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A    GLOSSARY 

OF  THE 

TRIBES  AND  CASTES 

OF  THE 

Punjab  and  North^West  Frontier  Province* 


Based  on  the  Census  Report   for   the    Punjab,     1883, 

by  the   late   Sir    DENZIL.    IBBETSON,   K-CSL, 

and  the    Census    Report    for    the    Punjab,     1892, 

by  the   Hon.   Mr.   E.   D.  MacLAGAN,    C.S.I.,    and 

compiled  by  H.  A.    ROSE. 


VOL.  II. 


A.— K. 


!lLabore  : 

rfilNTED  AT  THE  *'  CIVIL  AND  UILITAEY  GAZETTE  "  V&L3S, 
BY    SAMUEL   T.    WESTON. 


Price  :— Rs.5-0-0,  or  6s.  4d. 


iPii. 


GLOSSARY  OF  THE  TRIBES  AND 

CASTES  OF  THE  PUNJAB  AND 

N.  W.  F.  PROVINCE. 


622219 


Agents  tor  the  sale  of   Punjab  Government 
Publications. 


IN  LONDON. 

Constable  &  Co.,    10,   Orange  Street, 

Leicester  Square,  W.  C. 
Grindlay&  Co.,  54,  Parliament  Street, 

S.  W. 
Henry  S.  King    &    Co.,  65,   Cornhill, 

E.  C. 

P.  S.  King    &   Son,   2   and   4,  Great 
Smith  Street,  Westminster,    S.  W. 

Kegan  Paul,  Trench,  Trubnek  &  Co., 
43,  Gerrard  Street,  Solio,  W. 

B.  QuAPiTCH,  11,  Grafton  Street,  New 
Bond  Street,  W. 

T.  FiSHEE  Unwin,  1,  Adelplii  Terrace, 
W.  C. 

W.  Thackee  &  Co.,    2,    Creed   Lane, 
London,  E.  C. 

LuzAc  &  Co.,  46,  Great  Kussell  Street, 
London,  W.  C. 


ON  THE  CONTINENT. 

Friedlander  &  SoHN,  11,  Carlstrasse, 
Berlin. 

Otto  Haerassowitz,  Leipzig. 

Kabl  W.  Hiersemann,  Leipzig. 

Ernest   Leeocx,    28,    Rue  Bonaparte, 
Paris. 

Maetinus  Nub  off,  The  Hague. 


IN  INDIA. 

Thacker,    SptNK   &   Co.,  CalcufcUi    & 
Simla. 

Newman  &  Co.,  Calcutta. 

R.  Cambray  &  Co.,  Calcutta. 

Thackee  &  Co.,  Bombay. 

HiGGiNBOTHAM  &  Co.,  Madras. 

F.  Fisher  Unwin,  Calcutta. 
Kalyanaram     Iyer   ^'    Co. 


V 


189. 


Esplanade  Row,  Madras. 
G.  A.  Natesan  &  Co.,  Madras. 

Superintendent,  American  Baptist 
Mission  Press,  Rangoon. 

A.Chand  &Co.,  Imperial  Book  Depot 
Office,  Delhi. 

GuLAB  Singh  &  Sons,  Mufid-i-'Am 
Press,  Lahore. 

Manager,  Punjab  Law  Book  Dep6t, 
Andrkali  Bazar,  Lahore 

S.  MuMTAz  Alt  &  Son,  Rafah-i-  'Am 
Press,  Laliore  [for  Vernacular 
Publications  only] . 

Manager,  The  Aryan  Printing,  Publish- 
ing and  General  Trading  Co.,  Limit- 
ed, Lahore. 

N.  B.  Mathor,  Superintendent  and 
Proprietor,  Nazair  Kanun  Hind 
Press,  Allahabad. 

D.  B.  Taeapoeevala  Sons  &  Co., 
Bombay. 


PREFACE  TO  VOLUME  11. 

This  niossary  of  tlie  Tribes  and  Castes  found  in  the  Pimjal), 
the  North-West  Frontier  Province  and  tlie  l^^^tected  Territories 
on  the  North- West  Frontier  of  India,  is  based  upon  the  works  of 
the  late  Sir  Denzil  Charles  Jelf  Ibbetson,  K.C.S.I.,  Lieutenant- 
Governor  of  the  Punjab  and  its  Dependencies,  and  of  the 
Hon'ble  Mr.  Edward  Douglas  Maclagan,  C.S.T.,  now  Secretary 
to  the  Grovernment  of  India  in  the  Revenue  Department.  Sir 
Denzil  Ibbetson's  Report  on  the  Punjal)  Census  of  1881  was 
reprinted  as  Pun  jab  Ethnography.  Vohime  HI  of  the  present  com- 
pilation will  include  the  rest  of  this  (rlosaari/,  and  Volume  I  will 
comprise  the  valuable  chapters  of  Sir  Denzil  Ibbetson's  Report 
which  deal  with  the  Physical  Description  of  tlie  Punjal),  its  Reli- 
gions and  other  subjects,  supplemented  by  the  matter  contained 
in  the  Hon'ble  Mr.  Maclagan's  Report  on  the  Punjab  Census  of 
1891,  and  from  other  sources. 

This  Glossary  embodies  some  of  the  materials  collected  in 
the  Ethnographic  Survey  of  India  which  was  begun  in  1900, 
under  the  scheme  initiated  by  Sir  Herbert  Risley,  K.C.I.B., 
C.S.I. ,  but  it  has  no  pretensions  to  finality.  The  compiler's  aim 
has  been  to  collect  facts  and  record  them  in  the  fullest  possible 
detail  without  formulating  theories  as  to  the  racial  elements  which 
have  made  the  population  of  the  modern  Punjab,  the  growth  of 
its  tribes  or  the  evolution  of  caste.  For  information  regard- 
ing the  various  theories  which  have  been  suggested  on  those 
topics  the  reader  may  be  referred  to  the  works  of  Sir  Alexande^ 
Cunningham,*  Bellewf  and  Nesfield.J 

The  Census  Report  for  India,  190^,  Sind  The  Races  of  India 
may  also  be  referred  to  as  standard  works  on  these  subjects. 

It  is  in  contemplation  to  add  to  Volume  III,  or  to  publish  as 
Volume  IV,  a  subject-index  to  the   whole   of   the   present    work^ 


*  Archieological  Stiruey  Ri!porl.-< :   more  ospeoially  Vols    II,    V    and    XIV    for    the    Punjab. 
Also  hi^  Ancient  Geography  of  India,  The  Bitid'ii^l  Perioi,   1S71. 
t  Rice-i  of  Afghanist in  and  Yu-^nfzai. 
X  Brief  view  of  the  Oasfe  System  of  fli?  Nn-th-We^'ei-n  Rrouin-es  and  Oadh  :  Allahabad,  1885. 


together  witli  nppendices  containing  exhaustive  lists  of  tlie 
numerous  sections,  septs  and  clans  into  which  the  tribes  and 
castes  of  these  Provinces  are  divided. 

A  few  words  are  necessary  to  explain  certain  points  in  the 
Glossary.  To  ensure  brevity'  the  compiler  has  avoided  constant 
repetition  of  the  word  "  District  "  e.  g.,  by  "  Lahore  "  the  District 
of  that  name  must  be  understood  thus  "  in  Lahore  "  is  equivalent 
to  the  "  in  the  District  of  Lahore,"  but  by  "  at  Lahore  "  is 
meant  "  in  the  city  of  Lahore." 

The  printing  of  the  name  of  a  caste  or  tribe  in  capitals  in 
the  text  indicates  that  a  reference  to  the  article  on  that  caste 
or  tribe  is  invited  for  fuller  information.  References  to  District 
or  State  Goi^:ettenrs  should  be  taken  to  indicate  the  latest  editio  n 
of  the  Gazettepv  unless  the  contrary  is  stated.  References  to  a 
Settlenipvt  liepoH  indicate  the  standard  Report  on  the  Regular 
Settlement  of  the  District  in  the  absence  of  any  express  re- 
ference to  an  earlier  or  later  report. 

Certain  recognised  abbreviations  have  also  been  used,  e.g., 

J.R.A.S.,  for  the  Journal  of  the  Royal  Asiatic  Society. 

J.A.S.B.,  for   the    Journal   of  the  (Royal)  Asiatic  Society 
of  Bengal. 

P.N.Q.,  for  Punjab  Notes  and  Queries,  1883-85. 

I.N'.Q.,  for  Indian  Notes  and  Queries,   1886. 

ISf.I.N.Q.,  for  North  Indian  Notes  and  Queries,  1891-9G. 

E.H.I.,  for  Elliot's  History  of  India. 

T.N.,  for  Raverty's  Translation  of  the  Tahaqat-i-Nasiri. 

In  certain  districts  of  the  Punjab  lists  of  agricultural  tribes 
have  been  compiled  by  District  Officers  for  administrative  pur- 
poses in  connection  with  the  working  of  the  Punjab  Alienation 
of  Land  Act  (Punjab  Act  XIII  of  1900),  and  these  lists  have  been 
incorporated  in  the  present  Glossary  for  facility  of  reference. 

The  two  following  extracts  from  an  Address  delivered  by  the 
late  Sir  Denzil  Ibbetson  on  J;he  Study  of  Anthropology  in  India  to 


Ill 


the  Antliropological  Society  of  Bombay   in     1 890  are   re-printed 
here  as  of  permanent  interest  and  value  : — 

"  Another  scheme  which  suggested  itself  to  me  some  years  ago,  and 
met  with  the  approval  of  Sir  Charles  Elliot,  would,  I  think,  greatly  simplify 
and  lighten  the  labour  of  recording  customs,  but  which  I  unfortunately 
never  found  leisure  to  carry  out.  It  was  to  publish  typical  custom-sheets 
printed  with  a  wide  margin.'^  The  ])rintod  portion  would  give  a  typical 
set  of,  say,  marriage  ceremonies,  divided  into  short  paragraphs,  one  for 
each  stage.  The  inquirer  would  note  opposite  each  paragraph  the  depar- 
tures from  the  typical  ceremonial  which  he  found  to  obtain  among  the 
people  and  in  the  locality  under  inquiry.  The  main  lines  of  these  and 
similar  ceremonies  are  common  to  many  tribes  over  a  considerable  area, 
and  the  system,  which  is  of  course  capable  of  indefinite  expansion,  would 
save  a  deal  of  writing,  would  suggest  inquiry,  would  be  a  safeguard  against 
omissions,  and  above  all,  would  bring  differences  of  custom  into  prominence. 

•3f  *  *  *  «■  * 

"  And  now  I  have  come   to  the  fourth   and   last   head  of  my  discourse, 
and   you  will,  I  am  sure,  be  relieved  to    know  that  I  shall  be  brief.     What 
is  the  use  of  it  all  ?  I  must  premise  that  no  true   student  ever   asks  himself 
such  a  question.     To  some  of  you,  I  fear,  I  shall  appear  profane,  but  I  take 
it  that  the  spirit  which  animates  the  true  scholar  is   the  same  in   essence  as 
that  which  possesses  the  coin-collector  or  the  postage   stamp    maniac.     He 
yearns   for  more   knowledge,  not    because   he  proposes   to   put    it  to  any 
definite  use   when  he    has  possessed   himself  of  it,  but   because  he    has  not 
got  it,  and  hates  to  be  without  it.     Nevertheless,  it  is  a    question   which,  if 
we  do  not  ask  ourselves,  others  -will   ask  for  us,  and   it  behoves   us  to  have 
our  answer   ready.     In    the  first   place,  it   is  impossible   to  assert   of   any 
addition,  however  apparently  insignificant,  to  the  sum  of  human  knowledge, 
that  it  will  not   turn  out  to  be  of  primary   importance.     The  whole   fabric 
of  the  universe  is  so  closely  interwoven,   mesh  by    mesh,  that  at   whatever 
out-of-the-way  corner  we  may  begin  unravelling,  we  may   presently    assist 
in  the  loosening  of   some  knot   which  has   barred  the    progress  of   science. 
What  Philistine   would  look   with  other  than   contempt   upon  the    study  of 
the  shapes  of  fancy  pigeons,  of  the  markings  of  caterpillars  and  butterflies, 
and  of  the   respective    colourings    of  cock  and   hen  birds.     Yet  from  these 
three  sources  have  been  drawn  the  most  vivid  illustrations  and   the  strong- 
est proofs   of  a   theory  the  epoch-making   nature   of  which    we  are  hardly 
able  to  appreciate,  because  it  has   already   become  an   integral  part  of  the 
intellectual   equipment    of  every  thinking  man.     But  Ave  need  not  trust  to 
the  vagueness  of  the  future  for  evidence    of   the   value   of   our   studies   in 
India.     They  have  already  cast  a  flood   of  light  upon  the  origin  and  nature 
of    European  tenures,  and   they   have  even  modified   the  course  of  British 
legislation.     I    do  not    think   it   is   too   much   to  say  that,  had  we  known 
nothing  of  land  tenures  in  India,  the   recognition  of   tenant  right  in  Ulster 
would  have  been  indefinitely  postponed." 

The   scientific   spirit   which   inspired  the  above  remarks  laid 
the  foundations  of  all  anthropological  research  in  the  Punjab   and 


*  This  method  was  adopted  in  carrying  ml  the   Ethnographic  Survey  in  these  Provinces. 
H.  A.  R, 


IV 


Nortli-West  Frontier  Province.  The  practical  importance  of  an 
intensive  study  of  tlie  minutest  data  in  the  popular  religion, 
folk-lore,  traditions,  survivals  and  superstitions  cannot  be  easily 
exaggerated,  and  the  present  writer  is  convinced  that  nothing  but 
a  closer  study  of  them  will,  for  example,  reconcile  the  apparently 
hopeless  inconsistencies  of  the  Punjab  customary  law. 


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Glossary 


OP 


Punjab  Tribes  and  Castes. 


A 

AbazaIj  a  section  of  tho  Yusufzai  Pathans,  found  in  Buner. 

Abba  Khel,  one  of  the  six  septs  of  the  Baizai  clan  of  tho  Akozai  Yusufzai 
Pa^hd,Q8,  found  in  Peshdwar. 

Abbassi,  the  name  of  the  ruling  family  of  the  Daudpotrds  who  are 
Nawabs  of  Bahawalpur  and  claim  descent  from  tho  Abbasside  dynasty 
of  i^gypt :  see  Daudpotra  and  Kalhor^. 

Abual,  a  small  caste  of  Muhamraadans  found  in  Kdngra  and  the 
Jaswiin  Dun  of  Hoshiarpur.  The  Abddls  arc  divided  into  12  tolls 
or  septs.  The  Abduls  of  Kangra  do  not  associate  with  those  of 
Sukhdr  and  Nurpur.  The  Abddls  are  beggars  and  wanderino- 
singers,  performing  especially  at  Rdjput  funerals,  at  which  they 
precede  the  body  singing  and  playing  dirges,  len  or  hirldp.  In 
the  time  of  the  Raj^s  when  any  Rdjput  was  killed  in  battle  and 
the  news  reached  his  home,  they  got  his  clothes  and  used  to 
wear  them  while  singing  his  dirge.  Thus  they  sang  dirges  f»r 
Rdm  Singh,  wazir  of  Nurpur,  and  Sham  Singh,  Atd,riwdld,,  who  had 
fought  against  the  British,  and  for  Rajd,  Rai  Singh  of  Chamba. 
The  Abdals  now  sing  various  songs  and  attend  Rajput  weddings. 
They  are  endogamous.  Abddl  means  'lieutenant*  (see  Platts' 
Hind,  Dicty,,  s.  v.)  and  is  the  name  of  a  class  of  wandering 
Muhammadan  saints.*  Whether  there  is  any  connection  between 
the  name  and  the  Chihil  Abddl  of  Islamic  mythology  does  not 
appear.  For  the  Abdals  in  Bengal  see  Risley,  People  of  India, 
pp.  76  and  119. 

Abdal,  an  Arain  clan  (agricultural),  found  in  Montgomery. 

Abdali,  (1)  a  term  once  applied  generally  to  all  Afghans  {q.  v.),  but 
now  apparently  obsolete :  (2)  the  name  of  a  famous  family  of  tho 
Saddozai  Pa^hdns  which  gave  Afghanistan  its  first  Afghan  dynasty: 
Now  known  as  Durrani,  this  family  belonged  to  the  Sarbani  branch 
of  the  Afghans,  and  is  believed  by  them  to  derive  its  name  from  Abddl 
or  Avddl  bin  Tarin  bin  Sharkhabun  h.  Sarban  6.  Qais,  who  received 
this  name  from  Kwhdja  Abd  Ahmad,  an  abddl't  or  saint  of  the  Chishtid 

*  It  is  the  plur.  of  hadal,  '  substitute,'  and  the  Abdal,  40  in  number,  take  the  fifth  place 
in  the  Sufi  hierarchical  order  of  saints  issuing  from  the  great  Qutb,  Also  called  'Rukabi,' 
*  guardians,'  they  reside  in  Syria,  bring  rain  and  victory  and  avert  calamity ;  Eticyclopxdia 
o/  Isldm,  s.  V,  p.  69. 

t  See  Abdal  supra. 


2  Ahddli — Adam  Ehel, 

order.  Driven  from  their  lands  near  Qandaliar  by  the  Ghalzai,  the 
Abdi'ili  had  long  been  settled  near  llerdt,  but  were  restored  by  Niidir 
Shah  to  their  old  homo,  and  when  Ahmad  Shilh  became  king  at 
Qandahiir  his  tribe  served  as  a  nucleus  for  the  new  empire.  Influenced 
by  a  faqir  named  Sabar  Shah  he  took  the  title  of  Durr-i-durrdn, 
'  pearl  of  pearls.'  The  two  principal  Abdali  clans  are  the  Popalzai, 
(to  which  belonged  the  royal  section,  the  Sadozai)  and  the  Barakzai : 
M.  LoDgworth  Uames  in  Encycl.  of  Islam,  p.  67. 

Abdalke,  a  Kharral  clan  (agricultural),  found  in  Montgomery. 

Abduut  [avadhuta)*  a  degree  or  class  of  the  celibate  Gosains  who  live  by 
beorging.  They  are  wanderers,  as  opposed  to  tho  viatddri  or  dsanddri 
class.     Sec  Gosaia. 

Abhiea,  the  modern  Ahfr  {q.  v.). 

Abhai'Anthi,  one  of  the  12  orders  or  schools  of  the  Jogis  (5.  v.). 

Abkal,  a  sept  of  Rdjputs,  descended  from  Wahgal,  a  son  of  Sangar  Chand, 

16th  K^ja  of  Kahlur. 
Adlana,  (1)  a  Jat  clan  (agricultural),  found  in  Multan  :  (2)  a  branch  of   the 

Kharrals,   found  in   Montgomery   and  the   Minchin^b^d   nizdmat   of 

Bahiiwalpur. 

Abioia,  an  ancient  tribe  of  Jat  status  found  in  Sindh  and  the  Bahdwalpur 
State.  It  is  credited  with  having  introduced  the  arts  of  agriculture 
into  the  south-west  Punjab  and  Sindh  in  the  proverb  : — 

Kar7i  hahhshe  hiror. 
Abra  bahhshe  hal  di  or. 

'  Let  R^jfi  Karn  give  away  crore  of  rupees,  the  Abra  will  give  what 
he  earns  by  the  plough.' 

The  tribe  is  also  said  to  be  an  offshoot  of  the  Sammas  and  is 
numerous  in  Bahawalpur. 

Abui,  a  Jdt  clan  (agricultural),  found  in  Multan, 

Abwani,  a  Pathdu  clan  (agricultural),  found  in  Amritsar. 

Acha  Khel,  an  important  clan  of  the  Marwat  Pathans,  found  in 
Bannu. 

AcHi-LAMO  (Tibetan),  a  group  of  actors,  singers  and  dancers,  found 
in  Kanawar.  They  wear  masks  of  skin  with  conch  shells  for 
eyes  and  a  dress  to  which  woollen  cords  are  so  attached  that  in 
dancing  they  spread  out.  Tho  women  play  a  large  tambourine,  and 
the  men  a  small  drum  shaped  like  an  hour-glass.  Parties  of  five, 
— two  men,  two  women  and  a  boy — perform  their  dance. 

Achran,  an  agricultural  clan,  found  in  Shdhpur. 

Achakj(a),  see  under  Brahman  :  syn.  Mahabrahman. 

Adam  Khel,  one  of  the  eight  principal  clans  of  the  Afridi  Pathans: 
said  to  be  neither  Gar  nor  Samil  in  politics.  They  have  four 
septs— Hassan  Khel,  Jaw^ki,  Galli  and  Ashu  Khel. 

»  Avadhuta  is  also  the  name  of  a  Vaishnava  sect.  Ramanand  founded  the  Ramawat  sect 
whom  he  called  Avadhuta,  because  his  followers  had  '  shaken  off  '  the  bounds  of  narrow- 
mindcdncss.  To  this  sect  belonged  Tulsi  Das,  one  of  whose  works  was  the  Vairagya-Sandi- 
pani  or  '  kindling  of  continence.'  {NoUs  on  Tuhi  Dds,  by  Dr.  G.  A.  Grierson.  Indian 
Antiquary,  1893,  p.  227), 


^  /    -^  /  ^-/V^ 


^  ^^A  c  ^ 


L 


■J 


Adan  Shdhi-^Ahangar.  3 

Adan  SHAHf,  a  Sikh  sect  or,  moro  correctly,  order,  founded  by  Adau 
Shdh,  a  disciple  of  Kanhyd.  Ldl,  the  founder  of  the  Sewapanthis 
iq.v.). 

Adh-nath,  ono  of  the  12  orders  or  schools  of  the  Jogis  {q.  v.), 
Admal,  a  sept  of  the  Gakkhars  {q.  v.). 

A'dpanthj,  possibly  a  title  of  those  Sikhs  who  adhere  to  the  original 
(ddi)  faith  (or  to  the  ddi-granf;h)  :  cf.  Census  Report,  1891,  §  88, 
but  see  Adh-ndth. 

Advait,  a  Hindu  sect  which  maintains  the  unity  of  the  soul  with  God 
after  death. 

Afghan,  pi.  Afaghina:  syn.  Rohilla  or  Rohela  and  Pathdn  {q.  v-).  The 
earliest  historical  mention  of  the  Afghans  occurs  under  the  year 
1024  A.  D.  (414-15  Hijri)  when  Mahmud  of  Ghazni  made  a  raid 
into  the  mountains  inhabited  by  the  Afghjinian— after  his  return 
from  India  to  Ghazni — plundered  them  and  carried  off  much  booty.* 
Afghan  tradition  makes  Kashighar  or  Shawdl  their  earliest  scat, 
and  the  term  Afghdnistan  or  land  of  the  Afghans  is  said  to  be, 
strictly  speaking,  applicable  to  the  mountainous  country  between 
Qandahdr  and  the  Derajiit,  end  between  Jalaldbad  and  the 
Khaibar  valley  on  the  north  and  SiwI  and  Dadar  on  the  south, 
but  it  is  now  generally  used  to  denote  the  kingdom  of  Afghanis- 
tan. The  AfgMns  used  to  be  termed  Abdalis  or  Awdalis  from 
Malik  Abdal  under  whom  they  first  emerged  from  the  Sulaimdn 
Range  and  drove  the  Kdfirs  or  infidels  out  of  the  Kdbul  valley. 
(See  also  s.  v.  Pathan,  Bangash,  Dildzdk).  By  religion  the 
Afghans  are  wholly  Muhammadan  and  claim  as  their  peculiar 
saint  the  '  Afghan  Qntb,'  Khwdjah  Qutb-ud-din,  Bakhtidr,  Kaki 
of  Ush  (near  Baghditd)  who  probably  gave  his  name  to  the  Qutb 
Mindr  at  Delhi. 

Agaei,  Agri  or  Agaria  "a  worker  in  salt,"  from  dgara,  salt-pan.  The  Agaris 
are  the  salt-makers  of  Rdjputana  and  of  the  east  and  south-cast  Punjab, 
and  would  appear  to  be  a  true  caste. t  In  Gurgaon  they  are  said  to 
claim  descent  from  the  Rdjputs  of  Chittaur.  All  are  Hindus,  and 
found  especially  in  the  Sultdnpur  tract  on  the  common  borders  of  Delhi, 
Rohtak  and  Gurgaon,  where  they  make  salt  by  evaporating  the  brackish 
water  of  the  wells.  Socially  they  rank  below  the  Jdts,  but  above  Lohdrs. 
A  proverb  says  :  "  Theafe,  thejawdsa,  the  Agari  and  the  cartman — when 
the  lightning  flashes  these  give  up  the  ghost,"  apparently  because  the  rain 
which  is  likely  to  follow  would  dissolve  their  salt.     Cf.  Nungae. 

Aggarwal,  a  sub-caste  of  the  Banias  {q.  v.). 
Agie,  a  doubtful  synonym  of  Agari  {q,  v.). 
Agwana,  a  Jdt  clan  (agricultural),  found  in  Multdn. 
Ahangar,  a  blacksmith. 

*  For  fuller  details  see  the  admirable  articles  by  Mr.  Longworth  Dames  on  Afghanistan 
and  Afridi  in  the  Encyclopaedia  of  Islim  (London:  Luzac  &  Co.)  now  in  courso  of  pub- 
lication. 

t  But  the  Agarfs  are  also  said  to  be  a  mere  eiib-castc  of  the  Kumhars.  In  Kumaon  dgari 
means  an  "  iron-smolter  "  :  N.  I.  N.  Q.  I.,  §§  214,  217.  It  is  doubtful  whether  Agi-a  derives 
its  name  from  the  Agaris,  as  there  is  an  Agi-a  in  the  Peshawar  valley.  For  an  account  of  Uio 
salt-industry  in  Gurgaon,  see  Qurgaon  Qazettecr,  1884,  page  57. 


4  Ahdri^^Ahir, 

A.HARf,  a  doubtful  synonym  of  Aheri  {q.  v.). 

AHEEf  (a),  Ileri,  Ahiiri  (?),  an  out-caste  and  often  vagrant  tribe,  found  in  the 
south-east  Punjab,  and  originally  immigrant*  from  Rdjputana,  especi- 
ally Jodhpur  and  Bik^ner.  The  name  is  said  to  be  derived  from 
her,  a  herd  of  cattle,  but  the  Ahori,  who  appears  to  be  usually 
called  Heri  in  the  Punjab,  is  by  heredity  a  hunter  and  fowler.  He 
is  however  ordinarily  a  labourer,  especially  a  reaper,  and  even  culti- 
vates land  in  Hiss^r,  while  in  Karnal  he  makes  saltpetre.*  In  ap- 
pearance and  physique  Aheris  resemble  Baurias,  but  they  have  no 
dialect  of  their  own,  and  are  not,  as  a  body,  addicted  to  crime. 

Of    their    numerous  gots    the    following   are  found    in  the  B^wal 
nizdmat  of  Ndbha  : — 


Bhata. 

Gahchand. 

Panwdl. 

Chdhurwdl. 

Ghaman. 

Rathor. 

Charan. 

Gogal. 

Sdgaria. 

Chanddlia. 

Got^l^. 

Sailingia. 

Dekhta. 

Hajipuria. 

Samelwdl 

Dahinwal. 

Jbindia. 

Sandlas. 

Dahmiwal, 

Junbal. 

Sdrsut. 

Dharoria. 

Mahta. 

Sendhi. 

Dhariiheria. 

Mewal. 

The  Aheris  are  almost  all  Hindus,  but  in  the  Phulki^n  States  a  few 
are  Sikhs.  Besides  the  other  village  deities  they  worship  the  goddess 
Masdnl  and  specially  affect  Bd,bd,ji  of  Kohmand  in  Jodhpur  and 
Khetrp^l.  In  marriage  four  gots  are  avoided,  and  widow  re-marriage 
is  permitted.  All  their  rites  resemble  those  of  the  Dhdnaks,t  and 
Chamarw^  Brahmans  officiate  at  their  weddings  and  like  occasions. 
The  N^iks,  who  form  a  superior  class  among  the  Heris,  resemble 
them  in  all  respects,  having  the  same  gots  and  following  the  same 
pursuits,  but  the  two  groups  do  oot  intermarry  or  even  take  water 
from  each  other's  hands.  On  the  other  hand  the  Aheri  is  said  to 
be  dubbed  Thori  as  a  term  of  contempt,  and  possibly  the  two  tribes 
are  really  the  same. 

For  accounts  of  the  Aheris  in  the  United  Provinces,  see  Elliot's 
Glossary. 

Ahie.    The  name  Ahir  is  doubtless   derived   from  the   Sanskrit   ahhira,   a 
milkman,  but  various  other  folk  etymologies  are  current.  J 

The  Ahirs'  own  tradition  as  to  their  origin  is,  that  a  Brahman  once 
took  a  Vaisya  girl  to  wife  and  her  offspring  were  pronounced  amat' 
sangyd  or  outcast ;  that  again  a  daughter  of  the  amat-sangyds  married 
a  Brahman,  and  that  her  offspringr  were  called  ahhirs  {i.e.,  Gop^s  or 
herdsmen),  a  word  corrupted  into  Ahir. 

They  are  chiefly  found  in  the  south  of  Dehli,  Gurgdon,  and  Rohtak 
and  the  Phulki^n  States  bordering  upon  these   districts,  and  in   this 

•  Ahen's  also  work  in  reeds  and  grass,  especially  at  making  winnowing-baskets  and 
stools  of  reed. 

t  The  Aheris  claim  that  they  will  not  take  water  from  a  Dhinak,  as  the  Chuhras  do. 
Yet  they  rank  no  higher  than  the  latter,  since  they  eat  dead  animals,  although  they  will 
cot  remove  filth. 

X  One  of  these  is  ahi-dr,  "  snake-killer,"  due  to  the  fact  that  Sri  Krishna  had  once  killed 
a  snake.  But  according  to  the  Mad-Bhagwat,  Askaad  10,  Addhiyae  17,  Sri  Krishna  did'^oa 
kill  the  snake,  but  brought  it  out  of  the  Jumna. 


(^  /' 


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z    S'^  /« ■    -      -^ 


"^  .W^         fi.2-^.«,i^         "^u^Zt^^ 


-^•^Z- 


///^ 


^ 


// 


Ahir  growps. 


limited   tract  they  form  a  coDsiderable  proportion  of  the  whole  popula- 
tion. 

The  first  historical  mention  of  the  Abhiras  occurs  in  the  confused 
statements  of  the  Vishnu  Parana  concerning  them  and  the  Sakas 
Yavanas,  Bahlikas  and  other  outlandish  dynasties  which  succeeded 
the  Andhras  in  the  3rd  century  A.  D. 

In  the  4th  century  the  Abhfrap,  Arjundyanas  and  Malavas  are  de- 
scribed as  republican  tribes  settled  in  eastern  Rdjpnt^na  and  Malwa.* 
They  are  divided  into  three  hhdwps  or  sub-castes  : — 

(1)  the  Nandbansi,  who  call  themselves  the  offspring  of  Nandil,  the 

foster-father  of  Sri  Krishna.t 

(2)  the  Jdduhansiy  who  claim  to  be  descendants  of  the  Yadu,  a 

nomadic  race. 

(3)  the  Gudlhanai,  who  say  that  they  are  descended  from  the  Gu51d 

or  '  herdsman '   dynasty  and  the  Gopis,  who  danced  with  the 
god  Krishna  in  the  woods  of  Bindraban  and  Gokal. 
The  Jadubansi  Ahirs  are  mostly  found  in  the  Ahirwati  J  and  Haridna, 

while  the  Nandbansis  and    Gudlbansis   are    found  in   Mathura  and 

Bindraban, 

All  three  sub-castes  are  endogamous  and  avoid  four  gots  in   marriage. 


The  gots  of  the 

1 .  Abhiryd,. 

2.  Bachhvvalyd,, 

3.  Balwnn. 

4.  Bhankary^, 

5.  Bhogwarjii. 

6.  Bhunkaldn. 

7.  Bhusaryd,. 

8.  BhusU. 

9.  Chatasya. 

10.  Chura. 

11.  Dabar. 

12.  Dahiyd. 

1 3.  Datarli. 

14.  Dholiwdl. 

15.  Dhundald. 

16.  Dumdolyd. 

17.  Harbald. 

18.  Jadam. 

19.  Jdnjaryd. 

20.  Jarwal. 


Jddubansis  are: — 

21.  Jharudhyd. 

22.  Kakralya. 

23.  Kakudhya. 

24.  Kalalyd. 

25.  Kalg-dn. 

26.  Kdnkas. 

27.  Karera. 

28.  Khdlod. 

29.  Kharotya. 

30.  Kharpara. 

31.  Khatodhya  from 
Khatode  inPatidla. 

32.  Khiswa. 

33.  KhoM. 

34.  Khorryd. 

35.  KhosL 

36.  Khurmya. 

37.  Kinwal. 
33.  Kosalyd  from  Kosli 

in  Rohtak. 


39.  Lanba. 

40.  Lodiyd. 

41.  Mahla. 

42.  Mandhdr. 

43.  Mitha. 

44.  Mohal. 

45.  Nagarya. 

46.  Narbdn. 

47.  Notiwdl. 

48.  Pacharya. 

49.  Sanp. 

50.  Sonaryii. 

51.  Sultdnya. 

52.  Thokardn. 

53.  Tohrmijl. 

54.  Tundak. 

55.  Solangia,  original- 
ly Solanki  Rdjputs. 


*  V.  A.  Smith,  Ancient  History  of  India,   pp.  240  and  250, 

t  Sri  Krishna,  through  fear  of  Raja,  Kans,  was  changed  for  Nand's  daughter  and  so 
brought  up  by  him.  Nand  was  an  Ahir  ;  Krishna,  a  Kshatrya.  J4du  was  the  son  of  Jaeat 
from  whom  Krishna  was  descended,  and  the  Jadubansi  also  claim  descent  from  him  ' 

t  Another  account  says  that  the  Ahirwati  is  held  by  the  Jadubansi  and  Nandbansf 
who  smoke  together,  whereas  the  Gualbansi  will  not  smoke  u-ith  them  (in  spite  of  the 
latters'  inferiority). 

It  is  not  easy  to  define  the  boundaries  of  Ahirwati.  It  includes  Rewari  and  the  country 
to  the  west  of  it ;  R4th  or  Bighauta  lying  to  the  south-west  of  that  town  and  apparently 
overlapping  it  since  Narnaul  appears  to  lie  in  the  Riiix  as  well  as  in  the  Ahirwatf. 


Ahir  origins. 

56.  Bhanotra,  originally  Nathawat  Rajputs,  from'  Amla  Bhanera 
in  Jaipur:  their  ancestor  committed  murder  and  fled,  finding  a  refuge 
with  the  Ahirs  :  and 

57.  Ddyar,  originally  Tun  war  Rajputs  till  995  Sambat :  the  legend 
is  that  Anangpal  had  given  his  daughter  in  marriage  to  Kalu  R^ja  of 
Dhiirc4nao-ar,  but  her  husband  gave  her  vessels  for  her  separate  use,  and 
she  complained  to  her  father.  Anangpal  would  have  attacked  his 
son-in-law  but  his  nobles  dissuaded  him,  and  so  he  treacherously  invited 
Kdlu  to  his  second  daughter's  wedding.  Kdlu  came  with  his  four 
brothers,  Parmar,  Nil,  Bhawan  and  Jagpdl,  but  they  learnt  of  the  plot 
and  fled  to  the  Ahirs,  from  whom  Kdlu  took  a  bride  and  thus  founded 
the  Ddyar  got. 

Some  of  the  Nandbansi  gots  are  : — 


1.  Bachhwdl. 

2.  Harbanwal. 

3.  Kaholi. 


4.  Khatban. 

5.  Pachary^. 

6.  Rabar. 
7.     Sanwary^. 

The  Ahirs  again  give  their  name  to  the  Ahirwati  dialect,  which  is 
spoken  in  the  tract  round  Ndrnaul,  Kanaudh  and  Rew^ri.  It  differs 
little,  if  at  all,  from  the  ordinary  Hindi  of  the  south-east  Punjab  ;  *  for 
a  full  account  of  it  and  its  local  varieties  the  reader  must  be  referred  to 
the  Linguistic  Survey  of  India,  Vol.  IX,  pp.  49 — 51  and  233 — 241. 

The  Ahirs  are  all  Hindus,  but  in  spite  of  their  traditional  connec- 
tion with  Sri  Krishna,t  they  affect  Shivaji,  Devi  and  Thdkarji.  They 
also  worship  Bandeo,  whose  shrine  is  at  Raipur  in  the  Bawal  nizamat 
of  Ndbha  and  who  is  said  to  be  a  black  snake  :  hence  no  Ahir  will  kill 
a  black  snake.  In  Saharanpur  their  marriage  deities  are  Braha  and 
Bar  deotas,  but  no  traces  of  these  cults  are  noted  in  the  Punjab. | 

Ahir  women  dress  differently  to  those  of  the  Jdt  tribes,  wearing 
red  and  yellow  striped  gowns,  with  a  shawl  of  red  muslin.  But  in 
Jind  they  are  said  to  wear  a  gown  {lenghd)  of  blue  cloth. 

The  Ahirs  were  probably  by  origin  a  pastoral  caste,  but  in  the 
.Punjab  they  are  now  almost  exclusively  agricultural,  and  stand  in 
quite  the  first  rank  as  husbandmen,  being  as  good  as  the  Kamboh 
and  somewhat  superior  to  the  Jat.  They  are  of  the  same  social 
standing  as  the  Jd,t  and  Gujar,  who  will  eat  and  smoke  with  them ; 
but  they  have  not  been,  at  any  rate  within  recent  times,  the  dominant 
race  in  any  considerable  tract.  Perhaps  their  nearest  approach  to 
such  a  position  was  in  the  State  of  Rampur  near  Rewdri,  whose  last 
chief,  Rao  Tula  Rd-m,  mutinied  in  1857  and  lost  his  state.  His  family 
still  holds  a  jdgir  and  its  members  are  addressed  as  Rao,  a  title  which 
is  indeed  grateful  to  every  Ahir. 

They  are  industrious,  patient,  and  orderly ;  and  though  they 
are  ill  spoken  of  in  the  proverbs  of  the  country  side,  yet  that  is  prob- 
ably only  because  the  Jdt  is  jealous  of  them  as  being  even  better 
cultivators  than  himself.     Thus  they  say  ii).  Rohtak  :    "  Kosli  (the  head 

*  C.  R.  1891,  p.  263. 

t  Still,  according  to  Mr.  Maclagan,  Krishna  is  their  patron,  C.  R.  1891,  p.  120.  Moreover, 
they  adopt  Brahman  or  Bairagi  gnrus,  receiving  from  them  a  kanthi  (necklace)  and  the 
Krishna-mantra  in  return  for  a  hket  or  pujd  of  Rs.  2  or  3. 

i  N.  I,  N.  Q.  IV  §  460. 


/- 


Ahir-^Ahidwat.  f 

village  of  the  Ahirs)  has  fifty  brick  houses  and  Bovoral  thousand 
swaggerers."  So  in  Delhi :  "  Rather  be  kicked  by  a  Rajput  or  stumble 
uphill,  than  hope  anything  from  a  jackal,  spear  grass,  or  an  Ahir"  ; 
and  again:  "All  castus  are  God's  creatures,  but  three  castes  are 
ruthless,  when  they  get  a  chance  they  have  no  shame :  the  whore, 
the  Bdnya,  and  the  Ahir."  The  phrase  Ahir  be-plr  refers  to  their  sup- 
posed faithlessness.  But  these  stigmas  arc,  now-a-days  at  least,  wholly 
undeserved. 

Their  birth,  death  and  marriage  ceremonies  are  like  those  of  tho 
Mdlis,  Gujars  and  Jatg.  Kareiva  is  permissible,  but  in  Jind,  it  is  said, 
a  widow  may  not  marry  her  husband's  elder  brother  and  this  is  also 
the  case  in  Gurg^n,  where  some  of  the  higher  Ahir  families  disallow 
widow  re-marriage  in  toto*  and  hold  aloof  from  other  Ahirs.  Like 
the  Rdjputs  the  Ahirs  recognise  concubinage,  and  a  father  has  a  right 
to  the  guardianship  of  a  concubine's  son  [b-uretiocil) ,  bat  ho  does  not 
inherit.  The  Ahirs  who  disallow  widow  re-marriage  also  follow  the 
rule  of  ch{indavand,f 

They  eat  kachchi  and  pahht  with  all  Brahmans  and  Vaisyas,  but  the 
latter  do  not  oat  hachchi  from  them.  They  will  eat  kachchi  with  Raj- 
puts, Jats,  Hindu  Gujars,  Rors,  Sunars  and  Tarkhans,  while  the  latter 
eat  also  with  tho  former.     They  do  not  eat  flesh. { 

In  and  around  Delhi  city  the  Ahir  is  also  known  as  Ghosi  and 
claims  descent  from  Nandji,  adopted  father  of  Krishna  (Kanliyaii). 
Anciently  called  Gwdlds  the  Ahirs  were  called  Ghosi  after  their  conver- 
sion to  Isk'im§,  but  any  cowman  or  milkseller  ia  also  called  ghosi. 
The  principal  Ahir  or  Ghosi  gots  are  :— 

Mukhiall  which  ranks  highest  of  all  the  gots. 

Charia  (graziers). 

Ghur-charha  (cavalry  men)  and  Kasab. 

Tho  Hindu  Ghosi  customs  resemble  those  of  tho  Hindu  Rtljputg.  A 
Gaur  Brahman  officiates  at  the  fhera  rite  in  marriage.  The  Ghosi 
have  a  system  of  imnches  and  hereditary  chaudhris.  If  ono  of  the 
latter's  line  fail,  his  widow  may  adopt  a  son  to  succeed  him,  or,  failing 
such  adoption,  the  panch  elects  a  fit  person. 

A  very  full  description  of  the  Ahirs  will  bo  found  in  Elliott's  Races  of  the  North-Wett 
Provinces,  and  also  in  Shcrring,  I,  332  fi. 

Ahlawat,  a  J^t  tribe,  said  to  be  descended  from  a  Chauhdn  Rajput  who 
came  from  Sambhar  in  Jaipur  some  30  generations  ago.  From  him 
sprang  the  Ahlawat,  Olian,  Kirma,  JMare,  and  Jun  Jats  who  do  not 
intermarry.  Tho  tribe  is  found  in  Rohtak,  Delhi,  and  Karndl,  Its 
members  worship  a  common  ancestor  called  Sadu  Dob. 

*P.  C.  L.  II,  p.  132. 

+  Ibid.  p.  137. 

t  Ihid.  p.  138. 

§  Tho  meaning  appears  to  be  that  any  Muhammadan  who  became  a  cowman  by  trade  was 
caUed  Ghosi,  and  that  this  name  then  became  applied  to  any  Ahir  or  Gwala,  so  that  we  now 
find  the  Hindu  Ahir  as  well  as  liis  Miahammadan  competitor  commonly  called  Ghosi. 

II  MuliMa,  '  spokesman,'  is  also  a  title  given  to  a  leading  member  of  the  caste,  but  it  doM 
not  appear  to  be  equivalent  to  chaudhri. 


d',  Ahl-i'Eadis'^Ahmadzai. 

Ahl-i-Hadi!^,  or  "  Pcoplu  of  the  Tradition,"  formerly  styled  WaMbis 
from  the  name  of  their  founder.  The  Ahl-i-Hadis  are  Musalman 
purists.  •*  They  accept  the  six  books  of  traditions  as  collecied  by  the 
Sunnis,  but  reject  the  subsequent  glosses  of  the  fathers  and  the  voice 
of  the  church,  and  claim  liberty  of  conscience  and  the  right  of  private 
interpretation.  They  insist  strongly  upon  the  unity  of  God,  which 
doctrine  they  say  has  been  endangered  by  the  reverence  paid  by  the 
ordinary  Musalmdn  to  Muhammad,  to  the  Imdms  and  to  saints ;  and 
forbid  the  offering  of  prayer  to  any  prophet,  priest  or  saint,  even  as  a 
mediator  with  the  Almighty.  They  condemn  the  sepulchral  honours 
paid  to  holy  men,  and  illumination  of,  visits  to,  and  prostration  before, 
their  shrines,  and  even  go  so  far  as  to  destroy  the  domes  erected  over 
their  remains.  They  call  the  rest  of  the  Muhammadana  "  Mushrik," 
or  those  who  associate  another  with  God,  and  strenuously  proclaim  that 
Muhammad  was  a  mere  mortal  man.  They  disallow  the  smoking  of 
tobacco  as  unlawful,  and  discountenance  the  use  of  rosaries  or  beads. 
Apparently  they  insist  much  upon  the  approaching  appearance  of  the 
last  Imdm  Mahdi  preparatory  to  the  dissolution  of  the  world.  Politically 
their  most  important  and  obnoxious  opinion  is  that  they  are  bound 
to  wage  war  against  all  infidels.  The  orthodox  deny  them  the  title  of 
Musalmans." 

A  full  history  of  the  "  Ahl-i-Hadis  "  is  beyond  the  scope  of  this 
article.  Its  founder,  Abdul- Wahhab,  was  born  in  Nejd  in  1691  A.  D., 
and  his  successors  reduced  the  whole  of  Nejd  and  then  overran  the 
Hijaz.  In  1809  their  piracies  compelled  the  Government  of  Bombay 
to  capture  their  stronghold  on  the  coast  of  Kirman,  and  in  1-81 1-1 8  the 
Sultan  of  Turkey  beheaded  their  chief  and  reduced  them  to  political 
insignificance.  Their  doctrines  were  introduced  into  India  by  Sayyid 
Ahmad  Shah  of  Rai  Bareli,  originally  a  free-booter  who,  after  a  visit 
to  Arabia,  proceeded  to  the  North- West  Frontier,  and  there,  in  1826, 
proclaimed  a  jihad,  or  religious  war  against  the  Sikhs.  His  extra- 
ordinary ascendency  over  the  tribes  of  the  Peshdwar  Border  and  hia 
four  years'  struggle,  not  wholly  unsuccessful,  with  the  Durrani s  on  the 
one  hand  and  on  the  other  with  the  Sikhs,  and  his  ultimate  defeat  and 
death  are  described  in  James'  Settlement  Rejwrt  of  Peshawar  (pp. 
43-44)  and  more  fully  in  Bellew's  History  of  Yiisufzai  (pp.  83—102). 
Patna  is  the  head-quarters  of  the  sect  in  India,  but  it  has  also  colonies 
at  Polosi  on  the  Indus  and  at  Sittana  and  Malka  in  Yusufzai  beyond 
Buner. 

[For  a  general  history  of  '  The  Wahdbis  in  India  '  see  three  articles  in 
Selections  from  the  Calcutta  Review^  by  E.  J.  O'Kinealy]. 

Ahl-i-Hdndd,  [i)  Indians:  lit.  *  people  of  the  Indians'  (Hundd,'pl,  of  Hindi, 
Catafago's  Arabic  Dicty.  6-.  v,  Hunud)  ;  (m)  Hindus,  as  opposed  to 
Muhammadans. 

AhLuwaLia,  one  of  the  Sikh  vnials  founded  by  Jassa  Singh  of  Ahld,  a 
village  in  Lahore,  and  now  represented  by  the  ruling  family  of 
Kapurthalti. 

AtiMADASi,  one  of  the  unorganised  Baloch  tribes  found  in  the  lowlands  of 
Dera  Ghdzi  Khdn. 

AhmadzaI)  one  of  the  two  main  divisions  of  the  Darwesh  Khel  Wazirs. 


Ahmadzai^'AkdU.  9 

Ahmadzai,  Amazai,  one  of  tho  two  principal  clans  of  tlioUshtaraua  Pa\.bdn8. 

AifUJA  (I)  a  Jdt  clan  (agricultural),  found  in  Multan.  (2)  Alsoa  section  of 
the  Dahra  Aroras. 

Ahulana,  one  of  the  two  great  dharras  or  factions  of  the  Jiits  found  in 
Rohtak,  etc.     See  Dahiya. 

Aibak,  a  small  sept  found  at  Wahind  Sarmana  near  Kahror  in  Multin 
District  which,  despite  its  Turkish  name,  claims  to  bcloDg  to  tho 
Joiya  tribe. 

AiNOKE,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

AiPANTHf,  a  follower  of  tho  Aipanth,  one  of  tho  Jogi  orders.  It  is  found 
in  Hissar  and  Mast  Nath,  founder  of  tho  Bohar  monastery  in  tho  llohtak 
District,  originally  belonged  to  it. 

AiTLE,  a  sept  or  clan  of  Kanets  found  in  the  Kaljuii  imrgand  (Palidla 
(State  territory),  Simla  Hills. 

AjAKi,  ajjari,  arydii,  ayali,  ajari/r.  ajjar,  herd,  a  goat-herd — in  Rdwalpindi, 
Jholum,  etc.  In  Jhelum,  it  is  tho  name  of  a  sept  of  turbulent  Awuus 
found  in  the  village  of  Bhuchhal  Kalan. 

Ajddhia-panthi,  (t)  a  Hindu  Vaishnava  sect,  so  called  because  Riim  Chandar 
lived  in  Ajudhia  (Oudh) ;  [ii)  a  Vaishnava.  The  latter  is  probably  the 
only  correct  meaning. 

Aka  Khel,  one  of  the  eight  principal  clans  of  the  Afridis. 

Akali.  The  sect  of  the  Akalis  differs  essentially  from  all  the  other  Sikh 
orders  in  being  a  militant  organization,  corresponding  to  the  Ndgas 
or  Gosains  among  the  Hindus.  Their  foundation  is  ascribed  to  (Juru 
Govind*  himself,  and  they  steadfastly  opposed  Baoda's  attempted 
innovations.  The  term  t  is  sometimes  said  to  be  derived  from  ahdll- 
jmrusha  'worshipper  of  tho  Eternal.'  But  ahdl  meaus  '  deathless,'  i.e., 
'  God,'  and  Akdli  is  simply  <  God's  worshipper.'  The  Akdlis  wear  blue 
chequered  dresses,^  and  bangles  or  bracelets  of  steel  round  their  wrists, 
and  quoits  of  steel  in  their  lofty  conical  blue  turbans,  together  with 
miniature  daggers,  knives,  and  an  iron  chain. § 

In  their  military  capacity  the  Akalis  were  called  Nihang,  ||  or  reckless, 
and  played  a  considerable  part  in  the  Sikh  history,  forming  the  Shahids 

*  Govind  Singh,  the  tenth  and  last  Gurii  of  the  Sikhs,  1675—1708. 

t  Murray's  Hist,  of  the  Panjab,  i.,  p.  130  ;  Cunningham's  Hist,  cf  (he  Sikhs,  p.  117. 

J  Malcolm  points  out  that  Krishna's  elder  brother,  Bal  Ram,  wore  blue  clothes,  whence  ho 
is  called  Nilambari,  or  'clad  in  dark  blue,'  and  Sitivas,  or  'the  blue  clad  '  {Asiatick  lie- 
searches  xi,  p.  221). 

§  Strict  Akalis  do  not  wear  the  jatd  or  top-knot,  but  some  do.  Those  who  do  not  only 
use  'dur  and  Inta'  water  and  also  smoke,  which  tho  ./a/d  wearers  may  not  do.  Others, 
again,  wear  a  yellow  turban  beneath  the  blue  one,  so  as  to  show  a  yellow  band  across  tho 
forehead.  The  story  goes  that  a  Khatri  of  Delhi  (Nand  Lai,  author  of  tlio  Zi>id<i,jindmn) 
desired  to  see  the  Gurii  in  yellow,  and  Govind  Singh  gratified  his  wish.  Many  Sikhs  wear  tho 
yellow  turban  at  tho  Basant  Panchmi.  Acouplet  erroneously  ascribed  to  Bhai  Gurdas  says  : 
Sidh,  sufcd,  jo  ptihnc, 
8urk)i,  zarddc,  soi  Giirbhdi. 

•  They  who  wear  dark  blue  (the  Akalis),  white  (tho  Nirmalas),  red  (the  Udasi's),  or  yellow 
are  all  brothers  in  the  Guru.  ' 

II  Ibbetson.§  522.  Cimningham  (p.  379)  says  nihang.'  naked  '  or  '  pure '  and  it  has  that 
meaning  litera  lly  (cf.  Platts  s.  v.),  but  in  Sikh  parlance  the  word  undoubtedly  means 
'  free  from  care,'  *  careless,'  and  so  '  reckless.'    In  Hinduism  it  bears  its  original  meaning. 


10  Akdli^'Akezai. 

or  iirst  of  the  i'our  dehras.  At  the  siege  o£  Multan  in  1818  a  few 
A  kill  i  fanatics'^  carried  the  faussebraye  by  surprise,  and  precipitated 
the  fall  of  that  fortress.  The  career  of  Phuld  Singh  illustrates 
both  their  defects  and  their  qualities.  This  great  Akali  first  came  into 
notice  as  the  leader  of  the  attack  on  Metcalfe's  escort  at  Amritsar  in 
1809.  lie  was  then  employed  by  Ran  jit  Singh,  who  stood  in  consider- 
able awe  of  him,  as  a  leader  in  the  Indus  valley,  where  he  was  guilty 
of  atrocious  cruelty  towards  the  Muhammadan  population,  and  ia 
Kashmir.  Finally,  Phula  Singh  and  his  Akdlis  contributed  to,  or 
rather  virtually  won  for  Ranjit  Singh,  the  great  Sikh  victory  over  the 
Yiisafzais  at  Teri  in  1823.  In  this  battle  Phuld,  Singh  met  with  a 
heroic  death,  and  his  tomb  at  Naushahra  is  now  an  object  of  pilgrimage 
to  Hindus  and  Muhammadans  alike. 

Under  Phula  Singh's  earlier  leadership,  and  perhaps  before  his 
rise,  the  Akdlis  had  become  a  terror  to  friends  and  foes  alike,  and 
they  were  dreaded  by  the  Sikh  chiefs,  from  whom  they  often  levied 
contributions  by  force. t  Ranjit  Singh,  after  1823,  did  much  to  re- 
duce their  power,  and  the  order  lost  its  importance. 

The  Akdli  headquarters  were  the  Akal  Bunga  X  at  Amritsar,  where 
they  assumed  the  direction  of  religious  ceremonies  and  the  duty  of 
convoking  the  Gurumat^;  indeed,  they  laid  claim  to  exercise  a 
general  leadership  of  the  Khalsa.  Since  Ranjit  Singh's  time  Anandpur 
has  been  their  real  headquarters,  but  their  iufluence  has  to  a  large  ex- 
tent passed  away,  and  some  of  them  have  degenerated  into  mere 
buffoons. 

As  an  order  the  Akdlis  are  celibate.  They  have,  says  Trumpp,  no 
regular  chief  or  disciple,  yet  one  hears  of  their  Gurus,  whose  leavings 
are  eaten  by  their  disciples  {seivak  or  chela).  They  do  not  eat  meat 
or  drink  spirits,  as  other  Sikhs  do,  but  consume  inordinate  quantities 
of  hhang. 

LiTERATCRE.— The  general  histories  of  the  Sikhs,  see  art.  'Sikh';  J.C.Oman,  Mystics, 
Ascetics  and  Saints  of  India,  London,  1903,   pp.  153,  198 — 201 ;  A.  Barth,  Beligions  of  India 

AsAZAi,  (i)  one  of  the  principal  branches  of  the  Utmanzai  Pathans,  [ii)  a 
Black  Mountain  tribe,  a  section  of  the  Isazai  clan  of  the  Yusufzai 
Pathans,  whose  modern  history  is  described  in  the  Hazdra  Gazetteer, 
1907,  pp.  164—182. 

Akeke,  an  agricultural  clan,  found  in  Shahpur. 

Akezai,  a  Pathiin  clan  (agricultural),  found  in  Montgomery. 


*  They  were  headed  by  one  Jassa  Singh,  called  Mala  ('rosary ')  Singh,  from  his  piety. 
'  He  denied  himself  the  use  of  bhang,  the  only  intoxicating  drug  in  use  among  the  Akalis. 
See  Carmichael  Smyth's  Reigning  Family  of  Lahore,  p.  18S,  Prinsep,  On  the  Sikh  Power  in 
the  Punjab,  p.  Ill,  and  Phoola  Singh,  the  Akali,  iu  Carmichael  Smyth,  op.  cit.,  pp.  1^5—192. 

t  Contemporary  writers  had  a  low  opinion  of  their  character,  e,  g.,  Osbfrne  describes 
their  insolence  and  violence  {Couri  and  Camp  of  Ranjit  Singh,  pp.  143—140,  1«1^ 

X  One  of  the  fakh/s  or  thrones,  of  the  Sikhs,  M'Gregor,  Hisi.  of  the  Sikhs,  i.  238,  says 
that  on  visiting  the  temple  (sic)  of  the  Akalis  at  Amritsar,  the  stranger  piesents  a  few 
rupees  and  in  return  receives  some  sugar,  while  a  small  mirror  is  held  before  his  face  so 
as  to  reflect  his  image.    This  practice,  if  it  ever  eiisted,  is  now  obsolete. 


4        -? 


^ 


/' 


r/.^-^ok.   -^. =1'^ -<  6.^-^f.--t.  < 


*' , 


( 


^^•/.t..w/  ^^'>- 


AJchund  KJiel^Ali  Shcr  KJicl  H 

Akiiund  Khel,  tho  section  of  the  Painda  Khel  sept  of  tliQ  Malizai  Yufiufzai 
Patlijins  to  which  tho  Khi'in  of  Dir  belongs.  It  occupies  the  lower  part 
of  the  Kashkar  (Dir)  valley,  in  which  lies  tho  village  of  Dfr.  It  owes; 
its  uanio  to  tho  fact  that  it  was  founded  by  ]\Iulla  Iliils  or  Akhund 
Baba  Avho  acquired  a  sahitly^  reputation.  [This  Akhuud  Babil  is 
Bot  to  bo  confused  with  tho  Akhund  of  Swdt,  who  was  born  in  1784 
of  Gdjar  parents  in  Buner  or  Upper  Swat  and  as  Abd-ul-Ghafiir 
began  life  as  a  herd  boy,  but  acquired  the  titles  of  A'khund  and  Buzuro" 
(saint)  by  his  sanctity.     He  married  a  woman  of  the  Nikbi  Khel.] 

Akhundzada,  or  Pieza'da,  a  descendant  of  a  saint  of  merely  local  or 
tribal  reputation  (as  opposed  to  a  Mian)  among  the  Pathans  of  Swat 
and  Dir.  The  descendants  of  Mulla  Mushki  Alam  rank  as  A'khundzadas 
because  ho  held  that  rank,  otherwise  they  would  only  bo  Sahibz^das 
{q.  v.). 

Akkdke,  a  Kharral  clan  (agricultural),  found  in  Montgomery.     Cf,  Akiik. 

Ako  Khel,  sept  of  the  Razzar  clan  of  the  Razzar  Pathilns,  found  in 
Peslid,war. 

Akoba,  the  branch  of  the  Khattaks  descended  from  Malik  Akor,  who  found- 
ed Akora  on  the  Kabul  river  in  the  Peslidwar  District  in  the  time  of 
Akbar.  The  Akora  or  eastern  faction  of  the  Khattaks  is  opposed  to 
the  western  or  Teri  party. 

Akra,  a  tribe  (agricultural)  found  in  Jlielum  [Gr.,  p.  126]. 

Akozai  Yusapzat,  tlie  tribe  of  Yusafzai  Pathans  which  now  holds  Upper 
and  Lower  Swdt.  Their  septs  hold  this  territory  as  follows,  workino- 
upwards  along  the  left  bank  of  the  Sw^t  river  :  the  Ranizai  and  Khsin 
Khel  hold  Lower  Swd,t :  while  the  Kuz-Sulizai  (or  lower  Sulizai)  compris- 
ing the  Ala  Khel,  Musd,  Khel  and  Babuzai ;  and  the  Bar-Sulizai,  com- 
prising the  Matorizai,  Azzi  and  Jinki  Khels  hold  Upper  Swat :  Baizai 
is  a  generic  term  for  all  these  septs  except  the  Ranizai.  Working  down- 
wards on  the  right  bank  of  the  Swdt  are  the  Shamizai,  Sebujni,  Nikbi 
Khel  and  Shamozai  in  Upper,  and  the  Adinzai,  Abazai  and  Khadakzai, 
all,  except  the  two  last-named,  known  collectively  as  Khwazozai,  in 
Lower  Swat.  Tho  Akozai  also  hold  most  of  Dir,  tho  Painda  Khel 
holding  the  left  bank  and  tho  Sultan  Khel  the  right  below  Chutiatanr, 
while  lower  down  the  Sultau  Khel  holds  both  banks  ;  and  below  them 
again  lie  the  Nasrudin  Khel  and  the  Ansa  Khel. 

Akuke,  a  great  ?ept  of  the  Joiyas  found  in  Montgomery  and  MuU;in,  and 
also  in  Bahdwalpur  State,  in  large  numbers. 

Aldang,  a  sept  of  Kanetg  found  iu  tho  village  of  Labrang  in  Kanawar 
(in  the  Bashahr  State). 

Aliani,  one  of  the  four  clans  of  the  Laghfirl  tribe  of  tho  Baloch.  Tho  chief 
of  the  Laghdris  belongs  to  it. 

Ali  Khanana,  a  clan  of  the  Siiils  :   Chenab  Colony  Gazetteer,  p.  54. 

Ali  KheTv,  an  affiliated  hamsdya  or  client  clan  of  the  Orakzai  Path.^ns. 

Ali  Sheb  Khel,  one  of  the  four  main  clana  of  the  Shinwari  Pathiin.%  when 
eastern  sections  are  the  Khuja  or  Khwaja,  Rhekhmal,  Ashn,  Pirwal 
and  Pisat.    Other  sections  are  th&  Aotar  or  Watar  and  the  Pakhcl. 


12  Alizai-^Ansari, 

Alizai,  AllezAi,  (1)  ono  of  the  five  great  clans  of  the  Orakzai  Pathdns.  The 
name  is  now  practically  obsolete  and  the  clansmen  are  known  by  the 
names  of  blieir  sopfcs,  e.g.,  Rturi,  And  and  Tazi.  The  two  last-named 
are  Sliias,  (2)  a  distinguished  family  in  Multan  (see  Gazetteer  1902, 
p.  103). 

Allazai,  ono  of  the  principal  branches  of  the  Utmdnzai  Pathflns.  Of  the 
three  Utmi'mzai  branches  (Akazai,  Allazai  and  Kanazai)the  Allazai  are 
most  numerous  in  Hazdra  and  comprise  three  clans,  Khushhdl-khdni, 
Sakl-kluini  and  Tarkbeli.  The  leading  families  are  by  clan  Said- 
klutni,  the  most  important  being  that  of  Klialdbat,  of  which  Mirzamdn 
Khdn,  Sir  James  Abbott's  bravest  a)id  most  loyal  follower,  was  a 
member. 

Alpah,  a  Muhammadan  Jdt  clan  (agricultural),  found  in  Montgomery  and 
Multdn. 

Allahdadi,  a  Baloch  clan  (agricultural),  found  in  Montgomery. 

Alpial,  a  tribe  of  Muhammadan  Rajputs  found  in  Rawalpindi  where  they 
hold  the  southern  corner  of  the  Fatah  Jang  tahsil.  Their  marriage 
ceremonies  still  bear  traces  of  their  Hindu  origin,  and  they  seem  to 
have  wandered  through  the  Khushdb  and  Talagang  country  before 
settling  in  their  present  abodes.  They  ai'e  "a  bold  lawless  set  of  men 
of  fine  physique  and  much  given  to  violent  crime." 

Aluajia,  a  synonym  for  Kaldl  [q.  v.). 

A'luwala,  i^LuwALiA,  Aluwabi  (see  Ahluwdlid). 

Alwer,  a  Kharral  clan  (agricultural),  found  in  Montgomery. 

'Alwi,  (1)  a  Jat  clan  (agricultural),  found  in  Multdn.  (2) — or  Alvi,  a 
branch  of  the  Khokhars  which  claimed  descent  from  the  Khalifa  Ali 
and  is  found  in  Bahdwalpur,  Multan,  Muzaffargarh  and  Ludhidna. 

Amazai,  a  section  of  the  Utmdnzai  Yusufzai  Pathans,  lying  north  of  the 
Utmdnzais.  Their  territory  marches  with  the  trans-Indus  territory  of 
the  Tanawali  Khdn  of  Amb. 

Amlawat,  a  tribe  of  Jdts  claiming  descent  from  Amla,  a  Rdjput :  found  in 
Jind. 

Amritsaria,  a  Sikh,  especially  one  who  worships  at  the  Golden  Temple 
in  Amritsar. 

ANANDf,  a  title  found  among  Sannidsis. 

Andar,  a  Pathdn  sept,  which  occupies  most  of  the  district  south  of  Ghazni 
in  Afghanistan  and  is  associated  with  the  Musd  Khel  Kakar  who  are 
descended  from  an  Andar  woman.    Probably  Ghilzais. 

Andar,  a  Jdt  clan  (agricultural),  found  in  Multdn. 

Andwal,  a  sept  of  the  Dhund  tribe,  found  in  Hazdra.  ^ 

Angar,  Angra,  an  agricultural  clan  found  in  Shdhpur.  Q       '-  .•  •.•      ^^.i :  ,^p 

Ansari  (pi.  of  nisdr,  a  helper),*  lit.  auxiliaries,  was  the  title  given  to  the 
believers  of  Madina  who   welcomed  Muhammad  after  his  flight   from 

*  Ansari  appears  to  be  really  an  adjectival  form  from  amdr,  pi.  of  nitir. 


/^ 


if      ' 


x: 


A^  /-  <;  1,  ^ 


/^ 

-;^: 
y 


/■ 


V  // 


On  the  3rd.  September  19^3  o^^  ^s-'i  R^-J  son  of  Pokhar 
■'■^    of  T^ultan  v/ho  had  turned  faqir  some  10  years  ago  and 

in:ui^^arated  a  religion  which  he  termed  Appa-panthi, 
-ied.   His  relatives  and  followers  some  ^COQ   in  numher 
Iressed  his  "body  in  silk  clothes,  placed  some  tiki  on  his 
'orehead,  a  garland  round  his  neck  and  a  tiladar  (gold" 
.aced)  cap  on  his  head.  They  then  placed  his  "body  in  a 
sitting  position  in  a  coffin  and  after  carrying  it  round 
/:ie  city,  had  it  photographed.   They  then  took  it  to  the 
."iver  arriving  about  11  p..m.,  put  it  in  the  water,  pro- 
-ceeded  to  cook  and  eat  some  halwa  and  finally  returned 
•:ith  the  grave  clothes  and  coffin.   Besides  these  proceed 
•ings  which  were  a.gainst  the  principles  of  Hinduism,  they 
rmitted  to  perform  that  portion  of  tie  funeral  ceremony 
called  the  kirya  karm.   The  Hindus  were  disgusted  at  these 
D"bsequies  and  wi^h  the  relatives  and  followers  for  tran- 
-grer-sir.--;  ^11  the  regular  Hindu  funeral  rites. 


Ansdri-^Arain,  1 3 

Mecca,*  and  those  ^vho  claim  descent  from  those  men  stylo  themselves 
Ansdri.  Ono  of  the  most  interestiuK  Ansari  families  in  the  ]\injab  Ib 
that  of  the  Ansilri  Shaikhs  of  Jullundur.  It  claims  descent  from 
Khalid  '  Ansar'  (Abii  Ayub),  who  reoeivod  Muhammad  in  his  house  at 
M  ad  ina,  til  rough  Shaikhs  Yusuf  and  Siraj-ud-din  (Shaikh  Darwesh). 
From  the  latter  was  descended  the  Pir  Keshan,  founder  of  the  Koshanias. 
These  Ansarifl  are  said  by  Raverty  to  be  of  Tajik  extraction.  They  in- 
termarry with  the  Barkis  or  Barikkis  of  Jullundur  who  aro  Path;ins. 

Ansari,  a  Jat  clan  (agricultural),  found  in  Multan. 

Anuja,  a  Jii^  clan  (agricultural),  found  in  Multan. 

Anwal,  a  Jjit  clan  (agricultural),  found  in  Multan. 

AoR-MAR,  a  tribe  of  Afghslna  :  see  Urraur, 

ApA-PANTiif,  possibly  a  follower  of  Padmakar  Bhitt  of  Banda,  a  courHer  of 
the  Mahratta  chief,  the  Apa  Sdhib,  and  a  worshipper  of  the  Ganges. 
The  sect  is  mainly  found  in  Rohtak  and  Hiss.i.r. 

'Arab,  a  Jat  clan  (agricultural),  found  in  Multan.  [It  is  very  doubtful  if  the 
Arabs  of  the  Census  returns  are  true  Arabs,  though  there  may  be  a  few 
Arab  merchants,  etc.,  found  occasionally  at  such  centres  as  Peshdwar 
and  Multan.  It  is  possible  that  a  certain  number  of  Quresbis,  Shaikhs 
and  others  return  themselves  as  Arabs.] 

Aeain,  Rain  (the  latter  form  prevails  in  the  Jumna  valley),  is  a  term  which 
has  at  least  two  distinct  meanings  :  in  the  Sutlej  valley  and  throughout 
the  eastern  plains  the  Arains  form  a  true  caste,  but  in  all  the  rest  of 
the  two  Provinces  the  term  i^i  applied  to  any  market-gardener  and  is 
synonymous  with  Baghbdn,  Mali,  Maliar,  and  oven  JiU  in  the  South- 
Wesfe  Punjab.     We  are  now  concerned  with  the  Arains  as  a  caste. 

Almost  to  a  man  Muhammadansand  strongly  inclined  to  orthodoxy, t 
the  Arains  claim  to  be  immigrants  from  Uch  and  have  some  affinities  with 
the  Kambohs.  On  the  other  hand  some  of  the  Arain  and  Hindu  Saini 
clan  names  are  identical,  and  those  not  always  merely  names  of  other 
and  dominant  tribes.  From  Uch  they  migrated  to  Sirsa  and  thenco  into 
the  Punjab. 

In  Sirsa  the  Sutlej  Arains  meet  those  of  the  Ghaggar.  The  two  do 
not  intermarry,  but  the  Arains  of  the  Ghaggar  valley  say  they  were 
Rajputs  living  on  the  Panjnad  near  Multdn  who  were  ejected  some 
four  centuries  ago  by  Saiyad  Jakil-ul-diu  of  Uch.  They  claim  some 
sort  of  connection  with  Jaisalmer.  Till  the  great  famines  of  1759 
and  1783  A.  D.  they  are  said  to  have  held  all  the  lower  valleys  of  the 
Choya  and  Ghaggar,  but  after  the  latter  date  the  Bhattis  harassed  the 
Sumnis,  the  country  became  disturbed,  and  many  of  the  Arains  emi- 
grated across  the  Ganges  and  settled  near  Bareli  and  Rilmpur.  They 
marry  only  with  the  Ghaggar  and  Bareli  Arains.     The  Sutlej  Arains 

*  See  Muir's  Li/e  of  Muhammad,  p.  188-89  (abridged  edition).  The  viuhdjarin  were  the 
refugees  who  accompanied  Muhammad,  but  the  two  names  are  sometimes  confuwed.  For 
further  details  see  Tcmple'a  Legends  of  the  Punjab,  III.  The  Saintu  of  Jalandhar  and 
D.  G.  Barkley,  in  P.  N.  Q,  II. 

t  So  much  so  that  in  Ambdia  the  Shaikhs,  though  really  often  identical  with  the  Bains, 
arrogate  to  themselves  a  much  higher  place  in  the  social  scale. 


14  Arain  groups, 

in  Siraa  say  that  they  are,  like  the  Arains  of  Lahore  and  Montgomery, 
connected  by  origin  with  the  Hindu  Kambohs.  Mr.  Wilson  thinks  it 
probable  that  both  classes  are  really  Kambohs  who  have  become 
Mu  sal  mans,  and  that  the  Ghaggar  Arain  s  emigrated  in  a  body  from 
Multan,  while  tlie  others  moved  gradually  up  the  Sutlej  into  their 
present  place.  He  describes  the  Arains  of  the  Ghaggar  as  the  most 
advanced  and  civilised  tribe  in  the  Sirsa  district,  even  surpassing  the 
Sikh  Jdts  from  Patidla ;  and  he  considers  them  at  least  equal  in  social 
status  with  the  Jd-ts,  over  whom  they  themselves  claim  superiority. 
The  Arains  of  Ferozepore^  Ludhidna,  Ambd,la  and  Hissar  also  trace 
their  origin  from  Uch*  or  its  neighbourhood,  though  the  Hissar  Arains 
are  said  to  be  merely  Muhammadan  Malis. 

On  the  whole  it  would  appear  probable  that  the  Arains  originally 
came  from  the  lower  Indus  and  spread  up  the  five  rivers  of  the  Punjab; 
and  that  at  an  early  stage  in  their  history  a  section  of  them  moved 
up  the  Ghaggar,  perhaps  then  a  permanent  river  flowing  into  the 
Indus,  and  there  gained  for  themselves  a  position  of  some  importance. 
As  the  Ghaggar  dried  up  and  the  neighbouring  country  became  more 
arid,  they  moved  on  into  the  Jumna  districts  and  cis- Sutlej  tract 
.srenerally,  and  perhaps  spread  along  the  foot  of  the  hills  across  the 
line  of  movement  of  their  brethren  who  where  moving  up  the  valleys 
of  the  larger  rivers.  Their  alleged  connection  with  the  Malis  is  probably 
based  only  upon  common  occupation ;  but  there  does  seem  some  reason 
to  think  that  they  may  perhaps  be  akin  to  the  Kambohs,  though  the 
difference  must  be  more  than  one  of  religion  only,  as  many  of  the 
Kambohs  are  Musalm^n. 

In  Amb^la  the  Rains  are  divided  into  two  territorial  groups,  Mult^ni 
and  Sirsawald.  The  former  regard  themselves  as  Shaikhs  and  will  not 
intermarry  with  the  latter. 

The  sections  of  the  Rains  in  JuUundur,  in  which  District  they  form 
more  than  19  per  cent.  o£  the  population,  and  in  Kapurthala  are  : — 


Adan,  Sh^hpur. 

Arki,  Sialkot. 

Bagga,  GujrAt. 

Baghban,  Bah^walpur, 

Barar. 

Bet  or  Bhat. 

Bhaddu,  claiming    to  be    Hindu 

Rajputs  from  the  Deccan. 
Bhohar. 

Bhambhani,  Dera  Ghazi  Khd,n. 
Bhatti,    Dera  Ghdzi  Khiin    and 

Bahawalpur. 
Bhutta,  Bahd,walpur. 
Bot.t 


Brahmin. 
Burji. 
Chachar. 
Chdbe,  Siiilkot. 

Chandor,  Sialkot  and  Maler  Kotla. 
Chanidl,  Sialkot. 
Chandpal,  Mdler  Kotla. 
Chhanni. 

Chaughatta,    Shahpur   and    Baha- 
walpur. 
Dabri. 

Dhanjun,  Bahawalpur. 
Dhenga,  Mdler  Kotla. 
Dhinga,!  Sidlkot. 


*  Possibly  the  persistence  of  the  Uch  tradition  points  rather  to  religious  influence  than  to 
the  place  of  origin. 

tThe  Bot  or  But  claim  descent  from  Maluk  (tutor  of  Jahangir  !),  who  received  a  grant 
of  land  when  Nurmahal  was  founded. 

:j:  The  Dhinga  claim  to  be  descendants  of  Fattu,  son  of  Mitha,  a  Dhariw'41  Jat  of  Dhola 
Kangar.    Fattu  was  converted  to  Islam  in  Akbar's  reign. 


[ram  origins. 


15 


Dhofc,  Baliawalpur. 

Dole. 

Gailana,  claiming  Hindu-Rajput 

origin. 
Garhi,  Gadhi 
(jiindar. 

Ghabar,  Bahawalpur. 
Gher,  Siiilkob. 
Ghiluj  Sialkofc. 
Gilan,  ]\Ialer  Kotla. 
Gilin,  Darbiih. 

Had  wan  i;  in  Uora  Gliazi  Klidn. 
Hdsi. 
Indrai. 
Janaln. 

Ja(n)jua,*  Gujrjit. 
Jhanjhiina,  in  8  hah  pur. 
Jindran,  Bahawalpur. 
Jiya,  Bahawalpur. t 
Jutdla,  Sid,lkot. 
Kamboh,  Bahdwalpur. 
Khatura,  (Katuri  in  Bahawalpur), 
Khuhara,  Gujrtit. 
Khokhar,  Gujrat,   Shahpur  and 

BahdWalpur. 
Kir,  Siiilkot. 
Mahmania,  SitUkot. 
Maqsiidpuria. 
Mandu. 


]\[ctla,  in  Dcra  Ghdzi  Khan. 

]\lirok,  BalKiwalpur. 

Nadhi,  Bahawalpur. 

Nain,  JMiilor  Kotla. 

Naiii  (Gujrat). 

Padu. 

Parj  i. 

Pathan,  also  a    Kamboh  section, 

Bahawalpur. 
Quraishi. 
Kahla. 

Kai  or  Rami. 
Kanbi. 

Sonkal,  in  Dcra  Ghuzi  Klu'ui. 
Salija,  Bahawalpur. 
Saki. 
Salota. 

Sapal,  in  tSialkot. 
Siudhi,  Bahawalpur. 
Sindhu. 
Sohad. 
S oh  and,. 

Tarar,  in  Gujrat. 
Thinda,  Bahawalpur. 
Tind. 

Thanow,  in  Sialkot. 
Thekri,  Bahawalpur. 
Waband  in  Gujrdt  and  Rawalpindi. 


In  Gujrat  the  Wahand,  Khokhar,  Bagga  and  Nain  do  not  intermarry 
with  tho  Kamboh  and  Khohara  sections — whom  they  regard  as 
inferior. 

The  nucleus  of  this  caste  was  probably  a  body  of  Hindu  Saini  or 
Kamboh  cultivators  who  were  converted  to  Isldm  at  an  early  period. 
Thus  in  Jullundur  the  Arains  say  they  came  from  Sirsa,  Rania  and 
Dehli  and  claim  descent  from  Rai  Jaj  (grandson  of  Lau,  founder  of 
Lahore),  who  ruled  Sirsa:  that  they  were  converted  in  tho  I2th 
century  and  migrated  to  the  Jullundur  Doab  about  300  years  ago. 
But  the  Bhuttaa  claim  descent  from  Raja,  Bhiita,  fifth  in  descent  from 
Rdjji  Karn  and  say  they  were  forcibly  converted  even  earlier— by 
Mahmud  of  Ghazni — and  driven  from  Uch  :  — 

Uclih  na  dite  Bhutidn  cJiatd  Basant!  ndr, 
Dana,  pdui,  cJouJcgyd,  cliahau  vioti  hdr. 

'  The  Bhutas  neither  surrendered  Uch,  nor  tho  lady  Basanti, 
Food  and  water  failed,  and  they  had  to  eat  pearls.' 


*  Janjua  claims  to  be  descended  from  a  Hindu  Rijput  of  Pindi  Bhattian.     Mihr  Uardana 
one  of  its  ancestors,  is  said  to  liavc  laid  out  the  Shalimar  Garden  near  Lahore.  * 

t  Said  to  be  really  Kambohs,  not  Arains. 


are 
ir 


16  Arain^—Arord. 

Tlio  Araios,  apart  from  their  orthodoxy,  dlifcr  little  in  their  customs 
and  dress  from  the  Muhammadans  generally.  In  Mnltan  they  prcicr  the 
blue  mnjJild  or  waistoloth  to  the  white  and  those  of  one  village  (Jalla  in 
Lodhran  tahsil)  are  in  consequence  known  as  the  nili  imltan  or  '  blue 
regiment.' 

Akaii.  Arr,  a  tribe  of  Muhammadans  of  Jat  status  found  in  Dipdlpur  tahsil, 
Montgomery  District,  where  they  are  settled  along  the  Lahore  border  on 
the  upper  course  of  the  Khan  wall  canal.  They  claim  Mughal  descent, 
yet  say  ihey  caiiie  from  Arabia,  and  are  fairly  good  cultivators.  Their 
ancestor  came  from  Delhi,  where  he  was  in  service  500  years  ago,  and 
settled  in  their  present  seat.  By  contracting  marriages  with  J^ts  they 
have  sunk  to  J  at  status.  In  the  Minchinabad  nizdmat  of  Bahawalpur 
they  are  to  be  found  intermarrying  with,  or  giving  daughters  to,  the 
Wattus.  Also  found  in  Shdhpur,  and  classed  as  agricultural  in  both 
districts. 

Akbi  a  Muhammadan  clan,  said  co  be  of  Arabian  origin,  which  was,  in 
Mughal  times,  given  several  villages  round  Multan,  but  it  has  now  to  a 
large  extent  lost  its  hold  of  them.  It  is  classed  as  Jiit  (agricultural) 
both  in  Multan  and  Montgomery  and  is  also  found  in  the  Ahmadpur 
East  tahsil  of  Bahawalpur. 

Aek  a  tribe  of  Muhammadan  J^ts,  found  in  Jind,  whose  members  ai 
said  to  still  revere  their  jathera  Sain  Dd,s'  shrine,  and  to  give  the 
dhidnis  Re.  1  at  weddings  in  hia  name. 

Arke  an  Arain  clan  (agricultural),  found  in  Amritsar. 

Arora,  or  Rora  as  it  is  often  pronounced,  is  the  leading  caste  par 
excellence  of  the  Jatki-speaking,  or  south-western  part  of  the  Punjab, 
i.e.  of  the  lower  reaches  of  the  five  rivers  and,  below  their  junction,  of 
the  Panjnad,  extending  through  Bahawalpur  into  Sind.  Higher  up 
the  courses  of  the  five  rivers  the  Arora  shares  that  position  with  the 
Khattri.  The  caste  is  wider  spread  and  far  more  numerous  than  the 
Bhdtia,  but  fully  half  the  Arords  of  the  Punjab  dwell  in  the  Multan 
division  and  the  Deraj^t  ;  though  the  caste  is  found,  like  the  Khattri, 
throughout  Afghanistan  and  even  Turkestan.  Like  the  Khattri  again, 
but  unlike  the  Bania,  the  Arord.  is  no  mere  trader,  but  will  turn  his 
hand  to  anything.  He  is  an  admiratble  cultivator,  and  a  large 
proportion  of  the  Aroras  on  the  lower  Chenab  are  purely  agricultural, 
while  in  the  Western  Punjab  he  will  sew  clothes,  weave  matting  and 
baskets,  make  vessels  of  brass  and  copper,  and  do  goldsmith's  work. 
Despite  his  inferior  physique,  he  is  active  and  enterprising,  industrious 
and  thrifty.  "When  an  Arora  girds  up  his  loins  (says  a  Jhang 
proverb),  ho  makes  it  only  two  miles  to  Lahore.""^ 

In  Bahawalpur  the  Aroras  are  very  numerous  and  have  the  whole 
of  its  trade  in  their  hands,  dealing  in  every  commodity,  and  even 
selling  shoes  and  vegetables.  Some  are  contractors,  hankers  or  money- 
lenders, and  in  the  latter  capacity  they  have  now  acquired  a  considerable 
amount  of  land  by  mortgage  or  purchase  from  Muhammadan  owners. 


*  A  variant  of  this  proverb  current  in  Gujrinwala  is  Lak  badha  Aroridn,  te  munna 
koh  Lahor—' if  the  Aroras  gird  up  their  loins,  they  make  it  only  three-fouiths  of  a  kos  to 
iiahore.' 


ujl^f*- 


U.'X- 


JZ  c 


^  ^t^cV 


Arora  groups',  17 

thougli  40  or  50  years  ago  they  did  not  own  an  acre  of  cultivated  land. 
In  the  service  of  the  State  more  Arords  than  Mubummadans  are 
employed,  though  the  latter  are  nearly  Hix  times  as  namerous  as  the 
former.  As  several  land-owning  families  have  been  ruined  in  their 
dealings  with  Arords  such  sayings^  as  Kirdr  howl  yur,  dusJiman  dhdr 
na  dhdr,  "  he  who  has  a  Kirar  for  a  friend,  needs  not  aD  enemy,"  are 
current  in  the  State. t 

By  religion  the  great  majority  of  the  Aroras  are  Hindus,  but  a  good 
many  are  Sikhs. 

Asa  body  the  Arords  claim  to  be  Khattrig  and  say  that  like  them 
they  were  dispersed  by  Paras  Rdm.  Folk  etymology  indeed  avers  that 
when  so  persecuted  they  denied  their  caste  and  described  it  as  a7cr 
or 'other,'  whence  'Arora';  but  another  tradition,  current  in  Gujrat, 
Fays  they  were  driven  by  Paras  Rilm  towards  Multiin  near  which  tboy 
founded  Arorkot.  Cursed  by  a  faqir  the  town  became  desolate  and 
the  Arorfis  fled  by  its  three  gates,  on  the  North,  South  and  "West, 
whence  the  three  main  groups  into  which  they  are  now  divided.  But 
certain  sections  claim  a  different  origin.  The  ruins  of  Arorkot  are 
said  to  be  near  Rohri  in  Sindh.J 

The  Arora  caste  is  organised  in  a  very  similar  way  to  theKhattris. 
Its  primary  divisions  are  the  genealogical  sections,  as  in  all  Hindu 
castes,  but  it  has  three  or  four  territorial  groups  : — 

1.  Uttarddhi,  Northern. 

2.  Dakhana  or  Dakhanadhain,  Southern.  1  Sometimes    classed    as 

3.  Dahrd,  Western.  |      one  group. 

4.  Sindhi,  of  Sindh. 

Numbers  2  and  3  intermarry  in  some  parts,  bnt  not  in  others.  In 
Jhang  they  do  not,  but  in  Fazilka  they  are  said  to  have  begun  to 
do  so.  The  probability  is  that  the  Dakhand  still  take  wives  from  the 
Dahnl  group,  as  they  used  to  do.§ 

The  Uttaradhi  sub-caste  appears  to  be  absolutely  endogamoua  east 
of  the  Indus,  except  in  Bahdwalpur  where  it  takes  wives  from  the 
other  three  groups  :   in  Hazara  whore  it  occasionally  takes  them  from 

*  Kirir,  a  term  applied  by  Muhammadans  to  any  Hindu  shoj -keeper  or  trader,  is  by  no 
means  equivalent  to  Arora,  see  s.  n.  Kirar. 

t  The  justice  of  Iho  above  quotation  from  the  draft  Gazettcpr  of  the  Bnhawalpur  State 
is  disputed,  and  it  is  pointed  out  that  the  earlier  Daudpotra  rulers  of  Bah4walpur  employed 
Arovas  in  positions  of  trust,  and  even  appointed  them  to  semimilitary  office  as  Uakhsliis  or 
paymasters.  At  present  the  Aroj-as  are  losing  ground,  especially  in  the  liigher  grades  of  the 
State  service. 

X  A  correspondent,  referring  to  the  Arorham  AoU,  an  Urdu  pamphlet  published  by  the 
Khatri  Samachar  Prps3,  Lahore,  edds  some  interesting  details.  The  pamphlet  appears  to  be 
based  in  a  History  of  the  Arorbans  inNaprri  and  the  Bhu  Sufr  (Oricin  of  the  World)  Punln. 
In  the  latter  is  piven  a  dialogue  between  Parasu  Rama  and  Art,  a  Khatri,  in  wliich  the  latter 
stoutly  refuses  to  oppose  the  Brahmans  and  wins  Parasu  Kama's  respect,  being  advJRed  by  him 
to  settle  in  Sindh.  The  pamphlet  also  ascribes  a  sectarian  origin  to  the  Arora  proups.  and 
declares  that  in  10.5  Vikrami  social  dissensions  arose  at  Arorkot  among  the  Aroras,  so  their 
purohit  Gosain  Sidh  Bhoj  convened  a  meetiner  at  which  the  upholders  of  the  old  customs  sat 
to  the  north,  the  reformers  to  the  south  and  the  moderates  or  neutrals  to  the  west. 
Accordingly  the  North  of  Arorkot.  was  assigned  to  the  conservatives  and  the  South  to 
both  the  other  parties,  a  fact  which  explains  why  the  Dakhauis  and  Dahras  are  sometimes 
regarded  as  one  and  the  same. 

§  Punjab  Census  Report,  1883,  §  514. 


13  Arom  traditions, 

tho  Dahriis  or  Daklmnda  on  payment  but  not  by  exchange ;    and  in 
Fero/oporo  where  it  takes  from  the  Dahras.* 

The  Uttarailhi    alone  seem,   as   a  rule,   to   have   the  Bdri-Bunidbi 
divisions.     The  B6ri  group  consists  of  12  sections,  thus— 

Suh-group  (i). 


1. 

2. 
8. 

Ghumai. 

Narule. 

Monge. 

4. 
5. 

Bazdz. 
Shikri. 

6. 

Manohande. 

Suh-group  {it). 
1          7. 

Pasriche. 

8. 

9. 

10. 

Kantor. 
Mdtiak  Tahle. 
Guruwdre. 

Suh-group  (m) 

11. 
12. 

Wadhwe. 
Sethi. 

And  of  these  numbers  1-7  intermarry,  but  will  only  take  wives  from 
numbers  8-12,  and  there  is  a  further  tendency  on  the  part  of  numbers 
1-5  to  discontinue  giving  daughters  to  numbers  6  and  7.  In  the 
south-east  of  the  Punjab  the  Bdri  and  Bunjahi  groups  exist  both 
among  the  Northern  and  Southern  Arords.t 

A  list  of  the  Arord  gats  or  sections  will  be  found  in  Appendix  I  to  this 
Volume. 

There  are  a  few  sections,  e.g.,  Sachdeo,  Lund,  Bazaz  and  others, 
which  are  found  in  more  than  one  of  the  territorial  groups.  The  Sethi 
section  may  possibly  be  the  same  as  the  Seth  or  Sethi  Section  of  the 
Khattris.  The  Rassewat  or  ropemakers  are  clearly  by  origin  an  occupa- 
tional section  like  the  Bazdz  or  clothiers. 

The  names  ending  in  jd  are  beyond  all  question  patronymics.  Others 
such  as  Budhraja  or  Bodhrdji  suggest  a  religious  origin. 

The  Gosain  Mule-santie  claim  to  be  descendants  of  a  Gaur  Brahman 
who  came  to  the  Jhang  District  and  assumed  the  name  of  the  Guruwdrd 
section,  but  became  a  devotee  or  gosain  who  made  converts. 

Other  sections  have  various  traditions  as  to  their  origins  :  Thus  the 
Ndrangs  say  they  were  originally  Raghbansis  who  denied  their  race 
when  Paras  Ram  destroyed  the  Khattris,  with  the  words  nd  rag,  '  No 
RaghbanBi.'  Ndrag  became  Narang.  The  Chikur,  a  sub-section  of  the 
Sachdeos  are  so  called  because  on  a  marriage  in  that  section  sweet- 
meats were  as  plentiful  as  mud  (chikur).  Naruld  is  derived  from  wirdZa, 
*  unique,'  because  once  a  snake  got  into  the  churn  when  a  woman  was 
making  butter,  so  the  men  of  this  section  never  churn,  though  its 
women  may. 

The  Gogias  or  Gogas  have  a  saying : 

Khat  khuh,  hhar  pdni,  Tan  tani  parsing  Gogidni.' 

i.e.,  they  say  to  a  would-be  son-in-law: 

'  Dig  a  well  and  fill  it  with  water.  Then  marry  a  Gogiani. 

*  Trans-Indus  Captain  O'Brien  notes  a  solitary  case  of  a  girl  of  the  Jam  section  (Uttari- 
dhi)  being  given  to  a  Kumbhar  (Dakhana). 
jSirsa  Settlement  Report,  1884,  p.  114. 


Arora  totem  sections. 


IS 


As  in  other  castes  some  sections  of  the  Arojas  are  credited  wita 
inherited  curative  powers.  Thus  the  Dalewdnia  of  Janipur  can  cure 
hydrophobia  by  spitting  on  a  httle  earth  and  applyin<j  it  to  the  bite. 
This  power  was  conferred  on  their  forbears  by  the  blessinr^  of  their 
'pir,  tho  saint  of  Daira  Din  Pand-h.  The  Duds^  have  an  inherited  power 
of  curing  a  sprain  in  the  back  or  loins  by  touching  the  part  affected. 
The  pain  called  chuk  may  also  be  cured  by  this  section  which  uses  tho 
following  charm: — 'Dun,  sith  bdri,  i^Jmlon  hhari  dari,  hhannv  chit 
(waist)  karcndd  sari.'  The  charm  is  read  over  a  cloth  and  this  is  then 
applied  thrice  to  the  part,  a  push  being  finally  given  to  it  to  expel 
the  pain.  The  power  was  conferred  on  Seth  Hari,  the  ancestor  of 
tho  section,  by  faqirs.  It  is  also  said  to  be  essential  that  the  patient 
should  go  straight  home  without  looking  back.  The  power  is  exercised 
gratis. 

A  man  of  tho  Chugh  got  can  cure  chuh  or  pain  in  tho  loinst  by 
pushing  tho  sufferer  from  behind.  If  a  Chugh  is  not  on  band,  it  in 
sufficient  to  go  to  his  house  and  rub  one's  back  against  the  wall. 
Chugh  may  bo  derived  from  chuk,  because  the  tribe  has  this  power, 
but  perhaps  the  idea  is  simply  that  a  Chugh  has  power  over  chuk.  It 
can  also  be  cured  by  a  family  of  Dhingr^  Arords  of  Bajanpur  who 
apply  a  part  of  their  clothing  to  the  part  affected  and  push  the 
patient  thrice,  or  if  none  of  them  are  present  their  house- wall  is  as 
efficacious  as  a  Chugh. 

Several  Arora  sections  are  named  after  animals  such  as  : — 


Babbar  (?  1)  in  Montgomery. 

Chutdni,t  bat. 

Gaba,  calf. 

Ghira,  dove,  Montgomery  and 
Multdn. 

Giddar,  jackal. 

Ghord,  horse,  Dora  Ismail  Khan. 

Hans,  goose,  Montgomery. 

Kukar,§  Kukkar,  cock,  Mont- 
gomery, Multan  and  Hissar. 

Kukreja,  cockerell,  Dera  Ismail 
Khan. 


Lumar,  fox,  Montgomery. 

Machhar,  mosquito,  Gujrat. 

Makkar,  locust,  Gujrat. 

Menddi  (?)  ram  or  Mindhd,  long- 
haired, Montgomery. 

Nangidl,  snake,  Dora  Ismail 
Khan. 

Nag-pdl,  Nang-pdl.II 

Nangru. 

(?)  Sipra,  a  serpent. 


Other  sections  are  named  from  pla)its,  etc.,  and  are  perhaps  more 
likely  to  be  totemistic.    Such  are  :— 


ChdwaM,  rice. 

Gerd,  said   to   avoid   the  use  of 

ochre,   gerii,  (in    Dera  lemail 

Khdn). 
Gheia,  fr.  ghi,  clarified  butter. 


Jandwdni,  named  after  the  j and 
tree  in  Dera  Ismail  Khan. 

Kasturia,  said  to  avoid  tho  use  of 
musk,  kadilri,  (Dora  Ismail 
Kluin). 


*  In  Hissar  this  section  of  the  Aroras  may  not  wear  blue  Unghd  (trousers). 

t  A  child  born  feet  foremost  can  euro  pain  in  the  loins  by  kicking  the  part  alTcctecI; 

t  Chutini,  bat :  a  child  was  once  attacked  by  bats,    which,  however,   left  him  uninjured. 
The  section  worships  bats'  nests  (chnruchitti)  at  marriages. 

§  The  Kukar  will  not  eat  fowls,  but  most  Hindus  have  a  prejudice  against  them  as  food 
and  in  this  very  caste  the  Mchndiratta  have  for  the  last  12  or  14  years  refused  to  eat  them 
too. 

II  Nangpal  does  not  appear  to  mean  '  snake,'  but  protector  or  raiser  of  snakes. 


25  Arom  customs. 


Mnngi,  a  kind  of  tree  (Hissar). 
Pabreja,  a  kind  of  plant  (Multdn) 
Rihdni,§  basil. 
Siiwi-buti,  green-herb. 
Sel4ni(?),  piiml  tree,  Dera  Ismail 

Khdn. 
Taneja,II  a  kind  of  grass,  tiran 

(Multan  and  Montgomery). 


Katbpill,  wood  or  timber  (Mont- 
gomery) . 

Kati'iria  *  dagger  (Multan). 

Khani-jau,  Ijarlcy-oater. 

Lot/i,  a  vessel. t 

Manak-tahlia :  said,  in  Hissdr,  to 
reverence  the  tdhli  or  shisham 
tree. 

Mehndirattd,t     henna :    (Mont- 
gomery and  Multiin). 
Tareja,  tarri,   '  a  gourd  ' :    their  ancestor  once  had  to  conceal  himself 

among  gourds,  and  they  do  not  eat  gourds. 

Veh-khani,  Vid-khd,m  poison-eater :  fr.  veh  or  viit,   'poison ',  in  the 

Sindhi  dialect  as  spoken  in  Bahawalpur.     Possibly  arsenic  is  meant. 
With  regard  to  the  sections  mentioned  as   existing   in  Dera   Isnaail 

Khan,  it  is  distinctly  said  that  each    shows   reverence   to   the  animal 

or  plant  after  which  it  is  named,  thinking  it   sacred.     The  animal  is 

fed,  and  the  plant  not  cut  or  injured.     The  Chdwal^s,  however,  do  not 

abstain  from  using  rice,  or  show  it  any  respect. 

The  women   of   the  Uttarddhi  group  wear  red   ivory  bracelets  (and 

affect  red   petticoats  with   a  red  border,  in  Ferozepore),  whence   this 

group  is  styled  Ldlchuriwdld, 

The  Dakhand  women  wear  white   ivory   bracelets    (and  also  affect 

red  petticoats,  the  lower  part   'laced '  with  hlacJc^), 

By  gotra  the  Aroras,  in  Gujrat  at  least,  are  said  to  bo  Kushal,  but 
their  real  gotra  appears  to  be  Kasib,  ?  Kishab  or  Keshav. 

At  weddings  the  Uttarddhis  in  Ferozepore  are  said  to  have  a  distinc- 
tive custom  in  the  do  rate  phere,  i.e.,  the  boy's  party  must  reach  the 
bride's  house  on  the  afternoon  of  the  5th  if  the  date  fixed  be  the  6th 
or  night  of  the  7th  and  the  viilni  must  be  on  the  5th-6th.  Dakhnds 
and  Dahras  must  on  the  other  hand  arrive  before  or  on  the  afternoon 
of  the  6th  and  if  the  lagan  be  fixed  for  an  early  hour  on  the  6th  the 
bridegroom  and  a  Brahman  go  in  advance  for  that  ceremony,  the 
wedding-party  following  so  as  to  arrive  in  the  afternoon. 

Widow  marriage**  is  in  theory  reprobated,  but  in  practice  tolerated 
among  the  Aroras,   and  in  the  south-west  of  the   Punjab  it  is   often 

*  This  section  has  a  legend  that  a  dagger  fell  from  a  wall  amongst  a  number  of  children 
who  were  playing  beneath  it,  but  did  not  hurt  them.  Hence  the  section  became  known  as 
Kataria,  and  worships  the  dagger,  putting  flowers  before  it  at  marriages. 

t  Declare  they  milked  a  cow  into  a  lotd  and  presented  it  to  their  guru. 

X  The  Mehndiratta  in  Multan  abstain  from  the  use  of  henna,  but  so  do  other  Hindus. 

§  Because  one  of  its  members  once  received  a  faqir  cordially,  and  the  faqir  blessed  him 
saying  he  should  prosper  like  basil  {rihdni). 

II  In  Multan  the  Tanejas  abstain  from  eating  tarli  (gourd) :  or  at  least  their  women  do,  in 
Montgomery.  The  Tanejas  of  Jhang  say  tdey  are  Khattris  and  that  their  ancestor  instead 
of  employing  his  own  purohit  called  in  some  other  Brahman  and  seated  him  on  a  kind  of 
grass  called  tiran,  whence  came  the  name  Taneja. 

^  Dahra  women  are  said  to  have  red  petticoats  with  a  green  border.  These  refined  distinc- 
tions may  possibly  be  observed  in  Ferozepore,  but  they  are  not  general.  It  is  also  said 
that  in  some  places  Dahra  women  alone  wear  white,  and  Dakhanas  spotted  bracelets  of  both 
colours. 

**•  In  Muzafiargarh  widow  re-marriage  is  not  approved,  and  a  couple  who  marry  in 
defiance  of  the  prejudice  against  it  are  called  kachchrd,  i,  e.,  mulish  or  wicked. 


Arora — Arya  Samdj.  2l 

Holemnized  by  tho  couple  going  out  and  circumambulating  burning 
reeds.  The  Brahmans  recognise  widow  marriage  and  assist  at  it,  in 
fact  if  it  is  solemnised  without  a  Brahman,  people  refrain  from  eating 
or  drinking  with  the  couple  for  a  short  time. 

The  customary  law  of  the  Aroras  differs  both  from  Hindu  Law  and 
the  ordinary  Punjab  Custom.  In  its  main  features  it  resembles  that 
of  the  Hindus  generally  in  the  south-west  Punjab,  and  one  of  its 
distinctive  features  is  tho  6'au"ai,  an  extra  quarter  share  which  <''oes  to 
the  eldest  son.  Many  Arord  sections  allow  sons  by  the  wife  of 
another  caste  provided  she  was  married  as  a  virgin,  not  as  a  widow 
one-third  of  their  father^s  property,  two-thirds  going  to  tho  sons  by 
the  other  (Arora)  wife.  The  position  of  daughters  and  sisters  is  more 
favourable  than  it  usually  is  among  Hindus  under  the  Punjab  Custom.* 

Aewal,  a  Jat  tribe,  found  in  the  Sangarh  tahsil  of  Dera  Ghdzi  Khdn  Dis- 
trict. Fiike  the  Manjothas  and  Sanghis  it  follows  the  Baloch  customs 
in  all  matters  connected  with  marriage,  etc.,  thus  differing  from  nearly 
all  the  other  Jat  tribes  of  that  tahsil.  Also  found  in  Multau,  where  it 
is  classed  as  agricultural. 

AryX,  a  Jiit  clan  (agricultural)  found  in  Multilu. 

AiiYA  Samaj. — By  far  the  most  important  modern  Hindu  sect  in  the  Punjab, 
the  Arya  Samaj  was  founded  about  1847  by  Paudit  Dayanand  JSaras- 
wati,  a  Brahman  of  Kathiawar.  Born  in  1824,  Uayanand  had  an 
equal  aversion  to  idolatry  and  marriage,  and  aftei-  profound  researches 
in  Sanskritic  lore  ha  founded  a  samdj  or  union  at  Lahore  soon  after 
1847 — and  subsequently  in  the  rest  of  the  Punjab.  The  latter 
part  of  his  life  was  spent  in  travels  in  the  Unitca  Provinces  and 
Kajputana.  His  attacks  on  existing  Hinduism  roused  great  antagonism. 
He  insisted  on  a  special  interpretation  of  the  Vedas  and  left  behind  him 
several  works  such  as  the  Vede  Bhdtshya,  or  translation  of  the  Vedas, 
the  SatydHh  Frahash  in  which  tho  Arya  religion  is  contrasted  with 
others,  and  the  Bhumka,  an  introduction  to  the  study  of  the  Vedas. 

"  The  Arya  or  '  Vedic'  religion",  writes  Mr.  Maclagan,"  is  primarily 
the  outcome  of  the  solvent  action  of  natural  science  on  modern 
Hinduism.  Tho  members  of  tho  Arya  Samaj  find  the  fantastical 
representations  of  the  world  and  of  man  which  are  put  forward  in  the 
eighteen  Puriinas  to  be  inconsistent  with  natural  science,  and  so  reject 
their  authority,  looking  on  them  as  the  outcome  of  the  ignorance  and 
craft  of  comparatively  recent  generations  of  Brahmans.  The  original 
and  only  authoritative  scriptures  in  the  eyes  of  the  Arya  kSamaj  are 
the  four  Vedas,  and  its  professed  aim  is  to  restore  the  paramount 
authority  of  the  Vedas  by  purging  away  subsequent  accretions.  Scrip- 
tures more  recent  than  the  Vedas  and  anterior  to  the  Puranas  (such 
as  the  Brahmaniis,  the  six  philosophic  Darshanas,  the  ten  Upanishads, 
etc.),  are  regarded  OS  explanatory  of  the  Vedas  and  authoritative  only 
where  they  are  not  contradictory  thereto.  The  Vedas  themselves  con- 
stitute the  only    infallible  revelation. — 'The  Vedas',   wrote    Dayanand, 

*  are  revealed  by  God.     1  regard  them  as  self-evident  truth,  admitting 
of  no  doubt  and  depending  on  the  authority   of  no   other   book,    being 

*  F  unjab  Customary  Laiv,  XVIII,  pp.  vii,  ix,  xvii,  cf.  also  Introd.,  p.  8. 


22  Arya  Samdj  doctrines. 

reprosontod  in  nature,  the  kingdom  of  God.'  The  bases  of  the  Aryan 
I'aith  are  the  revelation  of  God  in  the  Vedas  and  in  Nature,  and  the  first 
pructicul  element  in  this  belief  is  the  interpretation  of  the  Vedas  in 
conformity  with  the  proved  results  of  natural  science. 

In  the  interpretation  of  the  Vedas  the  Arya  Sani^j  finds  itself  at 
issue  with  the  Sanskritists  of  Europe,  whose  translations  represem 
the  Vedaa  as  the  religious  literature  ot  a  primitive  people  and,  like  the 
literature  of  other  primitive  peoples,  quite  regardless  of,  and  inconsist- 
ent with,  scientific  accuracy.  The  Aryas  contend  that  such  a  view 
arises  from  a  mistaken  literal  translation  of  their  scriptures,  and  that 
the  earlier,  and  consequently  more  trustworthy,  commentators  having 
always  refused  to  construe  the  Vedas  in  their  literal  sense,  it  is  a 
mistaken  view  to  suppose  that  they  were  originally  composed  with 
any  meaning  other  than  a  metaphorical  or  derived  one.  FolloAving 
these  principles,  the  Samdj  not  only  defends  the  Vedic  rishis  from  all 
imputations  of  pantheism  and  polytheism,  but  finds  in  their  writings 
numerous  indications  of  an  accurate  acquaintance  with  the  facts  of 
science.  It  holds  that  cremation,  vegetarianism,  and  abstinence  from 
spirituous  liquors  are  inculcated  by  the  Vedas,  and  inculcated  to  a 
laro-e  extent  on  purely  scientific  grounds.  It  l)olds  that  the  great 
relio"iousrite  of  Vedic  times,  the  agnihotra  or  homa  sacrifice,  is  instituted 
with  a  view  to  rendering  air  and  water  wholesome  and  subservient  to 
health,  and  because  '  it  plays  a  prominent  part  in  putting  a  atop  to 
the  prevalence  of  epidemics  and  the  scarcity  of  rainfall.'  It  is  con- 
Tinced  that  the  latest  discoveries  of  science,  such  as  those  of  electricity 
and  evolution,  were  perfectly  well  known  to  the  seers  who  were  in- 
spired to  write  the  Vedas. 

"While  conceding  this  much  to  modern  natural  science,  the  Aryas 
refuse  to  see  in  it  anything  tending  to  materialism  or  atheism.  Retain- 
ino-  their  confidence  in  the  Vedas,  they  have  avoided  the  radical 
materialism  of  some  of  the  earlier  opponents  of  popular  Hinduism. 
The  Arya  philosophy  is  orthodox,  and  based  mainly  on  the  Upanishads. 
The  tenets  of  Daydnand,  though  leaning  rather  to  the  Shankya  doc- 
trine, do  not  fit  in  precisely  with  any  one  of  the  six  orthodox  systems ; 
but  these  systems  are  all  regarded  by  the  Aryas  as  true  and  as  differ- 
ent aspects  of  the  same  principles.  The  three  entities  of  Dayanand's 
philosophy  are  God,  the  Soul  and  praJcriti  or  Matter.  Soul  he  regarded 
as  physically  distinct  from  God,  but  related  to  Him  as  the  contained 
to  the  container,  the  contemplated  to  the  contemplator,  the  son  to  the 
father.  Soul  enters  into  all  animals  and  there  are  indications  of  soul 
in  the  vegetable  kingdom  also.  In  most  of  its  details  the  Aryan  system 
retains  the  terminology  of  the  traditional  philosophy  of  Hinduism. 
It  maintains  above  all  things  the  law  of  metempsychosis  and  places 
the  aim  of  virtue  in  escape  from  the  law  ;  but  this  moksh  or  beatitude 
is  for  an  era  {kalp)  only,  after  the  termination  of  which  the  soul 
resumes  its  wanderings.  The  localization  of  the  Hindu  paradises, 
Parlok  and  Swarg,  is  rejected  :  heaven  and  hell  lie  in  the  pleasures  and 
sorrows  of  the  feoul,  whether  these  be  in  this  life  or  in  the  life  to  come. 

As  a  consequence  of  this  doctrine  it  holds  the  futility  of  rites  on 
behalf  of  the  dead,  and  by  this  cuts  at  the  root  of  that  great  Hindu 
inBtitutioD,  the  srdddh.    Like  other  Hindus  the  Aryaa  burn  the  dead, 


Arya  Samdj  aims.  23 

but  for  alleged  sanitary  reasons  they  employ  spices  for  the  hurninf^. 
At  first  they  took  the  q^hul  to  the  Gant^pR,  but  now  thoy  cast  it  into 
the  nearest  stream  :  tliey  do  not  call  in  the  Acluiraj,  and  they  omit  all 
the  ceremonies  of  the  kiryaharm.  At  marriage  thoy  ^o  round  the 
sacred  fire  and  walk  the  seven  steps  like  the  Hindus,  but  omit  the 
worship  of  Ganesh.  They  generally  employ  Brahmans  at  wedding^s, 
but  in  several  known  instances  these  have  been  dispensed  with.  The 
Sami'ij  finds  an  efficacy  in  prayer  {prdrthana)  and  worship  (iijxjftnd)  ; 
but  it  greatly  limits  the  number  of  ceremonies  to  which  it  accedes  any 
meritorious  powers.  It  discourages  entirely  the  practice  of  bathing  in 
sacred  streams,  pilgrimages,  the  u«se  of  beads,  and  sandal-wooi  marks, 
gifts  to  worthless  mendicants,  and  all  the  thousand  rifos  of  popular 
Hinduism.  Only  those  rites  (sanskdra-t)  are  to  bo  observed  which 
find  authority  in  the  Vedas,  and  those  are  IG  in  number  only.  Ido- 
latry and  all  its  attendant  ceremonies  have,  according  to  tho  Aryas,  no 
basis  in  the  Vedas  and  no  place  in  true  religion.  Ri'im,  Krishna  and 
other  objects  of  popular  adoration  are  treated  euhemeristically  as  pious 
or  powerful  princes  of  the  olden  time;  and  in  their  salutation  to  each 
other  the  Arj^as  substitute  the  word  'Namasto' for  the  ^  Kitm  Ram' 
of  the  vulgar. 

Social  and  political  aims  of  the  Samdj. — The  Aryas  are  careful  to 
defend  their  religion  from  a  charge  of  novelty  :  thoy  regard  it  as  a  revival 
of  an  old  and  forgotten  faith,  the  decay  of  which  Avas  due  mainly  to  tho 
Brahmans.  The  Arya  theory  of  to-day  is  that  the  real  Brahman  is  one 
who  is  a  Brahman  in  the  heart ;  tliat  the  Vedas  are  not  con6ncd  to  one 
class  ;  and  that  all  castes  are  equal  before  God.  It  is  careful,  however,  to 
accept  the  existence  of  the  four  castes  of  ancient  Hinduism  :  it  retains  the 
sacred  thread  for  the  three  superior  castes,  and  by  implication  debHrs 
the  Sudras  from  some  of  tho  privileges  of  the  twice-born.  In  practice 
no  Arya  will  marry  with  another  caste  or  cat  with  men  of  another  caste. 
The  sect  being  almost  entirely  composed  of  educated  men  and  being 
based  on  theories  unfitted  to  the  understanding  of  the  lower  castes,  tho 
right  of  Chuhras  and  tho  like  to  join  its  ranks  has  not,  I  understand, 
been  put  to  the  test.  But  the  Samdj  is  said  to  have  been  successful  in 
receiving  back  into  Hind n ism  persons  converted  to  Christianity  or 
Muhammadanism  and  in  reinstating  such  persons  in  caste.  Tlie  Aryas 
do  not  regard  the  cow  as  a  sacred  animal,  but  follow  Hindu  prejudice 
in  considering  the  slaughter  of  a  cow  more  heinous  than  that  of  other 
animals  :  and  in  the  anti-cow-killing  movement  the  Samaj  was  to  some 
extent  identified  with  the  movement,  though  less  so  in  the  Punjab  than 
in  the  United  Provinces.  In  other  respects  the  social  programme  of  the 
Sam/ij  is  liberal  and  anti-popular  in  the  extreme.  It  sets  its  face 
against  child-marriage  and  it  encourages  the  reman'iago  of  widows.  It 
busies  itself  with  female  education,  with  orphanages  and  schools,  dis- 
pensaries and  public  libraries,  and  philanthropic  institutions  of  all  sorts. 

The  Arya  doctrines  have  been  formulated  in  a  series  of  ten  somewhat 
wide  propositions,  and  any  person  professing  belief  in  tho  funda- 
mental principles  of  the  Samilj  is  elieible  for  membership,  and  may, 
after  probatiorj,  be  admitted  as  a  full  member  and  obtain  a  vote  in  tho 
affairs  of  the  society.  Weekly  meetings  are  held — generally  on  Sun- 
days, so  asi  to   admit    of   the   presence   of   Government   servants  and 


24  Arya  Samdj^Aujla, 

ploaclers— ^vitli  prayers,  lectures  on  the  Vodas  and  other  subjects, 
hymns  sung  on  the  S:ima  Veda  system,  and  other  miscellaneous  pro- 
ceedings. At  an  annual  meeting,  a  report  is  read  and  an  Executive 
Committee  with  office-bearers  appointed.  Each  local  Samd,j  is  inde- 
pendent of  the  others  :  but  a  considerable  number  of  the  local  Samdjea 
have  voluntarily  submitted  to  the  ParopaHrini  Sabha  op  Provincial 
Committee,  which  in  a  general  way  supervises  the  local  centres  and 
arranges  for  the  duo  provision  of  Upadeshaks  or  missionaries.  The  Arya 
Samtij,  though  paying  extreme  reverence  to  the  memory  of  Sw^rai 
Daydnand,  refuses  to  look  on  him  or  any  one  else  as  an  infallible 
Guru ;  and  in  the  absence  of  any  central  control  exercised  by  an 
individual,  the  organization  above  described  has  been  very  instru- 
mental in  keeping  the  society  together  and  preventing  so  far  any 
serious  schism  in  its  ranks.  A  still  more  marked  influence  is  un- 
doubtedly exercised  by  the  Dayanand  Anglo-Vedic  College,  which 
was  founded  in  Lahore  some  time  ago  and  has  been  conducted  entirely 
on  Aryan  lines.  The  College,  while  preparing  students  in  the  ordinary 
subjects  with  considerable  success  for  the  university  examinations,  pays 
special  attention  to  instruction  in  Sanskrit  and  Hindi,  and  imparts  a 
certain  amount  of  religious  training  by  the  institutions  of  morning  and 
evening  prayer  in  the  boarding  houses,  and  by  the  reading  of  extract3 
from  the  8atydrth  PraMsh." 

The  above  quotations  show  how  inadequately  the  Arya  Samdj  is 
described  as  a  sect.  Since  they  were  penned,  in  1891,  the  Samdj  has 
been  divided  on  the  question  of  the  lawfulness  or  otherwise  of 
animal  foods  and  two  parties  have  been  formed,  one  the  vegetarian 
or  Mahatma,  the  other  the  flesh-eating  or  '  cultured.*  The  former  is, 
however,  by  no  means  narrow  in  its  views,  for  it  favours  female  educa- 
tion. The  latter  holds  possession  of  the  Dayanand  College  and  is 
thence  also  called  the  Anarkalli  or  College  party  as  opposed  to  the 
vegetarian  or  City  party. 

AsANDAEi,  syn.  matddrl,  a  degree  or  order  of  the  Gosains-  The  term  is 
applied  to  those  settled  in  mats,  as  opposed  to  ahdhut. 

AsAR,  Asra,  JiU  clans  (agricultural)  found  in  Multdn. 

AsiAL,  a  clan  of  the   Manj  Bajputs. 

Asra,  see  Asar. 

AsRAM,  a  title  found  among  Sannidsfs. 

AsTAWAR,  a  title  found  among  Sannidsis. 

Athangal,  a  Jd.t  clan  (agricultural)  found  in  the  south  of  Multdn  tahsil, 
where  it  settled  from  Jammu  in  Mughal  times. 

Attar,  a  dispensing  drusrgist.  "You  get  the  drugs  from  the  fanmri,  and 
take  them  to  the  attar  to  make  up.  He  also  roakeo  nrah  and  sherbets. 
He  no  longer  makes  itr  (otto)  which  is  only  made  by  the  gcindi  or 
perfumer."      [D.  C.  J.  L]. 

AughaN,  Aghwan,  synonyms  for  Afghdn,  {q.  v.). 

Adjla,  a  tribe  of  Jdts  descended  from  their  eponym  a  Hajual  Rdjput  and 
found  in  vSinlkot :  also  found  in  Montgomery  where  thny  are  Muhamma- 
dans  and  classed  as  agricultural. 


— ^  /  •/  /       /  / 


AulaJch — Avoan,  .25 

AuLAKff,  Aurak,  a  Jdt  tribe,  whose  head-quarters  would  appear  to  be  in  the 
Amritsar  district,  where  they  own  a  6dra/i  of,  originally,  12  villages,  but 
they  are  found  in  the  northern  Mdhva,  as  well  as  in  the  Mdnjha. 
They  are  said  to  be  of  Solur  descent,  and  their  ancestor  Aulakh  lived 
in  the  Mcinjha.  But  another  story  maizes  their  ancestor  one  Kaia  Lui 
Ldk,  a  Lunar  Kdjput.  They  are  related  to  the  Sekhu  and  Deo  tribes 
with  whom  they  will  not  intermarry. 

In  Amritsar  they  give  the  following  pedigr(^e  :-— 

Ram  C  bandar 

I 

Kasab 

I 
Bhaul 

I 

Raghupat 

I 
Ude  Rup 

I 
Pura 

I 
Majang 

Markhanb 

I 
Goe 

I 
Mandal 

I 
Dhanicb 

I 
Aulakh. 

This  would  make  them  akin  to  t'le  Punnun.  They  are  also  found  as 
a  Jdt  (agricultural)  tribe  west  of  the  Rdvi  as  far  aa  Leiah.  In  Mont- 
gomery they  are  both  Hindu  and  Muhammadan.  The  Muhammadan 
Aulakh  of  Leiah  have  a  curious  tale.  Complaint  was  made  to  Uumdyun 
that  Pir  Muhammad  Rajan  drank  hhang,  in  defiance  of  the  Quranic 
prohibition.  So  the  emperor  summoned  the  saiut  to  Delhi  and  made 
him  walk  along  a  narrow  path  beset  with  poitioned  swords,  while  a 
ferocious  elephant  pursued  him.  But  as  he  walked  the  steel  turned  to 
water  and  one  of  his  disciples  killed  the  elephant  with  a  single  blow  of 
his  staff.  Among  the  courtiers  was  Rdja  Aulakh,  a  Punwar  Rdjput, 
who  at  once  embraced  Islam.  The  saint  returned  to  Kdjanpur,  and 
Aulakh  followed  him,  conquered  the  country  from  the  Balun  tribe  and 
gave  it  to  the  Pirs,  on  whom  the  emperor  also  conferred  it  in  jdgir, 
though  the  Aulakh  continued  to  administer  it  until  about  175  years 
ago,  when  their  power  declined. 

AuRAK,  see  Aulakh. 

Adre,  an  agricultural  clan  found  in  Shdhpur. 

Adrakzai,  a  branch  of  the  Afridis  in  Tirdh.     See  Orakzai. 

AwAN. — The  Awans  are  an  important  tribe,  exclusively  Muharamadnn, 
chieOy  foun<l  in  the  Salt  Range,  where  they  posnesa  an  Awilnkari,*  but 
also  widely  spread  to  the  east,  south  and  west  of  that  tract.     Extend- 

*  There  is  also  an  Awank«ri  in  Jiillundur  :  Purser's  S.  R  ,   §  42.    And  in  Hoshiarpur 
the  Awins  hold  a  bdra  in  the  Dasuya  pargana  on  the  high  level  plain  near  Mukerian 
P.  N.  Q.  I.,  §  465. 


25  Awdn  origins. 

ing  along  the  whole  length  of  the  Range  from  Jhelum  to  the  Indus, 
they  art)  found  in  great  numbers  throughout  the  whole  country  be- 
yond it  up  to  tho  foot,  of  the  Sulemtlos  and  the  Safed  Koh*  ;  though 
in  traus-Indua  Bannu  they  partly,  and  in  Dera  Ismail  Khdn  wholly, 
merge  in  the  JjUs,  a  term  which  in  those  pg-rts  means  little  more 
than  a  nondescript  peasant.  In  Peshdwar  the  Awd,ns  are  included 
in  the  hamsdya  or  faqir  class.  In  Kohd,t  towards  Khushalgarh  they 
resemble  the  Awaus  of  the  Salt  Range,  but  elsewhere  in  that  District 
2b'c  are  hardly  distinguishable  from  the  Bangash  and  Nid,zais  among 
whom  they  live. 

The  independent  possessions  of  the  Awdns  in  the  Salt  Range 
were  once  very  considerable,  and  in  its  western  and  central  portion 
they  are  still  the  dominant  race.  As  a  dominant  tribe  the  eastern 
limits  of  their  position  conicide  approximately  with  the  western 
border  of  the  Chakwdl  and  Find  Dddan  Khdn  tahsils,  but  they  have 
also  spread  eastwards  along  the  foot  of  the  hills  as  far  as  the 
Sutlej,  and  southwards  down  that  river  valley  into  Multd^n  and  Jhang. 
They  formerly  held  all  the  plain  country  at  the  foot  of  the  western 
Salt  Range,  but  have  been  gradually  driven  up  into  the  hills  by 
Pathdns  advancing  from  the  Indus,  and  Tiwanas  from  the  Jhelum. 

The  word  Awd,u  is  not  unplausibly  derived  from  Ahwan,  'helper,'t 
but  various  explanations  of  its  origin  are  given.  According  to  one 
tradition  the  Awans,  who  claim  Arab  origin,  are  descendants  of  Qutb 
Shdh,  himself  descended  from  AH,  and  were  attached  to  the  Mu- 
hammadan  armies  which  invaded  India  as  '  auxiliaries,'!  whence  their 
name.  In  Kapurthald  a  more  precise  vt-rsion  of  their  legend  makes 
them  Alwi  Sayyids,  who  oppressed  by  the  Abba^sides,  sought  refuge 
in  Sindh ;  and  eventually  allied  themselves  with  Sabuktagin,  who 
bestowed  on  them  the  title  of  Awdn.  But  in  the  best  available  account 
of  the  tribe§  the  Awdns  are  indeed  said  to  be  of  Arabian  ongin  and 
descendants  of  Qutb  Shah,  but  he  is  said  to  have  ruled  Herat  and 
to  have  joined  Mahraud  of  Ghazni  when  he  invaded  India.  With 
him  came  six  of  his  many  sons  :  Gauhar  Shdh  or  Gorrara,  who  settled 
near  Sakesar  .•  Kalan  Shdh  or  Kalgan  who  settled  at  Dhankot 
(Kdlabdgh) :  Chauhan  who  colonised  the  hills  near  the  Indu8||  :  Khokhar 
or  Muhammad  Shah  who  settled  on  the  Chenab:  ToriT[  and  Jhajh 
whose  descendants  are  said  to  be  still  found  in   Tirdh  and  elsewhere. 

*  Raverty  says  'Awan-kirs'  held  the  Karwin  darra  in  Kurram,  but  none  appear  to  be 
found  now  in  the  Kurram  Valley  :  Notes,  p.  82. 

I  Another  tradition  is  that  when  Zuhair  went  forth  to  fight  with  Hasan,  he  left  his  wife, 
then  pregnant,   with  Zain-ul-abidaia  in  amdn  or  '  trust,'  whence  her  son's  descendants  are 

■  called  Awan.  A  curious  variant  of  this  appears  in  Talagang  where  it  is  said  that  Qutb 
Shah's  descendant  having  lost  all  his  sons  was  bidden  by  a  saint  to  place  his  next  born  son 
in  a  potter's  kiln  'on  trust'.  He  did  so,  and  after  the  kiln  had  been  burnt  the  child  was 
taken  out  alive. 

^  For  Awan  as  equivalent  to  Auxiliary  we  may  compare  euergetai :  McCrindle's  Ancient 
Indt>,  p.  38 

§  By  Mr.  W.  S.  Talbot  in  the  Thelum  Gazetteer,  1905,  pp.  102— 104.  He  disposes  of 
Cunningham's  theory  that  Janju^s  and  A.w»ns  were  within  historical  times  one  race  :  (Arch. 
Survey  Reports.  II  17  fE )  :  and  of  Brandreth's  theory  that  the  Awans,  though  recent  immi- 
grants into  the  Punjab,  are  descended  from  Bactrian  Greeks.  Mr.  Talbot  also  mentions  the 
Gangs  and  Munds  who  are  generally  reckoned  as  Awans,  but  who  are  probably  only 
affiliated  indigenous  clans, 

II  One  of  his  descendants  waa  Khattar,  founder  of  the  Khattara  of  Attock, 

^  Tossibly  Tuii  is  meant,  and  the  Kurram  Valley  is  referred  to  as  their;  locality. 


/■ 


'■:7 


i*^  ^*.l 


.r  /f  i^.  /f. 


/ 

Z L 


<.^  6''  n      /Cl^^^':^Ai  ^      /f^  '-^-/^  A  •  -^  ^  -M 


Awdn  groups.  27 

The  originally  Hindu  character  of  these  names  is  patent,  and  not 
explained  away  by  the  tradition  that  Chauhan  and  Khokhar  took  their 
mother's  name. 

In  Gujrdt  tradition  gives  Qutb  Shah  three  wives,  from  whom  pprang 
the  Khokhars  and  the  four  muhins  or  clans  of  the  Awans.  By  Barth, 
his  first  wife,  he  had  a  son  named  Khokhar :  by  Sahd,  he  had  Khurara 
or  Gurara  :  and  by  Fateh  Khatuu,  three  sous — Kalgdn,  Chauh^a  and 
Kundan. 

These  four  clans  are  again  divided  into  numerous  septs,  often  bear- 
ing eponymous  namt^s,  hut  sometimes  the  names  of  Guiar,  Jdt  and 
other  tribal  septs  appear.  Thus  in  Si^lkot^  the  Awans  are  said  to 
be  divided  into  24  muhins.  But  in  Gujr^t  the  Khurara  clan  comprises 
21  sub-divisions,  including  such  names  as  Jdlap  and  Bhakri  :  the 
Kalgdn  comprise  43  sub-divisions,  including  Dudial,  Andar,  Papin 
and  others  :  the  Cliauh^ns  have  three  septs,  Ludain,  Bhusin  and 
Ghuttar  :  and  the  Kundan  Chechi.  Mahr,  Malha,  Maydn,  Puchal  and 
Saroia.     Few  of  these  look  like  Muhammadan  patronymics. 

Note. — The  Awans  in  Kapurthala  are  said  to  have  the  following  oots  : — Kalg>in  (really  a 
m'lhin  ,  Rai  L'ul,  Ghalli,  Jand,  Bagewali,  Jaspal,  Khokuar,  Gobu  or  Gulistan,  Harpal 
and  Khor  Joti. 

The  A  wan  septs  give  their  names  to  several  places-names,  such  as 
Golera  in  Rjiwalpindi,  Khiora  (Khewra)  iu  Jhelum,  Bajara  in  {Sialkot, 
Jand,  etc. 

As  claiming  descent  from  Qutb  Shdh  the  Aw^ns  are  often  called 
Qutb-shahi,  and  sometimes  style  themselves  Ulami.  In  Gujrdt  they 
only  marry  inter  se,  refusing  to  give  daughters  even  to  the  Chibbs, 
and  not  inter- marrying  with  the  Khokhars.  In  Jhelum  too  "Awdns 
give  their  daughters  in  marriage  to  Awans  only  as  a  rule,  though 
there  seems  to  be  some  instances  of  marriages  with  leading  men  of  the 
Chakwdl  tribes  :  it  is  said,  however,  that  the  Kalabdgh  Mallik  refused 
to  betroth  his  daughter  to  Sardar  Muhammd  Ali,  chief  of  the  Kdwal- 
pindi  Ghebas.  In  some  families  at  least,  prominent  Awdns  not  in- 
frequently take  to  wife  women  of  low  tribes  (usually  having  an  Awdn 
wife  also),  and  this  practice  does  not  seem  to  meet  with  as  much 
disapproval  as  in  most  other  tribes  of  equal  social  standing  :  but 
ordinarily  Awan  wives  alone  are  taken.t  Certain  families  marry  with 
certain  other  families  only  :  and  in  all  cases  marriage  is  generally  but 
not  necessarily  within  the  muhl." 

*  The  Customary  Law  of  this  District (Voliune XIV)  p,  3,  gives  the  following  list  of  Awan 
8ub-clans  :— 

1  BagwAl  9  Harpal  17  Mangar 

2  Bijra  10  Jalkhijh  18  Mirza 

3  Biddar  11  Jand  19  Pappan 

4  Chandhar  12  Jhan  20  Ropar 

5  Chhaila  13  ^Khambre  21  Salhi 

6  Dhinqle  14  Kharana  22  Sangwil 

7  Ghulie  15  Malka  23  Saroya 

8  Gorare  I  16  Mandu  44  Wadhdl 

Those  in  italics  arc  returned  as  Khurara  iu  Gujrat.  Kos.  1, 2, 3,  9, 11, 14,  22  and  24 
arc  classed  as  Kalgan. 

+  In  Rawalpindi  the  childrpn  of  a  low-caste  woman  by  an  Awan  are  not  considered  true 
AwanO: 


28  Awdn-^Azdd. 

This  passage  is  entirely  consistent  with  the  popular  classification 
of  the  Awans  as  zamhiddr  or  yeomen,  in  contradistinction  to  the  sdhu 
or  gentry  (Jaojuas  and  Ghakkars),  but  on  a  level  with  the  Mairs  and 
other  leading  tribes  of  Chakwdl. 

The  loading  family  among  the  Awd,ns  is  that  of  the  Malik  of  Kd,- 
Idbagh,  and  throughout  the  Jhelum  Salt  Range  they  have  numerous 
rnaliks*  notably  Lfil  KMn  of  Nurpur  in  Find  Dadan  Khdn,  head 
of  the  Shidl  (descendants  of  Shihd,n,  a  great  malik  in  the  latter 
part  of  the  eighteenth  century). 

Like  the  Kassai's,  Janjuas  and  Khokhars,  but  unlike  the  Ghakkars, 
the  Awdns  have  the  institution  of  sirddri,  whereby  the  eldest  son 
of  a  chief  gets  an  extra  share.  In  other  respects  their  customs  of 
inheritance  are  closely  alike  those  of  the  other  Muhammadau  tribes 
among  whom  they  live.  In  Shd-hpur  and  Jhelum,  however,  the 
Awdns  recognize  a  daughter's  right  to  succeed. 

In  the  Awdn  villages  nf  Talagang  tahsil  all  the  graves  have  a 
vertical  slab  at  either  end,  while  a  woman's  grave  can  be  at  once 
distinguished  by  a  smaller  slab  in  the  centre. t 

An  Awdn  girl  plaits  her  hair  on  the  forehead  and  wears  only 
ear-drops,  this  style  being  given  up  after  marriage. J  Betrothal  is 
effected  by  the  girl's  father  sending  a  bard  or  barber  to  the  boy's 
home  with  a  few  rupees  and  some  sweets  :  or  no  ceremony  at  all 
is  observed.  , 

Ayasi,  a  Jdt  clan  (agricultural)  found  in  Multdn. 

Ayesh^,  (heavenly),  the  name  of  the  ruling  family  of  Hunza&  :  for  the 
legend  of  it!    origin   see    Biddulph,  Tribes  of  the  Hindoo  Koosh,  p.  27. 

AzAD,  "free",  a  term  applied  to  the  he-shara  or  irregular  orders  of  Isldm 
also  called  majziib  ;  opposed  to  sdlik.  Also  used  as  a  synonym  for 
Qalandar.  ^zdds  hold  that  the  shard  or  ritual  law  is  only  for  the 
masses,  not  for  those  who  have  attained  marifat  or  full  comprehension 
of  the  Godhead. 

•  But  Brandreth  says  the  chief  is  called  '  Rai,'  and  his  younger  brothers  and  sons  '  Malik.' 
Settlement  Report,  §  49,  p.  23. 

t  P.  N.  Q.  I.,  §  594. 

t  Ibid,  n,  §  352.  There  is  a  history  of  the  Awans  in  Urdu,  published  by  Dr.  Ghulam 
Nabi  of  Lahore, 


[' 


*^ 

y<^ 

^*^ 

/ 

^ 

**^- 

.c 

•^(^  '-•  3  «-»  *  J  .  (,  *  -' 


r,'?':^  //. 


/ 


29 


APPENDIX. 

M.  Ami'n  Chand's  Hi.itory  of  Sidlkot  gives  a  curious  pedigree  of   the 
Awd-ns  which  is  tabulated  below  : — 

MUHAMMAD 

I 
Zahir  Q4sim* 

Ausl  SMh— 15th  in  descent 


Qutb  Shih 


r       r 

Khokhar    Jahan 


"■^ 


Pusu  Hamir 

Progenitors  of  the  Julians  of 
Siilkot.t 


(~ 

Golera    Kulugan        Mirza 
1    (15  families.) 
Bindia 
I 

^ 1 

"1 


Wirj 

I 
Rai  Rakh 

I 

Malik        Saniba. 
(?  Saroia.) 


r 

Tiir 


~"1 
Banj  lir 


Dengla 


~1 
Mandu 


r 


Singi 


Bharahwiu  Samduh 

Kahambara. 


*  Another  account  makes  Ausl  Shih  descended  from  Muhammad  Khaifa,  the  Prophet's 
son,  by  a  woman  of  Janir. 

t  See  article  Jun. 

In  Siilkot  the  Awans  are  known  under  these  4  branches  :— Gohera  [there  is  a  tract  in 
the  Rawalpindi  District  still  called  Guhcra,  (or  Gohera)  after  this  tribe],  Kahambara, 
Dengla  and  Mandu. 


31 

B 

Bab  —A  Muhammadan  J^t   clan  (agricultural)  found  in  Montgomery  and 

Baba  Lal  Daryai,  a  sect,  followers  of  a  addhu  whose  ehrino  is  on  the  Chenib 
in  the  Wazirabdd  tahsil  of  Gujrdnwdld-  and  who  miraculously  turned 
water  into  food. 

Baba  Lku,  a  follower  of  one  of  several  Bab^  Lal^.  B^ba  Ldl  Tahliwdld  was 
a  Bairdgi  of  Find  Dddan  Khdn  who  could  turn  dry  sticks  into  fihisham 
[tahli]  treea.  An(,ther  Biiba  Ldl  had  a  famous  coutroversy  with  D^rd 
Shikoh  *  Another  Bdb^  Ldl  had  his  headquarters  at  Bhera,  and  yet 
another  has  a  shrine  in  Gurddspur. 

Babak. — A  small  tribe  allied  to  the  Sherdnis — indeed  said  to  be  descended 
from  a  son  of  Dom,  a  grnnd<on  of  Sherai-ai.  They  are  divided  i'lto 
two  main  branches,  Maiisand  and  Ghor*  Khel.  The  former  are  sub- 
divided into  four  and  the  latter  into  eiglit  sul)-di visions. 

The  Babavs  are  a  civilised  tribt^  and  most  of  them  can  read  and 
write. t  They  are  devoted  to  commerce  and  are  the  wealthiest,  quietest 
and  most  honest  tribe  of  the  sub-Sulaim^ti  plains.  Edwardes  called 
them  the  most  superior  race  in  the  whole  of  the  trans-Indus  districts, 
and  the  proverb  says :  '  A  Bdbar  fool  is  a  (randapur  sage.'  Intensely- 
democratic,  they  have  never  had  a  recognised  chief,  and  the  tribe  is 
indeed  a  scattered  one,  many  residingr  in  Kandahar  and  other  parts  of 
Khor:isdn  as  traders.  A  few  are  still  engaged  in  the  powinda  traffic. 
The  B^bars  appear  to  have  occupied  their  present  seats  early  in  the 
]4tb  century,  driving  out  the  Jiits  and  Baloch  (?)  population  from  the 
plnins  and  then  being  pushed  northward,  by  the  UshtHrnni  proner. 
Their  centre  is  Chaudwan  and  their  outlying  villages  are  held  by  Jdt 
and  Baloch  tenants,  as  they  cultivate  little  themselves. 

Babbak,  a  Jdt  tribe  in  Dera  Ghazi  Khdn — probably  immigrants  from  the  east 

or  aboriginal  — and  in   Bahd-walpur,    where  they  give    the    following 

genealogy : — 

RAJA  KARAN. 

I 
Kamdo, 

I 
Pargo. 

I 

Janjuban. 

I 

Khakh. 


r 1 i  1 

Bdbbar.  Oabbar.  Rabbar.  Jhaggar. 

Babla.  a  Bpction  of  the  Bhfttias,  to  which  belong  the  chaudhris  of  Shujabad. 

MuMnGr.,  1902,  p.  166. 
Bachhal,  a  tribe   of   Jdts,  found  in    pargana   Bhirug.  Nar^ingarh  tahsil, 

Amb^la :  descended  from  a  Taoni  Rcljput  by  his  JAt  wife. 
Badah. — A  36.\  clan  (asricultural)  found  in  MultSn. 

*  This  sect  ia  noticed  in  Wilson's  sects  of  the  Hindus.  .  rr  ^  t,     i  i  /»  * 

+  A  Bnbar,  the  Amin-ul-Mulk    Nur  Muhammad  Khin,  was  Diw4n-i.Kul-.Mamlak<it  to 

Taimiar  Shah  and  gave  a  daughter  to  Shah  Zaman  Abdili.  Four  Babar  families  are  al»o 

Settled  in  Multaa  :   Oatetteer,  1901-02,  p.  161^ 


32  Badanah — Badu, 

Badanah,  &3U  clan  (agricultural)  found  ia  Multan. 
Baddun,  see  Badu. 

Badechh,  a  tribe  of  Jiits,  claiming  to  be  Saroa  Rajputs  by  descent  through 
its  eponym  and  his  descendant  Kura  Pal  whose  sons  settled  in  Si^lkot 
under  Shah  Jahan  :   also  found  ia  Amritsar. 

Badee,  a  Jdt  clan  (agricultural)  found  in  Multdn. 

Badgdjar,  Bar-,  a  class  (or  possibly  rank)  found  among  the  Brahmans, 
Rajputs,  Meos  and  possibly  other  tribes,  as  well  as  often  along  with 
Gujars.  Thus  the  Bargujar  Rd-jputs  about  Bhundsi  in  Gurgd,on  border 
on  villao-es  held  by  Gujars,  and  in  one  village  there  Gujars  hold  most  of 
the  village  and  Bargujar  Rd,jputs  the  rest.  Similarly  in  Bd,sdalla  near 
Punah^na  in  Gurgdon  Meos  hold  most  of  the  village  and  Gujars  the 
rest.  (Sir  J.  Wilson,  K.CS.I.,  in  P.  N.  Q.  I.,  §  130).  But  according 
to  Ibbetson,  the  Bargujar  are  one  of  the  b6  royal  Rd,jput  famihes,  and 
the  only  one  except  the  Gahlot  which  claims  descent  from  Ldwa,  son 
of  H&m  Chandra.  Their  connection  with  the  Mandahd,r  is  noticed 
under  Mandah^r.  They  are  of  course  of  Solar  race.  Their  old  capital 
was  R^jor,  the  ruins  of  which  are  still  to  be  seen  in  the  south  of  Alwar, 
and  they  held  much  of  Alwar  and  the  neighbouring  parts  of  Jaipur  till 
dipossessed  by  the  Kachwdha.  Their  head-quarters  are  now  at 
Anupshahr  on  the  Ganges,  but  there  is  still  a  colony  of  them  in 
Gurgd,on  on  the  Alwar  border.  Curiously  enough,  the  Gurg^on 
Bargujar  say  that  they  came  from  Jullundur  about  the  middle  of  the 
15th  century ;  and  it  is  certain  that  they  are  not  very  old  holders  of 
their  present  capital  of  Sohna,  as  the  buildings  of  the  Kambohs  who 
held  it  before  them  are  still  to  be  seen  there  and  are  of  comparatively 
recent  date. 

Badhan  or  Pakhai,  a  tribe  of  Jdts,  claiming  Saroa  Rd,jput  origin  and 
descended  from  an  eponym  through  Kala,  a  resident  of  Jammu. 
Found  in  Sidlkot. 

Badhar,  a  Dogar  clan  (agricultural)  found  in  Amritsar. 
Badhade,  an  agricultural  clan  found  in  Shahpur. 

Badhi,  a  sept  of  Kanets  found  in  Bashahr.     They  also  own  joargana  Qhir 

in  Kuthdr. 
Badhi,  the  carpenter  who  makes  ploughs  and  other  rude  wood-work  among 

the  Gaddis :    (f  r.  hadhnd,  to  cut  with  an  axe  or  saw).     See  Barhd^i. 

Badi,  a  gipsy  tribe  which  does  not  prostitute  its  women.  The  word  is  said 
to  be  a  corruption  of  B^zi-(gar)  q.  v.  Cf.  Wddia. 

Badohal,  a  tribe  of  Jdts  who  offer  food  to  their  sati,  at  her  shrine  in  Jasr^n 
in  N^bha,  at  weddings ;  also  milk  on  the  9th  sudi  in  each  month. 
Found  in  Jind. 

Badozm,  a  Pathan  family,  found  in  Multdn   the  Derajat  and   Bahawalpur 

State. 

Badeo,  a  Jat  clan  (agricultural)  found  in  Multan. 

Badu  Baddun,  a  gipsy  tribe  of  Muhammadans,  found  in  the  Central  Punjab, 
chiefly  in  the  upper  valleys  of  the  Sullej  and  Beds,    Xiil^©  the  Kehals 


0?:„-.v/j?- 


C*^    L^ 


*  V    -  r  ^ 


H.    r^  I  /A 


/7     ^    ^ 


C  Ui^*»     -»-  <t/2    •  <t  -^ 


( 


l.J.rr?,^;^-^,  /^. 


Badu~—Bahman.  gg 

they  are  followers  of  Im^m  Slidfi*  and  by  his  teaching  justify  their 
habit  of  eating  crocodiles,  tortoises  and  frogs.  They  are  considered 
outcast  by  other  Muhammadans.  They  work  in  straw,  make  pipe- 
bowls,  their  women  bl^ed  by  cupping  and  tliey  arc  also  said  to  load 
about  bears  and  occasionally  travel  as  pedlars.  Apparently  divided 
into  three  clans,  Wahhi,  Dhar.4  and  Balara.  They  claim  Arab  origin. 
First  cousins  cannot  intermarry.     See  Kehal. 

Badwal,  a  Rd,jput  clan  (agricultural)   found  in  Montgomery. 

Badyb,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

Bagdar,  a  Baloch  clan  (agricultural)  found  in  Montgomery. 

Baghban,  Baghwan,  the  Persian  equivalent  of  the  Hinili  word  M^li 
meaning  a  '  gardener,'  and  commonly  used  as  equivalent  to  Ar^in 
in  the  Western  Punjab,  and  even  as  far  east  as  Lahore  and  Jullun- 
dur.  The  Baghbdns  do  not  form  a  casbe  and  the  term  is  merely 
equivalent  to  Mdli,  Malidr,  etc. 

Baqhela,  lie.  ''tiger's  whelp,"  one  of  the  main  division  of  the  K^thi^s,  whose 
retainers  or  dependent*;  they  probably  were  originally.  Conhtiod  to 
the  nei^^hbourhood  of  Kamdlia  in  Montgomery,  and  classed  as  Rajput 
agricultural. 

Baghue,  an  agricultural  clan  found  in  Shahpur. 

Baqiyana,  a  Muhammadan  Jdt  clan  (agricultural)  found     in    Montgomery. 

Bagrah,  a  Jat  clan  (agricultural)  found  in  Mult^n. 

Bagrana,  a  Baloch  clan  (agricultural)  found  in  Montgomerj. 

BAG9,i,t  (1)  a  term  applied  to  any  Hindu  Rajput  or  Jat  from  the  B^gar 
or  prairies  of  Bikaner,  which  lie  to  the  south  and  west  of  Hiss^r  in" 
contradistinction  to  Deswala.  The  B^gris  are  most  numerous 
in  the  south  of  that  District,  but  are  also  found  in  some  numbers  under 
the  heading  of  Jat  in  Sialkot  and  Patidla.  In  Gurdaspur  the  Bagri 
are  Salahria  who  describe  themselves  as  Bdgar  or  Bhagar  by  claii 
and  probably  have  no  connection  with  the  Bagri  of  Hisskr  and  its 
neighbourhood.     (2)  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Baha DARKE,  a  Kharral   clan    (agricultural)  found  in    Montgomery  :  also   a 
Joiya  sept. 

Bahali,  a  Rdjput  clan  (agricultural)  found  in  Amritsar. 

Baha?,,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Bahi,  a  tribe  of  Pathans   which   holds  a  hdra  of  12   villages  near  Hosbi^r* 
pur,  (should  be  verified  ?). 

Bahman,  an  Ardin  clan  (agricultural)  found  in  Amritsar. 

*  It  is  said  that  in  the  time  of  the  Prophet  there  were  four  brothers,  Imam  Azoin 
Imara  Hamil,  Imam  Shafi,  and  Imam  Naik,  aud  Shaikh  Dbamar,  ancestor  of 
the  Badus,  -was  a  follower  of  this  lm4m  Shafi.  Once  Shaikh  Uhamar  killed  a  tortoiae  an 
act  which  was  reprobated  by  three  of  the  brothers,  bat  Imam  Shafi,  approving  bis  con- 
duct the  Shaikh  ate  the  animal  whereupon  the  three  Imams  called  him  had  and  hence  bis 
descendants  are   called   Badu  !     Such  is   the  Badii  legend,   but  the  four  Imams  were  woi 


walpur  it  is  applied  to  any  Hindu  or  Muhammadan   from    Jaisalmcr  or   Bikaner   who 
speaks  Bagii. 


34  Bahniwdl — Bahti. 

Bahniwaf,,  a  Jdt  tribe,  found  cViipfly  in  His?ar  and  Patidla.  They  are  also 
fourd  on  the  lower  Sutlej  in  Montfjomery,  where  in  1S81  thpy  probably 
returned  th('ms<4ves  as  Bhatfci  Rajputs,  which  they  claim  to  be  by  de- 
scent. Ill  His-iir  tliey  appear  to  \>e  a  B-Agri  tvve,  though  they  claim  to 
be  Deswali,  and  to  have  been  Chauhans  of  Sambhar  in  Haj'mtana  whence 
they  spread  into  Hikdner  and  Siisa.  Mr.  Purser  says  of  them:— "In 
numbers  they  are  weak;  but,  in  love  of  robbery  they  yield  to  none  of 
the  tribes."  They  gave  much  trouble  in  1857.  In  t)>e  15th  century 
the  Bahniwal  held  one  of  the  six  cantons  into  which  Bikciner  was  then 
divided. 

Bahoke,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Bahowana,  an  agricultural  clan  found  in  Shahpur. 

Baheiipia. — Bahrupia  is  in  its  origin  a  purely  "  occupational  term  derived 
from  the  Sanskrit  hahu  ^  many  '  a,nd  riipa  'form/  and  denotes  an 
actor,  a  mimic,  one  who  assumes  many  forms  or  characters,  or  engages 
in  many  occupations.  One  of  the  favourite  devices  of  the  Bahrupias 
is  to  ask  for  money,  and  when  it  is  refused,  to  ask  that  it  may  be- 
given  on  condition  of  the  t3ahrupia  succeeding  in  deceiving  the 
person  who  refuses  it.  Some  days  later  the  Bahrupia  will  again  visit 
the  house  in  the  disguise  of  a  pedlar,  a  milkman,  or  what  not,  sell 
his  goods  without  beiui?  detected,  throw  off  his  disguise,  and  claim  the 
stipulated  reward.  They  may  be  drawn  from  any  caste,  and  in 
Rohtak  there  are  Chuhra  Bahrupias.  But  in  some  districts  a  family 
or  colony  of  Bahrupias  has  obtained  land  and  settled  down  on  it,  and 
so  become  a  caste  as  much  as  any  other.  Thus  there  is  a  Bahrupia 
family  in  Pd,n]pat  which  holds  a  village  revenue- free,  though  it  now 
professes  to  be  Shaikh.  In  Sialkot  and  Gujrd-t  Mahtams  are  commonly 
known  as  Bahrupias.  In  the  latter  District  the  Bahrupias  claim  con- 
nection with  the  Rajas  of  Chittaur  and  say  they  accompanied  Akbar  in 
an  expedition  against  the  Pathans.  After  that  they  settled  down  to 
cultivation*  on  the  banks  of  the  Chenab.  They  have  four  clans — 
Rathaur,  Chauhdn,  Punwar  and  Sapawat— which  are  said  not  to  in- 
termarry. All  are  Sikhs  in  this  District.  Elsewhere  tht-y  are  Hindus  or 
Muhammadans,  actors,  mountebanks  and  sometimes  cheats.  The 
Bahrupias  of  Gurd^spur  are  said  to  work  in  cane  and  bamboo. 
The  Bahrupia  is  distinct  from  the  Bhand,  and  the  Bahrupia  villages 
on  the  Sutlej  in  Phillaur  tahsil  have  no  connection  with  the  Mahtons 
of  Hosbiarpur.t     Bahrupias  are  often  found  in  wandering  gangs. 

Bahti,  a  term  used  in  the  eastern,  as  Chang  is  used  in  the  western,  portion 
of  the  lower  ranges  of  the  Kd,ngra  Hills  and  Hoshiarpur  as  equivalent 
to  OJiirtli.     All  of  them  intermarry. 

Bahti,  hill  men  of  fairly  good  caste,  who  cultivate  and  own  land  largely; 
and  also  work  as  labourers.  They  are  said  to  be  degraded  R^ijputs. 
In  Hoshiarpur  (except  Dasuya)  and  Jullundur  they  are  called  Bahti; 
in  Dasuya  and  Nurpur  Chang  ;  in  Kd,ngra  Ghirth;  all  intermarry  freely. 
In  the  census  of  1881  all  three  were  classed  as  Bd,hti.  The  Chang  are 
also  said  to  be  a  low  caste  of  labourers  in  the  hills  who  also  ply  as 
muleteers. 

*  As  cultivators  they  are  thrifty  and  ambitious.    They  also   make   baskets,   ropes  aud 
tope-nets — travggars,  and  chikkaS  in  Gujrat. 
t  P.  N.  Q.  I„  §  1034. 


J^U^     c^r4v^-^    /UcT^-'O    ^\ 
^^l    ATiwUv  .<A.^-    Ccd^v,' 


^cv^ 


•      /^  / 


Baid — Bairdgi.  35 

Baid,  a  got  of  the  Oswal  Bhnbri'is,  Mulii;'il  Bralunans  and  other  castes  :  also 
a  physician,  a  term  applied  o-eneraly  to  all  who  practise  Vedic  me- 
dicine. 

Baidwan,*  an  important  Hindu-Sikh  Jat  tribo  in  Ambala. 

Bains,  a  J;U  tribe,  whose  h^ad- quarters  appear  to  be  in  Uoshidrpurf  and 
Jullundur,  thougli  they  have  spread  west^vards  oven  as  far  as  Riiwal- 
pindi,  and  eastwards  into  Anibrila  and  the  adjoining  Native  Statfs. 
'I'hey  say  that  they  are  by  origin  Janjua  lliijputs,  and  that  their  ances- 
tor Bains  came  eastwards  in  the  time  of  Firoz  Shiib.  Bains  is  one  of 
the  36  royal  families  of  Hajputs,  but  Tt^d  believes  that;  it  is  merely  a 
sab-division  of  the  Suryabansi  section.  They  give  their  name  to  Bais- 
wara,  or  the  easternmost  portion  of  the  Ganges-Jamna  dodh.  The 
Sardars  of  AUlwalpur  in  Jullundur  are  Bains,  whose  ancestor  came 
from  Hoshidrpur  to  Jalla  near  Sirhind  in  Nabha  some  twelve  genera- 
tions ago. 

The  Bairagi. 

Bairaqi. — The  Bairdgi  (Vairagi,  more  correctly,  from  Sanskr.  vairdgya, 
'  devoid  of  passion,')  is  a  devotee  of  Vi<' nu.  The  Bainigis  probably 
represent  a  very  old  element  in  Indian  religion,  for  those  of  the  sect 
who  wear  a  leopard-skin  doubtless  do  so  as  personating  Nar  Singh, 
the  leopard  incarnation  of  Vishnu,  lust  a?  the  Bhagauti  faqir  imitates 
the  dress,J  dance,  etc.,  of  Ki-ishna.  Tlie  priest  who  personates  the 
god  whom  he  worships  is  found  in  'almost  every  rude  religion  :  while 
in  later  cults  the  old  rite  survives  at  least  in  the  religious  use  of  animal 
masks,'§  a  practice  still  to  be  found  in  Tibet.  There  is,  moreover,  an 
undoubted  pun  on  the  word  Ihrdg,  *  leopard  ',  and  Bairdyi,  and  this 
possibly  acfount'^  for  the  wearing  of  the  leopaid  skin.  The  feminine 
form  of  Bairagi,  hairdgan,  U  the  term  af^plied  to  the  ^aif-shaped  crutch 
on  which  a  devotee  leans  either  sitting  or  standnig,  to  tbe  small 
enblematic  crutch  about  a  foot  long,  and  to  the  crutch  hilt  of  a  sword 
or  dagger.     In  Jiud  tlie  Bairdgi  is  said  to  be  also  called  Shdmi. 

The  orders  devoted  to  the  cults  of  Rdm  i.nd  Krishn  are  known 
generically  as  Bairdgis,  and  th^ir  history  commences  with  Rdmdnuja, 
who  taught  in  Southern  India  in  the  ll-12tli  centuries,  and  from  his 
name  tlie  designation  Ramdmiji  may  be  derived. ||  But  it  is  not  until 
the  time  of  Rdmanand,  i.e.,  until  the  end  of  the  1 4th  century,  that  the 
sect  rose  to  power  or  importance  in  Northern  India. 

The  Bairdgis  are  divided  into  four  main  orders  {f^ampardas^ ,  viz., 
Rdmdnandi,  Vishnuswdmi,  Nimdnandi  and  Mddliavachdri. 

*  FrtDcifnlly  derived  from  baid,  a  pbysiciftn — who  rescued  a  bride  of  the  clan  from 
robbers  and  was  rewarded  l)y  their  adoptinpf  his  njirne. 

t  The  Bains  hold  a  bdrah  or  pronp  of  12  (iictuaily  15  or  10)  villages  near  Mahilpur  in 
this  Distri'^t. 

t  Tnimpp's  Adi-Granth.  p.  98. 

§  Robertson  Smith  :  Religion  of  the  Semites,  p.  437. 

II  See  Ibbetson,  §  521  :  vphere  the  llamanxijis  are  said  to  worship  Mahndeo  nnd  thus  ap- 
pear to  b-i  Shaivas.  Further  the  Bair^gis  arc  there  said  to  have  been  founded  by  Sri 
Anand,  the  12th  disciple  of  Ranuinand.  The  termination  ?i a h J t  appears  to  be  connected 
with  his  name. 

It  is  only  to  the  followers  of  Raminand  or  his  contemporaries  that  the  term  Bairagfis 
properly  applied. 


8(J  The  Bairdgi  caste. 

Of  these  the  first-named  contains  six  of  the  52  dwdrds*  (schools)  of 
these  Bairdgi  orders,  viz.,  the  Anbhimandi,  Dundaram,  Agarji,  Telaji, 
Kubhdji,  and  Ramsaluji. 

In  the  Punjab  only  two  of  the  four  sampardds  are  usually  found. 
These  are  (i)  the  Kdmdnandis,  who  hke  the  Vishnuswdmis  are  devotees 
of  Rdmchandr,  and  accordingly  celebrate  his  birthday,  the  Rdmnaumi,t 
study  the  Rdmayand  and  make  pilgrimages  to  Ajudhid  :  their  insignia 
being  the  tar  pundri  or  trident,  marked  on  the  forehead  in  white,  with 
the  central  prong  in  red  or  white. 

The  only  other  group  found  in  the  Punjab  is  (m)  the  Nimanandi,  who, 
like  the  Mddhavachdris,  are  devotees  of  Krishna.  They  too  celebrate 
the  8th  of  Bhddon  as  the  date  of  Krishna's  incarnation,  but  they  study 
the  Sri  Madh  Bhagwat  and  the  Gita,  and  regard  Bindraban,  Mathra 
and  Dwarkdndth  as  sacred  places.  On  their  foreheads  they  wear  a  two-' 
pronged  fork, J  all  in  white. 

In  the  Punjab  proper,  however,  even  the  distinction  between  Rama 
and  Nimd-nandi  is  of  no  importance,  and  probably  hardly  known.  In 
parts  of  the  country  the  Bairdgis  form  a  veritable  caste  being  allowed 
to  marry,  and  [e.g.]  in  Sirsa  they  are  hardly  to  be  distinguished  from 
ordinary  peasants,  while  in  Karnal  many  (excluding  the  sddkus  or 
monks  of  the  monasteries,  asthal,  whose  property  descends  to  their 
spiritual  children§)  marry  and  their  hindu  or  natural  children  succeed 
thetn.ll  This  latter  class  is  mainly  recruited  from  the  Jdts,  but  the 
caste  is  also  recruited  fromi  the  three  twice-born  castes,  the  disciple 
being  received  into  his  guru's  sampardd  and  dwdra.*^  In  some  tracts, 
e.  ^  ,  in  Jind,  the  Bairdgis  are  mostly  secular.  They  avoid  in  marriage 
their  own  samjjar da  and  their  mother's  dwdra.  In  theory  any  Bairdgi 
may  take  fond  from  any  other  Bairdgi,  but  in  practice  a  Brahman 
Bairdgi  will  only  eat  from  the  hands  of  another  Brahman,  and  it  is 
only  at  the  ghosti  or  place  of  religious  assembly  that  recruits  of  all 
castes  can  eat  together.  The  restrictions  regarding  food  and  drink  are 
however  lax  throughout  the  order.  Though  the  Bairdgis,  as  a  rule, 
abstain  frorn  flesh  and  spirits,  the  secular  members  of  the  caste  certainly 
do  not.     In  the  southern  Punjab  the  Bairdgi  is  often  addicted  to  bhang 

To  return  to  the  Bairdgis  as  an  order,  it  would  appear  that  as  a 
body  they  keep  the  jata  or  long  hair,  wear  coarse  loin-cloths  and 
usually  affect  the  suffix  Das.  As  opposed  to  the  Sanidsis,  or  Ldl-pddris, 
they  style  themselves  Sitd-padris,  as  worshippers  of  Sita  Rdm. 

*Itmay  be  conjectured  that  the  Va'abhacharis,  Biganandis,  and  Ni'mi-Kharak-swamfs  are 
three  of  these  fh/'dra'«  :  or  the  latter  term  may  be  equivalent  to  Nimanandi.  Possibly  the 
SIta-padris  are  really  a  modern  dwdra  The  Kadha-balabhi,  who  affect  Krishna's  wife 
Badha,  can  hardly  be  anything  but  a  divdra. 

fTheinh  of  Bhadon. 

X  Its  shape  is  siiid  to  be  derived  from  the  figure  of  the  Nar  Singh  (man-lion)  incarnation 
which  tore  PraVdad  t)  pieces. 

§  Called  nadi,  is  contradistinction  to  hivdu  children.  Celibate  Bairagfs  are  called  Nagas, 
the  secular  ghar-bd-i  or  i^/iir/sfi,  i.e. ,  householders. 

II  It  is  not  clear  how  property  descends,  e  o.,  it  is  said  that  if  a  .g-urii  marry  his  property 
descends  on  his  death  to  his  disciples,  in  Jind  (just  as  it,  does  in  Karnal^.  But  apparently 
property  inherited  from  the  natural  family  devolves  on  the  natural  children,  while  that  in- 
herited from  the  quni  descends  to  the  chela.  In  the  Kaithal  tahsil  of  Karnal  the  agricultural 
Bairai^is  who  own  the  village  of  Dig  are  purely  secular, 

1[  But  men  of  any  caste  may  become  Bairagis  and  the  order  appears,  as  a  rule,  to  be  re- 
cruited from  the  lower  castes. 


<    ^  «  —    .  -V    ^ 


Bairdgi  developments.  87 

As  regards  his  tenets  a  Bairdgi  is  pometimes  said  to  be  subject  to 
five  rules  : — (i)  ho  must  journey  to  Dwarka  and  there  be  branded  witli 
iron  on  the  right  arm  :*  {ii)  he  must  mark  his  forehead,  as  already 
describefl,  with  the  gojn  chandan  clay  :  [Hi)  he  must  invoke  one  of  the 
incarnations  of  Krishna:  {iv)  he  must  wear  a  rosary  of  /mZsi  :  and  (t) 
he  should  know  and  repeat  some  mantra  relating  to  one  of  Vishnu's 
incarnations.  Probably  these  tenets  vary  in  details,  though  not  in 
principle,  for  each  samparda,  and  possibly  for  each  dwdra  also. 

The  monastic  communities  of  the  Bairagis  are  powerful  and  ex- 
ceedingly well  conducted,  often  very  wealthy,  and  exercise  much 
hospitality.  They  are  numerous  in  Hoshiarpur.  Some  of  their  mahants 
are  well  educated  and  even  learned  men,  and  a  few  possess  a  knowledge 
of  Sanskrit. 

Baibagi  developments. 
The  intense  vitality  of  the  Bairagi  teachings  maybe  gauged  from  the 
number  of  sub-sects  tn  which  they  havf  given  birth.     Among  these  may 
be    noted  the  Hari-Dclsis  (in  Rohtak),  the  Kesho-panthfst  (in   Mult4n) 
the  Tulsi-Dasis,  Gujr^nwala,  the  Murdr-panthisl,  the  Babd-L^lis. 

The  connection  of  the  earliest  form  of  Sikhism  with  the  Bair<4gi 
doctrines  is  obscure,  but  it  is  clear  that  it  was  a  close  one.  Kalladhilri 
the  ancestor  of  the  Bedi  family  of  Una,  was  also  the  predecessor  of 
the  Brahman  Kalladhari  maliants  of  Dharmsal  in  the  Una  tahsil,  who 
are  Bairdgis,  as  well  as  followers  of  Ndnak,  whence  they  are  called 
Vaishav-Nanak-panthi.  This  community  was  founded  by  one  Nakodar 
Dds  who  in  his  youth  was  absorbed  in  the  deity  while  lying  in  the 
shade  of  a  banyan  tree  instead  of  tending  his  cattle,  and  at  last 
after  a  prolonged  period  of  adoration,  disappeared  into  the  unknown. 
Another  Baitdgi,  Kdm  Thamman,  was  a  cousin  of  Nanak  and  is  some- 
times claimed  as  his  follower.  His  tank  near  Lahore  is  the  seetie  of  a 
fair,  held  at  the  Baisiiklii,  and  formerly  notorious  for  disturbances 
and,  it  is  said,  immoralities.  It  is  still  a  great  meeting  point  for 
Bairagi  ascetics.  Further  it  will  not  be  forgotten  that  Banda,  the 
successor  of  the  Sikli  gurus,  was,  originally,  a  Bair^i,  while  two 
Bairagi  sub-sects  (the  Sarnddsi  and  Simrandflsi§)  arc  sometimes  classed 
as  Udd,sis. 

A  modern  offshoot  of  the  Bairdgis  are  the  Charand^sis,  founded  by 
one  Charan  Das  who  was  born  at  Dehra  in  Alwar  State  in  1703.||  His 
father  was  a  Dhusar  who  died  when  his  so-j,  then  named  Kanjit  Singh, 
was    only    5.    Brought  up  by  relations  at  Delhi   the   boy  became  a 

*  These  brands  include  the  conch  shell  (s/ianfc),discu<' or  fhfli-fcar,  club  or  gada,  and  lotus. 
Besides  the  iron  brands  (f  apt  wia/)«,  lit.  fire-marks)  watermarks  (si'aZ  juwdra,  lit.  cold-* 
marks)  are  also  used.  Further  the  initiatory  rite,  though  often  performed  at  Dwarkk,  may 
be  performed  anywhere  especially  in  the  guru''si  house.  Some  B..iragis  even  brand  their 
women's  arms  before  they  will  eat  or  drink  anything  touched  by  ihem. 

t  t'robally  worshippers  of  :i  Inoal  s.iinl  or  of  Krishna  himself. 

j  Possibly  followers  of  a  Biba  Murar  whose  shrine  is  in  Lahore  District,  or  worshippers 
of  Krishn  Mur4ri,  i.e.,  the  enemy  of  Mur,  a  demon. 

§  Sometimes  said  to  be  one  and  the  same.  Simran  D4s  was  a  Brahman,  who  lived  two 
centuries  ago,  and  his  followers  are  Gosains  who  wear  the  tuhi  necklace  and  worship  their 
gurus  bed. 

II  Another  account  says  he  became  Sukhdeo's  disciple  at  the  age  of  10  in  Sbt.  1708, 
1651  A.  D.  For  a  full  account  of  the  sect  see  Wilson's  quoted  in  Maclagan's,  Punjab  Census 
Report,  1891,  p.  121. 


38  Bdirdgi'—Bajwd. 

disciplo  of  Sulchdeo  Dds,  himself  a  spiritual  descendant  of  Bi^sji,  in 
Muzaffarna^ar,  and  assumed  the  name  of  Charan  D^s.  He  taught 
the  unity  of  God,  preached  abolition  of  caste  and  inculcated  purity  of 
life.  His  three  principal  disciples,  Swdmi  Ram-rup,  Jagtan  Gos^in 
and  a  woman  named  »Shahgoleai  encli  founded  a  monastery  in  Delhi, 
in  which  city  there  is  also  a  temple  dedicated  to  Charan  D^s  where  the 
impression  of  his  foot  [cliaran)  is  worshipped.*  His  initiates  are  celibate 
and  worship  Krishna  and  his  favourite  queen  Radha  above  all  gods  and 
goddesses.  Tliey  wear  on  the  forehead  the  joti  sao'up  ov  ''body  of 
flame,"  which  consists  of  a  single  perpendicular  line  of  white  ;t  and 
dress  in  saffron  clothes  with  a  tulsi  necklace.  The  chief  scripture 
of  the  sect  is  the  Bhagat-sdgar,  and  the  1 1th  day  of  each  fortnight  is 
kept  as  a  fast.  Charan  Dds  is  believed  to  have  displayed  miracles 
before  Nddir  Shd,h,  on  his  conquest  of  Delhi,  and  however  that  may  be, 
his  disciples  obtained  grants  of  land  from  the  Mughal  emperors  which 
they  still  hold. 
Bairwal,  a  tribe  of  Jats  who  claim  to  be  descendants  of  Birkhman,  a 
Chauh^n  Rdjput,  whose  son  married  a  Jat  girl  as  his  second  wife  and 
so  lost  status.  The  name  is  eponymous,  and  they  are  found  in  the 
Bdwal  Niz^mat  of  N^bha. 

Baistola,  a  Jain  sect :  see  Jain. 

Baizai,  one  of  the  two  clans  of  the  Akozai  Yusafzai.  It  originally  held 
the  Lundkhwar  valley,  in  the  centre  of  the  northernmost  part  of 
Peshawar,  and  all  the  eastern  hill  country  between  that  and  the  Swdt 
river.  It  still  hoLis  the  hills,  but  the  Khattak  now  hold  all  the  west  of 
the  valley  and  the  Utm^n  Khel  its  north-east  corner,  so  that  the  Baizai 
only  hold  a  small  tract  to  the  south  of  these  last.  Their  six 
septs  are  the  Abba  and  Aziz  Khels,  the  B^bozai,  Matorezai,  Musa 
and  Zangi  Khels.  The  last  lies  south  of  the  Ham  range  which 
divides  Sw^t  from  Buner.  Only  the  three  first-named  hold  land  in 
British  territory. 

Bajar,  a  Gujar  clan  (agricultural}  found  in  Amritsar. 

Bajarah,  j  10  tf  t!io  15  Awan  families  descended  from  Kulugan,  son  of  Qutb 
Shdh:   see  History  of  Siillkot,  p.  37. 

BajU;  Bajju,  a  Rdjput  tribe  found  in  Si^lkot  and  allied  to  the  Bajw^ 
Jdts. 

Bajwa,  a  Jdit  clan  (agricultural)  found  in  Sid^lkot,  Amritsar  and  Multdn,  and 
as  a  Hindu  Jdt  clan  in  Montgomery.  The  B^jwa  Jats  are  of  the  same 
kin  as  the  Bajju  Rajputs. J  In  Sialkot  they  have  the  customs  of  rasoa 
or  lagan  and  bhoja  twixt  betrothal  and   marriage. 

The  ja^/jera  of  the  Bajwd  is  Bdbd,  M^nga,  and  he  is  revered  at 
weddings,  at  which  the  rites  of  jandian  and  chhatra  are  also 
observed, 

Tlie  Bfljwa  J^ts  and  Bajju  Rdjputs  have  ^iven  their  name  to  the  Bajwd-t 
or  country  at  the  fo  't  of  the  Jammu  hills  in  the  Sialkot  District. 
They  say  that  they  are  Solar  Rdjputs  and   that  their  ancestor    Raja 

*  Clearly  there  is  some  connection  here  with  the  Vishnupacl  or  foot-impression  of  Vishnu- 
t  It  is  also  called  simply  sarup,  or  "  body  "  of  Bhagwan. 
X  It  might  be  suggested  that  wd  la  a  diminutive  form. 


^  ^  ^ 
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L' 


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VI   <    -. 


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^-^        '  w^.  ^^Z.'>iC 


4^    >•      «• 


Bajwd — BaTchtiar.  3  9 

Shalip  was  driven  out  of  Multan  in  the  time  of  Sikandar  Lodi.  His 
two  sons  Kals  and  Lis  escaped  in  the  disiJruiso  of  falconers.  Lis  went 
to  jHramii  and  there  married  a  Katil  Rajput  brido,  while  K^ls  married 
a  J  at  girl  in  Pasriir.  TIih  descendants  of  both  live  in  the  Bajwiit,  but 
are  said  to  be  distinguished  as  Bajju  Kajputs  and  Bajwa  Jats. 
Another  story  has  it  that  their  ancestor  Jas  or  Hai  Jaisan  was  driven 
from  Delhi  by  Rai  Pitora  and  settled  at  Karbala  in  Si^ikot.  Yet 
another  tale  is  tliat  Naru,  Rdjii  of  Jamrau,  gave  him  84  villages  in 
ilaqa  Ghol  for  killing  Mir  Jagwa.,  a  mighty  Pathfm.  The  Bajju 
Rdjputs  admit  their  relationship  with  the  Bajwa  Jt^s.  Kals  had  a 
son,  Dawa,  whose  son  Dewa  had  three  sons,  Muda,  Wasr,  and  Nana 
surnamed  Chachrah.  Nana'a  children  having  all  died,  he  was  told  by 
an  astrologer  that  only  those  born  under  a  chachri  tree  would  live. 
His  advice  was  taken  and  Nana's  next  son  founded  the  Chachrah  sept, 
chiefly  found  near  Narowdl.  The  Bajju  Rfijputs  have  the  custom 
of  chundai-and  and  are  said  to  marry  their  daughters  to  Chibli  , 
Bhau  and  Manhds  Riijputs,  and  their  eons  to  Rajputs.  'i'ht»  Bajju 
Rdjputs  are  said  to  have  had  till  quite  lately  a  custom  by  which  a 
Mussalman  girl  could  be  turned  into  a  Hindu  for  purposes  o£ 
marriage,  by  temporarily  burying  her  in  an  underground  chamber  and 
ploughing  the  earth  over  her  head.  In  the  betrothals  of  this  tribe 
dates  aroused,  a  custom  perhaps  brought  with  them  from  Multan,  and 
they  have  several  other  singular  customs  resembling  those  of  the  Sahi 
Jats.  They  are  almost  confined  to  Sidlkot,  though  they  have  spread 
in  small  numbers  eastwards  as  far  as  Patiala. 

Bakarki,  a  Jat  clan  (agricultural)  found  in  Multan. 

Bakhar,  a  Rdjput  clan  (agricultural)  found  in  Amritsar. 

BakkhaRj  an  agricultural  clan  found  in  Shahpur. 

Bakhri,  a  clan  found  in  the  Shahr  Farid  ilaqa  of  Bahawalpur.  They  claim 
to  be  Sumrds  by  origin,  and  have  Charan  bards,  which  points  to  a 
Rajput  origin.  They  migrated  from  Bhakhkhar  to  Multdn,  where 
they  were  converted  to  Islam  by  Gaus  Baha-ud-Din  Zakaria,  and 
fearing  to  return  to  their  Hindu  kinsmen  settled  down  in  Multan 
as  weavers.  Thence  they  migrated  to  JSurpur,  Pakpattan  and  other 
places,  and  Farld  Khdn  I  settled  some  of  thom  in  Shalir  Farid  from 
Nurpur.     They  make  lungis.     (The  correct  form  is  probably  Bhakhri). 

Bakhshial,  a  family  of  Wahora  Khatris,  settled  at  Bhdun  ia  Jhelum,  which 
has  a  tradition  of  military  service. 

Bakhtiar,  a  small  Pathan  tribe  of  Persian  origin  who  are  associated  with  the 
Mian  Khel  Pathans  of  Dera  Ismail  Khan,  and  now  form  one  of  their 
principal  sections. 

Raverty  however  disputes  this,  and  ascribes  to  the  Bakhtiars  a 
Sayyid  origin.  Shiran,  the  eponym  of  the  ShiraAii  Pathdns,  gave  a  -?^  -J* 
daughter  to  a  Sayyid  Ishaq  whose  son  by  her  was  named  Habib  the 
Abu-Sa'id,  or  'Fortunate'  (Bakhtyar).  This  son  was  adopted  by  his 
step-father  Midnai,  son  of  Dom,  a  son  of  Shirdz.  The  Bakhtiars  have 
produced  several  saints,  among  them  the  Makhdiim-i-'Alam,  Khwdja 
Yahya-i-Kabir,  son  of  Khwaja  llias,  son  of  Sayyid  Muhammad,  and  a 
contemporary    of    Sultan   Muhammad   Tugbluq    Shah.      Ho   died   in 


{40  BaJchtidr — BalJcd. 

1333  A.  D.,  and  his  descendants  are  called  Shaikhzais.  Raverty  says 
the  Persian  Bakhtiaris*  are  quite  distinct  from  the  Bakhti^rs. 
Bakhtmal  sddhs,  a  Sikh  sect  founded  by  one  Bakhtmal.  When  Guru  Govind 
Singh  destroyed  the  masands  or  tax-gatherers  one  of  them,  by  name 
Bakhtmal,  took  refuoc  with  Mat^,  a  Gujar  woman  who  disguised  him 
in  woman's  clothes,  putting  bangles  on  hia  wrists  and  a  nath  or  nose- 
ring in  his  nose.  This  attire  ho  adopted  permanently  and  the  mahant 
of  his  gaddi  still  wears  bangles.  His  followers  are  said  to  be  also 
called  Bakhshish  sddhs,  but  this  is  open  to  doubt.  The  head-quarters 
of  the  sect  appears  to  be  unknown. 

Bal,  a  Jat  tribe  of  the  Bids  and  Upper  Sutlej,  said  to  be  a  clan  of  the 
Sekhu  tribe  with  whom  they  do  not  intermarry.  Their  ancestor  is  also 
said  to  have  been  named  Baya  Bal,  a  Rajput  who  came  from 
Malwa.  The  name  Ba.1,  which  means  "  strength,"  is  a  famous  one  in 
ancient  Indian  history,  and  recurs  in  all  sorts  of  forms  and  places. 
In  Amritsar  they  say  they  came  from  Ballamgarh,  and  do  not  inter- 
marry with  the  Dhillon. 

Bal,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

Balagan,  a  tribe  of  Jats,  claiming  to  be  Jammu  Rajputs  by  descent  from 
their  eponym.     Found  in  Sidlkot. 

Balahab,  in  Gurgaon  the  haldhar  (in  Sirsa  he  is  called  daurd,)  is  a  village 
menial  who  shows  travellers  the  way,  carries  messages  and  letters,  and 
summons  people  when  wanted  by  the  headmen.  In  Karnd^l  he  iv,  called 
lehhar\  ;  but  is  not  a  recognised  menial  and  any  one  can  perform  his 
duties  on  occasion.  In  Sirsa,  Gurgaon  and  Karnal  he  is  almost  always 
a  Chuhra,  cf.  Batwdl. 

Balahi,  Balai,  (/.  haldhar. — In  Delhi  and  Hissar  a  chaukiddr  or  watchman  : 
in  Sirsa  a  Cham^r  employed  to  manure  fields,  or  who  takes  to  syce's 
and  general  work,  is  so  termed. 

Balbie,  a  sept  of  Kanets  which  migrated  from  Chittor  in  R^jputdna 
with  the  founders  of  Keonthal  and  settled  in  the  latter  State.  The 
founders  of  Keonthal  were  also  accompanied  by  a  Chaik,  a  Saldthiand 
a  Pakrot,  all  Brahmans,  a  Chhibar  Kanet,  a  blacksmith  and  a  turi 
and  the  descendants  of  all  these  are  still  settled  in  the  State  or  in  its 
employ. 

Balfaeosh,  a  synonym  for  Bhdt  (Rawalpindi). 

Balham,  a  Jat  clan  (agricultural)  found  in  Multdn. 

Bali,  an  agricultural  clan  found  in  Shdhpur. 

Bali,  a  section  of  the  Muhials  (Brahmans)  :  corr.  to  the  Dhannapotras  of 
the  South-West  Punjab. 

Balka,  an  agricultural  clan  found  inSh^hpur:  balkd  in  the  east  of  the 
Punjab  is  used  as  equivalent  to  chela,  for  '  the  disciple  of  afaqlr.' 


*  There  is  said  to  be  a  sept  of  the  Baloch  of  this  name  in  Bah£walpur  and  l^uzaffargarhi 
on  both  sides  of  the  Panjnad. 

f  Or  rehhar,  probably  from  rdhbar,  '  guide.'  In  Karnal  is  no  Balahar  caste,  the 
term  being  applied  to  a  sweeper  who  does  this  particular  kind  of  coiv6e— which  no  one  bufc 
a  sweeper  (or  in  default  a  Dh^nank)  will  perform. 


Bdlmiki-^Baloch.  41 

Balmiki,  Valmiki. — The  sect  of  tlie  Chuhras,  synonymous  with  B^ldshfihi 
andLalbet^i,  so  called  from  Balraik,  Baliikh  or  Bald  Shah,  possibly  the 
same  as  the  author  of  the  Rdmdyana*  Biilmik,  the  poet,  was  a  man 
of  low  extraction,  hnd  legend  represents  liim  as  a  low-caste  hunter 
of  the  Ndrd;ik  in  Karnal,  or  a  13hil  highway-man  converted  by  a 
saint  whom  he  was  al>out  to  rob.  One  It-gen  I  makes  him  a  swt-eper 
in  the  heavenly  courts,  another  sis  living  in  austerity  at  Ghazni. 
See  under  Ldlbegi. 

Balo,  a  Jdt  clan  (agricultural)  found  in  MuUdn. 

BALOCH.  Meaning  of  Baloch. 

The  teim  Baloch  is  used  in  several  diffe  ent  wavs.  By  travellers 
and  historians  ir  is  employed  to  denote  (i)  the  race  known  to  them-elves 
and  rheir  neighbours  as  the  Baloch,  and  [ii]  in  an  extended  St-nse  as 
incluHini]^  all  the  thcos  inhabiting  the  preat  geographical  area  shown  on 
our  toMps  as  Biilichistan.  In  the  lattersense  it  comprises  the  Brahui'^, 
a  tribo  which  is  certainly  not  of  Bah  ch  origin.  In  the  former  sense  it 
includes  allrhe  Baloch  tiibe>^,  whether  fonnd  in  Persia  on  the  west  or 
the  Puniab  on  the  east,  which  can  claim  a  de-icent,  more  or  less  pure, 
from  Buloch  ancestors.  Two  special  uses  of  the  t<-rm  also  require 
notice.  In  the  great  jungles  below  Thdu'^sai-  in  the  Karnal  district  is 
settled  a  criminal  tribe,  almost  certainly  of  Baloch  extraction,  which 
will  be  noticed  below  page  55.t  Secondly,  throughout  the  Punjab, 
except  in  the  extreme  west  and  the  extreme  east,  the  term  Baloch 
denotes  any  Muhammadan  caniel-nian.  Throughout  the  upper  grazing 
grounds  of  the  Western  Plains  the  Baloch  settlors  have  taken  to  the  graz- 
ing and  breeding  of  camels  rather  than  to  husbandry;  and  thus  the 
word  Baloch  has  become  associated  with  the  care  of  camels,  insomuch 
that  in  the  greater  part  of  the  Punjab,  the  word  Baloch  is  used  for  any 
Mu.-«almdn  cauiel-man  whatever  be  his  caste,  every  Baloch  being  supposed 
to  be  a  cacnel-man  and   every  Muhammadan  camel-man  to  be  a  Baloch, 

OiaoiNs  OF  THE  Baloch 
Pnttinger  and  Khanikoff  claimed  for  the  Baloch  race  a  TurkoTnan 
origin,  and  Sir  T.  Holdich  and  others  an  Arab  descent.  Bellew 
assigned  them  Rajput  descent  on  very  infidequate  philological  grounds, 
while  Burton,  Lassen  and  others  have  mainramed  that  they  are,  at 
least  in  the  mass,  of  Iranian  race.  This  last  theory  is  supported  by 
Mr.  Longworth  IJames  who  shows  that  the  Baloch  came  into  the  r 
present  locations  in  Mekran  and  on  the  Indian  border  from  parts  jr 
the  Iranian  plateau  fui'ther  to  the  west  and  north,  bringing  with  them 
a  language  of  the  Old  Persian  stock,  with  many  features  derived  from 
the  Zend  or  Old  Bactrian  rather  than  the  Western  Persian. 

History  of  the  Baloch. 

Dames  assigns  the  first  mention  of  the  Bnloch  in  history 
to  the  Ara*<ic  chronicles  of  the  10th  century  A.  D.,  but  Firdausi 
(c.  400  A.H.)  refers  to  a  still  earlier  period,  and  in  his  Shah-nnmaX  the 
Baloches  are  described  as   forming    part  of  the  armies  of    Kai     Kaus 

*  Temple  (in  Legends  of  the  Punjab,  I,  p.  529)  acceptR  this  trarlition  and  says  Balmikl 
is  the  samo  BB  Bala  Shah  or  Niiri  ^hah  B^la,  but  aseigns  to  him  'the  place  n<>zt  to 
Li\  Bep.' 

t  This  group  is  also  found  in  Ambala,  and  the  Giloi  Baloch  of  Lyallpur  are  also  said  to  bo 
an  offshoot  of  it. 

X So  Dames,  but  the  text  of  the  Shdh-ndma  is  very  corrupt,  and  the  reading  Khoch  "crest " 
cannot  be  relied  upon  implicit^. 


42  Baloch  history. 

and  Kai  Khnsrao.  The  poem  says  tbat  the  army  of  Ashkash  was 
from  the  wanderers  of  the  Koch  and  Baloch,  intent  on  war,  with 
exalted  coekscotnb  creBts,  whose  back  none  in  the  world  ever  saw. 
Under  NaushlrwSn,  the  Uliosroes  who  fought  against  Justinian,  the 
Baloch  are  agaiu  mentioned  as  mountaineers  who  raided  his  kingdom 
and  had  to  be  exterminated,  though  later  on  we  find  them  serving  m 
Nausbirw^n's  own  army.  In  these  passages  their  association  with  the 
men  of  Gil  and  Dailarn  (the  peoples  of  Gildn  and  Adharbaijan)  would 
appear  to  locate  the  Baloch  in  a  province  north  of  Karman  towards  the 
Caspian  Sea. 

However  this  may  be,  the  commencement  of  the  4th  century  of  the 
Hijra  and  of  the  10th  A.D.  finds  the  Balus  or  Baloch  established  in 
Karmiin,  with,  if  Masndi  can  be  trusted,  the  Qufs  (Koch)  and  the 
Zutt  (Jatts).  The  Baloch  are  then  described  as  holding  the  desert 
plains  south  of  the  mountains  and  towards  Makrdn  and  the  sea,  but 
they  appear  in  reality  to  have  infested  the  desert  now  known  as  the 
Lut,  which  lies  north  and  east  of  Karmd-n  and  separates  it  from 
Khorasan  and  iSistan.  Thence  they  crossed  the  desert  into  the  two 
last-named  provinces,  and  two  districts  of  Sistan  were  in  Istakhri's  time 
known  as  Baloch  country.^  Baloch  raiders  plundered  Mahmud  of 
Ghaznfs  ambassador  between  Tabbas  and  Kbabis,  and  in  revenge  his 
son  Masud  defeated  them  at  the  latter  place,  which  lies  at  the  foot  of 
the  Karmdn   Mountains  on  the  edge  of  the  desert. 

About  thi-i  time  Firdausi  wiot^^  and  soon  after  it  the  Baloch  must 
hnvH  migrnted  bodily  from  Karmdn  into  Mekran  and  the  Sindh 
frontier,  after  a  partial  ai^d  temporary  halt  in  Sistan.  With  great 
prnbability  Dames  conjectures  that  at  this  period  two  movements  of  the 
Baloch  took  place :  the  fir;t,  corresponding  with  the  Saljuq  invasion 
and  the  overthrow  of  the  Dailami  and  Ghaznawi  power  in  Persia, 
being  their  abandonment  of  Karm^n  and  settlement  in  Sistan  and 
Western  Makran  ;  while  the  second,  towards  Eastern  Makran  and  the 
Sindh  border,  was  contemporaneous  with  Changiz  Kh6n's  invasion  and 
the  wanderings  of  JaUl-ud-Din  in  Makran. 

To  this  second  movement  the  Baloch  owed  their  opportunity  of 
invading  the  Indus  valley;  and  thence,  in  their  third  and  last 
migration,  a  great  portion  of  the  race  was  precipitated  into  the  Punjab 
plains. 

It  is  now  possible  to  connect  the  traditional  history  of  the  Baloch 
themselves,  as  told  in  their  ancient  heroic  ballads,  with  the  above 
account.  Like  other  Muhamraadan  races,  the  Baloch  claim  Arabian 
extraction,  asserting  tbat  they  are  descended  from  Mir  Hamza,  an 
uncle  of  the  Prophet,  and  from  a  fairy  (pari).  They  consistently 
place  their  fir>t  seitletnent  in  Hulab  (Alejipo],  where  they  remained 
until,  siding  with  the  sons  of  AH  and  taking  part  in  the  battle  of 
KarbaU,  they  were  expelled  by  Yazid,  the  second  of  the  Omayyad 
Cahphs,  in  680  A.D.  Thence  they  fl^d,  first  to  Karm^n,  and  eventually 


*  Their  settlements  may  indeed  have  extended  into  Khorasan.  Even  at  the  present  day 
there  is  a  considerable  Baloch  population  as  far  north  as  Turbat-i-Haidari  (Curzon's 
Persia,  1892,  i,  p.  203),  ^ 


?, 


Baloch  history.  43 

to  Sist^n  where  they  wore  hospitably  received  by  Shams-ud-Din,* 
ruler  of  that  country.  His  successor,  Badr-ud-Dfn,  demandef^,  according 
to  eastern  usage,  a  bride  from  eacli  of  the  4  i  bolaks  or  clans  of  the 
Baloch.  But  the  Baloch  race  had  never  yet  paid  tribute  in  this  form 
to  any  ruler,  and  they  sent  therefore  44  bovs  dressed  in  girls'  clothes 
and  fled  before  the  deception  conli  be  discovered.  Badr-ud-Din  sent 
the  boys  back  but  pursued  the  Baloch,  who  had  fled  houth-eastwards, 
into  Kech-Makrdu  wheie  he  wa^  defeated  at  their  haa'is. 

At  this  period  Mir  Jaldl  Khd,n,  son  of  Jiand,  was  ruler  of  all  the 
Baloch.  He  left  four  sons,  Rind,  Lfiyhdr,  Hot  and  Kor^i  from  whom 
are  descended  the  Rind,  Lashari,  Hot  and  Korai  tribes  ;  and  a  son-in- 
law,  IVlurad,  from  whom  are  descended  the  Jatoif  or  children  of  Jato, 
Ja]i\  Khiin'a  daughter.  Unfortunately,  however,  certain  tribes 
cannot  be  brought  into  any  of  these  five,  and  in  order  to  provide 
them  with  ancestors  two  more  sons,  All  and  Bulo,  ancestor  of  the 
Bulod/ii,  have  had  to  be  found  for  Jalal  Khdn.  From  All's  two  sons, 
Ghazan  and  Umar,  are  descended  the  Ghazani  Harris  and  the 
scattered  Dmrdnis. 

Traciition  av^rs  that  Jalal  Kh^n  had  appointed  Kind  to  the  phdjh 
or  turban  of  chiefsliip,  bur  that  Hot  retused  to  join  him  in  ere  iti'ig 
the  dsri'kh  or  memorial  cunopy  totdeir  father.  '  Thereupon  each  p'^r- 
formed  that  ceremony  separately  and  tiiu-*  tl-ere  were  five  dsrokhs 
in  Kech.'  But  it  is  far  more  probable  that  five  principal  gatherings 
of  clans  were  formed  under  well-known  leaders,  each  of  which  became 
known  by  some  nickname  or  epithet,  such  as  rind  "  cheat,"  hot, 
"warrior,"  Lashdri,  "  men  ot  Ldshar"  and,  later,  Bulei/ii,  "  men  of 
Boleda."     To  these  other  clans  became  in  the  course  of  time  affiliated. 

A  typical  example  of  an  affiliated  clan  is  afforded  by  the  Doddf,  a 
clan  of  Jdt  race  whose  origin  is  thus  described  : — 

DoddJ  Surara,  expelled  from  Thatha  by  his  brethren,  escaped  by 
swimming  his  mare  across  the  Indus,  and,  half  frozen,  reached  the 
hut  of  Sdlhe,  a  Rind.  To  revive  him  Sdlhe  placed  him  under  the 
blankets  with  his  daughter  Mua/io,  whom  he  eventually  married. 
"  For  the  woman's  sake,"  says  the  proverb,  "  the  man  became  a  Baloch 
who  had  been  a  Jatt,  a  Jaghdal,  a  nobody;  he  dwelt  at  Harrand 
under  the  hills,  and  fate  made  him  chief  of  all."  Tims  Dodd;  founded 
the  preat  Dodai  tribe  of  the  Baloch,  and  Gorish,  his  son,  founded 
the  Gort«hd.m  or  Gurchdni,  now  the  principal  tribe  of  Dodai  oriij;in. 
The  great  Mirrd,ni  tribe,  which  for  200  years  gave  chiefs  to  Dera 
Ghazi  Khdn,  was  also  of  Doddi  origin. 


*  According  to  Dames  there  was  a  Shams-iid-Din,  independent  malik  of  Sistan.  who 
claimed  descent  from  the  Saffaris  of  Persia  and  who  died  in  1104  A.D.  ;559  H.)  or  nearly 
500  years  after  the  Baloch  migration  from  Aleppo.  Badr-ud-Uin  appears  to  be  unknown 
to  history. 

t  It  is  suggested  that  Jatoi  or  '  husband  of  a  Jat  woman,'  just  as  hahnoi  means  '  husband 
of  a  sister,'  although  in  Jatoi  the  t  is  soft. 

X  "Doda,  a  common  name  among  the  Sumr^s  whose  dynasty  ruled  Sindh  until  it  wa» 
overthrown  by  the  Sammas.  About  1250  A.D.  or  before  that  year  we  find  Baloch  advt-nturert 
first  allied  with  the  Sodh(is  and  Jharejap,  and  then  supporting  Doda  IV,  Sumra.  Under 
Umar,  his  successor,  the  Baloches  are  found  combining  with  the  Sammas,  Sodhss  and 
Jatts,  (Jharejas),  but  were  eventually  forced  back  to  the  hills  without  effecting  any  perma- 
nent lodgment  in  the  plains. 


44  Baloch  history. 

Affer  thfl  overthrow  of  the  Sumr^s  of  Sindh  notliin^  is  heard  of 
the  Baloch  for  150  yeai-s  and  then  in  the  reiofn  of  Jam  Tutrhlaq,  the 
Sarnmd  (142:3 — 50),  tliey  are  rei^orded  as  raiding  near  BhaUliar  in 
Sii'dh.  D'Mibtless,  as  Drttnes  holds,  Taimur's  inva'^ion  of  1399  led 
indirectly  to  this  new  movement.  The  Delhi  empire  was  at  its  weakest 
and  Triiiniir's  descendants  claimed  a  vague  suzereignty  over  it.  Prob- 
ably all  the  Western  Punjab  was  effectively  held  by  Mughal  in- 
tendants  until  the  Lodi  dynapty  was  established  in  1451.  Meanwhile 
the  Langah  Hd-jputs  had  established  themselves  on  the  throne  of  Multan 
and  iShah  Husain  Langah  (14d9 — J 502)  called  in  Baloch  mercenaries, 
granting  a  j'igir,  which  extended  from  Kot  Karor  to  Dhankot,  to 
Malik  Sohrab  Dod^i  who  came  to  Multan  with  his  sons,  Ghazi  Khan, 
Fath  Khan  and  Ismd^ii  Kh^n.* 

But  the  Dodd,i  were,  not  the  only  mercenaries  of  the  Langdhs. 
Shdh  Hussain  had  conferred  the  jagirs  of  Uch  and  Shor(kot)  on  two 
Sammd  brothers,  Jd,m  Bayazid  and  Jam  Ibrahim,  between  whom  and 
the  Dodtiis  a  feud  arose  on  tShd,h  Mahmud's  accession.  The  Jdma 
promptly  allied  themselves  with  Mir  Chdknr,  a  Rind  Baloch  of  Sibi 
who  had  also  sought  service  and  lands  frotn  the  Langd,h  ruler  and 
thereby  mused  the  Doddis' jealousy.  MirClidkuris  the  greatest  figure 
in  the  heroic  poetry  of  the  Baloch,  and  his  history  is  a.  r«inarkable 
one.  The  Raids  were  at  picture-que  but  deadly  feud  with  the  Lashdris. 
Gohar,  the  fair  owner  of  vast  herds  of  camels  tavdured  Chakur,  but 
Gwaharam  Lashari  also  claimed  her  hand.  The  rivals  agreed  to  decide 
their  quarrel  by  a  horse  race,  but  the  Rinds  loosened  the  girths  of 
Gwahardm's  saddle  and  Chd,kur  won.  In  revenge  the  Lashd,ris  killed 
some  of  Gohat^s  camels,  and  this  led  to  a  desperate  30  years'  war 
which  ended  in  Chakur's  expulsion  from  Sibi  in  spite  of  aid  invoked 
and  received  from  the  Arghun  conquerors  of  Sindh.  Mir  Chakur  was 
accompanied  by  many  Rinds  and  by  his  two  sons,  iShahzadt  and 
Shaihak,  and  received  in  jdgir  lands  near  Uch  from  Jdm  Bayazid, 
Sammd.  Later,  however,  he  is  said  in  the  leyends  to  have  accomftanied 
Humayun  en  his  re-conquest  of  India.  Hovvever  this  may  have  been, 
he  undoubtedly  founded  a  military  colony  of  Rinds  at  Satgarha,  in 
Montgomery,  at  which  place  his  tomb  still  exists.  Thence  he  was 
expelled  by  Sher  Shdh,  a  fact  which  would  explain  his  joining 
Humdytan. 

At  this  period  the  Baloch  were  in  great  force  in  the  South-West 
Punjab,  probably  as  mercenaries  of  the  Langah  dynasty  of  Multdn, 
but  also  as  independent  freebooters.  The  Rinds  advanced  up  the 
Chenab,  Hd-vi  ami  Sutlej  valleys;  the  Dodd,i  and  Hots  up  the  Jhelum 
and  Indus.  In  1519  Bd,l>ar  found  Dodais  at  Bhera  and  Khushab  and 
he  confirmed  Si  hrab  Khan's  three  sons  in  their  possession  of  the 
country  of  Sindh.  He  also  gave  Ismail  Khdn,  one  of  Sohrdb's  sons, 
the  ancient  'pargana  of  Ninduna  in  the  Ghakhar  country  in  exchange 
for  the  lands  of  Shaikh  Bayazid  Sarwdni  which  he  was  obliged  to 
Burrender.     But  in  1524  the  Arghuns  overthrew  Shah  Mahmdd  Langah 

*  The  founders  of  tbe  three  Dehras,  which  give  its  name  to  the  Derajit.  Dera  Fath 
Khan  is  now  a  mere  village. 

t  Shahzad  was  one  of  miraculous  origin,  his  mother  having  been  overshadowed  by  some 
raysteiious  power,  and  a  mystical  poem  in  Balochi  on  the  origins  of  Multan  is  ascribed  to 
iiiaa.    Firishta  says  he  first  introduced  the  Shia  creed  into  Multan.  a  curious  statement. 


Baloch  organization.  45 

with  bis   motley  host  of  Baloch,  Jdt,  Kind,  Dodai  and  other  tribes,  and 
the  greatest  contusion  reigned. 

The  Arghuns  however  submitted  to  the  Mughal  emperors,  and  thTs 
app^'ars  to  hHve  thrown  the  bulk  ot  the  Bal<ch  into  opposition  to  the 
empire.  They  rarely  entered  the  imperidl  service — a  fact  which  is 
possibly  explaiued  by  their  dislike  to  serve  at  a  distance  from  their 
homes — and  under  Akbar  we  read  of  occasional  expeditiona  against 
the  Baloch.  But  the  Lnshdris  apparently  took  service  with  the 
Arghiins  and  aided  them  against  Jdm  Firoz — indeed  lej^end  represents 
the  Laghari  as  invading  Guzerat  and  on  return  to  Kachhi  as  obtaining 
a  grant  of  Gundava  from  the  king.*  The  Jis-tk^nis,  a  Lashariclan, 
also  established  a  principality  at  Mankera  in  the  Sindh-Sngar  Doab  at 
this  time,  but  most  of  the  Lash^ris  remained  in  Makrjin  or  Kachhi. 
Among  the  earliest  to  leave  the  barren  hills  of  Balochistan  were  the 
Chdndias  who  settled  in  the  Chiinriko  or  Ohandiika  tract  along  the  Indus, t 
in  Upper  Sind  on  the  Punjab  border.  The  Hots  pressed  northwards 
and  with  the  Doddis  settled  at  Dera  Ismd,d  Khdn  which  they  held  for 
200  years.  Close  to  it;  the  Kulachis  founded  the  town  which  still  bears 
their  name.  Both  Dera  Ismail  Khan  and  Kuldchi  were  eventually 
conquered  by  Pathans,  but  the  Kulachis  still  inhabit  the  country  round 
the  latter  town.  South  of  the  Jistkanis  of  Mankera  laj  the  Dod^is 
of  the  once  great  Mirrdni  clan  which  gave  Naw^bs  to  Dera  Ghnzi 
Kh^n  till  Nadir  Shah's  time.  Further  still  afield  the  Mazaris  settled 
in  J  hang  and  are  still  found  at  Chatta  Bakhsha  in  that  District,  The 
Rinds  with  some  Jatois  and  Kordis  are  numerous  in  Multan,  Jhang, 
Montgomery,  Shahpur  and  Muzaffargarh,  and  in  the  last-named 
district  the  Gopiings  and  Gurmanis  are  encountered.  All  these  are 
descendants  of  the  tribes  which  followed  Mir  Chnkur  and  have  become 
assimilated  to  the  Ja^t  tribes  with  whc>m  in  many  cases  they  intermarry. 
West  of  the  Indus  only  has  the  Baloch  retained  his  own  language  and 
tribal  organization. 

In  the  Deiajdt  and  Sulaim^ns  the  Baloch  are  grouped  into  tumans 
which  cannot  be  regarded  as  mere  tribes.  The  turn  an  is  ni.  facta 
political  confederacy,  ruled  by  a  turnandor,  and  comprising  men  of 
one  tribe,  with  aflSliated  elements  liom  other  tribes  not  necessarily 
Baloch.  The  tumans  which  now  exist  as  Organisations  are  the  Marri, 
Bughti,  Mazari,  Drishak,  Tibbi  Lund,  Sori  Lund,  Leghari,  Khosa, 
Nutkani,  Bozdar,  Kasr6ni,  Gurchdni  and  Shambuni.  Others,  such  as 
the  Buled/ii,  Hasani,  Jakrani,  Kahiri,  are  found  in  the  Kachhi  territory 
of  Kalat  and  in  Upper  Sind,  with  representatives  in  Bahdwalpur 
territory. 

The  Bozdar  tuman  is  probably  in  part  of  Rind  descent,  but  the 
name  means  simply  goatherd.  They  live  in  independent  territory  in 
the  Sulaimdns,  almost  entirely  north-west  of  Dera  Ghazi  Khan. 

The  Bughti  or  Zarkdni  tuman  is  composed  of  several  elements. 
Mainly  of  Rind  origin  it  claims  descent  from  Gydndar,  a  cousin  of 
Mir  Chakur.  The  Raheja,  a  clan  with  an  apparently  Indian  name, 
is  said  to  have  been  founded  by  Raheja,  a  sou  oi  Gyandar.     The  No/Zidni 

*  The  Maghassis,  a  branch  of  the  1  asharfs,  are  still  found  in  Kachh  Gundiva. 
t  Ch&ndias  are  also  numerous  in  lUuzafargarh  and  Dera  Ismail  Khan. 


'^  The  Baloch  tumans. 

clan  holds  the  guardianship  of  Pir  Sohri's  shrine  though  they  have 
admitted  Gurchani  to  a  share  in  that  office,  and  before  an  expedition 
,  each  man  passes  under  a  yoke  of  guns  or  swords  held  by  men  of  the 
clan.  They  can  also  charm  guns  so  that  the  bullets  shall  be  harmless,* 
and  claim  for  these  services  a  share  of  all  crops  grown  in  the  Bughti 
country. 

The  Shambd,nis,  who  form  a  s\ib-tu7na7i,  but  are  sometimes  classed 
as  an  independent  tuman,  trace  their  descent  to  Rihan,  a  cousin  of  Mir 
Chakur,  and  occupy  the  hill  country  adjacent  to  the  Bughti  and 
Maz^ri  tumans.  The  Bughti  occupy  the  angle  of  the  Sulaimau 
Mountains  between  the  Indus  and  Kachhi  and  have  their  head-quarters 
at  Syahaf  (also  called  Dera  Bibrak  or  Bughti  Dera). 

The  Buleci/ii  or  Burdi  tuman  derives  its  name  from  Boleda  in 
Maktan  and  was  long  the  ruling  race  till  ousted  by  the  Gichki.  It  is 
also  found  in  the  Burdikd  tract  on  the  Indus,  in  Upper  Sindh  and  in 
Kachhi. 

The  Drishak  tuman  is  said  to  be  descended  from  one  of  Mir  Chaknr's 
companions  who  was  nicknanied  Drishak  or  '  strong/  because  he  held 
up  a  roof  that  threatened  to  crush  some  Lashd,ri  women  captives,  but 
it  is  possibly  connected  with  Dizak  in  Makran.  Its  head-quarters  are 
at  Asni  in  Dera  Ghazi  Khdn. 

The  Gurchdni  tuman  is  mainly  Dodai  by  origin,  but  the  Syd,hph^c?fe 
Durk^ni  are  Rinds;  as  are  probably  the  Pitafi,  Jogd,ni,  and  Chang 
clans — at  least  in  part.  The  Jistkanis  and  Lashdris  (except  the  Gabolt 
and  Bhand  sections)  are  Lasharis,  while  the  Suhri^ni  and  Holawdni 
are  Bulei/iis.  The  Gurchani  head-quarters  are  at  Ldlgarh  near  Harrand 
in  Dera  Ghazi  Khan. 

KasraniJ  (so  pronounced,  but  sometimes  written  Qaisardni  as 
descended  from  Qaisar)  is  a  tuman  of  Rind  descent  and  is  the  most 
northerly  of  all  the  organised  tumans,  occupying  part  of  the  Sulaimans 
and  the  adjacent  plains  in  Deras  Ghdzi  Khdn  (and  formerly,  but  not 
now),  Ismail  Khdn. 

The  Khosas  form  two  great  tumans,^  one  near  Jacobdbdd  in  Upper 
Sindh,  the  other  with  its  head- quarters  at  Bdtil  near  Dera  Ghdzi  Kbdn. 
They  are  said  to  be  mainly  of  Hot  descent,  but  in  Dera  Ghdzi  Kl'dn  the 
Isani  clan  is  Khetran  by  origin,  and  the  small  Jajela  clan  are  probably 
aborigines  of  the  Jaj  valley  which  they  inhabit. 

The  Legrhdri  tuman  derives  its  origin  from  Kohphrosh,  a  Rind, 
nicknamed  Ijephd,r  or  'dirty.*  But  the  tu,man  also  includes  a  Chandia 
clan  and  the  Haddiani  and  Kaloi,  the  sub-iwman  of  the  mountains, 
are  said  to  be  of  Bozdar  orig:in.  Its  head-quarters  are  at  Choti  in 
Dera  Ghazi  Khdn,  but  it  is  also  found  in  Sindh. 

*  The  following  Baloch  septs  can  stop  bleeding  by  channa  and  touching  the  wounds,  and 
used  also  to  have  the  power  of  bewitching  the  arms  of  their  enemies  : — The  Baj4ni  sept  of 
IheDurkini,  the  Jabrani  sept  of  the  Lashari,  anu  the  Girani  sept  of  the  Jaskini ;  among  the 
Gurchanis :  the  Shahmani  sept  of  the  Hadiani  Legharis,  and,  among  the  Khosas,  the 
Chitar  and  Faqi'rs. 

t  A  servile  tribe,  now  of  small  importance,  found  mainly  in  Muzaffargarh. 

t  The  Qasranis  practise  divination  from  the  shoulder-blades  of  sheep  (an  old  Mughal 
custom)  and  also  take  auguries  from  the  flight  of  birds. 

§  The  Khosas  also  form  a  s\x\>-tuman  of  the  Rinds  of  Shoran  and  a  clan  of  the  Lunds  of 
Tibbi. 


Baloch  tribes,  47 

The  Lunds  form  two  tumaiis,  one  of  Sori,  with  its  head -quarters  at 
Kot  Kandiwdirt,  the  other  at  Tibbi,  both  in  Dera  Gh6zi  Khan.  Both 
claim  descent-  from  Ali,  son  of  Rihd,ii,  Mir  Chakur's  cousin.  The  Son 
Lunds  include  a  Gurcli^ni  clan  and  form  a  large  tuman,  livin^r  in  the 
plain!^,  but  the  Tibbi  Lunds  are  a  small  tuman  to  which  are  affiliated  a 
clan  of  Khosas  and  one  of  Rinds — the  latter  of  impure  descent. 

The  Marri  tuman,  notorious  for  its  marauding  habits  which  neces- 
sitated an  expedition  against  it  only  in  1880,  is  of  composite  origin. 
The  Ghazani  section  claims  descetit  from  Ghazan,  son  of  Ali,  son  of 
Jal^l  Khdn  and  the  Bijardnis  from  Bijar  Phuzh^  who  revolted  against 
Mir  Chdkur.  The  latter  probably  includes  some  Pathdn  elements. 
The  Mazaranis  are  said  to  be  Khetrdns,  and  the  Lohar^nis  of  mixed 
blood,  while  Jatt,  Kalmati,  BuletZ/ii  and  Hasani  elements  have 
doubtless  been  also  absorbed. 

The  Mazaris  are  an  organised  clan  of  iinportancp,  with  bead-quarters 
at  Hojhan  in  Dera  Ghd,zi  Khan.  Its  ruling  sept,  the  BdMchdni,  is  said 
to  be  Hot  by  descent,  but  the  rest  of  the  tribe  are  Rind-^.  The  name 
is  derived  apparently  from  mazdr,  a  tiger,  like  the  Path.ln 'Mzarai.' 
The  Kirds  or  Kurds,  a  powerful  Brahui  tribe,  also  furnish  a  clan  to 
the  Mazd,ris.  The  Mazdris  as  a  body  (excluding  the  Baldchdnis)  are 
designated  Sydh-Uf,  or  'Black-bellies.' 

Other  noteworthy  tribes,   not  organized  as  tumans,  are — 

The  Ahmd^nist  of  Mdnd,  in  Dera  Gh^zi  Kh^n.  They  claim  descent 
from  Gydnddr  and  were  formerly  of  importance. 

The  Gislikfiuris,  fcund  scattered  in  Dera  Ismdil  Khan,  Muzaffargarh 
and  Mekr^n,  and  claiming  descent  from  one  of  Mir  Chdkur's  Rind 
companiouR,  nick-nam^^d  Gishkhaur,  But  the  Gishkhaur  is  really  a 
torrent  in  the  Boleda  Valley,  Mekrdn,  and  possibly  the  clan  is  of 
common  descent  with  the  BulecZ/ii.J 

Tdlpur  or  Talbur,  a  olan  of  the  Leghdria,  is,  by  some,  derived  from 
its  eponym,  a  son  of  Bulo,  and  thus  of  BulecZM  origin.  Its  principal 
representatives  are  the  Mirs  of  Khairpur  in  Sind,  but  a  few  Talpurs  are 
still  found  in  Dera  Ghazi  Khdn.  Talbur  literally  means  '  wood-cutter' 
(fr.  tdl,  branch,  and  buragh,  to  cut). 

The  Pitdfis,  a  clan  found  in  considerable  numbers  in  Dera  Ismdil 
Khan  and  Muza£fargarh.§     Pitdfi  would  appear  to  mean  'Southern.' 

The  Nutkini  or  Nodhti'k&m,  a  compact  tribe,  organized  till  quite 
recently  as  a  tuman,  and  found  in  Sangarh,  Dera  Ghdzi  Khdn  District. 

The  Mashori,  an  impure  clan,  now  found  mainly  in  Muzaffargarh.[| 

The  Mastoi,  probably  a  servile  tribe,  found  principally  in  Dera  Ghdzi 
Khdn  where  it  has  no  social  status. 


*  The  Phuzh  are  or  were  a  clan  of  Kinds,  once  of  great  importance  --indeed  the  whole  Rind 
tribe  IS  said  to  have  once  been  called  Phuzh.  They  are  now  only  found  at  Kolanah  in 
Mekran,  m  Kachhi  and  near  the  Bolan  Pass.  a   xv  i  nau  ui 

JLarge  Ahmdani  clans  are  also  found  among  the  Lunds  of  fori  and  the  Haddi4ni  Leghfirig. 

;itie  Lashari  sub-h/»na»i  of  the  Gurohani  also  includes  a  Oishkhauri  sept,  and  the  Dombkis 
nave  a  clan  of  that  name. 

§  Also  as  a  Gurchani  clan  in  Dera  Ghazi  Khin. 
The  Bughtis  have  a  Masori  clan. 


48  Baloch  tribes. 

The  Dashti,  another  servile  tribe,  now  found  scattered  in  small 
numbers  iu  Deras  Ismdil  Khan  and  Gh^zi  Khan,  in  Muzaifargarh  and 
Bahdwalpur. 

'J'he  Gopd,ng,  or  mora  correctly  Go\)}\anft  [ic.  gophanh,  'cowhprd'), 
also  a  servile  tribe,  now  scattered  over  Kachhi,  Dera  Ismdil  Khan, 
Multan  and  Muzaffargarh,  especially  the  latter. 

The  Hot  (Hut)  once  a  very  powerful  tribe  (still  so  ia  Mekr^n)  and 
widely  spread  wlierever  Baloches  are  found,  but  most  numerous  in  Dera 
Ismdil  Khdn,  Muzaffargarh,  Jhang  and  Multdn. 

The  Jatoi,  not  now  an  organized  tribe,  but  found  wherever  Baloches 
have  spread,  i.e.,  in  all  the  Districts  of  the  South-West  Punjab  and  as 
far  as  Jhang,  Shahpur  and  Lahore. 

The  Kordi  or  Kauddi,  not  now  an  organized  tuman,  but  found 
wherever  Baloches  have  spread,  especially  in  Dera  Ismdil  Khdn,  Multdn 
and  Muzaffargarh. 

The  history  of  the  Baloch  is  an  instructive  illustration  of  the  trans- 
formations to  which  tribes  or  tribal  confederacies  are  prone.  The 
earliest  record  oftlieir  organisation  represents  them  as  divided  into  44 
holaks  of  which  4  were  servile. 

But  as  soon  as  history  begins  we  find  the  Baloch  nation  split  up 
into  5  main  divisions,  Rind,  Lashdri,  Hot,  Korai  (all  of  undoubted 
Baloch  descent)  and  Jatoi  which  tradition  would  appear  to  represent 
as  descended  from  a  Baloch  woman  (Jato)  and  her  cousin  (Murdd), 
Outside  these  groups  are  those  formed  or  affiliated  in  Mekrdn,  such 
as  the  Buled/iis,  Ghazanis  and  Umardnis.  Then  comea  the  Doddi  tribe, 
franklv  of  non-Baloch  descent  in  the  male  line.  Lastly  to  all  these  must 
be  added  the  servile  tribes,  Gopdngs,  Dashtis,  Gliolds  and  others.  In 
a  fragment  of  an  old  ballad  is  a  list  of  servile  tribes,  said  to  have  been 
gifted  by  Mir  Chakur  to  Bdnari,  his  sister,  as  her  dower  and  set  free 
by  her : 

'  The  Kirds,  Gabols,  Gadahis,  Tdlburs  and  the  Marris  of  Kdhan — all 
were  Chdkur's  slaves.' 

Other  versions  add  thePachdlo  (now  unknown)  and  *  the  rotten-boned 
Bozddrs.'  Other  miscellaneous  stocks  have  been  fused  with  the 
Baloch — such  as  Pathdns,  Khetrdns,  Jatts. 

Not  one  single  tribe  of  all  those  specified  above  now  forms  a  tuman 
or  even  gives  its  name  to  a  tuman.  We  still  find  the  five  main  divisions 
existing  and  numerous,  but  not  one  forms  an  organised  tuman.  All 
five  are  more  or  less  scattered  or  at  least  broken  up  among  the  various 
tumans.  The  very  name  of  hohk  is  forgotten — except  by  a  clan  nf  the 
Rind  Baloch  near  Sibi  which  is  still  stjled  the  Ghuldm  (slave)  holaJc. 
Among  the  Marris  the  clans  are  now  called  takdr  (cf.  Sindhi  fakara, 
mountain),  the  septs  phalli,  and  the  smaller  sub-divisions  phnrd. 
The  tuman  (fr.  Turkish  ti'imdn,  10,000)  reminds  us  of  the  Mughal 
hazara,  or  legion,  and  is  a  semi-political,  semi-military  confederacy. 

Tribal  nomenclature  among  the  Baloch  offers  some  points  of  interest. 
As  already  mentioned  the  old  main  "divisions  each  bore  a  significant 
name.  The  more  modern  tribes  have  also  names  which  occasionally 
look  like  descriptive  nick-names   or  titles.     Thus  Lund  (Pe is.)   mean 


Baloch  Ctistom.  49 

knave,  debauchee  or  wanderer,  just  as  Rind  does  :  Khosa  (Sindhi)  means 
robber  (and  also  '  fever  '):  AJarri  in  Sindhi  also  chatices  to  mean  a  plague 
or  epidemic.  Some  of  the  clan-names  also  have  a  doubttuUy  totemistic 
meaninj^ :  e.g.,  Syah-phari/i,  Hlaek-leet  :  (jul-phadh,  Klower-fe'i't  (a 
Drishak  clan)  :  (jan-ia-gwalag-h,  small  red  ant,  (a  Duikani  clan) 
Kalpbur,  an  aromatic  plant,  Glinus  lotoides  (a  Bughti  clan). 

Baloch  Customary  Law  in  Dera  Gbazi  Kban.* 
Custom,  not  the  Muhammadan  Law  prevails  among  the  Baloch  as 
a  body  but  the  Nutkiinis  profess  to  follow  the  latter  and  to  a  large 
extent  do  in  fact  give  effect  to  its  provisions.  Baloch  often  postpone 
a  girl's  betrothal  till  she  is  16  years  of  age,  and  have  a  distmctive 
observance  called  the  hiski,f  which  consists  in  Cristing  a  red  cloth  over 
the  girl's  head,  either  at  her  own  h'-use  or  at.  some  pUce  ag'  eed  upon 
by  thft  kinsmen.  Well-to-do  people  slaughter  a  sheep  or  goat  for  a 
feast;  the  poorer  Balocti  simply  distribute  sweets  to  their  guests. 
Betrothal  is  considered  almost  os  binding  as  marri'ge,  especially  in 
R^janpur  tahsil,  and  only  i-npotence,  leprosy  or  apos'asy  will  justify 
its  breach.  Baloch  women  ar^  not  given  to  any  one  outside  the  race, 
pave  to  SHyyids,  but  a  man  may  mairy  any  Muhammadan  woman, 
Baloch,  Jat  or  even  Pathd,n,  but  not  of  course  Savyid.  The  usual 
practice  is  to  marry  witliin  ihe  se^t,  women  beino^  sold  out  of  it  if  they 
go  astray.  Only  some  sections  of  t'lO  Nutkdni:^  admit  an  adult 
woman's  right  to  arrange  her  own  marriage  ;  but  such  a  marriage,  if 
effected  without  her  guardian's  consent,  is  considered  '  black  '  by  all 
other  Baloch.  Public  feeling  demands  strong  grounds  tor  divorce, 
ar.d  in  the  Jdmpur  tahsil  it  is  not  customary,  while  unchastity  is 
the  only  recognised  jjround  in  Rd,jaripnr.  Marriage  is  nearly  always 
according  to  the  orthodox  Muhammadan  ritual,  but  a  foim  called 
tan-hakhshi  ('  giving  of  the  person  ')  is  also  recoirnised.  It  consists 
in  the  woman's  mere  declaration  that  she  has  given  herself  to  her 
husband,  and  is  virtually  only  used  in  the  case  ot  widows*  The  rule 
of  Rucce-'sion  is  equal  division  among  the  sons,  except  in  the  families 
of  the  Mazdri  and  Urishak  chiefs  in  which  tho  eldest  son  gets  a  some- 
what larger  share  than  his  brothers.  U!>ually  a  grandson  got  no 
share  in  the  presence  of  a  father's  brother,  but  the  custom  now  univer- 
sally recognised  is  that  gi'andsons  get  their  deceased  fathers'  share,t 
but  even  now  in  Sangnrh  the  right  of  representation  is  not  fully 
recognised,  for  among  the  Baloch  of  that  tahsil  grandsons  take  'per 
capita,  if  there  are  no  sons.  As  a  rule  a  widow  gets  a  life  interest  in  her 
husband's  estate,  but  the  Gurchanis  in  Jampur  refuse  to  allow  a  woman 
to  inherit  under  any  circumstances.  Daughters  rarely  succeed  in  the 
presence  of  male  descendants  of  the  deceased's  grandfather  equally 
remote,  the  Baloch  of  Kdjanpur  and  Jampur  excluding  the  daughter 
by  her  father's  cousin  and  nearer  agnates ;  but  in  Sangarh  tahsil 
daughters  get  a  share  according  to  Muhammadan  Law,   provided   they 

*  From  Mr.  A.  H  Diack's  Customary  Law  of  ihe  Dera  Qhdzi  Khan  District,  Vol.  xvi  of  the 
Punjab  Customary  Law  Series. 

|The '-isfci  is  falling  into  disuse  in  the  northernmost  tahsil  of  Dera  Ghazi  Klian  and 
among  the  Gopang  along  the  Indus  in  Jampur. 

:|:  A  few  Nutkini  sections  in  Sangarh  still  say  that  they  only  do  so  if  it  is  formally  b«« 
queathed  to  them  by  will. 


60  Baloch  customs. 

do  not  make  an  unlawful  marriaore.*  Where  the  daugfhter  inherits 
lier  righi  is  not  extinguisheil  by  her  marriai^e,  but  the  Balofh  in 
Rajanpur  t-ihsil  msisr.  tnat  if  marrie'l  she  si. all  have  married  withm 
her  lathe' 's  ^/la/^i,  or  if  unmHTi-ied  tihall  nanny  within  it,  as  a  condi- 
tion ufii-r  siiic^ssioii.  The  resilient  son-inlaw  acquires  no  epecial 
rights,  bat  tlie  daughrer's  son  m  Jdmpur  and  Kdjdnpur  succe'eds  where 
his  mother  would  succeed.  No  other  Baloch  appear  to  rec'>gnise  his 
right.  When  brother  succeeds  brother  the  whole  blood  excludes  the 
half  in  Sangarh  and  Dera  Ghd,zi  Khan  tahsils,  but  in  Jd,mpur  and 
Rdjanpur  all  the  brothers  succeed  equally.  Similarly,  in  Sangarh,  the 
associated  brothers  take  half  and  the  others  the  remaining  half. 
Sii|^ers  never  .succeed  (exc-'pt  in  those  few  sections  of  the  Nutkdois  of 
Sangarh  wnich  follow  Muhammadan  law).  A  step-sou  has  no  rights 
of  succession,  but  may  keep  what  his  step-father  gives  him  during  his 
life-time,  and,  in  Sangarh  and  Kdjanpur,  may  get  one-third  of  a  natural 
son's  siiare  by  will.  Adoption  is  not  recoy^nis^d,  except  possibly 
among  the  Baloch  of  Sangarh,  and  those  of  Rdjanpur  expressly  forbid 
it.  But  adoption  in  the  strict  Hindu  sense  is  quite  unknown,  since  a 
boy  can  be  adopted  even  if  the  adoptor  has  a  son  of  his  own,  and 
any  one  can  adopt  or  be  ad'  pted.  In  Sangarh,  again,  a  widow  may 
adopt,  but  only  with  the  consent  of  her  husband's  kinsmen.  The 
adopted  son  retains  all  his  rights  in  his  natural  father's  property,  but 
in  Sangarh  he  does  not  succeed  his  adopti^^e  father  if  the  latter  have 
a  son  born  to  him  after  the  ad  -ption  (a  rule  curiously  inconsistent  with 
that  which  allows  a  man  to  adopt  a  second  son).  Except  in  Jd,mpur 
tahsil,  a  maa  may  make  a  gift  of  the  whole  of  his  land  to  an  heir  to 
the  exclusion  of  the  rest,  and  as  a  rule  he  may  also  gift  to  his  daugh- 
ter, her  husband  or  son  and  to  his  sister  and  her  children,  but  the 
Lunds  and  Legharis  would  limit  the  gift  to  a  small  part  of  the  land. 
Gifts  to  a  tion-relative  are  as  a  rule  invalid,  unless  it  be  for  religion,  and 
even  then  in  Jdmpur  it  should  only  be  of  p>irt  of  the  estate.  Death-bed 
gifts  are  invalid  in  Sangarh  and  Jampur  and  only  valid  in  the  other 
two  tahsils  of  Dera  Ghd,zi  Khdn  to  ihe  extent  allowed  by  Muhammadan 
Law.  Sons  cannot  en  I  orce  a  partition,  but  in  Sangarh  their  consent 
is  necessary  to  it ;  yet  in  that  and  the  Dera  Ghdzi  Khd,n  tahsils  it  is 
averred  that  a  fatlier  can  make  an  unequal  partition  (and  even  exclude 
a  son  from  his  share)  to  endure  beyond  his  life-time.  But  in  Jampur 
and  Rd,janpur  the  sons  are  entitled  to  equal  shares,  the  Mazdri  and 
Drishak  chiefs  excepted.  The  subsequent  birth  of  a  son  necessitates 
a  fresh  partition.  Thus  among  the  Baloch  tribes  we  find  no  system 
of  tribal  law,  but  a  mass  of  varying  local  nsuage.  Primitive  custom 
is  ordinarily  enforced,  and  though  the  semi-sacred  Nutkaois  in  Sangarh 
tahsil  consider  it  incumbent  upon  them  to  follow  Muhammadan  Law, 
even  they  to  do  not  give  practical  effect  to  all  its  niceties. 

Birth  customs.  The  usual  Muhammadan  observances  at  birth  are 
in  vogue.  The  hang  is  sounded  into  the  child's  ear  by  the  mullah  six 
days  aft«r  its  birth  and  on  the  6th  night  a  sheep  or  cattle  are  slaugh- 
tered and  the  brotherhood  invited  to  a  feast   and   dance.     The   child 

*  But  the  Khosas  and  Kasrinis  in  this  tahsil  do  not  allow  daughters  to  succeed  at  all, 
unlfips  their  father  bequeath  them  a  share,  and  that  share  must  not  exceed  the  share  admis- 
sible under  Muhammadan  Law, 


Baloch  kinship .  51 

is  also  named  on  this  occasion.  If  a  boy  it  is  given  its  grandfather's 
name,  if  hp  be  dead ;  or  its  father'."  name  if  he  is  dead:  so  too  an  uncle's 
name  is  triv^  n  if  both  f  ther  hikI  irrandfather  be  alive,  ('omm  n  name's 
are  Dcidu,  Banjoul,  Kaiiibir,  Thag  a  (fr.  thayagh,  to  be  loni<-rved,, 
Drihan. 

Circumcision  (sha-ie,  tahor)  h  performed  at  the  age  of  1  or  2,  by  a 
tahorokh.  or  circumcisor  who  i.>4  a  Domb,  not  a  mullah  or  a  Pirhain,  ex- 
cept in  the  plains  where  a  Pirhain  is  employed.  In  the  hills  a  Baloch 
can  act  if  no  Domb  be  available.  Ten  or  twelve  men  bring  a  ram 
and  slaughter  it  for  a  feast,  to  which  the  boy's  father  (who  is  called 
the  tahor  rvnzha*)  contributes  bread,  in  the  evening  :  next  morning 
he  entertains  th«  visitors  atid  they  depart.  In  the  plains  rattle  are 
slanyhtered  and  the  brotherhood  invited;  /lewdr  being  also  given — a 
usage  not  in  vogue  in  the  hills. 

Jhand,  the  first  tonsure,  is  performed,  pror  to  the  circumcision,  at 
the  shrine  of  Sakhi  Sarwar,  the  weight  of  the  child's  hair  in  silver  being 
given  to  its  mujdwars. 

Divorce  (called  sd wan  as  well  as  h7n A;)  i-<  effected  in  the  hills  by 
casting  stones  7  times  or  thrice  and  dismissing  the  wife. 

Concubinage  is  not  unusual,  and  concubines  are  called  suret,  but 
winzas  are  not  known,  it  is  said.  The  cl  ildren  by  such  women  are 
called  suretwal  and  receive  no  share  in  their  father's  land,  but  only 
maintenance  during  his  life-tiTne.  These  surets  appear,  however,  to 
hold  a  better  position  than  the  mol'id  or  slave  women. 

Terms  of  kinship.  The  kin  generally  are  called  shad  or  brdthari 
(brotherhood),  hrahmd&^h. 

Pith-phiru,  fore-fathers. 

Father's   sister,— Father,  pith  ( X  Mother,  mcif ft)— Father's  brother, 

phupM. I  ndkho 

(  ^                         X 

Son,  bachh  or  phusagh  Daughter,  jinkh       <ri§ 

X  X                        I 

nashdrf  or  dakhunX  Son-in-law,  zamdth            Cousin,  i  e., 

(Daughter-in-law)  paternal  uncle's  child, 

I  ri.dkhozdkhf. 
Grand-child  chhuh-zdkht 

Brother,         ]  _  p  _  C  Sister,  giudr  or  gohdr  X  sirzdkht,  i.e  ,  sister's  husband. 
hrdth,  bird\\    )  I  I 

X  I 

Brother's  wife,  nashdr.  Sister's  child,  gohar»zdkht 

The  mother's  brother  is  mama  as  in  Punjabi,  but  her  sister  is  tri  and 
her  son  tri-zdkht. 

In  aMressing  relatives  other  words  are  used,  such  as  ohha,  father; 
addd  (fem.-i),  brother  (familiarly).    A  wife  is  u-ually  zdl,  also  dmrish.' 

A  step-son  is  patrdk,  pazddagh  or  phizndngh  (fr.  phadha,  behind, 
thu-^  corresponding  to  the  Punjabi  pizhhlag).  A  st^p^daugliier  is' 
nafuskh.^ 


*  Wdth,i=Khv:aia  or  master.    The  father  is  'lord  of  the  tahor  or  purification,' 

t  It  will  be  observed  that  nns/idr^son's  or  brother's  wife 

j  Dakhun  or  dnhundXso  appe  rs  to  mean  brother's  wife. 

§  iri  ihus equals  mother's  sister  or  father's  brothers  wife. 

II  Bardf/iar  is  a  poetical  form. 

if  Dames'  Monograph,  p.  25, 


52  Baloch  mythology. 

A  namesake  is  amndm  and  a  contemporary  amsan.  Equally  simple 
are  the  Baloch  marriage  customs.  The  youth  gives  shawls  to  his 
betroth ed's  mother  and  her  sisters,  and  supplies  the  girl  herself 
with  clothes  till  the  weddinpr.  Before  that  occurs  minstrels  (doms) 
are  sent  out  to  summon  the  guests,  and  when  assembled  they 
make  gifts  of  money  or  clothes  to  the  bridegroom.  Characteristically 
the  latter's  hospitality  takes  the  form  of  prizes— a  camel  for  the  best 
horse,  money  to  the  best  shot  and  a  turban  to  the  best  runner.  The 
actual  wedding  takes  place  in  the  evening,  Nendr*  or  wedding  gifts, 
the  neota  or  tambol  of  the  Punjab,  are  only  made  in  the  plains,  but 
among  the  hill  Baloch  a  poor  man  goes  the  round  of  his  section  and 
begs  gifts,  chiefly  made  in  cash.  Similarly  the  tribal  chiefs  and 
headmen  used  to  levy  benevolences,  a  cow  from  every  herd,  a  sheep 
from  every  flock,  or  a  rupew  from  a  man  who  owned  no  cattle,  when 
celebrating  a  wedding.  It  is  also  customary  to  knock  the  heads  of  the 
pair  together  twic*^  and  a  relation  of  tbemties  together  the  corners  of 
their  c/iddar«  (shawls). 

A  corpse  is  buried  at  once,  with  no  formalities,  save  that  a 
mullah,  if  present,  reads  the  jandza.  Dry  brushwood  is  heaped  over 
the  grave. 

Tliree  or  four  days  later  the  asrokhi  or  sehd  takes  place.  This 
appears  to  be  a  contiibution  also  called  pathar  or  mhanna,  each 
neighbour  and  clansman  of  the  deceased's  seciiou  visiting  his  relations 
to  condole  with  them  and  makinar  them  a  present  of  four  annas  each. 
In  thw  evening  the  relations  provide  them  with  food  and  they  depart. 

On  a  chief's  death  the  whole  clan  assembles  to  present  gifts  which 
vary  in  amount  from  four  annas  to  two  rupees.  Six  montlis  afier- 
wards  the  people  all  re-assemble  at  the  grave,  the  brushwood  is  removed 
and  the  grave  marked  out  with  white  stones. 

Of  the  pre-Islamic  faith  of  the  Baloch  hardly  a  trace  remains. 
Possibly  in  Noci/i-bandagh  [lit.  the  cloud-binder),  surnamed  the  Gold- 
scatterer,  who  had  vowed  never  to  reject  a  request  and  never  to  touch 
money  with  his  hands,  an  echo  of  some  old  mythology  survives, 
but  in  Baloch  legend  he  is  the  father  of  Gwahardm,  Ch^kur's  rival 
for  the  hand  of  Gohar.  Yet  Chdkur  the  Rind  when  defeated  by  the 
Lash^ris  is  saved  by  their  own  chief  NocZ/i-bandagh,  and  mounted  on 
his  mare  Phul  ('  Flower'). 

The  Baloch  is  as  simple  in  his  religion  as  in  all  pise  aiad  fanaticism  is 
foreign  to  his  nature.  Among  the  hill  Baloch  mullahs  are  rarely  found 
and  the  Muhammadan  fasts  and  prayers  used  to  be  hardly  known. 
Orthodox  observances  are  now  more  usual  and  the  Qur^n  is  held  in 
great  respect.     Faqirs  also  are  seldom  met    with    and    Sayyids  are 

•  Also  called  mhanna,  lit.  'contributions.' 

t  See  Dome,  Bilochi  noma,  pp  ti4-tii'.  But  Dames  {The  Baloch  Race,  p.  37)  translates 
darokh  by  memorial  canopy,  apparently  with  good  reason.  Capt.  Coldstream  says  :  '  Asrokh 
is  a  ceremony  which  takes  place  on  a  certain  day  after  a  death  The  friends  of  the  deceased 
assemble  at  his  house  and  his  heirs  entertain  them  and  prayers  are  repeated.  The  cere- 
mony of  dastarhandt  ov  tying  a  fa  ri  on  the  head  of  the  dec-^ased's  heir  is  then  performed 
by  his  leading  relative  in  presence  of  the  guests.  The  date  varies  among  the  different 
tumans.  In  Dera  Ghazi  Khan  it  is  generally  the  3rd  day  after  the  death  :  in  Balochistan 
there  is  appearently  no  fixed  day,  but  as  a  rule  the  period  is  longer,' 


Baloch  legends.  53 

unknown.*  The  Baloch  of  the  plains  are  however  much  more  religioua 
outwardly,  and  among  them  Sayyida  possess  considerable  influence 
over  their  murids. 

The  Bugtis  especially  affect  Pir  Sohri  ('the  red  saint')  a  Pirozdni  of 
the  Nod/ianit  section.  This  ptV  was  a  gOKtherd  who  gave  his  onlv 
goat  to  the  Four  Friends  of  God  and  in  return  they  miraculously  filled 
his  told  with  goats  and  gave  him  a  staff  wherewith  if  smitten  the  earth 
would  bring  forth  watt-r.  Most  of  the  goats  thus  given  wei-e  red 
{i.e.,  brown),  but  some  were  white  with  red  ears.  Suhri  was  slain  by 
some  Buled/iis  v?ho  drove  oft'  his  goats,  but  he  came  to  life  again 
and  pursued  them.  Even  though  they  cutoff  his  head  he  demanded  his 
goats  which  they  restored  to  him.  Sohri  returned  home  headless  and 
before  he  died  ba^ie  bis  eons  tie  his  body  on  a  camel  and  make  his  tomb 
wherever  it  rested.  At  four  different  places  where  there  were  kahir 
trees  it  halted,  and  these  trees  are  st'll  there.  Then  it  rested  at  the 
spot  where  Sohri's  tomb  now  is,  and  clo.so  by  they  buried  his  daughter 
who  had  died  that  very  day,  but  it  moved  itself  in  another  direition. 
Most  Baloohes  offer  a  red  goat  at  Sohri's  tomb  and  it  is  slaughtered  by 
the  attendants  of  the  shrine,  the  flesh  being  distributed  to  all  who  are 
present  there. 

Another  curious  legend  is  that  of  the  prophet  Dris  (fr.  Arab.  Idris) 
who  by  a  faqir's  sarcastic  blessing  obtained  40  sons"  at  a  birth.  Of 
these  he  exposed  39  in  the  wilderness  and  the  legend  describes  how 
they  survived  him,  and  so  terrified  the  people  that  public  opinion 
•  compelled  Dris  to  bring  them  back  to  liis  home.  Bnt  the  Angel  of 
Death  bore  them  all  away  at  one  time.  Dris,  with  his  wife  then 
migrates  to  a  strange  land  but  is  false'y  accused  of  slaying  the  king's 
son.  Mutilateil  and  cast  forth  to  die  he  is  tended  by  a  potter  whose 
slave  he  becomes.  The  king's  daughter  sees  him,  blind  and  without 
feet  or  hands,  yet  she  falls  ni  love  with  him  and  insists  on  marrying 
him.  Dris  is  then  healed  by  Health,  Fortune  and  Wisdom  and 
returning  home  finds  his  40  sons  still  alive!  At  last  like  Enoch  he 
attains  to  the  presence  of  God  without  dying. J 

It  must  not  however  be  imagined  that  the  Baloch  is  superstitious. 
His  nervous,  imaginative  temperament  makes  him  singularly  credulous 
as  to  the  presence  of  sprites  and  hobc<oblins  in  desert  place,  but  he 
is  on  the  whole  singularly  free  from  irratiouHl  beliefs.  His  Mu'hamma- 
danism  is  not  at  all  bigoted  and  is  strcngly  tinged  with  Shiaism  its 
mysticism  appealing  vividly  to  his  imagination."  "  All  the  poets  give 
vivid  descriptions  6l  the  Day  of  Judgment,  the  terrors  of  Hell  and 
the  joys  of  Paradise,  mentioning  the  classes  of  men  who  will  receive 
rewards  or  punishments.  The  greatest  virtue  is  generosity,  the  crime 
demanding  most  severe  punishment  is  avaiice,"  a  law  in  entire  accord 
with  the  Baloch  code.  One  of  the  most  characteristic  of  Baloch 
legends  is  the  Prophet's  Maidj  or  Ascension,  a  qnaintlv  beautiful 
narrative  in  anthropouiorphif  form  §     fc:;ome  of  the   legends   current 


*  There  are  a  cotisiderablH  mirnher  f)f  Say^'iHa  amon^  the  Hozdirn. 

+  More  correctl}'  Noii/iakani,  descendants  of  No(i/iak,  a  diminutive  of  7iodh.  'cloud  '  a  com 
mon  proper  name  among  the  Baloch.    The  word  is  corrupted  to  Nutkani  bj'  outsiders 

JFor  the  full  version  see  The.  Baloch  Race,  pp.  IGi)— 175  where  the  Ic^jend  of  the  Chihil 
Tan  zidrat  is  also  given.     That  shrine  is  held  in  special  reverence  by  the  Brahilis 

§  It  is  given  in  Dames'  Popular  Poetry  0/  the  Baloches,  pp.  157 — 161. 


54 


The  Magassi  Baloch. 


concerning  Ali  would  appear  to  be  Buddhist  in  origin,  e.g.,  that  of  The 
Fig  eon  and  the  Hawk.* 

Music  is  popular  atnong  the  Baloch,  but  singing  to  the  damliro,  a 
foui-.sirinf<ed  guitar,  and  tlie  sarindd,  a  tive-strmged  iuatrument  like 
a  banjo,  is  contined  to  the  Uombs.  The  Baloch  himself  uses  the  war, 
a  wooden  pipe  about  'SO  inches  in  length,  bound  round  with  t.trips  of 
raw  gut.  Upon  this  is  played  the  hung,  a  kind  of  droning  accompani- 
ment to  the  singing,  the  singer  himself  playing  it  with  one  corner  of 
his  mouth.  The  effect  is  quaint  but  hardly  pleasing,  though  Dames  says 
that  the  nar  accompaniments  are  graceful  and  melodious. 

The  Magassi  Baloch. 

The  Magassi  Baloch  who  are  found  in  Mult^n,  Muzaffarg'arh,  Dera 
Ghdzi,  Mi^nwdli  and  Jhang,t  appear  to  be  a  "peculiar  people"  rather 
than  a  tribe.J  As  both  Sunnis  and  Shias  aie  found  among  them 
they  do  not  form  a  sect.  Most  of  them  in  the  above  Districts  are 
murids  or  disciples  of  Mian  Nur  Ahmad,  Abbdssi,  of  R^janpur  in  Dera 
Ghdzi  Kbdn,  whose  grandfather  Muhammad  Xrii's  shrine  is  in 
Mid,nwd,li.  The  Magassis  in  Balochist^n  are,  however,  all  disciples  of 
Hazrat  Ghaus  Bahd-ud-Din  of  Mult^n.  Like  all  the  murids  of  the 
Miin,  his  Magassi  disciples  abstain  from  smoking  and  from  shaving 
the  bpard.  Magassis  will  espouse  any  Muhammadan  girl,  but  never 
give  daiitjhters  in  marriage  outside  the  group,  and  strictly  abstain 
from  Hny  connection  with  a  sweeper  woman,  even  though  she  be  a 
cnnvprt  ti)  Isl^m.  At  a  wedding  sU  the  Magassi  who  are  murids  of  the 
Midn  assemble  at  the  bride's  home  a  dny  before  the  procession  and  are 
feasted  by  her  parents.  The  guests  offer  prayers  §  to  God  and  the  Midn 
for  the  welfare  of  the  married  pair.     This  feast  is  called  shddmdna\\  and 


*  Hid.  p.  161. 


I 

1 

Rind-Madari-Gadf. 

11 

Gurmani. 

2 

Rind-Lagh!iri. 

12 

Hindrani. 

3 

Rind-Chandi4. 

13 

Hot. 

4 

Rind-Kerni. 

14 

Jamih'. 

5 

Rfnd-Gadhi. 

15 

Jiskani 

6 

Bhand. 

16 

Jatof. 

7 

Almani. 

17 

Lagharl. 

8 

Gishkauri 

18 

Lishari. 

9 

(iopang. 

19 

Ion'. 

10 

Gorah. 

20 

Marath. 

They  are  divided  into  the  following  septs  :— 


21 

Mirrani. 

22 

Miruana. 

23 

N-otkani. 

24 

Parlhar. 

25 

Patafi. 

26 

Sabqf. 

27 

Shalobf. 

28 

Galkale. 

29 

Kifirai. 

30 

Mangesi,  &c 

The  Madan'-Gadi  Ri'nds  will  not  give  brides  to  the  Laghari,  Chandia,  Kerni  and  Gidhi 
Rind  septs,  from  whom  they  receive  them,  but  all  these  Baloch  will  take  wives  from  other 
Muhammadans  except  the  Sayyids.    The  Mangesi  only  smoke  with  men  of  their  own  sept. 

t  In  Balochistan  the  Magassi  are  said  to  form  a.  turn  an  under  Nawab  Qaisar  Khan, 
Magassi,  of  Jhal  Magassi.  They  say  that  in  the  time  of  Ghazi  Khan  many  of  them  migrated 
into  the  present  Sangarh  tahsi'l  of  Dera  Ghazi  Khan,  but  were  defeated  by  Lai  Khan, 
tumanddr  of  the  Qasranis  and  driven  across  the  Indus,  where  they  settled  in  Nawankot,  now 
in  Leiah  tahsil  Their  settlement  is  now  a  ruin,  as  they  were  dispersed  in  the  time  of  the 
Sikhs,  but  a  headman  of  Nawankot  is  still  regarded  as  their  sirdar  or  chief 

§  In  Multan  these  prayers  are  called  dzi  and  are  said  to  be  offered  when  the  feast  is  half 
eaten. 

II  In  Leiah  a  i^hddmdna  is  said  to  be  observed  on  occasions  of  great  joy  or  sorrow  All  the 
members  and  followers  of  the  "  Sarai '  or  Abbassi  family  ass'^mble  and  first  eat  meat  cooked 
with  snlt  only  and  bread  containing  sugar,  the  leavings  being  distributed  among  the  poor 
after  prayers  have  been  recited.  Every  care  is  taken  to  prevent  a  crow  or  a  dog  from 
touching  this  food,  and  those  who  prepare  it  often  keep  the  mouth  covered  up.  A  shddmdna 
is  performed  at  the  shrines  of  ancestors.  It  is  a  solemn  rite  and  prayers  aie  said  in 
common.  A  boy  is  not  accepted  as  a  disciple  by  the  Pir  until  he  is  circumcised,  and  until 
he  is  so  accepted  he  cannot  take  part  in  a  shddmdna. 


The  Baloch  criminal  tribe.  55 

precet^es  all  tbe  other  rites  and  ceremonies.  Contrary  to  Muhammadan 
usape  a  Maprassi  bridegroom  may  consnmmate  his  marriafro  on  the 
very  first  niglit  of  the  we'idinyr  procession  and  in  tlio  Imu.-e  of  the 
bride's  father.  At  a  funeral,  wheth-r  of  a  male  or  female,  the  rela- 
tives repeat  the  four  takhirs,  if  they  art^  Sunnis,  but  disciples  of  the 
Mi4n  recite  the  jannza  of  the  Shfas.  Magassis,  when  they  metit  one 
another,  or  any  other  viurid  of  the  Midn  Sdhib,  shake  and  kiss  each 
other's  hands  in  token  of  their  hearty  love  and  union. 

The  Magassi  in  Leiah  are  Shias  and  like  all  Shias  avoid  eating  the 
hare.  But  the  following  customs  appear  to  be  peculiar  to  the  Magassi 
of  this  tahsil  :  When  a  cliild  is  born  the  water  in  a  cup  in  stirred 
with  a  knife,  which  is  also  touched  with  a  bow  smeared  with  horse-dung 
and  given  to  the  child  to  drink.  The  sixth  nigtit  after  a  male  birth  is 
kept  HS  a  vigil  by  both  men  and  women,  the  latter  keeping  apart  nnd 
singing  sihrd  songs,  while  among  the  men  a  mirdsi  beats  his  drum. 
This  is  called  the  chhati.  On  the  14th  day  the  whole  brotherhood  is 
invited  to  asseiTible,  women  and  all,  and  tlie  boy  is  presented  to  them. 
The  doyen  of  the  kinsman  is  then  asked  to  swing  the  cliild  in  his 
cradle,  and  for  this  he  is  given  a  rupee  or  a  turban.  From  14  paos  to 
as  many  sers  of  gur  and  salt  are  then  distributed  among  the  kinsmen, 
and  the  boy  is  taken  to  the  nearest  well,  the  man  who  works  it  being 
given  a  dole  of  siij^ar  and  bread  or  flour.  This  is  the  rite  usually 
called  ghari  gharoli,  and  it  ought  to  be  observed  on  the  14th  day, 
but  poor  people  keep  it  on  the  day  after  the  chhati.  The  tradition  is 
that  the  chhatti  and  ghari  gharoli  observances  are  kept,  because 
Amir  Hamza  was  borne  by  the  fairies  from  Arabia  to  the  Caucasus 
when  he  was  six  days  old,  dud  so  every  Baloch  boy  is  careful?  guarded 
on  the  sixth  night  at'ter  his  birth.  Amir  Hamza  was,  indeed,  brought 
back  on  the  14th  day,  and  so  on  that  day  the  observances  are  kept 
after  a  boy's  birth.  For  this  reason  too,  it  is  said,  the  bow  is  strung  ! 
All  wedding  rites  take  place  at  night,  and  on  the  wedding  night  a 
couch  and  bedding  supplied  by  the  bridegroom  are  taken  to  the 
bride's  house  by  mirasis,  who  sing  songs  on  the  way,  and  get  a  rupee 
as  their  fee.  The  members  of  the  bridegroom's  family  accompany 
them.     This  is  called  tbe  sejband. 

At  a  funeral  five  takhirs  are  recited  if  the  mullah  happens  to  bo 
a  Shia,  but  if  he  is  a  Sunni  only  four  are  read.  The  nimdz  in  use 
are  those  of  the  Shias. 

The  Baloch  as  a  criminal  tribe* 

The  Baloch  of  Karniil  and  Ambdla  form  a  criminal  community. 
They  say  they  were  driven  from  their  native  land  in  the  time  of 
Nadir  Shdh  who  adopted  severe  measures  to  check  their  criminal 
tendencies,  but  they  also  say  that  they  were  once  settled  in  the  Qasur 
tract  near  Lahore  and  were  thence  expelled  owing  to  their  marauding 
habits.  They  give  a  long  genealogy  of  their  descent  from  Abraham 
and  derive  it  more  immediately  from  Rind,  whose  descendants,  they 
say,  are  followers  of  the  Imdm  Shdfi  and  eat  unclean  things  like  the 
Awdns,  Qalandars,  Mad^ris  and  the  vagrant  Baloch  who  are  known  as 


66  SaMch'-'BangdU. 

Hnburag.     Gullu  they  insert  in  their  gfenealogy  as  the  ancestor  of  the 

Giloi  Baloch.     Speakino^  an  argot  of  their    own    called    Balnchi    Fdrwi, 

tl>ey   are   skilful  burglars   and  wander  preat  distances,  disguised   as 

faqirs  and  butchers.     When  about  to  start  on  a  plundering  expedition 

sardnrs  or  chiefs  are  appointed  as  lenders,  and  on  its  termination  they 

divide    the  spoil,    receiving   a   double  portion  for  thems^'Ives.     Widows 

also  receive  their  due  share  of  the  booty.     The  Giloi  Baloch  of  Lyallpur, 

however,  claim  descent  from  Sayyid  "  Giloi,"  a  nickname  paid  to  mean 

"  freebooter."     This   tribe  was   formerly     settled  in  the  Montgomery 

District,   but  has  been  transplanted  to  two  villages  in  Lyallpur   and 

is  settling  down  to  cultivation,  thougli  it  still  associates  with  criminals 

in  Ferozepur,  Montgomery  and  Bahdwalpur.     It  now  makes  little  use 

of  its  peculiar  patois. 

-^ 
BALtJCH,  Bli^ch,  a  Pathd,n  sept,  see  Bluch, 

Bald-panthi. — A  small  Bair^gi  sub-sect.  B'lM  Thappa*  or  B^ld,  Sahib  was 
a  Baiidgi  sddhu  of  Jdt  birth  who  lived  in  the  Daska  tahsil  of  Sidlkot. 

Balwatrah,  a  Jat  clan  (agricultural)  found  in  Mult^n. 

Bamba,  an  important  tribe  in  Kashmir,  and  represented  by  two  families  in 
Hazdra:  District  Gazetteer,  1907,  p.   34. 

Bam-maegi,  Vamachari,  tiie  'left-handed^  worshippers  of  Kali  and  the 
most  notorious  division  of  the  Shdktiks.  Said  to  have  been  founded  by 
the  Jogi  Kanipa,  chiefly  recruited  from  Saniasis  and  Jogis,  and  to  be 
found  chiefly  in  Kdngra  and  Kashmir.  As  a  rule  their  rites  are 
kept  secret  and  they  are  perhaps  in  consequence  reputed  to  be  chiefly 
indulgence  in  meat,  spirits  and  promiscuity.  The  Choli-marg  and 
Bira3pani  are  more  disreputable  groups  or  sub-sects  of  the  Bam- 
mdrgi. 

Bamozai,  an  Afghan  family,  settled  in  Multdn,  which  came  from  Khordsan 
in  the  time  of  Ahmad  Shah  Abdd,li :  Multdn  Gazetteer,  1901-02, 
pp.  161—2. 

Banaich,  a  J[)ogar  clan  (agricultural)  found  in  Amritsar. 

Ba-nawa,  ?  a  synonym  for  be-nawd,  g.v. 

Ba?jb,  a  Jat  clan  (agricultural)  found  in  Multdn. 

Ba^^p,  a  Jdt  clan  (agricultural)  found  in  Multdn. 

Bandal,  a  Jat  clan  (agricultural)  found  in  Multan. 

Bandechh,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Banpejah,  a  Jat  clan   (agricultural)  found  in  Multdn. 

Bandial,  an  agricultural  clan  found  in  Shdhpur. 

Bangakh,  see  Bangash. 

Bangali,  (1)  a  native  of  Bengal  :  (2)  a  vagrant  tribe,  probably  akin  to  the 
Sdnsis  (with  whom  they  certainly  intermarry)  and  found  chiefly  in 
Kangra,  whither  they  were  probably  driven  from  Hoshidrpur  by  the 
passing  of  the  Criminal  Tribes  Act. 

*  This  title  suggests  a  Gurkha  origin,  as  Thappa  is  a  common  title  among  the  Gurkhas. 


0?/t 


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The  Bangash.  6!? 

The  Bangalig  are  a  small  group,  Vmt  aro  in  constant  communication 
with  tlio  Sapehras  and  other  criminal  tribes  of  the  plains.  They  live 
by  bf'gging,  exhibiting  snakes,  hunting  and  pilfering,  but  are  probably 
not  a'ldicted  to  serious  crimo.  Their  camps  are  said  to  contain  never 
less  than  7  or  more  than  15  male  adults.  They  make  reed  huts  and 
can  strike  camp  on  the  shortest  notice,  travelling  with  donkeys  as 
pack-animals.  Dogs  arc  kept  for  hunting,  ancl  the  Bangdli  will  eat 
any  wild  animal,  even  a  hyajua,  but  he  eschews  beef  or  pork  according 
to  the  prejudices  of  the  people  among  whom  ho  finds  himself.  There  is 
said  to  be  a  special  Bangali  argot,  known  only  to  the  tribe.  Their  women 
are  prostitutes,  os  well  as  dancers  and  singers.  Besides  propitiating 
local  deities  the  Bang^lis  arr^  said  to  specially  affect  Sakhi  Sarwar  as 
*  Lakhdd,tcl '  and  occasionally  visit  bis  shrine  at  Dharnikot  near  Nasirdbdd. 
(3)  The  term  Bangali  is  applied  to  Kanjar  in  some  districts  and  in 
others  to  any  8apd-da  or  snake-charmer  in  the  plains.*  There  is  no 
evidence  that  (2)  or  (3)  have  any  connection  with  Bengal.  In  Panjabi 
Bangdli  means  a  braggart,  as  in  hhukhkhd  Bangali,  a  boastful  person. 
Bangash,  BANGAKH.t  This  is  the  name  given  to  a  number  of  Pathdn 
tribes,  formerly  estimated  to  amount  to  some  100,000  families,  as  well 
as  to  the  tract  of  mountainous  country  wliich  they  held.  This  tract 
was  onc6  divided  into  Bella  (Upper)  and  Pdin  (Lower)  Bangash  and 
was  thence  called  the  Ban^ashat  (in  the  plural)  or  Hhe  two  Bangash.' 
The  first  historical  rafntion  of  the  Bangashat  occurs  in  Babar's  Tuzi'ik, 
but  the  two  tracts  had  long  been  under  the  control  oi  the  Turk  and 
Mughal  rulers  of  the  Ghazniwi  empire  as  the  most  practicable  routes  from 
Ghazni  and  Kdbul  into  India  lay  through  them.  At  a  period  when 
the  Khataks  and  Orakzais  are  barely  referred  to,  we  find  constant 
mention  of  the  Afghans  of  Bangash.  Roughly  speaking,  Upper 
Bansrash  included  Kurram  and  Lower  Bangfash  the  country  round 
Kohat,  but  it  is  difficult  to  define  accurately  the  shifting  boundaries  of 
the  turtidn  as  it  was  called  by  the  Mughal*.  According  to  the  Ain-i- 
Akbari  this  tumdn  formed  part  of  the  sarkclr  and  subah  (province)  of 
K^bul. 

The  Afghan  tribes  of  Bangash  were  of  Kurani  (KarMrni)  origin  and 
the  following  table  gives  their  traditional  desceut : — 

KARLARNAI. 

I 
Eakai  (necond  son\ 

f ' . 

Sulaiman.  Sharaf-ud-Din,  (called  Shitak  by 

I  the  Afghi.n8>. 

r i ^  i  ,  ,. 

Wazir.  Bai.  Malik  Kakhai  Mir.  The  Bannuchie. 

The  Baizai,  descendants  of  Bai,  and  the  Malik-Miris  or  Miranzais, 
sprung  from  Malik  Mir,  were  the  parent  tribes  of  the  Afghans  of  Bangash, 
and  to  thef^e  were  affilinted  the  Katrhzi,  descended  from  Kilkhai  or 
Kilghai,  daughter  of  Malik  Mir,  by  ahu<band  of  an  unknown  tribe.  The 
Malik-Miris,  as  Malik  Mir's  descendants  in  the  male  line,  held  tho 
chieftainship,  but  it  subsequently   passed  to  the   Baizais.     The    latter 


*  Because  of  the  belief  that  charming  is  most  succosaf  ully  pr\cti8pd  at  Dacca  in  Benpal. 
There  is  or  was  a  wild  tribe  in  the  rocks  above  Solon  called  V  ingilis.  Bapehra  and  Sapida 
are  doubtful  forms  of  Sapela,  snake-charmer. 

t  The  Eaetern  (or  rather  Northern)  Afghan  form. 


58  Bngash  Jvistor'^ . 

lias  several  brandies,  the  Mardo,  Azu,  Lodi  and  Sh^liu  khels.  The 
Miranzai  khels  are  the  Hassan zai,  with  the  Badah,  Khdkhd,  and  Umar 
khel^^.  A  third  branchy  the  Shamilzai,"^  apparently  identical  with  the 
Kdghzi,  produced  the  Laudi,  Hassan  Khel,  Musa  Khel  and  Isa  Khel. 

Like  the  other  Karlarni  tribes  the  Afghans  ot  Bangash  were 
disciples  of  the  Pir-i-Roshdn,  and  tlieir  attachment  to  that  heresy 
brought  about  their  ruin,  the  Mnghnl  government  ore^anizing 
conaiant  expeditions  against  them.  Afier  the  Khataks  had  moved 
towards  tlie  noith-ea^t  from  tlie  Shuwal  range  (in  Waziristdn),t  the 
Baizai,  Malik-Miris  and  Kaghzis  then  settled  in  the  Upper  Bangash, 
invaded  the  Lower  (Koh^t)  and,  in  alliance  with  the  Khataks,  drove 
the  Orakzai  who  then  held  the  Lower  Bangash  westNvards  into  Tirdh. 
This  movement  continued  till  the   reign  of  Akbar.| 

The  history  of  the  Bangash  tribes  and  the  part  they  took 
in  the  Mughal  operations  against  the  Boshanias  are  obscure.  Probably 
they  were  divided  among  themselves. §  but  those  of  them  who  had 
remained  in  Kurram  appear  to  have  adhered  to  the  Eoshania  doctrines. 

After  Aurangzeb's  accession  in  1659,  we  find  Sher  Muhammad  Khdn, 
of  Koh^t,  chief  of  the  Malik-Miris,  in  revolt  against  the  Mughals.  He 
was  captured,  but  subsequently  released  and  became  an  adherent  of  the 
Mughals.  Khushhdl  Khan  the  Khatak  gives  a  spirited  account  of  his 
little  wars  with  Sher  Muhammad  Khan  which  ended  m  his  own  defeat 
and  the  final  establishment  of  the  Bangash  in  their  present  seats. 

Among  the  Bangash  Pathdns  of  Kohat,  betrothal  {kwazda,  '  asking') 
is  privately  negotiated,  the  boy's  father  taking  the  initiative.  Then  a  day 
is  fixed  upon  for  the  father  and  his  friends  to  visit  the  girl's  father.  At 
the  latter's  house  prayers  are  read  and  swee's  distributed,  the  nikdh 
being  sometimes  also  read  on  this  occasion.  But  as  a  rule  the  girl  simply 
puts  on  a  gold  or  silver  coin  as  the  sign  that  she  is  betrothed.  If  the 
wedding  is  to  be  celebrated  at  no  distant  date,  the  rarmana  or  bride- 
price  is  paid  at  the  betrothal — otherwise  it  is  not  paid  till  the  wedding. 
But  a  price  is  invariably  expected,  its  amount  varying  from  Ks.  100  to 
1,000,  and  Ihe  boy's  father  also  has  to  supply  the  funds  for  entertaining 
the  wedding  party  on  the  wedding  day.  The  day  following  the 
betrothal  pitchers  of  milk  are  exchanged  by  the  two  parties  and  the 
milk  is  drunk  by  their  kinsfolk.  The  boj's  father  also  sends  the  girl 
a  «uit  of  clothes  and  some  cooked  food   on  each  Id  and  the  Shabrat. 

On  the  day  fixed  for  the  commencement  of  the  festivities  sweets  are 
distributed  by  the  boy's  father  among  his  friends  and  kinsmen  and  music 
is  played.  Three  days  before  the  weddmg comes  the  kenaiii(il,yvhen  the 
boy's  kinswomen  visit  the  bride  and  observe  this  rite,  whicli  consists  in 
stripping  the  bride  of  all  her  ornaments  and  shutting  her  up  in  a  room 
by  herself.  The  next  night  the  women  visit  her  again  for  the  kamei 
Wdasical  or  unplaiting  of  her  hair.  For  this  the  barber's  wife  receives 
a  fee.     On  the  third  day  the  bridegroom  gives  a  feast  to  all  his  friends 

*  Also  interesting  us  having  given  birth  to  the  Bangash  Nawabs  of  i'arrukhabad, 

j  The  Miranzai  give  their  name  to  the  Miraczai  ta'ppa,  Upper  and  Lower,  which  forms 
the  Hangii  tahsil  of  Kohat. 

:j:  The  .4m  still  includes  the  Orakzai  in  the  Bangash  tumdn,  but  its  Taguely  defined 
boundaries  may  have  been  at  that  time  deemed  to  include  Tiral. 

I  Some  huudiedij  of  them  were  deported  into  Hindustau, 


N 


--  Bdnhor — Bania.  59 

and  follow-villagors,  and  in  tlio  afternoon  he  and  hia  friends  don 
garlands.  Tho  neundra  is  also  presented  on  this  day.  Then  the  boy 
and  his  wedding  party  go  to  the  bridn'a  house,  returning  that  same 
night  if  it  is  not  too  far  away,  or  else  remaioing  there  for  the  night. 
On  the  fourth  day  in  the  morniner  churi  is  given  to  tho  woddinf  pHrty 
and  coloured  wafer  pprinklod  on  them,  some  m^ney  being  placed  on  the 
dish  used  fr.r  the  cJitiri  as  the  perquisite  of  the  bridle's  barber.  After  a 
meal  the  girls  of  the  party,  accompanied  by  tho  bri.legroom's  b^st  man 
[sauhhalnd) ,  go  to  a  spring  or-  well  to  fetch  water  in  which  the  bride 
bathes.  This  is  called  ghari  gharol,  as  it  often  is  in  tho  Punjab. 
Then  the  pair  are  dressed  in  new  clothes  and  the  nikdh  is  solemnized. 
Some  parents  give  their  daughter  a  dowry  of  cl  thes  and  ornaments, 
called  flarganni  mdl  or  '  paternal  wealth.'  On  the  next  day  but  one 
after  the  wedding  churi*  is  brought  from  the  brid  -'s  house  to  the  bride- 
groom's— an  observance  called  tirah.  On  the  seventh  day,  nwamma  wraj, 
the  bride  is  fetched  to  her  house  by  her  kinswom'  n,  but  three  or  four 
days  later  she  returns  to  her  husband,  sometimes  with  more  presents  of 
clothes  and  ornaments  from  h-r   parents. 

The  ]3angnsh  of  Kohslt  are  tall  and  good  looking,  they  shave  the 
head  and  cHp  the  beard  like  the  people  of  Peshdwar.  Though  neat  in 
dress  which  is  generally  white,  they  have  not  much  courage.  Tho 
Shiah  Bangasht  are  much  braver.  In  Upper  Miranzai  the  Bangash 
still  affect  the  dark  blue  turban  and  shirt,  with  a  ^rey  sheet  for  a  lungi, 
which  were  once  common  to  the  whole  tribe — as  Elphinstone  noted. 
They  shave  the  head  and  eradicate  tnost  of  the  hair  on  the  chin  and 
cheeks,  leaving  little  but  the  ends  of  the  moustache  and  a  Newo-ate 
fringe.  Young  men  often  wear  love  locks  and  stick  a  rose  in  the 
turban— when  they  feel  themselves  irresistible.  The  mullds  have  not 
yet  succeeded  in  preaching  down  the  custom  of  clipping  tho  beard. 
The  Miranzai  woaien  wear  the  ordinary  blue  shift  with  a  loose  trousers 
of  susi  and  a  shirt,  but  the  shift  is  often  studded  with  silver  coins 
and  ugly  silk  work.     Few  other  ornaments  are  worn. 

Banhob,  a  Jat  clan  (agricultural)  found  in  Multan. 

Bani,  Bal,  a  female   servant,  a  ddi. 

Bania. — ^The  word  hdnid  is  derived  from  the  Sanskrit  bdnijya  or  trader  • 
and  the  Biinia  by  caste,  as  his  name  implies,  lives  for  and  by  com- 
merce. He  holds  a  considerable  area  of  land  in  the  east  of  the  Pro- 
vince ;  bnt  it  is  very  rarely  indeed  that  ho  follows  any  other  than 
mercantile  pursuits.  The  commercial  enterprise  and  intelligence  of  tho 
clnss  is  preat,  and  tlie  dealings  of  some  of  tho  great  Banii  houses  of 
Dohli,  Bikaner,  and  Marwar  are  of  the  most  extensive  nature.  But 
the  Bdnia  oP  the  village,  who  represents  the  great  ma'sa  of  the  caste, 
is  a  poor  creature,  notwithstanding  the  title  of  Mahtljan  or  "  great 
folk,"    which   is  confined  by  usage  to  the  caste  to   which  he  belongs. 


*  Wheat  flour  cooked  with  ghi  and  dry  sugar. 

t  Those  of  Samilzai  dre.-)9  in  white  with  a  coloured  Zungi  and  tnrban  of  r  reculinr 
pattern  woven  locally.  In  Upper  IMi'ranzai  a  pecnliar  tunic  is  worn— it  ia  not  very 
ionp  and  about  13  inches  below  fho  collar  is  crathered  into  numerou?  pleaiB— which  dii- 
tinguiehes  them  from  pardchas  or  Muhammadan  shop-keepera. 


60  The  Bdnia  organisation. 

He  spends  bis  life  in  his  shop,  and  the  results  are  apparent  in  his  in- 
ferior physique  and  utter  want  of  manliness.  He  is  looked  down  upon 
by  the  peasantry  as  a  cowardly  inoney-grubbe^r ;  but  at  the  same 
time  his  social  standing  is  from  one  point  of  view  curiously  higher 
than  theirs,  for  he  is  what  they  are  not,  a  strict  Hindu;  he  is  generally 
admifted  to  be  of  pure  Vaisya  descent,  he  wears  the  janeo  or  sacred 
thread,  his  periods  of  purification  are  longer  than  theirs^  he  does  not 
practise  widow-mart  in ge,  and  he  will  not  eat  or  drink  at  their  hands  ; 
and  religious  ceremonial  and  the  degrees  of  caste  proper  are  so 
interwoven  with  the  social  fabric  that  the  resulting  position  of  the  Bania 
in  the  grades  of  rustic  society  is  of  a  curiously  mixed  nature.  The  B^nia 
is  hardly  used  by  the  proverbial  wisdom  of  the  countryside  :  "  He 
who  has  a  Bdnia  for  a  friend  is  not  in  want  of  an  enemy  j"  and, 
''First  beat  a  Bdnia,  then  a  thief."  And  indeed  the  Banid  has  too 
strong  a  hold  over  the  husbandman  for  there  to  be  much  love  lost 
between  them.  Yet  the  money-lenders  of  the  villages  at  least  have 
been  branded  with  a  far  worse  name  than  they  deserve.  They 
perform  functions  of  the  most  cardinal  importance  in  the  village 
economy,  and  it  is  surprising  how  much  reasonableness  and  honesty 
there  is  in  their  dealings  with  the  people  so  long  as  they  can  keep 
their  business  transactions  out  of  a  court  of  justice. 

Organisation. — The  organisation  of  the  Baniiis  is  exceedingly  obscure. 
They  have  certain  territorial  divisions,  but  there  is  also  a  true  sub- 
caste,  called  Bdra-Saini"^  in  Gurgaon,  which  is  said  to  be  quite  distinct 
from  the  others.  They  are  descended  from  Chamdrs  and  at  marriage 
the  boy  wears  a  miikat  or  tiara  of  dak  leaves,  shaped  like  a  basket,  into 
which  a  piece  of  leather  is  fixed. 

The  territorial   groups   are   at   least  three  in  number.     Of  these  the 
>  chief  is  the  Ag'i.'arwAls,  and  there  is  a  curious  legend  about  their  origin. 

Bdshak  Ndg  had  17  dangliters,  who  Avere  married  to  the  17  sons  of 
Ugar  Sain,  but  these  snake  daughters  of  Bashak  used  to  leave  their 
homes  by  night  to  visit  their  parents,  and  in  their  absence  their  hus- 
bands lived  with  their  handmaidens,  and  descendants  of  the-^e  are  the 
Dasa  or  Chhoti-sarn  gots  of  the  Banids,  each  got  taking  its  name  from 
that  of  the  handmaiden  from  whom  it  is  de(«cended.  The  children  of 
Bdshak  N/ig^s  daughters  formed  the  17  gots\  of  the  Aggarwal.  Once 
a  buy    and  girl  of  the  Goyal   got  were  married  by  mistake  and   their 


♦From   hdrd,   12,  and  sent,   an  array  (Crooke's  Tribes  and    Castes  of  the   North-Western 
Provinces  and  Oudh  /,  p.  177.) 

t  Cf,  Punjab  Census  Report,  1883,  §  533.     The  Aggarwal  gots  include  :- 

1.  Jindal.  8.  Mangal. 

2.  Mindal.  9,  Tahil. 
;<.  Gar.                                                          10.  Kansal. 

4.  Eran.  11.  Bansal. 

5.  Dheran.  12.  M  ah  war. 

6.  Mital.  l.S.  (JovalorGoil. 

7.  Mansal.      ^  14.  Good. 

Of  theae  Kansal   and    Bansal  are  named  from   l-ans,  a  grass,  and  hdn-i,  bamboo,  and 
they  do  not  cut  or  injure  these  plants.     The  Mahwar  are  said  to  be  descended  from  a   son 
of  Agar  Sain  who   married  a  low-caste  wife,    so  other  Banias   will  not  smoke  with  them, 
Aa other  account  adds  Sengal. 


The  Bdnia  organisation.  61 

descendants  form  the  hoM-got  called  Gond,*  so  that  there  are  17^  got* 
in  all.  And  asfain  one  of  the  sons  of  Ugar  Sain  mtirried  a  low-cHHte 
woman  and  liis  descendants  aro  the  Mahwar  got  wfiich  c»nnot.  smoke 
with  otliei"  Banias.  The  Aggarwdl  MahJljaoa  only  avoid  their  own 
section  i«»  marriage  (Jind). 

The  seconc^  group  is  the  Saralia,  who  aro  an  off-shoot  of  the 
Aggarwdl  and  appeur  to  have  the  same  gots. 

The  third  group,  the  Osvval,  appears  to  form  a  true  sub-cas^e.t  They 
strenuously  claim  a  Puuwar  Rajput  origin,  but  other  Kajputs  of 
various  tribes  joined  them.  They  followed  one  of  their  Bra'hmans  iu 
becoming  Jains,  in  Sambat  422. 

Hence  there  are  tl-.ree  territorial  groups  or  sub-castes,  aud  a  fourth 
of  lower  status  bftsed  on  descent: — 

'Sub-groups:—         \ 


Sub-caste  1.  Aggarw^l , 


I  Data  or  Chhoti-  [  '"^^^  ^groha.^  I"  West- 


Sub-caste   IT.  Saralia,  from  Sara  la.  J  P^^''"^- 

Sub-caste  III.  Oswal, — from  Osianagri — in  Eastern  Rajputana. 
Sub-caste  IV.  Biira-Saini. 

Apparently  tliere  are,  besides  these  tf-rritorial  groups,  cross-divisions 
of  the  caste  based  on  religious  diffarences.  These  seem  to  be  Saraogi 
or  Jain,  Maheshri  or  Shaiva,  Aggarwal-Vishnoi  or  Vaishnavaa. 
But  the  Maheshri,  who  undoubtedly  derive  their  name  from  Mahesli 
or  Shiva,  are  not  now  all  Shaivas,  for  one  of  their  number  was  in 
consequence  of  a  miracle  converted  to  Jainisru  and  so  founded  the 
Talitar  got  of  the  Oswal,  among  whom  the  Kamfiwat  got  is  also 
Maheshri.  It  would  appear  that  the  Shaiva  groups  formed  true  sub- 
castes,  for  the  Maheshri  certainly  do  not  intermarry  with  the  Aggarw:ll 
(»r  Osw^l§  though  Vaishnava  and  Jain  Aggarwd,ls  intermarry  freely  in 
Gurgaon. 


*  Or  Gand,  cf.  the  Garni  or  impure  section  of  the  Bhitias.  Hissar  Gazetter,  1892, 
p.  137.  In  Jhelum  the  Goiid  and  Billa  sections  do  not  intermarry,  being  said  to  be 
descendanta  of  a  common  ancestor. 

I  The  origioal  Oswal  gots  are  said  to  be  : — 

1.  Thaker,  10.  Bahadur,  Punwar, 

2.  Baphna  (Rajput,  by  origin),  I     11.  Kanbat         „ 

3.  Sankhli.  ^  12.   Baid, 

4.  Kamawat  Pnnwar  (Maheshri),  13.  Tagu  Srishtri,  Sankla, 
J).  M or  RiikhPokarna,  Sankla  Punwar,  14.  Burugotra,  Bhatti, 

tj.  Kuladhar,  Bj-ibat;  Punwirs,  15.   Didu  ,, 

7.  Sri  Srim,  Sankla  ,,  16.  Chorbheria.  Raghubatisi, 

8.  Srishtsjota,  Punwar,  17.  Kanaajia,  Rahtor, 

9.  Sachanti,  Punw4r,  i     18.  Chuichat. 

19.  Kotari,  or  keepers  of  the  treasure-house, 
but  the  last  does  not  seem  to  be  a  true  got,  so  that  there  were  only  18  got$,   as   there  still 
are  among  the  Aggarw4l. 

The  B'lid  are  said  to  have  been  originally  a  branch  of  the  Srishtgota  and  to  have  been 
BO  called  becaiiHe  Devi  effected  a  miracnlons  cure  of  tho  e3'e3  of  a  Rirl  belonging  to  that 
section  by  causing  a  special  kind  of  al  lo  giow,  the  juice  of  which  healed  them. 

X  To  which  place  the  Aggarwals  make  annual  jiilcrimages,  as  it  is  the  ancient  city  of 
Agar  or  Ugar  Sain.     They  also  have  a  boy's  hair  cut  there  for  tho  first  time. 

§  An  acionnt  from  Jind  divides  the  Biniae  (like  the  Bhibras)  into  the  Srimal  and 
Oswal  groups,  e^ch  with  different  gots 


Srimal  gots. 

Osw41  gots. 

Chanalia. 

B&ngaria. 

Ranke. 

Bambel. 

Bor4. 

Junfwal. 

DuKar. 

Bambh. 

Kanodia. 

Tank. 

Gadia. 

Nihar. 

62  The  Bdnias  in  Bdwal — Banjdra. 

But  from  the  extreme  sonth-eaat  of  the  Punjab  comos  the  following  account  which 
differs  widely  from  those  pjiven  above.  The  Bawal  nizdmat  borders  on  Rajputana,  and 
formrt  part  of  Nablia,  in  which  State  ho  Banids  are  represented  by  four  proups  : — 
(I)  AggHrwil.  (2)  Rnstagi,  (3)  Khandelwal,  (4)  Mahi'ir,  who  rank  in  this  order,  each 
group  being  able  to  take  water  from  the  one  above  it,  but  not  vice  versi. 

(i).  The  Aggarwilfl  of  Bawal  msdmnnn  N4bha  perform  all  the  ceremonies  observed 
by  the  Brahmans  of  thnt  tract,  but  they  have  a  special  custom  of  boring  the  ears  and 
noses  of  clildren,  both  male  and  female.  This  is  called  parojan.  For  this  ceremony 
they  keep  some  of  the  rice  used  at  the  lagan  preceding  a  wedding  in  another  family;  and 
carry  tho  deotas,  which  are  usually  kept  in  the  parohifs  chaige  to  their  own  house. 
The  deotas  are  worshipped  for  seven  days.  The  pandit  fixes  a  mahurat  or  auspicious 
time  for  the  boring  and  the  rite  is  then  performed,  a  feast  being  given  to  Brahmans  and 
relatives.  In  the  case  of  a  boy,  he  is  made  to  sit  on  a  he-goat  which  is  borrowed  for  tho 
occasion  and  alms  are  given,  a  present  being  al'^o  made  to  the  boy.  In  Nabha  town 
some  Aggarwal  families  perform  this  ceremony,  but  others  do  not, 

(ii).  The  Rustagi*  group  is  found  only  in  the  Bawal  nizdmat,  in  Gurgaon,  Delhi, 
Alwar,  Budaon,  Bulandshahr  and  Gwalior.  They  are  most  strongly  represented  in 
Bawal,  at  Bhora  in  Rewari  tahsil  and  at  Barand  in  Alwar  State,  hut  probably  do  not 
e/cceed  1,000  families  in  the  whole  of  India.  Though  in  marriage  they  only  avoid  one 
got,  yet  owing  to  the  paucity  of  the  numbers  the  poorer  members  cannot  get  wives  and 
so  die  unmarried.  They  say  that  Rohtasgarh  was  their  original  home  and  that  their 
name  Kustagi  is  derived  from  Rohta*.  They  have  18  gots  named  after  the  villagea  which 
they  originally  inhabited.  They  avoid  widow  re-marriage,  but  do  not  invariably  wear 
the  janeo,  as  the  Aggarwals  do.  They  perform  the  first  hair-cutting  of  a  boy  at  Nagar- 
kot  or  Dahni  in  Alwar  at  the  asthdn  of  Devi.  They  observe  the  milni,  i.e.  when  the 
parents  of  a  betrothed  couple  meet  the  girl's  father  must  give  the  boy's  father  from  one 
to  twenty-one  rupees,  and  the  girl's  father  must  not  visit  the  village  where  his  daughter 
has  been  betrothed  until  afrer  the  marriage  under  the  penalty  of  paying  the  milni, 
but  once  paid  it  is  not  payable  a  second  time.  At  the  Dewali  Rustagfs  pay  special 
reverence  to  their  sati.  They  are  all  Vaishnavaa  and  also  worship  Gopi  Nath.  The 
bardt  must  arrive  the  day  before  the  wedding,  but  they  have  no  other  special  marriage 
customs. 

[Hi),  The  Khandelwals  are  few  in  number.  They  have  72  gots,  the  principal  one  in 
Nabha  State  being  the  Bajolia.  They  claim  to  have  come  from  Khatu  Khandela  in 
Jaipur.  The  hardt  in  this  group  also  arrives  the  day  before  the  wedding  but  the  boy's 
father  has  to  feed  the  bard  himself  on  that  day.  Like  the  Ahirs  the  Khandelwals  on 
the  widai  day  have  a  special  custom.  The  women  of  the  bride's  family  cloths  the  boy's 
father  in  yellow  clothes  and  put  a  pitcher  of  water  on  his  head,  with  a  necklace  of 
camel's  dung  round  his  neck  and  compel  him  to  go  and  worship  the  well  just  as  the 
women  do.  He  only  escapes  after  much  teasing  by  paying  them  from  11  to  51  rupees. 
They  do  not  wear  the  janeo,  and  as  they  are  devotees  of  Bhagwan  Das,  Mahatma,  of  Tikha 
in  the  B4wal  Th^na  they  do  not  smoke  or  sell  tobacco. 

(iv).  The  Mahur  are  few  in  number  in  Bawal.  They  have  two  gots  Mawal  and  Kargas. 
They  are  Vaishnavas  and  specially  reverence  Han-uman. 

Banjara. — This  and  the  Labana  caste  are  generally  said  to  be  identical^t 
being  called  Banjara  in  the  eastern  districts  and  Lahdna  in  the  Punjab 
proper.  But  Banjd,ra,  derived  from  hanij,  'a  trader',  or  perhaps  from 
hdnji  'a  pedlar's  pack,'  is  used  in  the  west  of  tho  Punjab  as  a  generic 
term  for  '  pedlar.'  Wanjdra  {q.  v.)  is  doubtless  only  another  form  of 
the  name. 

The  Banjdras  of  the  eastern  districts  are  a  well-marked  class,  of 
whom  a  complete  description  will  be  found  in  Elliott's  JBaces  o/" //le 
JV.-W.  P.,  I,  pp.  52—56.  They  were  the  ^reat  travelling  traders  and 
carriers  of  Central  India,   the  Deccan  and  R^iput^na ;  and  under  the 


*  According  to  an  account  from  Pataudi  State  the  groups  are  Aggarwal,  Basangi, 
Maheeri  Saraogi  and  Kalal,  and  in  Gurgaon  it  is  said  that  the  Saraogi  and  Vishnav  (sic) 
Kanids  do  not  intermarry  though  they  can  eat  kachchi  and  pahki  with  each  other. 

t  In  Southern  India  the  Brinjara  is  also  called  Lawanah  or  Lumbana  (fr.  Hti,  Sanskr 
lavan,  '  salt').    See  also  und«  Multmi. 


(I 


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Banjdra'^Bannvchi.  63 

Afghdn   and    Mughal    empires   were  the   commissariat  of  the  imperial 
forces.     A  simile  applied  to  a  dying  person  is  : 

Bnnjitra  han  tnen  fhire  liye  lakrid  hath; 
Tdnda  icdhd  lad  gay  a,  koi  sangi  nahin  sdth. 

*^The  Banjara  goes  into  the  jungle  with  hin  stick  in  his  hand. 
He  is  ready  for  the  journey,  and  there  is  nobody  with  him." 

From  Sir  H.  Elliott's  description  they  seem  to  bo  a  very  composite 
class,  including  sections  of  various  origin.  But  the  original  Banjara  cHste 
is  said  to  have  its  habitat  in  the  sub-montane  tract  from  Gorakhpur  to 
Hard  war.  The  Banjdras  of  the  United  Provinces  come  annu«lly  into 
the  Jumna  districts  and  Eastern  States  in  the  cold  weatVier  with  letters 
ot  credit  on  the  local  merchants,  and  buy  up  large  numbers  of  cattle 
which  they  take  back  again  for  sale  as  the  summer  approaclies;  and 
theee  men  and  the  Banjara  carriers  from  Rajputana  are  principally 
Hindus.  The  Musalman  Banjdras  are  probably  almost  all  pedlars. 
The  headmen  of  the  Banjara  parties  are  called  ndih  (Sanskrit 
ndyaka,  "chief)  and  Banjaras  in  general  are  not  uncommonly  known 
by  that  name.  The  Railways  are  fast  destioying  the  carrving 
tiade  of  these  people  except  in  the  mountain  tracts.  The  word  hanjdra 
is  apparently  sometimes  used  for  an  oculist,  and  any  Hindu  pedlar  is 
so  styled.  Synonyms  are  bUdti  or  manidr  in  the  central,  and  lanati 
in  the  eastern  districts,  and,  amongst  Muhammadans,  khoja  aud  pardcha. 
In  Amritsar  their  gots  are  said  to  include  M;inh^s,  Khokhar  and 
Bhatti  septs,  and  they  have  a  tradition  that  Akbar  dismissed  Chaudhri 
Shah  Quli  from  his  service  whereupon  he  turned  trader  or  banjara. 

Bannuchi. — The  hybrid  branch  of  the  Pathdns  which  holds  tlie  central 
portion  of  the  Bannu  tahsil,  between  the  Kurram  and  Tochi  rivers. 
This  tract  they  occupied  towards  the  close  of  the  1 4th  century,  after 
being  driven  out  of  Shawal  by  the  Wazirs  and  in  turn  drivin"-  tho 
Mangal  and  Hanni  tribes  back  into  Kohat  and  Kurram.  The  Banndchis 
have  attracted  to  themselves  Sayyids  and  other  doctors  of  Isldm  in 
great  numbers,  and  have  not  hesitated  to  intermarry  with  these,  with 
the  scattered  representatives  of  the  former  inhabitants  of  their  tract 
who  remained  with  them  as  hamsdyn,  and  with  the  families  of  the 
various  adventurers  who  have  at  different  times  settled  amongst  them; 
insomuch  that  "■  Bannuchi  in  its  broadest  sense  now  means  all  Muham- 
madans, and  by  a  stretch,  even  Hindus  long  domiciled  within  the  limits 
of  the  irrigated  tract  originally  occupied  by  the  tribe."  The  descend- 
ants of  Shitak,  however,  still  preserve  the  memory  of  their  separate 
origin  and  distinguish  themselves  as  Bannuchi  proper.  They  are  of 
inferior  physique,  envious,  secretive,  cowardly,  lying,  great  bigots, 
inoffensive,  and  capital  cultivators.  Sir  Herbert  Edwardes  says  of 
them  :  '  The  Bannuchis  are  bad  specimens  of  Afijhans ;  can  worse  bo 
said  of  any  race  ?  They  have  all  the  vices  of  Pathans  rankly  luxuriant, 
their  virtues  stunted.'  Their  Isakhi  clan,  however,  is  famed  for  the 
beauty  of  its  women.  '  Who  marries  not  an  Isakhi  woman  deserves  an 
aes  for  a  bride.' 

Shitak,  a  Kakai  Karlaori,  by  his  wife  Bannu  had  two  sons,  Kiwi  and 
Surani.  The  former  had  also  two  sons,  Miri  and  Sami.  To  Miri's 
tioub  fell  the  boutb,  to  Sami's  the  centre,  and  to  Surani's  tho  north  and 


64  Banot — Barar. 

west  of  Datid,  the  modern  Bannu,  which  was  named  after  Shitak's  wife. 
When  Bannu  became  a  part  of  the  kingdom  of  Kabul  the  Bannuchis 
split  into  two  factions,  '  black '  and  '  white/  which  left  them  a  prey  to 
the  Wazirs. 
Banot,  a  sept  of  Hindu  Rdjputs,  which  holds  a  hurah  or^roup  of  12  villages 
near  Garhshankar  in  Hoshidrpur.  The  Banot  say  they  ure  of  the  same 
origin  as  the  Narus,  and  the  name  is  said  to  mean  '  shadow  of  the 
ban'  or  forests  of  the  Siwaliks  in  which  they  once  dwelt. 

Bansi,  a  class  of  musicians,  players  on  the  pipe  {bans)  at  temples  and 
village  shrines,  but  virtually  employed  in  the  same  way  as  Halis  or 
Sipis,  in  Chamba. 

Banwra,  a  Muliammadan  Jat  clan  (agricultural)  found  in  Montgomery. 

Banya-i,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Banyi,  see  Banya. 

Baoei,  a  tribe  of  Muhammadans,  of  Jdt  status,  found  in  Montgomery. 

Bapar,  a  Jdt  clan    (agricultural)  found  in  MuUd,n. 

Baphla,  a  J^t  clan  (agricultural)  found  in  Multan. 

Bappi,  a  Jat  clan  (agricultural)  found  in  Multan  :    see  Bosan. 

Bar,  a  Muhammadan  Jat  clan  (agricultural)  found  in  Montgomery. 

Bar  Mohmand,  see  Mohmand. 

Babai,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Baraiya,  (Sanskrit,  varajivi),  an  astrologer  according  to  the  Dharma  Purdn, 
begotten  by  a  Brahman  on  a  Sudrd,.  But  under  the  same  name  the 
Tantrd  describes  a  caste  sprung  from  a  gopd  (cowherd)  and  a 
Tantravdya  (weaver)  and  employed  in  cultivating  betel  (Colebrooke, 
Essays,  272-3). 

Baeakzai,  a  famous  clan  of  the  Abdali  or  Darrdiui  Afghans  which  sap- 
planted  the  Sadozai  family  of  that  branch  early  in  the  19th  century. 
Its  most  famous  members  were  Fath  Kh&n  and  Dost  Muhammad  his 
brother.  The  latter  took  the  title  of  amir  after  Shdh  Shuj^'s  failure 
to  recover  Qandahar  in  1834  and  founded  the  present  ruling  house  of 
Afghanistan:  (for  its  history  see  M.  Longworth  Dames  in  The  Ency- 
clopsedia  of  Islam,  1908). 

Baeae,  (1)  a  Jat  clan  (agricultural)  found  in  Multan,  and  in  Montgomery 
in  wliich  District  it  is  both  Hindu  and  Muhammadan  :  (2)  a  Hindu 
and  Muhammadan  Kamboh  clan  (agricultural)  found  in  Montgomery. 

Babae,  an   Arain  clan   (agricultural)  found  in  Montgomery. 

Baear,  fern.  Barfi,  alow  caste  given  to  begging  and  roguery.  In  Jullundur 
the  Baiars  make  winnowing  fans  {chhaj),  baskets,  and  sieves  (chhanra) 
of  reed.  They  also  hunt  with  dogs.  Their  observances  resemble  those  of 
the  Chuhras.  At  a  wedding  one  of  the  caste  is  selected  to  officiate,  and 
he  kindles  the  fire  and  makes  the  couple  go  round  it.  The  bride's 
■  parents  keep  the  wedding  party  one  or  three  days,  feeding  its  members 
on  ricej  sugar  and  bread.     On  its  departure  the  girl's  father  gives  her 


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Bardr—Barid.  65 

a  (marriage  portion)  dower.  The  women  8in»  songs,  and  the 
men  chant  a  ballad  called  guga.  The  Bardfs  believe  in  Ldl  Beg  and 
every  Rabi  they  offer  him  a  rot  of  2.\  sers  with  a  fowl,  boiled  and 
smothered  in  ghi.  This  is  either  given  to  faqirs  or  eaten  by  them- 
selves. (Some  of  the  caste  are  vagrants  and  form  a  liuk  between  the 
Sinsis  and  Chuhrds. 

Baba^,  (I)  The  name  of  a  caste  of  Jdt'^  around  Bha^incU;  Barar  bans,  a 
p-^rson  belonging  to,  or  descended  from,  the  Bardr  caste.  See  under 
Sidhu  Bardr ;  (2)  a  Jd,^  clan  (agricultural)  found  in  Multan. 

Bara^la,  also  called  Barar  and  Bardri,  a  basket-malcer  and  bamboo-worker 
in  the  higher  hills  who  has  als  >  spread  into  the  sub-montane  tracts. 
He  is  not  a  scavenger  by  profession  though  he  is  said  to  worship 
L^l  Beg,  tlie  Chiihras'  deity.     See  Koli  an  i  Nirgilu. 

Barghat,  a  Giijar  clan  (agricultural)  found  in  Amtitsar. 

BAjgiBiAL,   a    sept  descended    from    Andeo   Chand,   son    of    Udal    Chand 

fourteenth  Rdja  of  Kahlur.     Another  account  makes  them  descendants 

of  Rdj^  Ajit  Chand's  younger  son. 

Ba^hai. — A  wood-cutter  or  carpenter  in  the  hills  (root  badhna,  to  cut  cf. 
Bddhi).  In  Kullu  the  Barhdis  and  B^dhis  are  the  same,  but  not'  iii 
Kd,ngra  Proper.  In  Kullu  they  do  not  scruple  to  eat  the  flesh  of  dead 
animals.  The  Barhdis  are  not  a  separate  caste,  but  Kolis  or  D^ots 
that  use  the  nxe,  and  one  of  the  Koli  groups  is  returned  as  Barh^i. 
There  is  also  a  Barhdi  tribe  or  clan  among  the  Kathis  of  K^no-ra. 

BAipni. — The  synonym  for  Tarkhdn  in  the  Jumna  Districts.  The  B^rhi 
considers  himself  superior  to  hi^  western  brother  the  Khflti,  and  will 
not  marry  with  him :  his  married  women  wear  the  nose-ring.  Cf. 
Bldhi  and  Barhdi. 

Bkni,  a  caste  in  Bdwal  who  make  pataJs  and  dimas*  of  leave.'*,  while  some 
are  cooks  to  Hindu  Wdjputs.  Tliey  are  immigrants  from  Ra-jput^na  and 
claim  Rajput  oriyin  to  which  their  got  names  point.  Tnese  are  Chauhin 
(who  are  AsAwariast  by  persuasion),  and  others. 

In  marriage  they  avoid  four  gots,  and  also  fellow-worshippers  of  the 
devi.  Thu«  an  A-^waria  may  not  marry  an  Asd,\varia  Chauhdn.  At 
a  wedding  the  p/j.eras  are  not  performed  until  the  bride  has  put  on 
ivory  bangles— like  a  Rdjput  hride.  Tliey  affect  Bhairon,  eat  Qe>*ix 
and  dnnk  liquor,  but  Hindu  Riljputs  will  eat  food  cooked  by  them  and 
though  now  regarded  as  Sudras  they  are   admitted  to  temples. 

Baria.  Varya,  a  Rajput  tribe,  said  in  Jullmdur  to  be  Solar  Rjijputa 
descended  from  R<ijd  Karan  of  the  Mahabharat.  Their  ancestor 
Mai  (!)  catne  fro-n  Jal  Kdhia  in  Patiala  about  500  vetra 
ago.  Those  of  Sidlko^,  where  they  are  found  in  small  numbers 
and  rank  as  J4ts,  not  Riijputs,  sny  they  are  of  Lunar  Rdiput 
descent.  The  tribe  is  practically  confined  to  Patiala  and  Ndbha  and 
the  name  of  the  ancestor  Mai,  if  common  to  the  tribe,  looks  a.s  if  thoy 
were  not  Hajputs  at  all.  Another  form  of  the  name  appears  to  be 
•  Wardh.'     1  he  Warilh    are  descendants  of    WarAh,   who-se   grandson 


*  Fatal  a  plato  mado  of  leaves  (also  a  screan,  made  of  reeds),  duna,  a  cup  made  cf  leaves. 
Both  are  generally  mado  from  the  leaves  of  the  dndk  tree. 
t  Devotees  of  Asawaria  Devi,  whoaa  temple  is  at  Sambbar  in  Jaipur. 


QQ  Baridn'^Barwdld. 

RdjA  Banni  Pdl,  is  said  to  have  founded  Bhatinda,  after  conquering 
Bhatner  and  marrying  the  daughter  of  its  Raj^.  Banni  P^l's  son 
Udasi  was  defeated  bj  a  king  of  Delhi  but  received  fijagir.  Bis  son 
Sundar  had  seven  sons,  of  whom  the  eldest  founded  Badhar  m  Ndbha. 
(C/.  Baridn). 

Babian,  a  tribe  of  Jats,  claiming  to  be  Lunar  Edjputs  of  the  Jaler,  Sahi  and 
Lakhifarailies— through  its  eponym  whose  descendant  Tok  settled  in 
Sidlkot.  (c/.  Barid). 

Babik  (?  Barakki) ,  a  clan  of  Pathdns,  claiming  Arab  descent.  With  the 
Ans^^ri  Shaikhs  they  came  from  the  Logar  valley  between  Kdbul 
and  Gliazni  and  settled  at  Jullundur.  It  includes  the  Guz  *  Aliik  and 
Babdkhel  families  and  one  branch  of  it  is  called  Suddkhel.  Elphin- 
stonet  describes  the  Barakkis  as  a  class  of  Tdjiks,  mixed  with  the 
Ghiljis  (Gliil/.ais  or  possibly  Khilchis).  The  Barakkis  are  also 
described  as  a  T.1jik  people,  speaking  a  language  of  their  own,  and 
Baverty  notes  that  some  Barakki  Tajiks  also  dwell  among  the 
Urmurs  at  Kaniguram  in  the  Wazir  country.  For  the  connection 
of  the  Bdrik  Pathans  with  Shaikh  Darwesh  see  the  article  on  the 
Roshauias. 

Bakikka.     (s.  m.).  A  low  caste  of  Muhammadans. 

Babkandaj.   (s.  m.).    Corrupted  from  the  Arabic  word  Barqandfiz.     A  police- 
man J  a  constable  ;  a  village  watchman. 

Babkezai,  a  Path^n  clan  (agricultural)  found  in  Montgomery. 

Bablas,  BarMsyi,  a  Mughal  clan  (agricultural)  found  in  Amritsar. 

Babukzai  (?  Barakzai),  a  Pathan  clan  (agricultural)  found  in  Montgomery. 

Baewala,  Batwal.     These  two  names,  though  probably  of  different  origin, 

are  used  almost  as  synonyms,  the  former  being  more   common  in  the 

lower   hills  and  the  latter  ia  the  moantain  ranges  of  Kangra\     But  in 

Chamba  the  Barw^ld  is  clearly  distinct  from  the  Batwal,  being  a  maker 

of  mats  and  winnowing  fans,  and  the   name  is  probably    derived  from 

lara  or  haria,  the  kind  of  grass  used  for  them.  Batwal  or  hatwdr  on  the 

other  hand  means  a  tax  collector,  and  hatwdl  is  an  ordinary  peon  of  any 

caste  even  a  Brahman,  though  of  course  he  may  be  by  caste  a  Batw^l.:{: 

At  the  capital,  Chamba,  Barwdlds  used  to  be   employed  as   watchmen 

and  thus  went  up  in  the  social  scale  as  Batwdls.     In  Kdngra   however 

the  Batwal   form   a   true    caste,    while    Barwald,   is   little  more   than 

the  name   of   an   occupation.      Both   words   correspond   very   closely 

with   the  Lahbar  or  Baldhar   of   the  plains,  and   denote   the   village 

■watchman  or   messenger.     In   the   higher   hills  this   office  is  almost 

♦  For  the  Ghnzz  Turks  in  Kurram  see  Raverty's  translation  of  the  Tabaqdt-i-Ndsiri. 
t  Caubul,  p.  315.  ,  • 

'aIpO  see  the  Saints  of  Jalandhar  in  Temple  s  Legends  of  the  Punjab. 
±  Dr  J.  Hutchison  notes  regarding  the  Batwils  of  Chamba  that  they  claim  descent  from 
Siddh  kaneri,  a  deified  ascetic  of  whom  they  know  nothing.  Formerly  employed  as  watch- 
en  a  few  are  still  enlisted  in  the  State  Police.  Barwalas  and  Batwals  are  all  Hindus  and 
have  their  own  gotras,  but  Brahmans  do  not  officiate  at  their  weddings,  which  are  solemnised 
hv  two  literate  men  of  the  caste.  Their  observances  follow  the  usage  of  the  locality  in  which 
thev  aie  settled.  Thus  in  Chamba  the  biyah  or  full  wedding  rite  is  observed  as  among  the 
hiffh  castes  though  expense  is  curtailed  and  the  ceremonies  abridged.  A  Brahman  fixes  the 
day  of  the  wedding.    The  dead  are  burut. 


Batwdl  customs,  67 

coDfined  to  the  BatwdMs,  while  in  the  lower  hills  it  is  porformed  by 
men  of  various  low  castes  who  are  all  included  under  the  generic  term 
of  Barwald.  These  men  are  also  the  coolies  of  the  hills,  and  in  fact 
occupy  much  the  same  position  there  as  is  hehi  by  the  Chamdr  s  in  the 
plains,  save  that  they  do  not  tan  or  work  in  leather.  In  Kdngra  they 
are  also  known  as  Kirjlwak  or  Kirauk,  a  word  which  properly  means  a 
raan  whose  duty  it  is  to  assemble  coolies  and  others  for  begdr  or  forced 
labour,  and  they  are  also  called  Satwiig  or  "  bearers  of  burdens."  Like 
most  hill  menials  they  often  cultivate  land,  and  are  employed  as 
ploughmen  and  field  labourers  by  the  Rajputs  and  allied  racfs  of  tho 
hills  who  are  too  proud  to  cultivate  with  their  own  hands.  They  are 
true  village  menials,  and  attend  upon  village  guests,  fill  pipes,  bear 
torches,  and  carry  the  bridegroom's  palanquin  at  weddings  and  the  hko, 
and  receive  fixed  fees  for  doing  so.  In  the  towns  they  appear  to  be 
common  servants.  They  are  of  the  lowest  or  almost  tho  lowest  standing 
as  ih  caste,  apparently  hardly,  if  at  all,  above  the  Dumua  or  sweeper  of 
the  hills  ;  but  the  Batwal  has  perhaps  a  slightly  higher  standing  than 
tho  Barwfil^.  Indeed  the  name  of  Barwala,  is  said  to  bo  a  corruption  of 
6a/iarwa^a  or  "  outsider,"  because,  like  all  outcasts,  they  live  in  the 
outskirts  of  the  village. 

At  Batwdl  weddings  in  Sialkotthe  learned  among  tho  Meghs  officiate. 
The  Batwdls  have  Brahman  priests,  but  they  do  not  conduct  their 
marriage  rites :  they  also  avoid  contact  with  them.  The  Batwd-la 
marry  their  girls  at  an  early  age,  but  allow  widow-remarriage,  and  that 
too  without  regard  to  the  husband's  brother's  claims.  Two  gots  only  are 
avoided.     Batwdls*  are  menials. 

Birth  observances. — Four  or  twelve  months  after  the  birth  of  a  boy 
ritan  are  observed  as  follows  : — Loaves  of  bread  fried  in  oil  are  arranged 
in  piles,  seven  in  each  heap,  and  the  head  of  each  family  takes  a  nile  and 
distributes  it  among  its  members.  Only  those  who  belong  to  the  got  in 
which  the  birth  has  taken  place  can  take  part  in  this  feast.  Among  tho 
Jhanjotra  the  head  of  a  boy  or  girl  is  not  shaved  till  the  child  begins 
to  talk.     Sometimes  a  bodi  is  retained,  as  among  Hindus. 

Their  wedding  ceremonies  are  thus  described  : — 

Four  posts  are  fixed  in  the  ground  and  four  more  placed  over  these. 
On  these  four  latter  two  turbans,  supplied  by  the  fathers  or  guardians  of 
the  bride  or  bridegroom,  are  spread.  Then  tlie  bride's  father  places 
her  hands  in  those  of  the  bridegroom,  saying  :  '  In  God's  name  I  give 
you  this  girl  (my  daughter  or  relation).'  Then  the  pair,  the  bride's 
hands  clasped  in  the  bridegroom's,  walk  round  an  earthen  pitcher 
placed  inside  the  four  upright  posts.  This  duly  done,  the  marriage  ia 
completed.t  On  his  way  home  the  bridegroom  has  to  wind  some  raw 
cotton  seven  times  round  a  shrub. 

Tho  Batwdls  either  burn  or  bury  their  dead.  In  cither  case  on  tho 
way  to  the  ground  they  halt  and  place  two  balls  of  leavened  barley 
bread  at  the  shoulders,  and  tvio  at  the  feet,  of  the  corpse.     Thirteen 


*  The  Batwils'  folk-etymology  deriveR  their  name  from  heticdl,  '  son  of  a  daughter '.  A 
Rija's  daughter  became  enceinte  by  an  illicit  amour  and  was  expelled  her  father's  kingdom. 
A  Chi±r4  took  her  to  wife,  but  her  child  founded  the  Batwdl  caste. 

t  At  weddings  food  is  thrown  to  tho  crows — which  birds  tho  Batwils  aro  said  to  chiefly 
"worehip— and  until  they  take  the  food  tho  Batwils  themselves  will  not  eat. 


^S  Barydr — Bashera. 

days  after  the  dfath  they  tnke  to  a  Bralimnn  a  rupee  and  4  sers  of 
wheat  flour,  and  these  lie  carries  to  a  tank,  where  he  recites  prayers. 
As  araongs-t  Hmdns  hhajjaa*  is  performed  after  a  death.  Two  yards 
of  cotton  cloth,  knotted  ab  the  four  corners,  are  hung  over  the  left 
shoulder,  in  token  of  mourning,  by  the  kin. 


The  remains  of  a  body  are  taken  either  to  the  Ganges  or  to  Parmandal. 

The  Batwdls  are  not   allowed   to  si 
ley  do  not,  eat  ghi  until  some  has  b( 

In  Sidlko^  the  Barwdl6  gots  are : — 


The  Batwdls  are  not   allowed   to  sell  ghi^  and  after  a  cow   has  calved 
they  do  not,  eat  ghi  until  some  has  been  offered  to  a  Brahman. 


Dhagg4 

Jhanjotra 

Kaith 


Lakhutra 
Lahoria 
Moitin  or  Molin 


Nandan 
Sangotra 
Sargotra 
Sindha 


Ench  of  the  Batw^i  gots  in  Si^lkot  has  its  own  temple,  e.  g.^  the 
Jlianjotra  at  Ghulhe  in  ZafariTf^l  tah^il  :  the  Kaith  at  Amranwali  in 
Si^lkot:  and  theMolln  atGillanwdM  in  Zafarwal.  The  temple  is  simply  a 
mound  of  earth  before  which  they  prostrate  themselves,  each  head  of  a 
family  sacrificing  at  it  a  goat  in  honour  of  his  eldest  son. 

In  Kapurthala  the  Barwala  gots  are: — 


Badial 
Chakmak 
ChandgiraiB 
Chauhan 


DMdi 


Phankriin 

Eatri 

Soner 


Jhajriha 

Kahra 

Pamb^lia 

With  the  Chandgirain  got  the  other  Batwdlshave  no  connection,  and 
do  not  even  smoke  with  them.  Like  theBatw4ls  the  Enrw^l^s  in  Sidlkot 
employ  Meghs,  wlio  rank  Idgher  than  the  ordinary  Meghs,  as  priests  in 
religious  and  cei  emonial  observances. 

The  Bar w aids  make  baskets  in  Si^Iko^,  In  Kapdrthald  they  are 
village  watchmen  and  messengers. 

Babyar,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Baryb,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Basan,  an  Ar^in  clan  (agricultural)  found  in  Amritsar  :  Basan  in  Mont- 
gomery. 

Babati,  Basdtia,  a  pedlar  ;   a  petty  merchant. 

Basha,  a  synonym  for  Bh^nd,  q.  v.  The  term  is  applied  to  a  jester  or  tumbler 
kept  by  wealthy  men,  also  to  an  acior  (and  so  equivalent  to  Bahrupia, 
especially  in  the  Central  Punjab).  In  Sialkot  the  Bssha  is  said  to  be 
a  class  of  Pernas.  The  Bashds  are  usually  Muhammadans,  and  though 
probably  mostly  Mirasis  by  origin  will  not  intermarry  wiih  them. 
The  term  is  also  apphed  generally  to  any  immoral  person.  Bashds 
are  also  cuppers  and  toy-sellers. 

Ba-shaka,  *  regular :  a  term  applied  to  the  four  great  regular  orders  among 
the  Sunni  Muhammadans,  viz.,  the  Chishti,  Qd,diri,  Saharwardi  and 
Nakshbandi,  who  all  uphold  Sufi-ism.     Opposed  to  Be-shara  \ 

Bashera,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

*  Worship. 


'/ 


<?  <: 


-  /'=' 


7 


C"^  ^  /<UC  - 


^:^ 


t„    ^  t '"'"' 


"^- ^  •      y^A-c&^i^    . 


(^.  fj.  f-  y/y-^- 


Bashgdli-'Bathmdnu.  60 

BashoIli,  a  tribe  of  the  Sidh-posh  Kafirs  :  see  under  Kd6r. 

Basuear^  a  group  of  non-Pathdn  tribe'?  which  used  to  occupy  the  Panjkora 
Kohist^n  or  KohistAn-i-Malizai  ia  Dir,  the  upper  part  of  this  Kohistda 
being  known  a'^  Bashkdr  and  the  lower  as  Sheringal,  but  the  Ba^hk^r 
are  now  chiefly  confined  to  the  tract  of  that  name.  The  Bashkari 
language  is  said  to  bo  the  same  as  the  Garhwf. 

According  to  Birldulph  the  Bashkdrik,  as  he  terms  them,  have  three 
clans ;  Mulanor,  Kutchkor  and  Joghior.  The  Bashk^rik  name  the 
months  thus : — 


Hassan  Uusain 

Safar 

Param  Ishpo  (first  sister) 

Dowim  Ishpo  (sf  cond  sister) 

See  under  Torwd,l. 


Tlui  lehpo  (third  sister) 
Chot  Ishpo  (fourth  sister) 
Siiepi  (great  month) 
Shokadr 


Roe 

Loityul  (small  festival) 
Miina  (intervemngi 
GAnjtil  (great  festiral) 


Basi.  a  tribe  of  J^^s,  whose  forebear  Tulla  has  a  mat  at  Gopalpur  iu 
Lndhiana.  At  the  birth  of  a  son,  and  also  at  the  Diwili,  earth  is  dug 
there  in  his  name. 

Base^,  a  JA\,  clan  (agricultural)  found  in  Shdhpur  :  Basrao,  a  J^\  clan  (agri- 
cultural) found  in  Amritsar. 

Bat,  a.  J^t  clan  (agricultural)  found  in  Multd,n.  Also  a  sept  of  Kashmiri 
Pandit,  converted  to  laldim  and  found  in  the  north-west  submontane 
Districts  of  the  Punjab. 

Batahra,  (c/  Patahar),  a  stone-mason,  a  carver  or  dresser  of  stone,  in  the 
Kangra  hills.  In  KuUu  he  is  said  to  be  a  Koli  who  has  taken  to 
slate  quarrying.  In  Chamba,  however,  they  appear  to  fonu  a  true  caste, 
working  generally  as  stone-masons,  but  sometimes  as  carpenters  or  even 
cultivators.     In    Gurddspur  and  Kangra  the  word   is  synonymous  with 

EAJ. 

Batakzai,  a  Pathan  clan  (agricultural)  found  in  Montgomery. 

Batar,  a  Jat  clan  (agricultural)  found  in  Multao. 

Bat,  Bath,  a  Jd^  clan  (agricultural)  found  in  Amritsar.  Crowther  gives  the 
following  list  of  the  Bdt  septs  :  B?,t,  Dhol,  Jhandol,  Pophart,  Khairo, 
Jhandhor,  Desi,  Tatla,  Anjla,  Ghuman,  Ghumdn,  Khak,  Dhawal,  Janna,* 
Randher,  Madri,  Sadri,  Hoti,  Seti,  and  Kirbat,  which  may  all  inter- 
marry, so  that  a  Bat  sometimes  may  marry  a  BA^.  All  tbeso  septs  are 
said  to  be  descendants  of  San-or  Sainpdl,  who  came  from  the  Mdlwa  800 
years  ago.  They  first  settled  at  Odhyara  in  Lahore.  Khair(a)'8 
descendants  have  two  jatheras,  Rajpal  and  his  grandson  Shdhzdda, 
who  fell  in  a  fight  with  the  Kang  Jats  at  Khadur  Sdhib  in  Amritsar. 
The  Bd-th  are  also  found  as  a  Hindu  and  Muhammadan  Jd^  clan  in 
Montgomery. 

Batheke,  a  sept  of  the  Wa^u  Rdjputs,  found  in  Montgomery  and  Bahdwalpur. 

Bathmanu,  a  Brahman  al,  of  Bathmdna  village  in  Dhami  and  one  of  the 
chief  tribes  in  that  State.  With  the  Jamogi  Kanets  it  gives  the 
raj-tilak  to  the  Rand,  and  like  them  belongs  to  the  Garg  gotra.  Tho 
tcazir  of  the  State  usually  belongs  to  one  of  these  two  septs. 

*  There  is  said  to  be  a  settlement  of  Januas  (PJanjiias)  '  beyond  Pcshiwai* '  whohavo 
become  Mnhammadans. 


70  The  Bauria  tribal  system. 

Bhi,  a  J^t  clan  (agricultural)  found  in  Multan. 

Battar,  a  Jd,t  sept. 

Batti,  a  Hindu  Kamboh  clan  (agricultural)  found  in  Montgomery. 

Bauria,  Bawakia.  The  following  is  Sir  Denzil  Ibbetson's  account  of  the 
B^iuria  groups  : — "  They  are  said  to  be  divided  into  three  sections  :  the 
Bidiiwati  of  Bikiiner  who  trace  their  origin  to  Bidiiwat  in  Jaipur,  do 
not  eat  carrion,  disdain  petty  theft  but  delight  in  crimes  of  violence, 
will  not  steal  cows  or  oxen,  and  affect  a  superiority  over  the  rest; 
the  Jangali  or  Kiilkamlia,  also  called  Kdldhaballia — fr.  dhabla,  a  skirt, 
the  blanket,  kanial,  forming  a  petticoat, — generally  found  in  the 
Jangaldes  of  the  Sikh  States,  Ferozepore,  and  Sirsa,  and  whose  women 
wear  black  blankets  ;  and  the  Kd.paria  who  are  most  nnmeroua  in  the 
neighbourhood  of  Dehli,  and  are  notoriously  a  criminal  tribe.  The 
three  sections  neither  eat  together  nor  iutermariy.  The  Kalkamlia 
is  the  only  section  which  are  still  hunters  by  profession,  the  other 
sections  looking  down  upon  that  calling.  The  K^paria  are  for  the 
most  part  vagrant ;  while  the  Biddwati  live  generally  in  fixed  abodes." 

This  account  is  amplitied  in  an  interesting  account  of  the  tribe  by 
Mr.  H.  L.  Williams  of  the  Punjab  Police.  He  gives  the  following 
table  of  their  tribal  system  which  is  clearly  based  on  the  usual 
principle  of  territorial  and  other  groups  which  cross-divide  the  natural 
sections*  :  — 


*  As  regards  the  Baurias  in  Lyallpur  Mr.  J.  M.  Dunnett  writes  : — 

"  There  is  a  further  and  occupational  division  among  tho  Baurias,  Non- cultivators  are 
Kapria,  Gumria,  and  Gadera,  while  Kaldhablia,  Deswalia,  Dewawate  and  Labana  are  culti- 
vators. The  division,  I  think,  really  means  that  some  live  by  himting  pure  and  simple,  the 
others  combining  agriculture  with  it.  At  any  rate  the  difference  in  izzat  is  so  great  that 
intermarriage  between  two  divisions  is  imknown.  Why  Gadera,  which  must  mean  a  shep- 
herd, is  classed  as  iion- agriculturist,  while  Lab^nas,  who  hunt  pigs  are  classed  as  cultivators 
I  do  not  know." 


11 


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Buuria  beliefs,  73 

Besides  the  derivation  from  bdwar,  a  saarc,  which  is  the  one  usually 
given,  Mr.  Williams  records  other  traditions  aa  to  tho  origio  of  the 
name  *  Bauria/  According'  to  one  thu  emperor  Akbar  demandnd  a 
dold  from  S.iiidal,  Hiij;!  of  Uhitor,  and  on  the  lattor's  refusing,  a  battle 
was  fought,  in  which  some  of  the  waniors  werr)  engaged  near  a  bdolt 
or  well.  Those  on  the  Rajput  side  were  called  Baolias  or  Bawaliag. 
A  third  explanation  is  that,  after  the  capture  of  Chitor,  a  young  man  of 
one  of  the  tribes  which  had  taken  to  the  jun^^les  saw  aud  love  J  a 
Rajput  mai(i  of  good  lineage.  They  were  married,  but  the  young  man 
returned  to  jungle  life  aud  was  called  Baola  (imbecile)  by  tho  brido'a 
relations  for  doing  so,  or  on  account  of  his  uncouth  manner.  Mr. 
Williams'  account  continues  :  — 

"  IVadition  says  that  the  Bd-warias  are  descendants  of  Chanda  and 
Jora,  and  when  Fatta  and  Jaimal,  Rd.jputs  of  tho  Surajbans  or  Solar 
race,  were  joint  Riijas  of  Cliitor,  Shnh^b-ud-din  of  Ghor  assailed  th« 
fortress.  It  was  defended  by  the  Rd,jputs  and  their  feudal  military 
classes,  of  whom  the  Bhils  were  the  professi(jnal  bowmen  ;  the  Aheris, 
the  skilled  swordsmen  ;  and  the  B^warias,  the  bandukchis^  or  musket- 
eers. In  this  connection  the  Bdwarias,  although  claiming  Rajput 
origin,  do  not  profess  to  have  been  the  equals  of  the  Hdjput  ruling 
class,  but  rather  their  va-^sals  or  feudatories.  Some  few  Bdwarias 
still  wear  the  Rajput  badge  of  metal  kara,  or  ring,  on  the  right  ankle. 

"Of  the  now  outcaste  tribes,  whom  the  Bawarias  recognize  as  having 
shared  with  them  the  defence  of  (Jhitor,  the  Gridi  Lobars,  or  wandering 
cutlers,  are  not  only  distinguished  by  the  Rd'jpnt  clan  designations  and 
silver  and  metal  karas,  but  openly  proclaim  that  they  are  doomed  to  a 
wandering  existence  till  the  Rajput  power  is  again  established  in  Chitor. 

"  The  Bidawati  Bd,warias  and  others,  whose  place  of  origin  is  said  to  be 
Chhauni  Bahddurjtn  in  Bikd,ner,  claim  to  be  descendants  of  Rd-jd,  Hasdlu. 

"Religion. — The  religion  of  the  Bawarias  is  ancestor  worship  com- 
bined with  allegiance  to  certain  deities  who  are  common  to  them  and 
other  outcaste  or  foul-feeding  tribes."  Mr.  Williams  then  remarks  that 
several  Bd,waria  cluns  affect  Guga,  many  of  their  members  wearing 
silver  amulets  with  his  image  in  relief.  It  would  appear  that  the  cult 
of  Giiga  is  specially  affected  by  the  clans  of  Chauhd,n  descent,  as  Guo-a 
was  a  Riijput  of  that  tribe  and  is  peculiarly  the  patron  of  all  clans  which 
claim  Chauhdn  origin.  The  Bhdtis  and  other  groups  also  affect  Guga,  and 
such  groups  as  worship  him  do  not  affect  Devi.     Mr.  Williams  adds  : — 

"  Rdm  Deo,  supposed  to  have  been  an  incarnation  of  Krishna,  was 
the  pon  of  Ajmal,  a  Kfljput  of  Ranchhal.  He  is  specially  reverenced 
by  the  PHnwd.r  sept  and  several  of  the  wanderintj  tribes.  Siinilarly 
Kd,li,  Laltii  Masdni  and  other  deities  have  devotees  amonj?  the 
Bawarias.  But  the  criminal  members  of  the  tribe  make  a  special  cult 
of  Narsingh  and  pay  their  devotions  to  him  in  the  following  manner:— 
When  planning  a  criminal  expedition,  a  chiriUjh  filled  with  (fhl  is 
ignited  and  a  live  coal  placed  beside  it,  (jhi  and  Jialivd  are  added  till 
both  are  in  flatne  ;  on  the  smoke  and  fumci^,  called  Jiom,  arisin<T,  tlie 
persons  present  fold  their  hands  and  make  supplication,  saying  :     '  He, 

*  Similarly  tho  Machhis  or  Jhiwars  claim   to  have  been  artillerists  in  the  Native  Indian 
Armies.'and  they  also  manufactured  gunpowder,  shot  being  made  by  the  Lobars, 


74  The  Bdurias  in  Gurgaon. 

Nar  Singh,  through  thy  blessing  we  shall  succeed.   Remember  to  protect 
us.*     The  remains  of  the  halwd  are  given  to  black  dogs  and  crows. 

Worship  of  the  Sun  also  obtains  in  some  septs.  The  cenotaph  of 
an  ancestor  named  Jujhar  at  Jhanda,  in  Patidla,  is  visited  for  religious 
parposes." 

In  Gurgaon  and  the  tracts  round  that  District  the  Bdurias  are  divided 
into  num(3rous  groups.  Of  these  the  most  important,  locally,  is  the 
JaruldwJlld  or  Laturi^,*  so  called  because  its  members  wear  long  hair, 
like  Sikhs.t     This   group  is  endogamous  and  includes  14  gots:-^ 

1  Badgujae.  10  GangwilXt 

2  Chauhan.J  11  Jaghotia.§§ 

3  Panwar.  12  Katoria.||||. 

13  Kotia. 

14  Mewatia. 

15  Bhatti 

16  Parwar      [  in  Labor*. 

17  Sangra 


4  Rathaub, 

5  Agotia.% 

6  Baghotia.ii 

7  Berara.^f 

8  Chiond .*• 

9  Dabria.ft 


18  Jagonsa      1  ^ 


19  Konja 

These  14  gots  are  strictly  exogamous.  "Widow  re-marriage  (karao)  is 
permissible ;  but  not  marriage  outside  ihe  JaruMwdJa  group.  Even 
marriage  with  a  Rdjput  woman,  of  a  khanp  from  which  the  Bauriaa 
are  sprung,  is  looked  down  upon,  and  the  offspring  are  called  suret- 
wdl,  as  among  the  Rd-jputs,  or  taknot.  Such  children  find  it  difficult 
to  obtain  mates  and,  if  boys,  can  only  do  so  by  paying  heavily  for 
their  brides.  Such  men  too  are  only  allowed  to  smoke  with  pure  Bdurias 
after  the  nari  has  been  removed  from  the  huqqa. 

The  addition  to  (or  possibly  overlapping)  this  grouping  are  a  number 
of  occupational  groups,  as  follows  : — 

I.     Sehd,dari^,^^  skilled  in  entering    [sic)  the  burrows   of  the  seh 
(porcupine)  and  found  in  Bhawdni,  Hissar  District. 

*  But  see  ||l|  below. 

t  The  Banriaa  do  not  appear  to  become  true  Sikhs  but,  probably  because  many  of  them 
wear  long  hair,  they  are  often  said  to  be  so.  Regarding  the  Biurias  of  Lyallpur  Mr.  J 
M.  Dunnett  writes  : — 

"  They  are,  I  find,  all  Hindus,  out-oastea  of  course,  but  still  wearing  the  ch.oti  and 
bnrning  their  dead.  In  one  Police  station  in  anticipation  of  registration  (as  members  of 
a  Criminal  Tribe)  they  had  become  Sikhs,  but  in  no  case  had  the  'pahul  been  taken  before 
orders  for  registration  had  been  issued.  One  man  thus  naively  explained  that  he  had  all 
the  kahkas  except  the  hcichh,  and  I  had  really  come  before  he  could  get  that  made.  In 
their  zeal  they  had  even  gone  the  length  of  wearing  a  six^h  hakka,  called  Ttanpan,  a  amall 
Bpade,  with  which  they  said  the  patdsha  used  in  the  pahul  is  stirred." 

X  Sub-divided  into  8  septs  in  Lahore,  in  which  District  they  rank  highest, 

§  Of  Panwar  origin. 

II  ?  Bighotia,  from  Bighoto,  but  they  are  said  to  be  named  from  Baghot  a  village  in  Nabha 
and  to  be  descended  from  Jatii  Rajputs. 

^  Berara,  so  called  from  berar,  a  mixture  of  several  kinds  of  grain ;  the  got  is  descended 
from  a  Panwar  who  married  a  woman  of  his  own  got  by  karewa. 

**  From  Chaond,  a  callage. 

tt  From  dab,  a  grass  found  in  the  Jumna  riverain  lands  whence  they  came  ;  the  got 
claims  Panwar  or  even  Chauhan  origin. 

XX  From  beyond  the  Ganges  :  cf.  Gangwalia  a  group  mentioned  below. 

§§0f  Badgujar  origin. 
BHEA    111!  The  Katorias  claim  Rathaur  extraction.    But  it  is  also  said  that  the   Baurias  who  live 
'n       Punjab  are  called  JaniUwila  or  Katoria  and  wear  long  hair,  like  Sikhs.    The  Biurias 
of  the  U    ted  Provinces  are  styled  Bidkias. 

If^  Or  Sehodharia. 


The  Bdurias  in  Gurga&n.  75 

2.  Telbecha^  dealers   in    the   oil  of  the   pelican  and  other   birds, 
and  found  east  of  the  Ganges.     These  have  an  off-shoot  in  the 

3.  Bailia,  a  group  which  raodesfely  claims  Jhfwar-KahAr  origin,  and 
is  distinguished  by  churis  (or  an  iron  bangle)  worn  on  the  wrist. 

4.  Ugarwa,  an  off-shoot  of  the  Bfigris  who  live  by  burglary. 

5.  Bhaurjalia  (sic)  who  cse  the  baur  {bdwar)  or  snare. 

6.  Badhak  or  Badhakia,  hunters,  found  in  Bhaxatpur  State, 
Mathra,  etc. 

7.  Chirim^rs,  bird-snarers,  found  in  tho  same  tracts. 
Other  groups  are  territorial,  such  as  the — 

1.  DilwAHs,  found  in  Delhi  and  its  neighbourhood.  An  off-shoot 
of  this  group  is  the  Ndriwal  which  sells  ropes. 

2.  Nagauria,  from  N^gaur  in  Jodhpur  State. 

3.  Bdgfi,  from  the  Bagar  of  Bikdner. 

4.  Marus,  from  Mdrwdr. 

Other  groups  of  less  obvious  origin  are  also  found.     Suoh  are  the — 

1.  K^ldhablia  or  Kaldhablia,  who  wear  the  black  woollen  clnak 
(kavxli)  and  are  found  in  the  Pati61a  State  and  to  the  west  of 
Bhiwdni. 

2.  Gangwdlia,*  found  in  Jaipur  State. 

3.  HdburJl,  vagrants  from  the  east  of  the  Jumna. 

4.  Gandhila,  found  on  any  riverain  in  the  Punjab  (?  proper)  and 
also  east  of  the  Jumna. 

5.  Ahiria,  foand  in  and  about  llodal  and  Palwal.  According  tea 
Brahinan  parohit  of  the  Ahirias  at  Hodal  the  Bdurias  and  Ahiriaa 
are  descended  from  Goha,  a  Bhil,  one  of  whose  descendants  married 
a  Thakur.t  Her  children  by  him  became  Ahirias  (Heria  or  Heri, 
lit.  a  hunter),  while  the  Bdurias  are  of  pure  Bhil  blood.  Closely 
allifd  to  the  Ahiria  are  the  Badhaks.  The  Ahiria  and  Bduria  do 
not  intermarry. 

The  panch,  who  are  chosen  from  thp  four  khdnps  and  the  Mewdtia 
group,  are  regftrded  as  leaders  of  the  tribe.  They  form  a  panchayat 
(or  ?  a  panchayat  for  each  khdnp)  for  the  whole  group.  Offences 
are  tried  before  ttie  panchayat  which  administers  to  the  offender 
an  oath  on  tho  Ganges  or  tho  Jumna :  or  he  is  made  to  advance 
fivo  paces  towards  the  sun  and  invoke  its  curse  if  he  is  guilty  :  but 
the  most  binding  oath  is  that  taken  while  plucking  the  leaf  of 
a  pi-pal  tree.  Fines  go  towards  the  expenses  of  the  panchayat,  and 
any  surplus  to  the  panch.  Panchdyats  also  solemnize  the  marriages  of 
widows  and  the  fee  then  realised  is  paid  to  the  widow's  father-in-law. 
The  Bduria  sehrhs. 

Tradition  avers  that  when  a  rdiii  of  Nimrdna  married  she  was 
accompanied  by  five  families  of  Rdthaur  Baurirts  from  whom  are 
descended   the  present  Rathaur  (?  Bdurias  or)   Kdjputs.     Hence   the 

•  Not,  apparently,  the  same  as  the  Gangil  got  mentioned  above, 
t  Apparently  named  Karaul,  and  founder  of  the  State  of  Karauli. 


^6  The  Bduria  cults. 

Rdtliaurs*  regard  Niinrd/na  as  their  Sehrh  and  worshio  Devi  at  her 
temple  there.  The  Panwdrs  have  their  sehrh  at  Kali^na  near 
Narnaul :  the  Badgfijars  theirs  at  Kanaund :  and  the  Chaubans  at 
Ranmoth  near  Mandi>an  (?)  in  Alwar. 

The  Dabrias  Bpecially  affect  Musd-ni  Devit  but  the  B^urias  as  a 
whole  have  no  distinctive  cults  and  few  special  observances.  Some 
of  them  wear  the  hair  long  in  honour  of  Masd,ni  Devi,  k>  whom  a 
childless  man  vows  that  if  a  child  be  vouchsafed  to  him  its  hair 
shall  remain  uncut.  Some  B^urias  also  wear  the  patri,  an  ornament 
shaped  like  a  jugni  and  made  of  gold  ;  in  case  of  sickness  prayer  is 
offered  through  {sic)  the  pa^.v  to  the  pitars,  'ancestors/  and  on 
recovery  the  sufferer  has  a  patri  made  and  wears  it  round  his  neck. 
At  meal  times  it  is  touched  and  a  loaf  given  in  alms  in  the  pitara* 
names.  J  Another  charm  is  the  devi  M  ddnd,  a  few  grains  of  corn, 
which  are  carried  on  the  person  and  which,  like  the  patri,  avert  all 
evil. 

The  Devi  at  Nagarkot,  Z^hir  Pir  (Giaga)  and  Thakurji  (  ?  Krishna) 
are  other  favourite  deities  of  the  Bd-urias,  but  the  Sun  god  is  also 
propitiated  in  times  of  calamity  or  sickness.  Fasts  (hart)  are  kept 
on  Sunday  in  honour  of  Hhe  Sun,  and  water  thrown  towards  it.  The 
janeo  is  never  worn.  For  some  reason  not  explained  an  oath  on  a 
donkey  is  peculiarly  binding.  Mr.  Williams  notes  that  B^urias  are  said 
not  to  ride  the  donkey  and  to  regard  it  with  peculiar  aversion.  Oaths 
are  also  taken  on  the  cow  and  the  pipal  tree. 

The  Baurias  are  strict  Hindus,  refusing  to  eat  anything,  even 
ghiy  which  has  been  touched  by  a  Muhammadan,  though  they  will  drink 
water  from  a  bhishti's  skin,  but  not  that  kept  in  his  house.  Bdurias 
will  only  eat  meat  procured  by  themselves  or  killed  by  jhatka.  Pork 
they  eschew,  but  not  the  flesh  of  the  wild  pig.§  The  nilgai  is  regarded 
as  a  cow  and  never  eaten,  nor  is  the  flesh  of  a  he-buffalo  save  by 
the  Baurias  of  Shaikhd,wati  in  Jaipur.  As  they  are  no  longer  per- 
mitted to  possess  swords  they  slaughter  goats  with  the  chhuri. 

In  Lahore,  where  the  Bd^urias  are  said  to  be  non-criminal,  they  have 
a  dialect  of  their  own  called  Ladi.  Elsewhere  their  patois  is  called 
Lodi  and  is  said  to  be  understood  by  Bhils,  Sdnsis,  Kanjars  and  such 
like  tribes.  The  Bd-wariah  dialect  is  called  Ghirhar,  and  sometimes 
Pashtu. 

*  And  the  Katorias,  as  being  of  Rathaur  descent. 

I  Mr.  Williams  says  : — 'boats  are  offered  to  Devi  and,  at  the  time  of  oblation,  water  is 
sprinkled  on  the  animal's  head  ;  if  it  shakes  its  ears  the  omen  is  propitious  and  Devi  has 
accepted  the  sacrifice.'  And  Mr,  Dunnett  writes  : — "  In  Lyallpur  the  worship  of  a  devi  is 
admitted  by  all  but  the  Songira  Dharmwat  who  revere  Bhairkiya  and  Narswer  (Nar  Singh). 

The  devi  is  worshipped  in  jungles  at  the  sacred  tree.  At  its  roots  a  square  is  marked 
out  with  stones,  and  in  the  centre  a  hole  is  dug.  A  he-goat  is  then  slain,  and  the  blood 
poured  into  the  hole,  the  holy  tree  and  the  foreheads  of  the  worshippers  being  also  sprin- 
kled. Over  the  hole  a  hearth  is  then  constructed,  on  which  the  skuU,  the  left  fore-leg, 
liver,  kidneys  and  fat  are  burned.  The  remainder  is  then  cooked  on  the  same  hearth,  and 
eaten  by  the  worshippers.  The  ceremonial  is  of  course  based  on  the  idea  that  the  god  is 
of  the  brotherhood  of  the  tribe." 

^ '  When  anyone  is  in  trouble,  the  cause  is  ascribed  to  his  having  angered  a  departed 
spirit,  called  patar,  to  appease  which  some  crumbs  are  fried  in  oil  and  put  in  a  brazier, 
before  which  all  those  present  fold  their  hands  and  beat  their  brows.'    (Williams). 

§  Tn  some  parts  the  Bauria*  will,  it  is  said,  cat  the  flesh  of  animals  which  have  died  a 
uai\u:al  death. 


Bduria  customs.  7 ' 

Birth  observances. — The  child's  name  is  chosen  by  a  Brahman.  On 
the  fifth  day  after  birth  the  mother  takes  a  lota  full  of  water  on  her  head 
to  the  nearest  well,  a  Brahmani  and  Nain,  with  other  women,  accompany- 
ing her  and  binuing  songs.  She  rakes  with  her  hhanjor  (moistened  grain) 
of  gram  or  hnjra  and  after  worshipping  the  well  throws  some  of  the 
hhanjor,  with  a  little  water  out  of  her  lota  and  a  makka  brought  by 
the  BrahmHni  or  Nain  into  the  well.  The  rest  of  the  bhanjor  is 
distributed  among  children.  The  motiher  is  deemed  purified  on  tho 
tenth  day.  Kathaur  children  are  ttikon  to  the  sehrh  at  Nimrana  to 
have  their  heads  shaved,  but  the  Panwdrs,  Chauhdns  and  Badgujars 
all  take  theirs  to  Masani  Devi  at  Gurgaon. 

Wedding  rt^es.— Betrothal  is  not  specially  initiated  by  either  side, 
but  as  soon  as  the  negotiations  have  reached  a  certain  stage  the 
girl's  father,  his  Brahman  or  nai  goes  with  the  tika  and  even  the 
poorest  man  confirms  the  agreement  by  presenting  a  rupee  to  the  boy. 
Well-to-do  people  give  him  a  camel  or  gold  earrings. 

Biiuria  men  are,  in  their  youth,  sometimes  branded.  Most  of  their 
women  are  tattooed  in  one  or  more  places  on  the  face,  viz.,  near  the 
outer  corners  of  the  eyes,  at  the  inner  corner  of  the  left  eye,  on  the  left 
cheek  and  on  the  chin  :  hence  Bauria  women  are  easily  recognizable. 

Bdiurias  do  not  marry  within  their  own  got,  and  it  is  said  that  the 
bridegroom  must  not  be  younger  than  the  bride,  and  that  a  blind  or 
one-eye'd  man  must  espouse  a  blind  or  one-eye'd  woman  !  In  some 
tribes,  adds  Mr.  "Williams,  fair  women  are  only  married  to  fair  men, 
and  the  blackskinned,  which  form  the  majority,  mate  with  one  another. 

The  girl's  father  intimates  the  date  fixed  for  her  wedding  by 
sending  a  ici/ia  c/it7^^2  written  in  Sanskrit,  and  on  tho  day  fixed  the 
wedding  party  goes  to  the  girl's  house.  The  bridegroom  wears  the 
aehra  and  his  forehead  is  smeared  with  haldi.  The  ceremonies  aro 
all  in  essence  the  same  as  those  observed  by  the  Rdjputs,  except  that 
no  khera  is  named,  for  the  simple  reason  that  the  Baurias  have  no 
fixed  abodes.  Weddings  are,  however,  not  solemnised  by  sending  the 
patka  or  katdr  in  lieu  of  the  bridegroom.  Bduria  brides  wear  a  necklace 
made  of  horse  hair  on  which  aro  threaded  gold  and  silver  beads.  This 
is  called  sohag  sutra  and  it  is  worn  till  the  husband's  death,  when  it 
is  burnt  with  his  corpse. 

On  a  man's  death  his  elder  and  then  his  younger  brother  have  tho 
first  claim  to  his  widow's  hand.  Failing  such  near  kinsmen  a  stranger 
may  espouse  her  on  payment  of  pichha,  a  sum  assessed  by  tho 
panches  and  paid  by  the  new  husband  to  tho  nearest  agnate  of  tho 
deceased's  father. 

Co-habitation  with  a  woman  of  another  caste  is  punished  by  not 
allowing  the  offender  to  smoke  with  the  brotherhood,  and  the  woman  is 
regarded  as  a  suret  and  her  children  as  tmretwdl  even  though  she 
be  a  pure  Rajput  by  caste.  Infidelity  on  a  wife's  part  is  purged  away 
by  pressing  a  red  hot  iron  into  her  tongue.* 


*  Mr.  Williams'  account  of  the  Bdwaria  marriage  customs  is  however  different  and  runs 
as  follows  : —  /    .     . 

"Each  tribal  sub-division  is  cndogamous,  anc!  Ciu:h  got  exogamous  to  tho  father  s  po*^ 
Marriage  is  permitted  in  the  mother's  got  excludiDg  near  relations.    Blarriage  within  th 


78  Bduria  sport. 

The  observances  at  death  differ  in  no  way  from  those  current 
among  orthodox  Hindus.  The  bones  of  the  dead  are  taken  to  Garh 
Muketsar  and  there  thrown  into  the  Ganges.  Mr.  Williams  however 
writes  : — "The  dead  over  seven  years  of  age  are  burnt  among  most  of 
the  tribes,  though  some,  as  the  Bid^wati,  practise  burial.  The  corpse 
of  a  young:  person  is  draped  with  fine  white  cloth,  of  an  old  man  with 
coarse  cloth,  and  of  a  woman  with  turkey  red.  On  the  third  day  after 
a  funeral,  boiled  rice  is  distributed  among  young  girls.  When  a 
BAwaria  wife  is  cremated  her  widower  lights  the  pile.  A  father  per- 
forms the  same  office  for  a  son,  a  son  for  a  father,  on  failing  such 
relationship,  any  near  relative.  On  the  third  day  following,  the  ashes 
are  collected  and  rice  is  laid  on  seven  pipal  leaves  and  placed  at  the  foot 
of  the  tree,  certain  persons  being  told  to  watch  from  a  distance.  If  a 
crow  eats  the  rice,  it  is  a  good  omen  ;  but  bad  if  a  dog  devours  it.  The 
period  of  mounrnig  lasts  twelve  days.  The  ceremony  of  shrddh  is  per- 
formed in  Assu,  when  rice  is  given  to  crows,  the  idea  being  to  supply 
the  necessities  of  the  deceased  in  another  world." 

Sporting  Propensities. — A  distinguishing  feature  of  this  people  is 
their  shikarring:  proclivities.  In  all  parts  of  the  Province  they  have 
dogs,  large  meshed  nets  for  catching  jackals  and  other  vermin,  and 
thong  nooses  for  antelope.  Where  jungle  is  thick  and  game  plentiful, 
sport  sometimes  takes  the  form  of  slaughter.  Game  is  gradually 
driven  into  an  enclosure  formed  by  two  lines  of  stakes,  several  feet 
apart,  each  tipped  with  a  coloured  rag  and  forming  an  angle  at  the 
apex  of  which  are  planted  in  several  parallel  rows  the  little  bamboo 
stakes  with  slip  knot  thongs,  looking  in  the  distance  like  a  patch  of  dry 
grass.  The  third  side  of  the  triangle  is  formed  by  the  B^warias  with 
dog  and  torn  toms.     When  the  beat  begins,  the  line  of  beaters  advances 

prohibited  degrees  of  consanguinity  is  punished  with  excommunication  up  to  a  period  of  12 
years,  as  among  the  Kuchband  and  other  cognate  tribes.  The  higher  gots  in  the  social  scale 
are  the  Solkhi,  or  Sulankhi,  Panwar,  Choh4n,  Bh4ti,  and  Sankhla,  and  hence  intermarriage 
■with  them  is  sought  after  for  the  sake  of  their  blue  blood. 

Marriage  and  betrothal  occur  when  both  sexes  have  arrived  at  adult  age.  Sons  may 
remain  immarried  without  incurring  odiiun  ;  but,  in  the  case  of  daughters,  the  panchdyat 
interferes  and  penalties  are  inflicted  if  too  much  time  is  allowed  to  pass. 

The  ceremonies  at  betrothal — sdk  or  mangani — are  simple.  An  emissary  of  the  suitor 
meets,  by  appointment,  the  girl's  relatives  and  hands  a  sum  ranging  from  Rs.  5  to  9  to  the 
senior  male  relative  present,  who  pays  the  amoimt  to  the  girl's  father.  The  suitor  is  then 
invited,  if  acceptable,  to  the  evening  meal,  when  the  contract  is  made.  An  interval  then 
passes  before  tlie  date  of  mariage  is  fixed,  previous  to  which  the  girl's  paternal  imcle  visits 
the  suitor  and  gives  him  a  rupee.  Seven  days  before  the  wedding,  the  same  relative 
presents  himself  and  ties  black  cotton  tags  round  the  youth's  ankles. 

Marriage  is  always  by  fhera,  as  among  tribes  of  the  same  category .  On  the  day  ap- 
pointed, four  wooden  pegs,  a  span  long,  are  driven  into  the  ground  forming  a  square,  a  fire 
lit  in  the  centre  and  cotton  seed  steeped  in  oU  placed  over  it.  A  square  copper  coin  (mansuri 
faim)  is  put  on  the  top  of  each  peg.  The  couple  circle  seven  times  round  the  fire  with  a 
knot  tied  in  their  garments,  and  the  ceremony  ends.  A  Brahman  is  usually  present  and 
receives  a  donation  of  Rs.  2  to  5,  Rs.  24  to  100,  according  to  the  status  of  the  parties,  is 
paid  to  the  bride's  parents,  who  prepare  an  outfit  of  cooking  utensils  and  clothing,  and 
return  some  of  the  rupees  in  a  thdli,  or  brass  vessel.  The  home-coming,  or  mukldwa 
ceremony  comes  last  and  consists  in  the  bride's  being  sent  to  her  husband's  house  with  a 
gift  of  a  chadnr  from  her  parents. 

Marriage  by  karewa  is  permitted  and  is  the  only  form  permissible  to  widows.  It  is 
availed  of  when  a  woman  is  destitute,  or  has  no  parents.  A  surviving  brother  is  required 
to  marry  the  widow,  and,  in  default,  she  may  claim  compensation  through  a  pnnchdyat. 
When  a  widow  marries,  bracelets  of  lacquer  are  put  on  her  and  a  fine  of  Rs.  5  imposed.  A 
woman  convicted  of  adultery  is  disgraced  and  her  chadar  torn,  the  male  accomplice  being 
fined  from  Rs.  2  to  4  by  the  panchdyat" 


V'.'  ^....x 


^ 


^  *  J      I 


V 


•'^^. , ,  V  i-up-^t-^,  s.  j^y^. 


r 


^ 


(^^  a 


r 


^    A   -- 


-J.  .^.^-       ^.    Cv<.^^. 


7^. 


r     '(.   ^''t' 


Bdwd^Belddr.  79 

with  great  noise  and  howling,  causing  the  game  to  gallop  away  until  the 
line  of  stakes  is  reached,  when  scared  by  the  coloured  rags  the  animals 
glaoce  aside  and  speed  towards  the  apex,  where  a  clear  space  appears 
with  no  visible  obstacle  hut  some  tufts  of  familiar  grass.  In  attemptino- 
to  clear  these,  some  antelope  are  caught  in  the  thongs  and  thrown 
violently  to  the  ground,  when  their  throats  are  cut. 

Bawa,  fern.  Bawi  (1),  a  title  given  to  the  male  descendants  of  the  first  three 
Gurus  of  the  Sikhs ;  (2)  a.  fakir  or  sddhic;  the  head  of  an  order  of 
monks. 

Bawah,  a  Jat  clan  (agricultural)  found  in  Multan. 

Bawre,  a  Jat  clan  (agricultural)  found  in  Shdbpur. 

Bazaz,  (1)  a  cloth-dealer;  (2)  a  section  of  the  Aroras. 

Bazid  Khel,  a  section  of  the  Jawaki  Afridis  found  in  Baizai,  Kohdt. 

Baziqar,  /r.  Pers.  bdzi,  '  play.'  The  Bdzigar  is  usually  a  Muhammadan 
the  Nat  a  Hindu.  Among  the  Bdzigar  both  sexes  perform,  but 
among  Nats  only  the  males.  Some  say  the  B^zigar  is  a  tumbler  and 
the  Nat  a  rope-dancer,  others  that  the  former  is  a  juggler  and  also  an 
acrobat,  the  latter  an  acrobat  only.  In  the  Eastern  Punjab  the 
B^zigar  is  termed  Bddi.     See  Nat. 

In  Ferozepur  the  Bdzigars  have  a  shrine  at  Sadhaiwala,  built  in 
honour  of  an  old  woman  who  died  not  many  years  ago.  Liquor  is 
poured  into  a  cup-shaped  hole  in  this  tomb  and  drunk.  Weddings 
in  families  which  affect  this  shrine  are  generally  solemnised  there. 
They  have  a  Kd,ja,  and  his  wife  is  H^ni.  Both  settle  disputes  without 
appeal  and  are  almost  worshipped,  the  latter  being  attended  by  a 
number  of  women  who  carry  her  long  train.  Bdzigar  camps  consist 
of  reed  huts  pitched  in  regular  lines.  The  'caste'  is  said  to  be 
recruited  from  various  castes,  even  Brahmans  and  Jats,  but  each 
sub-division  is  endogamous.  The  Bdzigara  are  in  fact  only  an  occupation- 
al group. 

Bed,*  a  section  of  the  Muhidls. 

BEDA,t  (1)  a  musician  caste  inLad^kh  :  see  Ind.  Art.  1901,  p.  330  ;  (2)  the 
caste  which  supplies  the  potential  victim  who  rides  on  the  rope  at 
the  Bihunda  sacrifices  in  the  Upper  Sutlej  valley  :  see  North  Indian 
Notes  and  Queries y  IV,  §  144. 

Bedi,  fem.  Bedan  [i.q.,  vedi),  a  section  of  the  Khatrf  caste  to  which  Guru 
Ndnak,  the  founder  of  Sikhism,  belonged.  It  is  divided  into  two  sub- 
sections, which  intermarry. 

Begeke,  a  Kharral  clan  (agricultural)  found  in  Montgomery,  Bkokb  a  sept 
of  the  Joiyas  in  Bahd,walpur. 

BELDAR,/r.  helj  mattock.  One  who  works  in  mortar,  etc.,  with  a  hoe  or  a 
spade,  a  labourer  whose  work  is  to  dig  or  delve.  In  the  Western 
Punjab  the  term  is  applied  to  the  Od,  q.  v. 

*  The  Sanskrit  atnbas7if/»d  or  vaidyd  'vulg.  laidya,  bed),  a  professor  of  medicine  ^begotten 
by  a  Brahman  on  a  Vais}  a  woman.    (Colebrooke's  Essays,  p.  i!72).  " 

f  In  Traill's  Statistical  Account  of  Eumaon  (reprinted  from  Asiatick  Researches  Vol  XVI 
in  uffirial  Reportx  on  the  Province  of  Kumaon,  1878)  at  p.  51  an  account  is  given  of  the 
propitiatory  festivals  held  in  villages  dedicated  to  Mah^deva.  At  these  badii^  or  rope- 
dancers  are  engaged  to  perform  on  the  tight-rope  or  slide  down  an  inclined  rope  stretched 
from  the  eniDmit  of  a  cliff  to  the  valley  beneath.    The  iadis  do  not  appear  to  be  a  caete 


80  Benach'^Bhabra. 

Bknach,  a  Dogar  clan  (agricultural)  found  in  Amritsar. 

Be-nawa  (?ba-nawa)  (1)  a  doubtful  syn.  for  he-shara:  (2)— or  Bd-nawd,* 
according^  to  Mr.  Maclagan  one  of  the  most  prominent  of  the 
Be-sliara  or  unorthodox  orders  of  IsMm,  and  said  to  be  followers  of  one 
Khwdja  Hasan  Basri.  The  term  is  sometimes  apparently  applied  in 
a  loose  manner  to  Qddiri  and  Chishti  faqirs,  but  it  is  properly  applicable 
only  to  a  very  inferior  set  of  beggars — men  who  wear  patched  garments 
and  live  apart.  They  will  beg  for  anything  except  food,  and  in 
begging  they  will  use  the  strongest  language ;  and  the  stronger  the 
language,  the  more  pleased  are  the  persons  from  whom  they  beg.  Many 
of  the  offensive  names  borne  by  villages  in  the  Gujrdnwala  District 
are  attributed  to  mendicants  of  this  order,  who  have  been  denied 
an  alms.  The  proper  course  is  to  meet  a  Be-nawd  beggar  with  gibes 
and  put  him  on  his  mettle  ;  for  he  prides  himself  on  his  power  of 
repartee,  and  every  Be-nawd  wears  a  thong  of  leather  which  he  has  to 
unloose  when  beaten  in  reply,  and  it  is  a  source  of  great  shame  for  him 
to  unloose  this  thong  [tasma  khol  dend).  The  Be-nawds  appear  to  be  rare 
in  the  west  of  the  Punjab,  and  those  in  our  returns  are  mainly  from 
Karnal,  Julluudur,  LudhidiUa  and  Hoshi^rpur. 

Bkeag,  a  Jat  clan  (agricultural)  found  in  Multdn. 

Be-shara,  a  term  applied  to  the  irregular  or  unorthodox  orders  of  laMm 
whose  followers,  while  calling  themselves  Musalm^ns,  do  not  accom- 
modate their  lives  to  the  principles  of  any  religious  creed  :  c/.  dzdd. 
The  Be-shara  orders  include  the  Be-nawd,  Gurzmar,  Maddri  and  Rasul- 
shdhis. 

Beskd,  s.m.  (K.),  the  watchman  of  harvested  grain. 

Beta  (incorrectly  BATiA),a  small  outcaste  group  found  in  Spiti,  correspond- 
ing to  the  Hesis  of  Kuliu.  They  live  by  begging,  making  whips  for 
the  men  and  bracelets  of  shell  for  the  wot&en,  arfd  attending  weddings 
as  musicians  along  with  the  blacksmiths.  Blacksmiths  do  not  eat  with 
them  or  take  their  women  as  wives.  Merely  to  drink  water  out  of  an- 
other man's  vessel  conveys  no  pollution  in  Spiti,  and  in  the  higher  parts 
of  the  Spiti  valley  the  hookah  is  also  common  to  all :  while  in  the  lower 
parts  Hesis  are  merely  required  to  smoke  from  the  bowl  of  the  common 
pipe  through  a  stem  provided  by  themselves. 

Betu,  the  synonym  for  Ddgi  {q.v.)  used  in  the  Sar^j  tahsil  of  Kullu. 
Bethi,  a  Sayyid  clan  (agricultural)  found  in  Amritsar. 
Bhabha,  a  Jat  clan  (agricultural)  found  in  Multdn  :  a  sept  of  the  Samwas  in 
Bah^walpur. 

Bhabra,  fem.Bhdbri,a  caste  of  the  Jainis,  chiefly  engaged  in  trade.  The  term 
Bhd,br4  appears  to  be  of  great  antiquity,  being  found  in  an  inscription  of 
Asoka.  The  name  is  now  fancifully  derived  from  Bhaobhala,  *  one  of 
good  intent,'t  but  in  Jullundur  the  Bliabr^s  attribute  their  name  to 
their  refusal  to  wear  the  janeo  at  the  instance  of  one  Bir  Sw^mi,  who 
thereupon  declared  that  their  faith  (bhu)  was  great.  The  term  BMbra 
however  appears  to  be  used  by  outsiders  of  any  Bani^s,  especially  of 
the  Oswals   and   ochers   whose  home  is   in   Rajputd.na,    whether    they 

*  Be-nawa   can  be  the  only  correct  form,  meaning    "  without  the  necessaries  of  life, ''  a 
a  mendicant. 

+  Bhao,  motive,  hbala,  good 


^/ 


^'il^   «  -u  ^         tT*. 


\ 


^   C-Z  9 


***•  *■  ^  Ji 


Hie  Bhdbra  groups. 


81 


are  Jains  by  religion  or  not.  This  would  appear  to  be  the  casein 
Rawalpindi,  an'l  in  Siisa  the  Sikh  immigrants  from  Paliala  certainly 
call  the  Oswal  B^nias  Bhabras. 

The  Bhdbrds  of  Hoshidrpur  are  an  interesting  community.  As 
a  caste  they  have  two  groups,  each  comprising  various  gots  or  als, 
viz. : — 

Group  I. — Oswals. 
Gots. 


Bhabhii. 

Nahar. 

Gadhia. 

Mahmia. 

Duggar. 


Liga. 

Lohra. 

Seoni. 

Tattar. 

Barar. 


Geodp  II. — Khanderwals. 


Ranke. 

Karnatak, 

Baid. 

Bhanddri. 

Chatar. 


Gots. 


Bhaursa. 
Sethi. 


Seoni. 
Bhangeri. 


The  Osw^l  came  originally  from  Osia  in  Jaipur,  the  Khanderw^l  from 
Khandela  in  Jodhpur.  As  to  the  origin  of  the  got  names,  Mahmia  or 
Maimia  is  derived  from  Mahm,  the  Down  in  Rohtak,  and  was  originally 
called  Dhariwal.  Seoni  (which  occurs  in  both  the  gcoups)  is  a  Khatri 
clan.  The  Liga  (who  perform  the  first  tonsure,  or  mimdan,  at  home) 
came  from  Sultd-npur,  in  Kapurthala  :  the  Tandw^i,  of  Tanda  (?  in 
Hosbiarpur)  are  an  al  of  the  Bhabhus,  formed  only  a  100  years  ago  and 
not  yet  a  got.  The  Nahar  or  '  lions  '  once  drank  the  milk  of  a  lioness 
and  hail  from  Jaipur.  The  Gadhia  are  called  Churria  in  R^jputdoa. 
Most  Bhabras  cut  their  boys'  hair  for  the  first  time  at  Dadi  Kothi  (now 
called  Kangar  Kothi),  their  temple  near  Jaijon.  Most  of  the  Hoshid-rpup 
Bhd,br^s  are  Oswals,  of  the  Bhabhu  and  Nahar,  those  of  Balachaur  being 
Gadhia  and  Naha.r  by  got.  Some  Bhabras  respect  Brahmans  and  employ 
them  on  social  occasions,  at  weddings  and  funerals,  and  for  the  shradhs, 
though  the  Jain  tenets  forbid  the  shrddh  observances.  The  Khanderwals 
alone  appear  to  wear  the  janeo.  In  Jind  the  Jains  are  said  to  be 
recruited,  from  the  Aggarwal,*  Oswal,  Srimal,  and  Khandelwal  Bdnias, 
but  the  last  three  are  also  styled  Bhabrds— whether  Jains  or  not. 
Jain  Aggarwdls  are  said  to  intermarry  with  the  Yaishnava  Aggarwals 
in  that  vState  but  not  in  Karndl.  Another  account  from  Jind  states 
that  the  Oswdl  are  bisa,  i.  e.,  of  pure  descent,  while  the  Srimal  are  only 
dasa,  i.  e.,t  of  impure  descent,  and  that  these  two  groups  do  not  in- 
termarry.    The  Oswal  are  also    stated  to  avoid   only  the  paternal  got 


*  An  account  of  rather  doubtful  authority  makes  the  Oswals  and  Khandelwala  only 
'  Bbaos,'  the  Bagri  form  of  hhd{,  '  brother  ' — and  derives  Bhdbra  from  bhdo — because 
Parasnath  was  an  Oswal  of  the  ruling  family  of  Osnagar.  It  makea  the  Aggarwalaa 
Saraogis,  i.e.,  sikha  or  disciplea.  Each  group  ia  said  to  be  endogamoua,  i.  c,  Bhabfia  do 
not  intermarry  with  Sar^ogia. 

t  Another  account  says  that  both  Oswil  and  Srimal  contaia  hisa  and  dasa  claases,  the 
dasa  being  in  a  minority  in  both  groups- 


82  Bhachar — Bhagti. 

in  marriage,  while  tlie  Srimal  observe  the  ionx-got  rule.  On  the  other 
hand  the  BMbras  of  Nabha  are  said  to  have  two  sub-castes  :  Oswd,l,  who 
observe  the  four-grot  rule,  and  Kundewal  (?  Khandelwd,!),  who  avoid  only 
the  paternal  got  in  marriage.*  And  again  in  Maler  Kotla  the  *  Bh^br^s 
or  Oswd,ls  '  are  said  to  avoid  two  gois.  The  Jain  Bhdbrd,s  are  strictly 
monogamous,  a  second  wife  not  being  permitted  during  the  life-time  of 
the  first  under  any  circumstances. t  For  further  information  regarding 
the  Aggarwdl,  Oswal,  etc.,  see  Bania,  and  for  the  Jain  sectarian 
divisions  see  Jain. 

Bhachar,  a  Khokhar  clan  (agricultural)  found  in  ^hahpur. 

Bhadah,  a  Jdt  clan  (agricultural)  found  in  Multd,n, 

Bhaddar,  an  agricultural  clan  found  in  Shdhpur. 

Bfadiar,  a  tribe  of  Jats,  in  Sid^lkot,  which  claims  Solar  Rajput  origin  and 
is  descended  from  its  eponym.  Atu,  7th  in  descent  from  him, 
came  from  Ajudhia  and  took  service  under  the  R.ajas  of  Jammu. 

Bhadko,  an  Arain  clan  (agricultural)  found  in  Amritsar  and  Montgomery. 

Bhagar,  a  Jat  clan  (agricultural)  found  in  Multan. 

Bhagat  Bhagwan.     See  under  Udasi. 

Bhagat,  an  agricultural  clan  found  in  Shahpur. 

Bhagat-panthi. — A  sect  of  the  Nanak-panthis  which  appears  to  be  quite 
distinct  from  the  Bhagtis  or  followers  of  Bdba  Suraj  of  Chd,ha  Bhagtdi 
in  the  Kahiita  tahsil  of  Rawalpindi.  It  is  found  in  the  Bannu  District, 
in  Pah^rpur,  and  in  tahsil  Dera  Ismail  Khan.  Though  they  reverence 
the  Granth,  the  Nanak-panthis  observe  the  usual  Hindu  ceremonies  at 
marriao-e  or  death,  but  the  Bhagat-panthis  do  not.  They  take  the 
Granth  to  their  houses,  and  read  certain  portions  of  it  at  weddings. 
Marriage  and  betrothal  ceremonies  may  be  performed  at  a  dharmsdla, 
or  the  marriage  may  be  celebrated  by  taking  the  Granth  to  the  house 
and  there  reciting  portions  of  it.  No  funeral  rites  are  performed  and 
the  dead  are  buried,  not  burnt.  Passages  from  the  Granth  are  read 
for  a  few  days  after  the  death.  And  on  occasions  of  marriage  or  death 
Jcardh  imrshdd  is  distributed.  There  is  no  rule  of  chhiit  or  *  touch,' 
forbidding  contact  with  other  castes.  The  sect  makes  no  pilgrimages, 
avoids  idolatry,  and  performs  no  shrddh  for  the  dead.  Daily  worship 
is  an  essential  duty  and  consists  in  recitations  of  the  Granth  at  six 
stated  hours  of  the  day,  viz.,  before  sunrise,  before  noon,  afternoon, 
before  sunset,  in  the  evening  and  at  night.  At  worship  they  sit  down 
eight  times,  rising  eight  times  and  making  eight  prostrations.  This 
sect  thus  strives  after  pure  Sikhism  and  freedom  from  Brahminical 
supremacy. 

Bhaggo,  a  sub-division  of  Jats. 

Bhagti,  a  Gosain  sub-sect  or  order,  said  to  have  been  founded  by  Kanshi 
Ram,  a  brother  of  Saindas.  The  latter  was  a  Brahman  Bairdgi  whose 
son  Ramdnand  has  a  shrine,  well-known  in  and  about  the  Gujrd,nwal^ 
District,  at  Baddoke.  His  sect  has  many  followers  among  the  more 
respectable  Khatris  and  Brahmans  of  Lahore  and  its  neighbourhood. 

*  Till  recently  the  Oswal  of  the  Punjab  avoided  two  gots  in  marriage,  and  the  Dhundias 
among  them  still  do  so,  but  in  1908  a  great  asseciblage  of  the  Pujeias  resolved  that  only 
the  paternal  gob  need  be  avoided. 

+  This  is  however  said  to  be  merely  a  counsel  of  perfection. 


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Bhagiid — Bhango.  83 

Bhagtia,  a  musician  who  accompanies  dancing  boys. 

Bhains,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Bhainsyi,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Bhajoka,  an    agricultural  clan  found  in  Shahpur.     ^ 

Bhakhri  ;  see  Bakhri.  ^'zy' 

Bhakral,  one  of  the  group  of  tribes  whicl/  hold  considerable  areas  in 
the  soutli-east  of  the  Rtlwalpindi  District.  The  Hliakral  are  also  found 
in  some  numbers  in  Jhelura  and  Gujrat.  Like  the  Budhal  they 
probably  came  from  the  Jammu  territory  across  the  Jfielum.  They  do 
not  approve  oF  widow  marriage.  A  laige  number  of  the  tribe  also 
return  themselves  as  Pun  war  in  Hi1,wal()indi,  and  the  tribe  may  be 
classed  as  Hajput. 

Bhakri;  a  Sayyid  clan  (agricultural)  found  in  Montgomery. 

Bhalar,  a  Jd,t  claa  (agricultural)  found  in  Multd,n. 

Bhalerah,  a  Jat  cJ^n  (agricultnral)  found  in  Multdn. 

Bhalka,  a  sept  of  the  Baloch  in  Sindh,  Bahdwalpur,  and  Dera  Ghdzi  Khan 
said  to  be  addicted  to  robbery. 

Bhallowana,  an  agricultural  clan  found  in  Shd,hpur. 

Bhaman,  a  Jilt  clan  (agricultural)  found  in  Amritsar. 

Bhamrai,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

Bhamye,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Bhand,  Bhand. — The  Bhand  or  Naqqd,l  is  the  story-teller,  joker,  and 
buSoon,  and  is  often  also  called  Bd^sha.  The  name  comes  from  the 
Hindi  bhdnda  "buffooning.^'  He  is  separate  from,  and  of  a  lower 
professional  status  than,  the  Bahrupia.  Beth  are  commonly  kept  by 
Rajds*  and  other  wealthy  men  like  the  jester  of  the  early  English 
noble,  but  both  also  wander  about  the  couutry  and  perform  to  street 
audiences.  The  Bhd,nd  is  not  a  tiue  caste  any  more  than  the 
Bahrupia,  and  is  probably  often  a  Miidsi  by  caste.  Elliott  seems  to 
imply  that  Bahrupia  is  a  caste  and  Bhd,nil  an  occupation  j  but  the 
former  statement  is  certainly  not  true  in  the  Punjab. 

Bhandar,  a  J^t  clan  (agricultural)  found  in  Amritsar. 

Bhandela,  a  minor  caste  found  in  Sirmur,  and  cn'respouding  to  the 
Sikligar  of  the  plains.  'J'hey  appear  to  have  come  from  Marw^r  in  the 
Mughal  times  and  retain  their  peculiar  speech  and  intonation.  Sikhs 
by  religion,  they  are  dealers  in  arms,  etc  ,  by  occupation,  and  are  said 
to  be  much  given  to  crime. 

Bhander,  a  Jat  clan  (agricultural)  foun  1  in  Amritsar. 

Bhanggi,  fern.  Bhanggan  (also  a  woman  who  drinks  bhang).  A  man  of  the 
sweeper  caste :  also  a  man  belonging  to  the  Bhanggi  misl. 

Bhangqia,  fern.  Bhanggeban,  a  dealer  in  bhang. 

Bhango,  a  tribe  of  Jd,ts  found  in  Sialkot  which  claims  Solar  Riijput 
ancestry  and  is  descended  from  its  eponym,  who  came  from  Nepal. 
Also  found  in  Amritsar  (agricultural)  ;  and  in  Montgomery  as  a  Hindu 
Jclt  clan  (agricultural). 

*  Kadeh  Bhand,  known  as    Kidir  Bakhsh.  was  a  famous    Bhand,    who  peed  to  go   frcpi 
one  court  to  another.    The  Maharaja  of  Pati^la   gave  him  a  village. 


84  Bhangu-^Bhardi. 

BnANGtJ,  Bliang^ij,*  a  J^t  tribe  which  does  not  claim  Rdjput  origin.  The 
Bhangu  and  Nol  were  among  the  earliest  inhabitants  of  the  Jhang 
District  and  held  the  country  about  Shorkot,  the  Nol  holding  that 
round  Jhang  itself  before  the  advent  of  the  Sid,ls,  by  whom  both  tribes 
were  overthrown.     Probably  the  same  as  the  Bhango,  supra. 

Bhaniwal,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

Bhanjra,  a  synonym  for  Dumna  in  the  lower  hills  of  Hoshidrpnr  and 
Gurddspur.  He  makes  sieves,  winnowing  fans  and  other  articles 
of  grass  and  bamboo.  Like  the  Sansois,  Sarials  and  Daolis,  the 
Bhanjr^s  may  be  regarded  as  an  occupational  group  cf  the  Dumnds,  with 
whom  they  intermarry. 

Bhanot,  a  Rajput  clan  which  occupies  a  hdrah  or  12  villages  immediately 
north  of  Garhshankar  round  Padrawa,  S^lempur  and  Posi.  The 
name  is  fancifully  derived  from  Imi,  because  they  once  dwelt  in  the 
hanot  or  shadow  of  the  ha7i  or  forests  of  the  Siwdliks,  and  they  are 
said  to  have  come  from  Bhatpur,  a  village  close  to  that  range  not 
now  held  by  them.     They  appear  to  have  been  an  al  of  the  Ndrua. 

Bhaneanaye,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Bhanrae,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Bhanwala,  a  small  J^t  clan  in  Jind,  whose  jather a  is  a  Gosain. 

BhAo,  a  sept  of  Raorhbansi  Rajputs,  found  in  Gujrat,  immigrants  from 
Ajudhia  into  Jammu  and  thence  into  the  Gujrd.t  sub-montane. 
The  name,  which  perhaps  suggests  a  Rdjputana  origin,  is  said  to  be 
derived  from  the  fear  (bhao)  which  the  tribe  inspired :  but  others 
say  the  Bhao  were  free-booters  and  hence  earned  the  title. 

The  Bhao  rank  high,  and  they,  the  Manhas  and  Jural,  greet  one 
another  '  Jai  deo. '  They  also  intei  marry  with  the  Chibhs  of  Kadhdle 
and  Ambariala;  but  not  with  the  rest  of  that  tribe,  owing  to  an 
ancient  feud.  The  first  tonsure  is  performed  at  Kilit,  a  place  in 
Samrdla,  in  Jammu  territory. 

Bhar,  a  Jd.t  clan  (agricultural)   found  in  Multd,n. 

Bhaeah,  Bhaeah,  two  Jat  clans  (agricultural)  found  in  Multd,n  :  (possibly 
one  and  the  same). 

Bhaeais— The  Bhardis  who  are  scattered  throughout  these  Provinces  are 
also  known  as  Pirhain,t  a  name  which  is  explained  thus: — 

(i)  One  Bukan  Jdt  was  a  devotee  of  Sakhi  Sarwar  who  one  day  said 
to  him  twjhe  piri  di,  *the  saint's  mouth  has  fallen  on  thee,^  whence 
the  name  Pirhai. 

(m)  Another  account  says  that  after  leaving  Dhaunkal,  Sakhi  Say y id 
Ahmad  went  to  Multdn  and  rested  for  a  while  at  Parahin,  a  place 
south  of  Shd,hkot,  which  was  the  home  of  his  mother's  ancestors, 
Rihan  Jdts  by  caste.  At  Multan  an  Afghan  chief  had  a  daughter  to 
whose  hand  many  of  the  Shiihkot  youths  aspired,  but  none  were  deemed 


*  The  Panjahi  Diciy.  gives  Bhangias  {sic)  as   '  an  original  tribe  (M  ).' 
t  The  form  Pirhain  is  said  to  be  in  use  in  Saharanpur.     The  word   pariah  is  also  said  to 
mean  drummer  and  is  possibly  connected  with  Bharai  -  Crooke  :  Thinc/s  Indian 


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Bhardi  traductions.  85 

worthy.  One  day,  however,  the  Afghdn  invited  Sayyid  Ahmad  to  a 
feast  and  begged  hira  to  accept  his  daughter  in  marriage.  This  offer 
the  saint  accepted,  and  the  sihra  below,  wliich  wrs  composed  on  this 
occasion,  is  still  sung  wirh  great  reverence.  The  mirdsi,  however, 
neglected  to  attend  the  wedding  punctually,  and  when  he  did  appear, 
rejected  the  saint's  present  of  a  piece  of  blue  cloth,  1^  yards  in 
length,  at  the  instigation  of  the  Jjits  and  Pathans,  saying  it  was  of  no 
use  to  him.  Hearing  this  the  ,  Sayyid  gave  it  to  Shaikh  Buddha,  a 
Jdt  who  had  been  brought  up  with  him,  saying  :  "This  is  a  bindi 
(badge),  tie  it  round  your  head,  and  beat  a  drum.  We  need  no 
mirdsi,  and  when  yon  are  in  any  difficulty  remember  me  in  these 
words  : — Daimji  Rabdia  saicdria,  bohar  Kali  Kakki-wdlia — Help  me 
in  time  of  trouble,  thou  owner  of  Kd,li  Kakki !  You  and  your 
descendants  have  come  under  cur  protection,  pandh,  and  you  shall  be 
called  ijandhi.^'  This  term  became  corrupted  into  Parahin  in  time. 
Thus  the  account  contradicts  itself,  as  the  name  is  said  to  be  derived 
from  Parahin,  a  place. 

The  term  Bhar^i  itself  is  usually  derived  from  chauhi  bharnd,  lit. 
'to  keep  a  vigil,'  in  which  are  sung  praises  of  the  Sakhi.  But  another 
and  less  simple  account  says  that  owing  to  his  marriage  Sayyid 
Ahmad  incurred  the  enmity  of  the  Jdts  and  Pathd,ns  of  Shdhkot  and 
left  that  place  for  Afghauistd,n,  accompanied  by  Bibi  Bai,  Rd,nd,  Mian, 
and  his  younger  brother.  Twenty-five  miles  from  Dera  Ghazi  Khd,n 
they  halted.  No  water  was  to  be  found,  so  the  Sayyid  mounted 
his  mare  Kali  Kakki  and  at  every  step  she  took  water  came  up.  His 
pursuers,  however,  were  close  at  hand,  and  when  they  overtook  him 
the  Sakhi  was  slain,  and  buried  where  he  fell.  The  spot  is  known  as 
Nigaha  and  still  abounds  in  springs. 

Years  after  Isa,  a  merchant  of  Bokhara,  and  a  devotee  of  Sakhi 
Sarwar,  was  voyaging  in  the  Indian  Ocean  Avhen  a  storm  arose.  Isd 
invoked  the  saint's  aid  and  saved  the  ship.  On  landing  he  journeyed 
to  Multdn  where  he  learnt  that  the  saint  had  been  killed.  On  reaching 
Nigd/ha  he  found  no  traces  of  his  tomb,  but  no  fire  could  be  kindled 
on  the  spot,  and  in  the  morning  as  they  loaded  the  camels  their  legs 
broke.  Sakhi  Sarwar  descended  from  the  hill  on  his  mare,  holding 
a  spear  in  his  hand,  and  warned  the  merchant  that  he  had  desecrated 
his  tomb  and  must  rebuild  it  at  a  cost  of  1^  lakhs.  He  was  then  to 
bring  a  blind  man,  a  leper,  and  an  eunuch"^  from  Bokhdra  and 
entrust  its  supervision  to  them.  One  day  when  the  blind  man  stumbled 
near  the  tomb  he  saved  himself  by  clutching  at  some  kahi  grass  where- 
upon his  sight  was  restored  and  his  descendants  are  still  known  as  the 
Kahi.  'I'he  eunuch  was  also  cured  and  his  descendants  are  called 
Shaikh.  The  leper  too  recovered,  and  his  descendants,  the  Kalang,  are 
still  found  in  Nigahii.  To  commemorate  their  cures  all  three  beat  a 
drum,  and  Sakhi  Sarwar  appeared  to  them,  saying  ;  *'  He  who  is  my 
follower  will  ever  beat  the  drum  and  remain  barahi,f  '  sound,'  nor 
will  he  ever  lack  anything."  Hence  the  pilgrims  to  Nigdhd  became 
known  as  Bhardin. 


*  For  eimuchs  as  attendants  at  shrines  see  Burton's  Pilgrimage  to  Medina  and  Mecca 
Vol.  I,  p.  371. 

tCf.  Bhara  in  the  phrase  raho  hnra  bhara,   '  remain  green  and  prosperous  or  fruitful ' 
y.,  p.  430. 


86  Bhardi — Bharhhunja. 

Strictly  speaking  the  Bliarais  do  not  form  a  caste,  but  an  occu- 
pational group  or  spiritual  brotherhood  which  comprises  men  of  many 
castes,  Dogar,  Habri,  Uawat,  Dum,  Rajput,  Mochi,  Gujar,  Tarkhdn 
and  last,  but  not  least,  Jdt.  They  belong  to  the  Muhammadan  religion, 
but  in  marriage  they  follow  the  Hindu  customs.  Thus  a  Jd,t  Bhar^i 
may  only  uiarry  a  Jat  woman,  and  in  Kangra,  it  is  said,  she  too 
must  be  a  Bhardi.  In  Ambfila,  however,  a  Bharai  may  marry 
any  Jdtni,  and  in  Kapurthala  it  is  said  that,  being  Muhammadans, 
marriao-e  within  the  got  is  permitted,  and  tliat;  Hd,jput  Bliarais 
may  take  wives  from  Jilt  Bhaidis.  There  appears  indeed  to  be  no 
absolute  or  even  general  rule,  but  the  tendency  apparently  is  for  the 
Bhardis  recruited  from  any  one  caste  to  form  a  separat'^  caste  of 
Bharais,  marrying  only  in  that  caste,  e.g.,  in  Ludhidna  the  Jdt  Bhardi 
only  marries  a  Bhar^i  Jdtni,  and  the  gots  avoided  are  the  same  as 
among  the  Jdts.  The  Jdt  Bhardis  are  numerous.  They  claim  descent 
from  one  Gdrba  Jat,  a  Hindu  attendant  at  Saklii  Sarwar's  shrine,  who 
was  in  a  dream  bidden  by  the  saint  to  embrace  Isldm.  On  conversion 
he  was  called  Shaikh  Gdrba.  The  Jdt  Bhardis  have  several  gots: — 
Dhillon,  Deo,  Rewal  Garewdl,  Mdn,  Randhdwa,  J  ham,  Karhi  and 
Badecha. 

Marriage  Doicer. — The  amount  of  mehr,  given  according  to  Muham- 
madan Law  to  the  wife  by  the  husbar.d,  never  exceeds  Hs.  32-6 ;  while 
the  minimum  dowry  given  to  the  bride  by  her  father  consists  of  Rs.  21 
in  cash  and  5  copper  vessels. 

Insignia. — The  Bhardi's  insignia  are  a  driun  {dliol),  beaten  with  a 
curiously-shaped  stick,  like  a  short  crook  ;  a  wallet  {khallar)  hung 
round  the  neok  by  a  string.  The  stick  and  khallar  are  peculiar  to  the 
Hhardis.  The  standard  of  the  Pirhais  is  a  fringe  [jagddhri)  of  tassels 
on  a  long  pole.  These  fringes  are  presented  by  women  as  thank- 
offerings  for  the  birth  of  sons  and  at  weddings.  They  are  supposed 
to  be  tied  round  the  forehead  of  the  saint  as  they  would  be  tied  on  a 
bridegroom's  forehead. 

Food. — It  is  f^aid  that  in  many  places  Bhardis  eat  only  goat's  flesh, 
and  that  leprosy  would  aflflict  him  who  ate  any  other  kind  of  flesh. 
But  this  restriction  is  certainly  not  universal.  Beef  is  avoided,  because, 
it  is  said,  the  Bhardis  have  many  Hindu  votaries. 

Bharal,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

Bbaranch,  a  smallJat   clan  in  Jind  who    have   the    same  Sidh   as  the  Kale 

{q.  v.). 
Bharat,  a  tribe,  which  gives  daughters  to  the  Jalaps,  found  in  Jhelum. 
Bhae  BHONCHr,  a  class  of  Jogis  who  charm  away  scorpion  stings. 

Bharbhijnjas— B/iar&/ii'»iya,  lit.    one  who  roasts  grain  in  an  oven — form  an 
occupational  caste  comprising  only  4  got^^,  viz. :  — 

1.  Jadubansi  ,.  (an  Ahir  got). 

2.  Bhatndgar)  ,.       -c^-     ,-,        .. 

3.  Saksain"      f  •••  (t^^o  Kayath  sro^.). 

4.  Bdsdeo*     ...  ...  (a  Brahman  groi). 

*  Basdeo,  father  of  Krishna,  appears  to  have  been  worshipped  by  the  Ahfra  also. 


XI    /^^ 


r^ 


Bhafhhunija  groups.  87 

As  the  gots  are  so  few,  only  one  got  is  avoided  in  marriage,  but  the 
caste  is  said  to  be  strictly  endogamous  in  Pati^la,  and  outsiders'aro 
never  admitted  into  t)ie  caste. 

By  religion  Bharbliunjas  are  both  Hindus  and  Muhanimndans.  Like 
other  Hindus  the  former  invoke  Sada  8hiva  when  commencing  work, 
as  the  shop  is  regarded  as  his  thard  (platform).  Subha.i,  another 
deota,  is  also  worshipped  at  weddings,  sherbet  and  some  copper  pice 
being  offered  him,  tmd  cooked  food  distributed  in  liis   name. 

A  Bharbhunja  wife  may  not  wear  glass  bangles  or  blue  clothes  or  a 
nose-ring  {lauvg). 

Bharbliunjas  only  make  harts  at  weddings;  and  only  eat  food 
cooked  by  Brahinans.  They  wear  the  janeo,  but  permit  karewa,  the 
husband's  brother's  claims  being  recognised.  /I'hey  preserve  an  old 
system  of  local  jianchdyats,  with  hereditary  chaudhris,  in  which  all 
caste  disputes  are  settled.  At  weddings,  etc.,  the  chaudhri  gives  the 
lag  and  receives  li  shares  in  the  hhaji.  Bharbhunjas  mostly  pursue 
their  creed  and  calling,  but  some  take  to  service.  In  appearance  they 
are  dark  and  under-sized. 

In  the  N^bha  State  the  Bharbhunjas  have  two  occupational  groups, 
the  Dhankuta  or  "  rice-huskers  "  (from  dhdn,  ricp,  and  kutnd)  and 
the  Malld,hs  or  boatmen.  Thesp  two  groups  do  not  intermarry,  or  drink 
togefclier,  but  they  smoke  from  the  same  hxiqah  with  a  different  mouth- 
piece. The  Malldhs  use  a  large  spoon,  the  Dhankutas  a  sharp  crooked 
instrument,  in  parching  gram.  Both  groups  are  found  in  the  Bd,vval 
Niz^mat  of  this  State.  In  the  Phul  and  Amloh  Nizdmats  the  Kd,yasths, 
a  sub-group  of  the  former,  claim  origin  from  tliat  caste,  audit  is  said  : — 
Pa^hgiya  jo  Kdyastha,  ivarnd  bhatti  jhokan  Id'iq  :  'He  who  acquires 
knowledge  is  a  Kayastha,  otherwise  he  is  only  fit  to  parch  grain.'  Hence 
many  Kayasths  have  joined  the  Bharbhunja  caste.  In  Bd,wal  the 
Bharbhunja  gots  are  named  from  the  place  of  origin,  e.g.,  Mandauria, 
from  Mandaur  in  Alwar,  and  Chhatagia  from  Chh^tag.  Elsewhere  their 
gots  are  JMu-bansi,  Cbandar-bansi,  (claiming  l^djput  origin)  Bhatnagar 
and  Chandan  Katar,  and  of  these  the  Bhatnagar  again  suggests 
Kdyasth  affinities.  The  caste  is  endogamous,  and  four  gots  are 
avoided  in  marriage,  but  widow  marriage  is  said  to  be  only  allowed 
in  Bawal.  Jats,  Gujars  and  Ahirs  take  water  from  a  Bharbhunja's 
hands,  but  Bdnias,  Khatris  and  Brahmans  will  only  take  fresh  water 
brought  by  him,  not  from  one  of  his  vessels.  The  gurus  of  the 
Bharbhunjas  are  always  Brahmans  and  perform  the  phera.  Their 
women  wear  no  nose-ring,  its  use  having  been  prohibited  by  a  sati 
in  each  group.  The  Bharbhunjas  of  Baiwal  affect  the  cult  of  Bhairon, 
to  whom  the  Mallahs  of  Agra  used  to  marry  their  daughters.  Tradition 
says  that  the  god  once  saved  a  boat  from  sinking  and  thenceforward 
the  family  married  one  of  their  girls  to  the  god  and  left  her  at  his 
shrine  where  she  survived  for  less  than  a  year.  But  now  only  a  doll 
of  dough  is  formally  married  to  the  god.  Other  Bharbhunjas  also 
reverence  Bhairon,  and  their  guru  is  Subh^n  Sahib,  whose  shrine  is 
in  a  town  to  the  east.  He  is  worshipped  on  the  hhdi  duj  dnj  in  Katik. 
The  Bbarbhunjas  of  Phul  and  Amloh  have  a  pecuhar  form  of  be- 
trothal contract.  The  bride's  father  goes  to  the  bridegroom's  and 
gives  him  4  Mansuri  pice,  and   the  latter  gives   him  twice  as  much  in 


^S  JBharech — Bhargava  Dhusar. 

return.  This  is  called  paua  hatdnd  or  exchange  of  presents,  and  the 
contract  is  then  said  to  be  irrevocable.  If  any  one  violates  it  without 
reasonable  cause  he  is  excomiDunicated  by  the  chaudhris,  but  may  be 
re-adtnitted  on  payment  of  a  fine  which  is  spent  for  the  benefit  of  the 
brotherhood.  All  the  Bharbhunjas,  except  those  of  Bdwal,  wear  the 
janeo.  If  a  traveller  or  a  wedding  party  of  Bharbhunjas  halts  in  any 
village  the  Bharbhunjas  there  are  bound  to  entertain  the  whole  party, 
otherwise  they  are  excommunicated.'^ 

The  Bharbhunja  in  Delhi  claim  to  be  Jaiswdl  Edjputs,  and  have  three 
gots,  Jaiswil  (the  highest),  Kherwii  and  Td,jupuria,  which  all  intermarry 
and  smoke  and  eat  togethei'.  Each  village  has  a  chaudhri  and  of 
two  chaudhris  one  is  called  chaukrdt.  The  chaudhri  can  only  act  with 
the  advice  of  t\vQvanchdyat.  Each  chaukrdt  has  what  is  called  the 
*  half  pagrl '  and  each  chaudhri  the  '  full  pagrL'  The  chaudhri  has 
jurisdiction  over  petty  disputes  within  the  caste.  Fines  ranging  from 
Re.  1  to  Rs.  100  are  levied  and  the  smaller  sums  spent  on  feast, 
while  larger  fines  are  expended  on  such  public  objects  as  guest-houses. 
Each  chaudhri  and  chaukrdt  gets  double  hhdji  at  weddings. 

Bhakech,  (Barech  more    correctly),    one   of   the   branches   of   the   Pathans. 

From   it   was  descended  the  family  of  the  Naw^bs  of  Jhajjar  which  was 

called  Bahidurwati  after  the  name  of  Bahadur  Khan,  one  of  its  members. 

The  State  of  Bah^dargarh  (Dadri)  also  belonged' to  this  family. 
Bharera,    a  term    said    to   mean    silver-smith,    in   the   Simla    Hills.     The 

Bliareras  intermarry  with  the  Lohdrs. 
Bhaegava  DeusAR,   Dhunsar,  a  sub-division   of  the   Gaur   Brahmans,  now 

mainly    employed  in    trade   or  as  clerks.      They  give  themselves  the 

following  pedigree  : — 

BRAHMA. 

Bhrigu  X  Paloma    Raja  Sarjaiti,  a  Kehatrij-a. 

I  I 

Chiman  rishi  x  Cukanya. 

! 

Pramata  rishi  x  GhartacU.  Aurab    Raja  Gadh,  a  Kshatriya. 

I  I  i 

Ruru  X  Parmadabra.  Rachik  x  ?atwati      Raja  Parsainjat. 

)  II 

Sonak.  Jamdagnya      X       Ranuka. 

I 
Parasurama. 

All  the  descendants  of  Bhrigu  and  Chiman  were  called  Chimanbansi 
Bhargavas,  and  as  Chiman  the  rishi  used  to  perform  his  devotions  at 
the  hill  of  Arahak,  near  Rowdri  in  Gurgaon,  which  is  now  called  Dhosi, 
those  of  his  descendants  who  settled  in  that  locality  became  known  as 
Dhusars.  Chiman  rishihsis  an  ancient  temple  on  this  hill  and  a  new 
one  was  built  in  recent  years.  Adjoining  these  temples  is  a  tank,  the 
Chandrakup.    The  Dhijsars  have  the  following  seven  groups  or  gotras  : — 


*  Popular  legend  distorts  this  descent  in  a  curious  way.  It  says  that  once  Chaman,  a 
Brahman  of  Narnaul,  took  as  his  mistress  a  woman  of  menial  caste,  who  bore  him  7  sons  and 
as  many  daughters.  When  asked  to  marry  them  he  bade  them  appear  on  an  amdAvaa  with 
a  cow  and  made  each  touch  its  different  parts  :  so  one  touched  its  tail  {puchal)  and  foimded 
the  Puchalar  gotra  ;  another  its  horns  {sing)  and  founded  the  Singlas  gofra,  and  soon.  Each 
gotra  has  five  panvaras,  except  the  Kashib  which  has  three  or  occasionally  seven.  The  Kashibs 
are  thus  known  as  triparwaras  or  saptparwaras  and  the  other  gotras  as  p'^^ichpanvaras. 


Bhargava  Dkusar  history. 


89 


The  Dhusars  affect  the  Yaj-ur  Veda,  the  Mad3'andaDi  sakha  and  the  Katj'ani  sutraj  and 
invariably  wear  the  sacred  thread.  Only  the  Brahma  form  of  marriage  is  tolerated  among 
them  and  in  the  choice  of  a  bride  the  ffotra  and  worshippers  of  the  same  kulJevi  (family 
goddess)  are  avoided.    Widows  never  remarry. 

The  Bhargava  Dhusars  claim  to  have  given  a  long  list  of  parohits  and  ministers  to  Hindu 
kings,  from  Chanda  Bhargava  who  officiated  at  the  sarp  yng  or  serpent  sacrifice  originated  by 
Rfija  JamaijayatoHemu  Shah,  the  Baqqal  of  Rewari,  who  revolted  against  Akbar,  as  the 
following  table  shows  :— 

BHARGAVA.  PAROHITS  AND  MINISTERS  TO  HINDU  KINGS. 


Name  of  parohit  and 

King. 

Yudhisterian 

Samvat  Bik- 

Christian 

minister. 

era. 

ram. 

era. 

Sanapat  Bhargava 
1 

Sayanak 

1429 

Mahipat  Bhargava 

1 

to 

to 

1 
Siravidat  Bhargava  and 

Suraj  Sain 

1800 

their  descendants. 

Jag  Naraia  Bhargava  and 

Birshah  to 

1800  to 

his  descendants 

Padhmal 

2251 

Samdat     Bhargava    and 

Murar  Singh  to 

2319  to 

his  descendants 

Jit  Mai 

2503 

Jai  Narain  Bhargava  and 

Pal  Singh  to 

2532  to 

his  descendants 

Bhagwant  Kohi 

...  3097 

Sundarpal  Bhargava     ... 

Raja  Bir   Bikramajit  ... 

...  3110 

Indarpil  Bhargava   and 

Samandarpal  Jogi  to  ... 

135  to 

his  descendants 

Bikrampal 

355 

298  A.  D. 

Jaideva   Bhargava     and 

TilokChandto 

367  to 

310  to 

his  descendants 

Kuar  Sain 

574 

517 

Indroman  Bhargava  and 

Hari  Sain  to 



579  to 

522  to 

his  descendants 

Jaipal 

983 

926 

£heo  Narain  Bhargava  and 

Kaurpal  to 



1000  to 

943  to 

his  descendants 

Pirthwi  R«j 

(Rai  Pithora) 

1199 

1141 

90  Bharhir—Bhatia. 

Bhirhi  a  tribe  which  claims  descent  from  Gaur  Brdhmans,  and  observes 
the  same  ceremonies  as  they  do,  but  at  a  weddmg  performs  seven 
2)hera8  instead  of  four.     Work  as  sculptors,  etc.    (Found  m  Gurg^on). 

Bhaeoi,  fern.  Bharoia,  s.  m.  one  who  attends  travellers  at  a  hharo. 

Bhaeth,  an  agricultural  clan  found  in  Shahpur. 

Bhaeth,  a  Rdjput  sept  found  in  Gujrdt,  descended  from  their  eponym. 

Bharwal,  a  Jdt  clan  (agricultural)  found  in  Multdn. 

Bhaewana,  (1)  a  Muhammadan  J  at  clan  (agricultural)  found  in  Mont- 
gomery ;    (2)  a  clan  of  the  Sidls,  descended  from  Bhairo. 

Bhairyae,  a  Jdt  clan  (agricultural)  found  iu  Amritsar. 

Bhat,  see  under  Bhatt. 

BflAfE,  an  Ardin  and  Rajput  clan  (agricultural)  found  in  Amritsnr. 

Bhati,  see  Bdhti. 

Bhati,  a  Jat,  Arain,  Gujar  and  Rajput  clan  (agricultural)  found  in  Amritsar, 
also  a  Jdt  and  Rajput  clan  found  in  MuMn. 

Bhati,  a  tribe  of  Hindu  Rajputs,  chiefly  interesting  as  being  the  ancestors 
of  the  Bhatti  Rajputs  and  the  SiDHtJ  Barar  Jd,ts,  as  the  following  table 

shows  :  — 

BHATI,  BROTHER  OF  SUNRIJA. 

! 

r ^^, 

Jaisal.  Dusal. 

Hindu  BMtis.  Junhir  or  Ji  unra, 

J 


r  i 

Batera.  Achal 

I  r ) 

,    Sidhu  Bar4r        Barsi.  Rajpal. 

Jats.  I  I 

Bhatti  Rajputs.  Wattn  K4iputs. 

[Fagan—Hissar  Gazetteer,  pp.  124,  127—129.] 

Bhatia. — A  caste  originally  from  the  country  round  Delhi  but  more  recently 

from  Bhatner  and  the  Rajputana  desert,    and    claiming  tobeRdjputs 

of  Yadubansi  race,  one  branch  of   which   became   rulers    of   Jaisalmir 

■while  the  other  took   to   commercial    pursuits.     The  name  would  seem 

to  show  that  they  were    Bhatis    (Bhatti    in    the  Punjab)  ;    but  be  that 

as  it  may,  their   Rajput   origin  seems    to  be  unquestioned.     They  are 

numerous  in  Sind    and  Guzerat  where  they   appear  to  form  the  leading 

mercantile  element,  and  to  hold  the   place  which    the    Aroras   occupy 

higher  up  the  Indus.     They   have    spread    into   the  Punjab   along  the 

lower  vallpys    of  the  Indus  and  Sutlej,   and  up  the  whole  length  of  the 

Cliendb  as    high    as  its    debouchure  into  the  plains,  being  indeed  most 

numerous   in  tSialk't  and    Gujrdt.     In  these   Provinces   however  they 

occupy  an  inferior  position,  both  in  a  social   and  in  a  mercantile  sense. 

They  stand  distinctly  below  the    Khatri  and    perhaps  below  the  Arora, 

and  are  for  the  most  part  engaged  in    petty   shop-keeping,    though  the 

Bhatias  of  Dera  Isma'il  Khan  are  described  as   belonging  to  a   '  widely 

spread   and  enterpj-ising     mercantile    community.'     They     are   often 

supposed  to  be  Khatris,   are  very  strict  Hindus — iar  more  so  than  the 

other   trading  classes   of  the    Western  Punj5,b-~eschewing  meat  and 

liquor.     They  do  not  practise  widow-marriage. 


/^^^^,      /..<  .        /^<Z.^'^,    ^ 


The  Bhdtia  sections. 


&i 


The  BMtia  caste   has  84*   sections,  called  wwA;/i5,  divided  into  two 
groups  thus — 


Grodp  I. — Bari- 


Sections. 


Status 


\ 


1.  Babla 

2.  Dhagga  ^  Dhdighar. 

3.  Anda      ) 

4.  BaJ^ha 

5.  Jdwa 

6.  Soni 


Chdrghar. 


8ection$. 

7.  Gandhi. 

8.  Chachra. 

9.  Chabak. 

10.  Kandal. 

11.  Ghanghal. 

12.  Kore. 


Both  Bald,ha  and  Jdwa  claim  to  be  chdrghar.  All  the  above  sections 
are  of  Bardghar  status.  It  is  hardly  necessary  to  explain  that 
dhdighar  may  not  give  daughters  to  any  but  dhdighar,  though  they  may 
take  from  chdrghar  and  so  on.  A  breach  of  this  rule  involves  degrad- 
ation and  hence  the  same  section  may  be  both  dhdighar  and  chdrghar. 

Group  II. — Bunjahi,  which  comprises  the  remaining  sectionsf  such 
as  Baila,  Chotd,k,  Dholia  and  Naida. 

There  are  no  territorial  groups,  but  the  orthodox  idea  among  the 
old  men  is  that  daughters  should  be  given  to  the  Western  Bhatids 
of  Shd,hpur,  Jhelum  and  Dera  Isma'il  Khan  as  they  are  of  superior 
status  to  those  in  Gujrdt,  while  the  Eastern  Bhatiiis  of  Sidlkot  and 
Gujrdnwdla  are  considered  inferior  and  wives  are  taken  from  them. 

It    should,   however,  be   noted   that  in   Bahdwalpur    these    groups 

appear  to   be  unknown,    but  of  the 
wSk  sections  given   in  the   margin  the 

RaSha.  Sijwala  is  the  highest  and  the  Rilla 

Challhar.  the   lowest.     The    Bhdtids   have   a 

Jilla.  proverb     '  dhan   di    wadi    ai '     or 

^    ••''•  '  wealth  is  greatness.'     In  Bahawal- 

pur,  they  live  in  large  rectangular  hawelis,  each  comprising  30  or  40 
houses. 


Sijwila. 
Gandhi. 

Chachra 

Wadoja. 
ra. 


(Sip. 
\  An-Sip. 


1.  Rai  G^jaria,  fi'oin 

2.  Rao  Haria,  from  Rai  Hari  Singh,  a 
hliagat. 

3.  Rao  Sapat,  from  S4pt4,  a  village  of 
Mar  war,  the  home  of  Bimi,  a  Bh4tf.  The 
Bhatis  of  Sipta,  were  great  devotees  of 
Devi  and  as  such  held  in  great  respect. 

4.  Rao  Paral- sauna,  '  the  sept  of  the  five 
heroes,'  Jasaji,  Rawalji,  Nawal  Singh, 
Jodhraj  and  Bfr  Singh  who  fell  bravely 
fighting  in  Jaisalmi'r.  Bahadar  8ingh 
belonged  to  this  nalih.  —All  the  above 
nakhs  affect  Devf. 

5.  Rai  Ramayi.  Agai-raj,  brother  of 
Ram  Chandar  was  a  great  bhagat  who 
was  ever  repeating  Rim's  name. 

6.  Rai  Padamsi,  from  Padamsi  Bbitf  who 
fell  bravely  fighting  in  battle.    He  had  i 
a  son  Udhe  Rai. 


7.  Rai  Paleja,  from  Paleja  a  village,  the 
home  of  Parma  Bhatl,  in  Marwir. 

8.  Rai  Ved  (Waid),  from  Man  Singh,  son 
of  Megh  Raj  Bhati  who  was  skilled  in 
waidak  (physic) :  all  the  Bhatis  who 
joined  him  became  Eai  by  Rept. 

9.  Rai  Surya,  from  Sura  Bhatf  who  fell 
in  battle. 

10.  Rai  Ditya,  from  DiSta  a  village,  the 
home  of  Arjan  Bh4tf,  a  hhagnt  of  Devi. 

11.  Rai  Gokal  Gandf,  from  Gokal  Gindi 
of  M  ultin  under  whom  served  Nawal,  son 
of  Rawal  Bhatl.     R4wal  fell  in  battle, 

12.  Rai  G4da,  from  Gida  Bh4ti,  a  bhagat 
of  Hanuman. 

13.  Rai  Nae  Gandi,  from  Hegh  Rij,  son 
ofJodh  Raj.  Megh  Ktij  opened  a  shop 
at  Bahawalpur,  and  was  known  as  Niya 
G4ndi. 


*  An  85th  is  also  named  below. 

t  There  \%  also  a  lower  ^roup  called  Gand,  the  oilsprin^  of  Bbitiis  married  to  Arora 
women  or  of  widow  remarriages.    The  Pushkama  Brahman  is  their  ■parohit^ 


92 


The  Bhdtia  sections. 


14.  Rai  Midia,  from  Medi  a  village,  the 
home  of  Kumbha  Bhati,  who  fell  ia 
battle.  He  had  a  son  Oga,  who  was  a 
servant  of  Bahadar  All,  Nawab. 

15.  Rai  Chhachia,  from  rhhe  {six).  Six 
families  joined  Desa  Bhati. 

16.  Rai  Bablla,  from  Bablla,  son  of  Jodha 
Bhati,  of  Nigu  village. 

17.  Rai  Panchal,  from  Panchalpuri,  the 
home  of  Rai  Bhi'm. 

18.  Rai  Gulgula,  from  Gulgula  Bhiii  who 
was  killed  in  battle.  He  had  a  son  Man 
Singh. 

19.  Rai  Subra,  from  Subra,  the  name  of  a 
haithak*  of  Bhatls. 

20.  Eai  Nagra,  from  Nagra,  a  village  in 
Marwar. 

21.  Rai  Saraki,  from  Nawal  Saraki,  the 
name  of  those  who  sided  with  Nawal 
Singht  in  a  dispute  about  some  custom 
which  the  Qazi  decided  in  his  favour. 

22.  Rai  Soni,  from  Son  a  village,  whose 
spokesman  was  Ratan  Kai  Bhati. 

23.  Rai  Sopla,  from  Bhopat  Singh  Bhati. 

24.  Rai  Jia,  from  Jia  Bhati  who  display- 
ed great  courage  in  the  afmy. 

25.  Rai  Mogia,  from  Mogia  Rhati  who  fell 
fighting 

26.  Rai  Dhadha,  from  Dhadhalu,  a  village 
of  the  Thati  country. 

27.  Rai  Rika,  from  Rika  Bhati,  who  fell 
fighting.    He  had  a  son  Gassa. 

28.  Rai  Jidhan,  from  Jidhan  Bhati,  who 
was  a  great  cultivator. 

29.  Rai  Kothia,  from  Kothiar,  a  village. 

30.  Rai  Kotha,  from  Kothapur,  a  village. 

81.  Rai  Dhawan,  from  Dhawan  Rai,  who 
was  famed  for  his  generosity.  He  had  a 
son  Megha. 

82.  Rai  Devla,  from  a  famous  Deval  Bhati, 
who  lived  in  the  village  of  Ganth. 

33.  Rai  Jia,  from  Jia  CWdak,  a  cultivator, 
who  lived  in  the  Marwar  Thati. 

34.  Rai  Baura,  from  Baura,  a  village  in 
the  Thati. 

35.  Rai  Dhage,  from  Dhaga  Bhati,  who 
fell  bravely  in  battle. 

36.  Rai  Kandhya,  from  Shuja  Bh4ti,  who 
though  his  forehead  was  split  in  the  Jai- 
salmir  war,  yet  his  trunk  fought  on  for 
a  long  while. 

37.  Eai  Rathia,  from  R^thia  Bhati,  of 
Ratnar,  a  village  in  the  Thati  of  Marwar, 
He  was  famous  for  his  hospitality. 

38.  Rai  Kajrid,,  from  Kajarya,  a  village 
towards  Multin  where  Man  Singh  mukhia 
lived.  He  had  seven  sons,  all  called 
mulehias. 

39.  Rai  Sijwala,  who  were  proficient  in 
archery. 

40.  Rai  JabaU,  from  Jabala,  a  village  in 
Sindh. 

41.  Rai  Malan,  from  Malan,  a  family  of 
Gogla  village,  whose  members  knew  an- 
tidotes to  poisons. 


42.  Rai  Dhaba,  from  Dhaba  muhhia  of 
Rori  village,  who  raised  camels  there. 

43.  Rai  Uhiran,  from  Dhiran  Bhati,  who 
fell  in  battle.    He  had  a  son  Udhe  Rai. 

44  Rai  Bhagta,  from  Bhagtanand  Bhati, 
who  showed  great  valour  in  the  Jaisalmir 
war. 

45.  Rai  Bira,  from  Bira  Bhnti,  who  showed 
great  valour  in  battle.  He  was  a  bhagat 
of  Devi. 

46.  Rai  Thula,  from  Thula,  a  village  of  the 
Thati. 

47.  Rai  Sodhaya,  from  Sodha,  a  caste, 
Singh  Mai  Bhati  having  married  the 
daughter  of  a  Sodhi  Rijput. 

48.  Rai  Biiri,  from  Bisra  Bhati  of  Bakhar 
village. 

49.  Rai  Miichha,  from  Arjan  Bhati,  who 
was  nicknamed  Arjan  Muchha,  as  he  had 
long  moustaches.  He  was  a  bhagat  of 
Jasra  Devi,  and  wore  the  5  kes. 

50.  Rai  Tamboli,  from  Nanda  and  Niga, 
tainhoUs  (betelnut-sellers).  They  were 
bhagats  of  Shiva. 

51.  RaiTh4kar. 

52.  Rai  Bisnaw,  from  Bisanwant  Bhati, 
who  was  a  man  of  great  good  furtune. 
He  had  4  sons.  All  the  members  of  this 
family  specially  worshipped  Ram  Chandr 
and  in  one  year  107  sons  used  to  be  born 
to  it. 

53.  Rai  Bhudria,  from  Bhudar,  a  Bhati. 

54.  Rai  Indhar,  from  Indhar,  a  branch  of 
the  Bhatis. 

55.  Rai  Dhadha  I,  from  Dhadhala  village, 
the  home  of  Rama  Bhati 

56.  Rai  Beg  Chandr,  from  Bega  and  Chan- 
da,  Bhatis,  who  were  customs  collectors. 

57.  Rai  Bipal,  from  Bipal,  the  residence  of 
Kunbha  and  Kana,  Bhatis. 

58.  Rai  Potha,  from  the  brothers  Potha, 
Parm4  and  Naga,  Bhatis. 

59.  Rai  Premla,  from  Prema  and  Parma, 
Bhati  Rajputs  of  Rasa  village. 

60.  Rai  P-nrdhaga,  from  Puradh,  a  yag, 
performed  by  Kana  and  Kumbha,  Bhatis, 
who  were  followers  of  Guru  Mnak. 

61.  Rai  Madhr4,  from  Madhra  Bhati,  a 
servant  of  a  Kh4n  at  Multan,  who  gave 
much  in  alms. 

62.  Rai  Pharas  Gandi,  from  Pharas,  the 
name  of  Jit4  Mai,  Bhati,  who  had  transac- 
tions with  Maujiid  Khan  in  Multan.  He 
had  perfumes,  oil  and  aftar. 

63.  Rai  Puri  Gandi,  from  Pare,  a  Bhiii, 
performer  of  Raipul. 

64  Rai  Jujar  Gandi  from  Jujar  vUlage, 
the  residence  of  A  jit  Singh  and  Ranphi, 
Bhitts,  who  sold  perfumes. 

65.  Rai  Panwar,  from  Panwar,  a  branch  of 
the  Bhatf. 

66.  Rai  Prema  Siij,  from  Prema  and  Suj4, 
the  sons  of  Gondha,  Bhatf. 

67.  Rai  Raj4,  from  Raja,  a  village  in 
Marwar. 


*  A  room  or  building  where  male  visitors  are  received. 

tNot  apparently  the  Nawal  Singh  of  No.  11.    This  Nawal  Singh  was  in  the  employ  of 
one  Qutb  Khan, 


Bhafidni^'Bhdtrd.  d& 

68.     RaiParjia,  fromParja,  a  caste.  Rasan.l        78.     Rai  Nisat,  from  sat  (juice)  because 


son  of  Bhfm  Singh,  Bhati,  in  a  fight  with 
robbers  killed  100  of  them,  while  on 
his  side  only  two  of  his  5  sons  and  6 
Bh4tis  fell. 

69.  Kai  Kupwar,  from  Kapiira,  a,  Bhati, 
who  attained  a  great  age. 

70.  Rai  Dhadar,  from  Dhadar,  a  village 
in  the  Punjab. 

71.  Kai  Kartarya,  from  Kartaryi,  the 
family  name  of  one  Kana  Bhati. 

72.  Rai  Gogla. 

73.  Rai  Kukar,  from  Kukar,  a  village  iji 
the  Punjab. 

74.  Rai  Multani,  from  Multan  where  Jod-u 
Rai,  a  Bhati  clothier  and  his  family  lived. 

75.  Rai  Cham uja,  from  Chamujn,  a  village- 

76.  Rai  Dhiya,  from  Dhiya,  a  village. 

77.  Rai  Karan  Gota,  from  Kama,  Bhdtf, 
who  was  called  Kama  after  his  gotar. 
Two  of  them,  Mul  Raj  and  Megh  Raj, 
served  with  distinction  under  the  Nawab 
of  Bahawalpur. 


Sam-un  and  Hamiin  extracted  juice  from 
wheat  and  made  lialwd  of  it. 

79.  Kai  Udesi,  from  Udhe  Hai,  the  elder 
son  of  Parma.  Bhati.  He  had  a  hitter 
feud  with  his  younger  brother. 

80.  Rai  Budhiya,  Bhoj  Kaj,  Bhati,  did 
Badh  Pal's  work,  had  camels  and  hired 
them. 

81.  Rai  BaUi,  from  Balayakar,  a  village 
in  the  Pimjab  which  was  the  home  of 
Bhan,  son  of  Bhoj  R4j. 

82.  Rai  Pawar,  from  Pawri  village,  the 
home  of  Preman  and  Parmdn. 

83.  Rai  Kina,  from  Kina  (enmity).  The 
family  of  Mbs4  destroyed  their  enemy. 

84.  Rai  K4zia,  from  K4zi.  Ir  .Mai,  Bhati, 
who  worked  as  a  clerk  under  a  kdzi  of 
Bahawalpur. 

85.  Rai  Mota,  from  Moti,  daughter  of  Narii 
Mai  Sohana,  a  resident  of  Multan, 


Bhatiani,  a  donkey  owner  in  Dera  Ghazi  Khan,  who  also  bakes  bread 
while  his  womenfolk  act  as  midwives.  Said  to  be  connected  with  the 
Kahdrs  and  Kumhdrs. 

BHAfi-DAE,  one  on  whom  land  is  bestowed  as  hhdtt,  i.e.,  a  rent-free  grant  of 
land  given  to  a  Brahman  oj-  jdgir  by  a  ruler. 

BoATi  Wad,  a  tribe  of  Jdts  found  in  Sidlkot  which  claims  Solar  Rdjput 
descent  and  originated  in  Ajudhia  whence  its  eponym  migrated  to 
Amritsnr,  where  it  is  also  found  as  a  Jat  (agricultural)  clan. 

BHAT9.A. — Like  the  Mani^r,  Banjdra  and  others  the  Bhdtrd,  is  a  pedlar. 
He  claims  Brahman  origin,  and  his  traditions  say  that  one  Mddho 
Mai,  a  Brahman  rishi,  a  singer  and  a  poet,  once  loved  and  wedded 
Kd,m  Kundala,  a  dancing  gii-1.  From  this  pair  are  descended  the 
Madhwas  or  Bhdtras.*  The  latter  word  appears  to  be  a  diminutive 
of  the  Sanskrit  bhatta,  a  bard.  However  this  may  be,  a  curious 
legend  accounts  for  the  Bh4trd,s'  location  in  the  Punidb  and  their 
conversion  to  Sikhism.  Madho  was  born  and  died  in  Ceylon,T  but 
in  the  reign  of  Babar,  GuriJ  N^nak  visited  that  island,  and  there 
made  a  disciple  of  Changa  Bha^ra,  a  descendant  of  Mddho.  The 
Adi  Granth  records  that  20  maunds  of  salt  a  day  were  required  for 
Changa's  numerous  followers,  many  of  whom  were  converted  to 
Sikhism  and  followed  Guru  Nd,nak  back  to  India. 

The  M^dhwd,'',  however,  did  not  at  first  settle  in  the  Punjab. 
Originally  they  were  to  be  found  chiefly  in  the  Dadra  Dos,  along 
the  banks  of  the  Ganges  in  the  Bijnor  District  of  the  United 
•Provinces,  whero  many  of  them  are  hanjdras  or  pedlars  by  trade, 
some  hawking  cheap  ornamButs  for  women,  others  so-called  Vedic 
medicines.!     Thence  they    migrated   into   Hoshi^rpur  and  Si4lkot,  but 

♦  This  tradition  is  said  to  be  preserved  in  the  Mahabharata  and  Singh  4  san  Batisi.  In  a 
j)ttri/;a7ia  of  Mahi^rnja  Ranji't  Singh  of  7th  Asauj,  1866  Sambat,  and  now  in  the  possession 
of  a  Bhatra  of  Dhariwil,  the  Madhwas  w^ere  exempted  from  the  grazing  tax. 

t  A  Sikh  temple,  known  as  Dera  Baba,  was  built  in  Ceylon  to  the  Guru's  memory  at  the 
Madhw4s'   original  home. 

±  Gullible  patients  are  made  to  sign  bonds  for  Ra.  50  or  so,  as  the  Bhitra's  feo» 
if  tney  recover. 


§4  The  Mdt  or  Bhatt 

they  are  now  to  be  found  in  the  great  towns  and  places  of  pilgrim- 
age all  over  India.  In  Hoshiarpur  theBhdtr^s  are  virtually  all  Sikhs 
(though  children  under  12  have  their  heads  shaved)  and  here  they 
pose  as  magicians,  foretelling  the  future  by  gazing  into  a  cup  of  oil. 
Thence  they  mainly  frequent  the  K^ngra  District.  In  Sialkot  a  moiety 
are  true  Sikhs,  obssrving  all  the  Sikh  customs,  and  often  posing  as 
gurus,  Akd^lis  or  Nihangs  when  on  their  wanderings.*  They  prey  on  the 
credulity  of  the  people  by  astrology.  The  other  moiety  are  jatadhdris, 
but  smoke,  and  generally  assume  the  characteristic  garb  of  the 
Udasis,  pretending  to  be  emissaries  of  certain  temples  and  col- 
lecting subscriptions  for  them.  After  the  Diwdli  the  Bhdtrds  set 
out  on  their  tours,  returning  at  the  commencement  of  the  rainy 
season.  They  travel  in  gangs  generally  of  half-a-dozen  or  so,  and 
the  Sikhs  are  occasionally  accompanied  by  their  wives  and 
daughters,  for  whose  marriages  they  collect  subscriptions.  Various 
forms  of  swindling  are  practised  by  them  and  they  earn  large 
sums  which  they  promptly  squander  on  drink  and  gambling. 
Besides  hawking  small  hardware  for  sale  they  pierce  children's  noses 
and  ears  for  rings,t  Hke  the  Ramdiya  of  the  eastern  districts. 

The  Bhdtrds'  claim  to  Brahminical  origin  is  borne  out  by  the  fact 
that  they  wear  the  janeo  and  tilak,  and  even  at  eclipses  receive 
certain  offerings,  while  standing  in  water,  from  each  and  every  caste. 
They  also  practise  palmistry  {rekha).  Other  castes  call  them  harar- 
popo  or  Thags,  and  the  higher  Brahman  groups  disown  them. 
Probably  they  are  a  branch  of  the  Pakauts. 

The  Bhdtras  have  22  gots,  of  which  13  are  found  in  Sialkot,  viz.  ;— 

Bhains.  Gaml.  Kasba.  Lohi. 

Bhattf.  Gojra.  Lande.  Rithor. 

Bhotiwil.  Kag.  Lar,  Rod. 

Digwa. 
Bhatt,    fem.     Bhatten,     Bhattni,    Bhdtni,   Bhatani :    dim.   Bhatetd, :    fem. 
Bhateti,  the  son  or  daughter  of   a    Bhatt :    also,    contemptuously,   any 
one  of  that  caste.     The  Panid,bi  form  is  Bhatt,  but  it  is  very  commonly 
pronounced  Bh^,  especially  in  the  Hills. 

The  organisation  of  the  Hindu  Bh^ts  almost  baffles  descriptioD,  so 
fluid  are  its  intricacies. 

In  Hissar  are  found  two  sub-castes,  Brahm  and  a  few  Rdj.  The 
former  are  clients  of  the  Mahdjanpt,  performing  certain  functions  for 
them  at  weddings,  &c.§  ;  they  wear  the  janeo,  avoid  widow  marriage, 
and  only  eat  food  cooked  by  a  Gaur  Brahman  ||,  while  the  Rdj  are  land- 
holders and  cultivators,  receiving  dues  at  Jdt  weddings. 

The  Brahm,  Brahma  or  Brahmi  Bhdts  are  very  widely  spread,  and 
always  appear  to  stand  higher  than  the  other  sub-castes  or  groups, 
which  vary  from  place  to  place.     Thus  in  Rolitak  the  other  groups  are 

*  Recently,  however,  some  of  them  have  taken  to  disguising  themselves  as  Bairagi 
sddMs.  Others,  of  Daska,  make  an  indelible  mark  on  their  necks  and  call  themselves 
Hosaiai  Brahmans,  collecting  alms  from  Muhammadans. 

t  See  p.  268  of  Punjab  Manufactures  for  the  implements  used. 

%  And  also  of  the  Brahmans  in  Rohtak. 

§  They  sing  kabits  in  public  when  the  bridegroom  first  sets  out  for  his  father-ili-law's 
house,  receiving  a  rupee  as  then*  fee  on  this  occasion  and  also  at  the  kdj  of  an  old  man. 

II  Or  Aggarwal  Mahajans  in  Bobtak. 


The  Bhdt  groups.  95 

three  in  number,  viz.,  Japrg^  or  Tappawd,r,*  Ch^rant,  and  a  fourth 
class,  to  which  belonged  Udd,  Bh^t.J  The  Jagg^s  comprise  the  BLaria, 
Roria,  SbakkarwdU,  Solanki  and  other  gots. 

In  Gurg^on  on  the  other  hand  the  Bh^t  or  Rai,  as  he  is  called,  is  de- 
scribed as  a  Mir^si,  and  is  divided  into  four  clas6es§  ; — 

y  (  1.  Brahm  Rai,  Bhdts  of  the  Brahmans. 

X  2.  Bero  (^Baro)  Rai,  of  the  Rajputs. 

jj  f  3.  R5.J  Hai,  who  eat  fiesh  and  drink  liquor. 

(4.  Jag^,  or  genealogists  :  of  whom  I  is  superior  to  II.|| 

The  Brahm  group  then  extends  right  across  the  south  of  the  Punjab 
into  Mult^n,  Dera  Ghdzi  KhSn,  Dera  Isma'il,  Mi^nwdli  and  even  Bannu  • 
the  group  below  them  being  called  K^timar.^H 

On  the  other  hand  in  Multd,n  the  Brahm  Bhd,t8  are  said  to  be  divided 
into  four  classes  : — 

Chandi  Dds.  I  Mahal. 

Jangd  Bhambd,.  |  Sutrak. 

This  group  is  also  called  Vateshar  and  regards  itself  as  Bahrf  or 
superior,  while  the  Bunjd,his,  who  are  not  recognised  as  Brahm  Bhd,ts 
comprise  the  following  gfois : — 


Dehi  Palsihar. 
Shenor. 
Sipal. 
Sugerlu. 


Agan-hotrl.^*  Lakhnauri. 

Chandan.  Manjhor. 

Dharor.  Palsihar. 

Ghanghar.**  Pali  Palsihar. 
Guru  Dat. 

The  real  grouping  in  MuUin  however  appears  to  be  into  four  func- 
tional groups,  viz.  : — 

1.  Brahm,  eulogists  and  genealogists. 

2.  Vartishar,  who  live  upon  dues  payable  at  weddings  and  funerals 
for  their  services.  At  weddings  they  summon  the  brotherhood,  and  so 
on.     At  deaths  they   notify  its   members,   and   also  procure   certain 


*Jaggi,  so  called  because  they  rise  early  and  seated  on  their  patron's  roof  recite  hi <! 
genealogy.    Tappawar  is  not  explained. 

t  Charan,  a  wanderer,  pilgrim  :  singer,  dancer :  Platts,  sub  voce. 

I  But  another  account  says  the  Bhats  include  the  following  classes  -—Brahm  (the  onlv  one 
found  in  Rohtak),  Jagg4,   Raj  and  Charan,    (already  mentioned n   together  with  the  Monii 


and  Garara. 


§  Apparently  sub-castes  :  if  not,  I  and  II  each  form  a  sub-caste.  But  it  is  also  said  that 
the  mirdsi^  of  the  Kajputs  are  called  Kana  or  Ucharn  Bhats,  the  E4nas  being  storv  tellers 
and  eulogists,  as  well  as  genealogists.  And  yet  another  account  divides  the  ithats  into  four 
classes  :— (1 .  Rai  Bhat,  or  ' meisteisingers.'  (2^  Ranas  "heralds  "  who  used  to  act  as  envovs 
as  well  as  encourage  the  fighting  men  by  their  singing  of  legends,  (3)  Kathaks  or  musicians' 
and  (4)  JagJis  or  genealogists  and  story  tellers,  ' 

The  following  kubit  from  Gurgion  describes  the  superiority  of  the  Rai  Bhits  •— 
Hamin  That,  Hamin  Bhatt,  Hamin  Bhaunra,  Hamin  Bhdgi 
Bamin  lir  Betdl,  Hamin  javgal  ke  jogi.  ' 

Kaprd  pharen  mdng  Tcarar  bdndh  mandar  aren, 
Betdl  kahen  Bikram  suno  dev  dan  kirat  karen 
II  The  Bhat  ?o<s  are:-Bimblan,  Bhardwaj,  Chand  Bardai,  Chandlin,  Kali^,  Mirchal  Sair 
Tind  and  Sodhian.  '     ""-"»*>  *"^^t 

^  But  according  to  an  account  from  Mult^n  the  groups  are  four  xiz  -—Brahm  Vartech 
war,  Chandisar  and  Kutichar,  each  with  functions  of  its  own  ' 

**  These  two  ?o<s  are  by   some   classed  as  Brahm,   in  other  words  some  of  their  ttfmters 
are  of  Brahm  status,  others  only  of  Bunjihl  rank.  ^i^miLCJc 


96  ,  The  Bhdt  groups. 

articles  for  tbe  corpse.  At  funerals  their  females  take  part  in  the 
sidjpd  (mourning),  being  paid  annas  2  per  day.  At  a  girl's  wedding  they 
get  Ke.  1-8,  but  at  a  boy's  only  Re.  1,  the  sum  which  they  also  get 
at  a  funeral.     Their  perquisite  on  other  occasions  is  called  vel  badhdi. 

3.  The  Chandisar  live  in  the  villages  and  live  by  begging.  The 
Kdtimdrs  who  used  to  be  numerous  in  Multdn,  are  an  off-shoot  of 
this  branch. 

4.  The  Kutichar  are  vagrant  beggars. 

Accounts  from  Mi^nwdli,  in  which  District  the  Bhd,ts  are  very  few 
in  number,  give  a  threefold  division  of  the  caste,  as  follows  :— 

J  C  i.     Brahmi.  I        jj  f  ii.     Kdtimdr  or  Sheni    Khel. 

^iii.     KhosU.  1       ^   |iii.     Baddu. 

I  performs  ceremonies :  II  does  not,  though  at  weddings  the  Kd,timd,r 
sing  songs  of  congratulation.     The  Baddii  in  virtually  an  out-caste.* 

A  second  account  points  to  the  fact  that  the  Bh^ts  derive  their  origin 
from  the  Pushkarnd,  Brahmans  as  well  as  from  the  Sd,rsut,  and  says  the 
Pushkarni  Bh^t  are  equal  in  status  to  the  S^rsut.t  though  the  status 
of  the  sections  varies,  and  a  family  whose  widows  marry  outside  the 
brotherhood  is  looked  down  upon. 

Lastly  a  third  account  gives  the  old  functional  groups  :  the  out  who 
sing  songs  and  recite  chronicles  '  in  the  afternoon  'J  ;  the  Md,gadh,  who 
keep  pedigrees  of  kings,  and  recount  their  deeds  :  the  Windijdn,  who 
teach  princes  ;  and  the  Bh^t  or  Jagak§  who  sang  songs  in  the  early 
morning  hours  to  awaken  the  king-.  Yet  this  same  account  divides  the 
Bhdts  into  Brahms  and  Kd,timdrs. 

In  Multd,n,  tahsil  Shnj5bd,d,  only  the  Brahm  and  Kdtimd,r  groups  are 
known.  The  former  comprises  7  gots :  Chandi  Dds,  Mahol,  Sutrak, 
Changar,  Palsa,  Chandaria,  and  Channan,  all  of  which  are  said  to  be 
Sdirsut  gots  and  intermarry.  The  Kd,timd.r8,  also  said  to  be  Sd.rsuts, 
form  a  distinct  sub-caste.  They  have,  as  a  rule,  no  clients,  and  live 
by  blackmail,  but  in  Shujd,bd,d  itself  they  receive  fixed  dues  (from  one 
to  four  annas  a  h^ad  at  weddings).  They  still  compose  habits  which 
the  Brahm  Bhdts  do  not. 

In  the  accounts  from  Karndl,  Patid,ld.    and   KapurthaldH    allusion   is 

*  The  Baddd  takes  alms  from  Muhammadans,  which  other  Bhats  will  not  do.    No  other 
will  eat  with  him,  yet  he  wears  the  janeo.    His  corpse  is  not  burnt  like  a  Hindu's,  but  is  cast 
into  a  stream.    It  is  to  be  regretted  that  no  further  particulars  of  this  interesting  group  are 
given. 
t  it  is  said  that  the  gots  are : — 

fChandiDas,  f  /  Panian. 

1  Gandhor.  DrT.r„,,„«.'    )  Josi. 

SABS.T     JHararRai.  ^^'^^^^^  j  Asuv. 

HABSUT     -j  Hatiara  /  CGhangar. 

1  Kdtimdr'  ?  I 

I^Thor,  etc.  I 

j;  Just  as  the  Jaggi  have  a  stated  time  for  their  recitations  :  see  above. 
§  Not  to  be  confused  with  the  Jajik,  who  in  Dera  Gh4zl  Khan  is  a  sewer  of  shrouds :  see 
infta. 

II  In  Kapurthala  to  the  Siit  is  assigned  the  duty  of  reciting  verses  from  the  Purans  :  and 
to  the  Magadh  that  of  eulogising  the  Surajbans,  Chandrbans,  etc.,  while  to  the  Vandijan  is 
allotted  the  recitation  of  chronicles,  and  eulogising  Deo,  rilchi,  pjtar  and  Hati  kinondan, 
whence  they  are  designated  Kabishars  or  bards.  The  latter  also  announce  betrothals,  set 
forth  the  dowry  at  weddings,  and  so  on. 


The  Bhdt  groups. 


97 


made  to  an  older  and  apparently  extinct  organisation  of  the  Bhdt  caste 
into  three  main  groups,  viz. : — 

1.  Sut,  reciters  of  myths. 

2.  M^o-adhs,  chroniclers. 

3.  Vaiidis,  or  Vandijan,  who  acted  as  advisers  to  Rdjas  and  as 
poets  laureate. 

The  Vandis  alone  are  found  in  Patidld.  where  they  are  known  as 
Brahmd  Bhdts  or  Brahmsi  Kais.  They  wear  ihe  janeo  and  retain  their 
Brahminical  gotras  such  as  Konsal  (in  Kapurthald),  Bhardwdj,  etc. 

In  their  internal  grouping  the  Brahm  Bhdts  imitate  the  Khatri 
organisation,  having  two  groups  as  follows  : — 

I. — BaRI,  or  the  12  GOTS. 


10.  Phdg. 

11.  Chandi  dds. 

12.  Dhiran. 


1.  Gun  deo.        4.  Lakhau  Sain.     7.  Bhdriimal. 

2.  Kataria.         5.   Dhur.  8.  Tdhu. 

3.  Pangan.         6.  Bisbel  or -wel.    9.  Kalian. 

and  of  these  numbers  1 — 6  form  a  I)hd,ighar  group,  wiiich  avoids  only 
one  got  iu  marriage,  (as  indeed  does  the  whole  Bd,ri  group,  apparently) 
whereas  the  Bunjahis  avoid  four.  This  latter  group  includes  the 
following  g^ois  :  — 


Bhulddia. 
Malaunia. 


Manohia. 
Saroha. 


Suridn. 
Tetia. 


Tuhdnia,  etc. 


On  the  other  hand  in  Shd,hpur  the  Bhdt  are  divided  into  Bunjdhis 
and  Khokhars,  the  latter  suggesting  the  Khokharain  group  of  the 
Khatris,  thus  : — 


I.— BUNJAHIS. 


II,— Khokhars.   < 


Section. 
f  Ayupotri. 
I  Dherru. 
•^  Jandidds. 

Mdhal. 
^Rai  Pc4l. 

Sigarre. 
Nadhipotre. 
Apat. 
Jain. 


Gotra. 
Bhdrdwdj. 

» 

Koshal. 


Kushab. 
Bhdrdwdj. 
Bdlash. 
Vashist. 


Of  these  the  Jain  section  will  intermarry  with  any  other,  but 
from  the  above  notes  it  is  abundantly  clear  that  the  Bhdts  are 
simply  an  offshoot  of  the  Brahmans,  being  differentiated  from  them 
by  function.  And  to  explain  their  origin  various  legends  have  been 
invented.  One  is  that  when  -Janmeja  celebrated  a  sacrifice  he  sum- 
moned the  Gaur  Brahmans  and  tricked  one  of  tliem  into  accepting  an 
offering  of  a  diamond  hy  concealing  it  in  some  pcin.  This  Brahman 
became  a  Bhdt.  Another,  to  whom  Janmeja  offered  a  gift,  refused  it 
and  became  a  Taggd.  Another  ia  that  iShiva  was  celebrating  the 
marriage  of  his  son,  and  giving  alms  to  Jogis,  Jangams,  Sanidsis  and 
Suthrds,  who  received  them  with  a  good  grace.  Thereupon  the  god 
asked  if  any  would  constrain  him  to  give  alms,  and  a  drop  of  sweat 
falling   from   his   brows  to    the   ground    the   first  Bhdt  pprang   from 


Bhdt  legends. 

it,  with  a  Jcatdr  in  hia  hands,  and  uttered  a  kalit  which  runs  : — "  0 
goddess  Kd^likd.,  give  the  Bhdt  a  Jcatdr  whose  sight  will  cause  a  close- 
fisted  man  {shum)  to  flee.  Let  the  Bhd-t  cleave  him  from  head  to  foot 
with  his /ca^dr."  Shiva  replied  : — "0  Betal  Rai,  Bhdt,  I  would  have 
given  you  the  kingdom  of  the  whole  world  had  you  not  appeared  thus. 
Now  I  grant  you  great  influence  and  all  will  be  terrified  at  your  voice, 
but  you  will  get  what  you  may/'  This  habit,  obtained  from  a  Bhdt, 
would  make  all  the  Bhdts  professional  extortioners.  A  third  tradition 
is  that  Brahmd  offered  gifts  to  Brahmans,  but  they  all  refused  it,  until 
one  of  their  sisters'  sons  accepted  it  and  thus  became  a  Bhdt. 

Two  legends  from  the  Simla  hills  also  describe  the  origin  of  the 
Bhdts.  The  first  explains  how  they  acquired  the  power  of  reading 
men's  thoughts.  Under  Rdjd  Bhoj,*  it  sayp,  lived  Kdli  Dds,  a  famous 
Bhdt  who  held  that  a  man  could  say  anything  he  wished  in  poetry, 
and  so  Kdli,  the  goddess,  pleased  with  his  devotion,  conferred  on 
him  the  power  of  thought-reading.  The  other  legend  goes  further 
back,  and  describes  how  Rdjd  Jaswantt  had  a  wise  counsellor  in  a 
woman  Khankdli.  Once  when  he  was  holding  his  court  at  Srinagar 
in  Garhwdl  the  Rdjd  of  Mdrwdr,  Jagdeo,  came  to  see  him  and  found 
him  and  Khankdli  in  council.  The  lady  veiled  her  face,  explaining 
that  as  a  man  had  come  to  that  cowardly  court  she  could  not  show  her 
face  before  him.  This  reply  naturally  annoyed  Jaswant  who  declared 
he  would  give  her  10  times  as  much  as  Jagdeo  would  bestow.  Khankdli 
then  went  to  Jagdeo's  tent ;  but  as  he  was  at  his  devotions  his  Rdnl 
gave  her  a  dish  full  of  gold  coins  and  gems  which  Khankdli  refused  to 
accept,  as  she  could  take  no  alms  from  a  woman.  When  the  Rdjd 
came  she  presented  him  with  a  rupee,  as  a  nazr,  and  said  she  was  the 
wife  of  a  Bhdt  and  had  come  to  demand  dan  (charity),  which  one  of 
Rdjput  blood  could  not  refuse.  He  bade  her  ask  a  favour,  and  she  de- 
manded his  head,  which  the  Rdjd  at  once  cut  off,  and  she  carried  it  in  a 
dish  to  Rdjd  Jaswant.  Tauntingly  Jaswant  asked  what  she  had  got 
from  Jagdeo,  who  had  fled  from  his  own  kingdom  and  sought  a  refuge 
with  himself.  In  reply  Khankdli  showed  him  the  head  and  demanded 
those  of  himself  and  his  9  sons  in  fulfilment  of  his  vow,  threatening  him 
with  the  ruin  of  his  kingdom  if  he  refused.  The  king's  sons,  his  queen, 
and  he  himself,  however,  all  declined  to  sacrifice  their  lives  in  fulfilment 
of  the  Rdjd's  rash  promise. 

Khankdli  then  returned  to  Jagdeo's  tent.  She  had  forbidden  his 
queen  to  burn  his  body  till  she  returned,  and  when  she  found  the  Rdni 
lamenting  over  his  corpse  she  restored  it  to  life  and  promised  him  the 
empire  of  all  India.  This  he  soon  achieved.  In  the  first  encounter 
Jaswant  was  overthrown  and  Jagdeo  seized  his  kingdom.  Gradually 
he  subdued  all  the  petty  chiefs  in  India,  compelling  them  to  pay 
6  annas  in  the  rupee  as  tribute.  From  Khankdli  and  Kdli  Dds  the 
Bhdt  chain  descends. 

In  Sirmur  the  Bhdts  are  by  origin  Brahmans,J  but  having  adopted 
karewa  they  lost  status  and  are  iiow  by  occupation  genealogists. 
Many,  too,   are   cultivators    and    trans-Giri  mairy    with  Kanets.     The 

*  Cf.  Legends  II,  p.  183. 

t  See  Legends  of  the  Punjab  III,  pp.  242,  252. 

J  There  is  a  Wateshar  or  Bateshar  group  among  the  Brahmans  also. 


The  Muhammadan  Ehdl. 


d9 


Blidts  of  Nd,haTi  retain  Brahman  customs,  but  those  of  the  interior  have 
adopted  those  of  the  Kanets.  With  the  Kanets  the  Bh^t3  furnish  the 
Dewds  or  priests  to  the  temples.  Trans-Giri  there  is  a  sub-division  of 
tVie  Bhd,ts  called  Deti,  but  the  rest  of  the  Bhdts  do  not  intermarry  with 
them  and  they  are  inferior  to  the  other  groups. 

The  Muhammadan  Bhats. 
The  Muhammadan  Bhdts  are  even  fewer  in  numbers  than  the  Hindu, 
and  far  less  elaborately  organised.  In  Hissdr  they  date  their  con- 
version to  A'lamgir^s  reign,  and  still  continue  to  minister  to  Mahdjans 
and  other  Hindus  as  well  as  to  Mughals  and  Pirzildas,  but  Shaikhs 
only  fee  them  at  a  daughter's  wedding;  as  do  also  oilmen  and  weavers 
who  give  them  8  annas.  But  they  get  fees  on  the  birth  of  a  son.  In 
Rohtak  they  have  only  three  sections,  Bijhdu.  Sil  Saha  and  Gur  Deva, 
of  whom  the  latter  recite  genealogies  and  compose  songs. 

Their  patrons  are  Muhammadan  Rajputs  and  Hindu    Mahiijans,   and 
they  receive — 


Ceremony. 


Girl's  betrothal 

Boy's 

Girl's 

Birth  of  a  son 


Function. 


The  Bhat  women  sing  songs  and  chant 

l<ahits. 
The  Bhat  women  sing  songs  and  also  the 

brotherhood. 

Women  sing  bandhdwa  

Sing  congratulatory  songs       


Fee. 


8  MansTori  takas. 

Re.  1  or  as.  8  with  tahaa. 

8  iahas  for  each. 
Re.  1. 


At  weddings  when  the  dower  arrives  the  Bhats  read  out  the  list  of  articles  and  recite  the 
following  kabit  :  — 

Zar  Tci&i  sone  gota  kindri  murassa  inoti  kanchan  chhahhha7-i  hai, 
Kimkhdb  atlas  bdtvald  jhurm  Idt  mehndi  moti  sut  pda  dhari  hai. 

Bhukan  rdtub  hlrd  pannd  jardo  jurat  gird  men  chhuhdre  sab  ndr  kahin  khari  hai. 
Sundar  sohdg  hhdg  bhari  jaisi  khilli  phul  jhari  hai. 

In  Sb^hpur  the  Muhammadan  Bh^^s  ^^^  divided  thus  :— 

Section^  Gotra. 

Chiir^l.  Koshal. 

Panj.  „ 

Samit. 
t,Gudr^l. 

Kaprdl,  which  is   said   to   be   purely   endogamous    and  not   to 


I. 


II. 

marry  with   any   other  Bh^t  under   pain   of  excommunication, 
other  four  sections  marry  inter  se. 


The 


The  Bhat's  fdnctions. 

The  functions  of  the  Bhdt  differ  in  different  parts  of  these  Provinces. 
In  the  south-eastern  districts  he  is  not  entrusted  with  any  religious 
functions  at  all.  Thus  in  Rohtak  the  Brahm  Blidts  merely  get 
annas  4  to  8  on  the  bridegroom's  departure  at  a  wedding  ;  and  the 
guests  at  a  rich  man'ss  funeral  are  invited  through  a  Bh^tj  ^^°  receives 
Re.  I  in  cash,  and  a  turban  when  the  pagri  is  tied  round  the  heir's 
head.    A  Bh^^  also  summons  the  kinsmen  to  witness  an  excommuni- 


100 


The  Bhdt's  functions. 


cation  or  a  re-admission  into  caste.*  As  we  go  westward,  however,  the 
Bhd-t's  functions  become  more  definite,  assuming  at  times  almost  a 
priestly  colour,  while  his  perquisites  are  correspondingly  larger  and  more 
certain.  Thus  ia  Kapiirthal<i  the  Brahm  Bhdt  sings  congratulatory 
songs  at  a  betrothal,  at  the  saia  chitthi,  at  a  chhotd  tikd,  or  marking 
of  the  bridegroom's  forehead,  the  milni,i  or  meeting  of  the  bride  and 
bridegroom,  at  the  lawdn  or  turina,  the  mittha  bhdt  and  the  chirJcani, 
receiving  a  fee  of  annas  2  or  so,  together  with  other  rails. 

After  a  death  the  Bhdt  remains  for  13  days  in  the  deceased's  house 
and  helps  to  procure  what  is  required  ;  at  a  shdnt  he  gets  a  rupee ; 
and  at  a  such  he  gets  a  similar  fee  with  certain  clothes  : — 


Ceremony. 


r(l)  Marriage  procession     .. 

.  !  {2)  Pilra        

I     (3;  Dowry 

•S  ! 

t  I  (4)  Warisui  ... 


r(l)  Procession  to  the  funeral 
pyre. 

(2)  Sidpdiov  1st  four  days... 
■(  (3)  Dahdya 


Function. 


(4)  On  the  13th  day 


j  (5)  Dharm  shdnt 


Sing  Manglachdr  habits 

Ditto  

Proclaim  publicly  the  presents  given 

as  the  dowry. 
Carry    baskets    (chhdhds')    of    dried 
fruits,   etc.,  to   the   bridegroom's 
father's  house,    and  chant  congra- 
tulations to  the  pair. 

(i)  Sew  the  fca/aTi;]: 

(u)  Buy  what  is  necessary  for  the 

deceased's  relatives. 
(ui)   Sing  in  the  procession. 
A.  B  hatni  leads  the  mourning  of  the 

women  of  the  brotherhood. 
On  the  tenth  day    the   Bhatnf    as- 
sembles the  women  in  the  house  of 
the  deceased's  heirs. 
A  Bhat  assembles  the  male  members 
of  the  brotherhood,  and  the  deceaS' 
ed's  heir  is  proclaimed. 
On  the  17th  day  the  shrddh  is  per- 
formed. 


Fee. 


1  or  2  annas. 
1  anna. 
4  annas. 


2i  aimas. 


8  annas  or  a  rupee. 

2  annas  and  2  sers  of 
wheat  flour. 

1  anna. 

A  meal  of  cooked  food. 


In  the  western  districts  the  Bhd,tni  fulfils  the  duties  of  a  professional 
mourner.  Thus  in  Shdhpur  she  leads  the  mourning  by  the  women 
of  the  deceased's  brotherhood  for  a  fee  of  Re.  1,  and  in  Dera  Ghd,zi 
Khd.n  she  does  this  for  a  wage  of  2^  annas  a  day,  besides  what  the 
relatives  may  give  her. 

In  Kd,ngra§  the  only  relic  of  the  Bhdt's  former  functions  is  the 
making  of  hahits,  and  a  proverb  runs  : — Bhdt  hi  bhet  kahit,  i.e.,  a  Bhat 
will  always  make  a  present  of  a  kahit.    Like  the  parohit  and  the  barber 


*  This  account  comes  fi-om  the  Sampla  tahsi'l  of  Rohtak.  Elsewhere  the  Bh^ts  merely 
sing  congratulatory  songs  on  auspicious  occasions  for  a  fee  of  four  double-pice,  raised  at 
weddings  to  Re.  1-4-0. 

t  They  sprinkle  the  red  coloured  water  on  the  white  garments  of  the  wedding  guests. 

X  But  in  Dera  Ghazi  Khan  this  is  done  by  the  Jajik, 

§  This  is  the  account  from  Hami'rpur.  In  Nurpur  tahsil  Bhats  merely  visit  the  house  of  a 
newly  married  couple  and  receive  a  small  fee,  earning  their  living  by  cultivation.  In 
Kangra  tahsil  they  sometimes  at  a  wedding  get  a  fee  called  durbhia,  which  varies  from 
3  pies  to  2  annas :  they  also  get  one  at  an  investiture  with  the  janeo,  and  at  weddings  the 
girl's  father  gives  his  Bhat  annas  2  and  some  cloth,  while  the  boy's  Bhit  gets  Re.  1-4.0,  but 
they  perform  no  rites. " 


Bhattahdr — Bhatti.  tOl 

they  are  looked  npon  as  ligifi,  but  aro  virtually  only  employed  as 
messen^'era  at  weddin^Ts,  beint):  pud  a  tritla  by  tho  rooipiont  for  the 
message  {neondar).  In  the  Hill  States,  however,  ten  or  twenty  Bh^^s 
sometimes  collect  and  recite  habits,  reaeivinsf  a  sum  of  money,  called 
rinj,  which  is  divided  proportionately  among  them,  the  Bh^t;  of  the 
r^ji:!  who  gives  it  getting  the  lion's  share.  In  former  times,  it  i^  said, 
they  were  compelled  to  work,  but  this  is  not  now  the  case.  Elsewhere 
the  Bhdt  is  now,  speaking  generally,  a  cultivator  or  a  servant  to  a 
Mabd;jan. 

The  Rliats  act  as  parohits  to  the  Khatris,    while    their   own   ^^aro/iiis 
and  'pcidhas  are  Sd,rsut  Brahmans. 

BHATTAflAB,-HABA,    fem.-liiiri,    Bhattiar,-drdij    a   person    who   takes    food   to 
labourers  in  the  field. 

Bhatti.  The  name  Bhatti  would  appear  to  be  unquestionably  connected 
with  Bhat,  Bhatt,  Bhd,ti  and  Bhatiti,  Bhatt  bearing  the  same  relation 
to  Bh^t  as  Jatt  to  Jat,  kamm  in  Punjabi  to  kcim,  etc.  As  a  tribe  the 
Bhattis  are  of  some  antiquity,  numerous  and  wide-spread.  They  give 
their  name  to  the  Bhatti^na*  and  to  the  Bhattioraf  tracts,  as  well 
as  to  various  places,  such  as  Bhatinda,  Bhatner,  Pindi  Bhatti^n  and 
possibly  the  Bhatti^t  in  Chamba.  Historically  the  Bhattis  first  appear 
to  be  mentioned  in  the  TLirikh-i-Firoz-shdhi  of  Shams-i-8iraj  Afif,  and 
the  following  notes  are  culled  from  the  translation  of  that  work  in 
Elliott's  Sist.  of  India  : — 

In  the  reign  of  Ald-ud-Din,  Tughlik  of  Khurasan  obtained  the 
district  of  Dipd>lpnr,  of  which  Abohar  was  a  dependency.  To  Abohar 
were  attached  all  the  jungles  belonging  to  the  Mini  (Mina  ?)  and 
Bhatti  tribes.  Tughlik,  anxious  to  ally  his  family  with  the  native 
chiefs,  heard  that  the  daughters  of  Rdna  Mall  Bhatti  were  beautiful 
and  accomplished,  so  he  sent  the  amalddr  of  Abohar  to  negotiate  the 
alliance  of  one  of  them  with  his  brother,  Sipahsd-lar  Rajab.  In  his 
pride  the  Rana  rejected  these  overtures,  and  so  Tughlik  proceeded  to 
levy  the  outstanding  revenue  from  the  talivandls  of  the  Bhattis  with 
great  severity.  The  Rdna's  daughter,  Bibi  Naila,  hearing  of  this,  urged 
her  own  surrender.  '  Consider,'  she  said,  '  that  the  Mughals  have  carried 
off  one  of  your  daughters.'  She  was  accordingly  married  to  Rajab, 
assumed  the  name  of  Bibi  Kadbanu,  and  became  the  mother  of  Firoz 
Shah  III  in  1309  A.  D.f 

In  1394  Strang  Khan  was  sent  to  Dipdlpur  to  suppress  the 
rebellion  of  Shaikha  Khokhar.  There  he  raised  troops  and,  taking 
with  him  Rai  Khul  Chain  Bhatti  and  Rai  Daud  Kamdl  Main  (?  Mina), 
he  crossed  the  Sutlej  near  Tirhdrah  (Tihjira,  in  Ludhiana).§ 

In  1389  we  read  of  Rai  Kamdl-ud-din  Main  (?  Mina)  and  Rai  Khul 
Chand  Bhatti  whose  fiefs  lay  near  Samana,  being  sent  with  Prince 
Hum6yun  to  raise  troops  at  that  fortress.  I| 

*  Sec  the  art.  Bhattiana  in  the  Imperial  Gazetteer, 
t  In  the  Ghiniot  uplands  north  of  the  Chenab. 
t  E.  H.  I.  Ill,  pp.  271-2. 
5  E.  H.  I.  IV,  p.  29. 
fj  E.  H.  I.  IV,  p.  22. 


1 02  Bhatti  clans. 

Timur  found  Bhatner  unJer  the  rule  of  Rao  Diil    Chain,*   a  Rajput, 

and  probably  a  Bhatti.     Curiously  enough  he  is  represented  as  having 

a  brother  named  Kamal-ud-din,  and  in  one  history  Khul  Chain  is   said 
to  have  been  the  Rai  of  Bhatner.t 

Again  in  1527  we  read  of  Mirza  Kd,mran'8  coming  from  Lahore,  with 
many  horses  and  much  wealth  taken  from  the  Bhattis  and  Khokhars.f 

The  legends  of  the  Bhattis  are,  however,  silent  on  these  events  and 
ascribe  the  origin  of  the  tribe  to  Achal  through  Barsi,  who  extended 
his  dominions  from  the  south  to  Bhatner,  which  they  held  until  expelled 
from  it  by  the  Rdjdof  Bikaner  early  in  the  19th  century.  Then  they 
spread  over  Bhattiana,  which  comprised  the  modern  tahsil  of  Sirsa 
and  the  northern  part  of  Fatehdbad.  The  tribe  is  now  found  princi- 
pally along  the  Ghaggar  valley  as  far  as  Bhatntr. 

Various  other  traditions  are,  however,  current  in  different  localities 
and  of  these  the  most  probable  is  that  which  connects  the  Bhattis 
with  Jaisalmir.  The  story  current  in  HissAr  is  that  they  were  in  very 
early  times  driven  across  the  Indus,  but  returned  and  some  700  years 
ago  dispossessed  the  Langdh,  Joiya  and  other  tribes  of  the  country 
to  the  south  of  the  lower  Sutlej,  Rud  founded  Jaisalmir,  which  State 
they  still  hold.  Bhatti,  the  leader  under  whom  they  recrossed  the 
Indus,  had  two  sons  Dasal  and  Jaisal.  The  former  settled  in  Bhattiana 
and  from  him  are  descended  the  Sidhu-Bardr  J^ts,  the  "Wattu  being 
also  descendants  of  his  grandson,  Rjijput.  With  this  tradition  may 
be  compared  the  foUowing  detailed  account  of  the  Bhattis  of  BahdiWal- 
pur,  in  which  State  they  have  15  principal  clans  :— 

i.     The  Bhattis,  or  pure  Bhattis,  who  are   generally  landowners 
or  cultivators,  though  some  are  weavers  and  blacksmiths. 

ii.  Pahor,  found  throughout  the  Lamma. 

iii.  Chus. 

iv.  Jogi  and 

V.  Jandd,ni. 

These  five  septs  are  closely  connected,  do  not  give  daughters  ont- 
eide  the  group,  and  usually  intermarry. 

vi.     Shaikhra. 

vii.     Chakar-HuUe  :   a  small  sept,  of  recent  origin  called  Chakar- 
ullah  or  servants  of  God. 

viii.  Lallu. 

ix.  Bhdbhe :  a  small  sept. 

X.  Katesar  :  also  a  small  sept,  which  rears  sheep. 

xi.  Kulyar  or  Kawalyfir  which  has  an  interesting  history  :— 

Kulyar  was  a  son  of  Rd-na  Raj  Wadhan,  who  had  four  other  sons, 
(1)  Dtterd,  (2)  Ntan,  (3)  Kdnjun,  (4)  Hatdr.     The   tradition   is  that  the 

*  The  Zafarnima  has  Chan,  probably  for  Chand  :  or  Chain  may  be  due  to  some  confusion 
between  Sain  and  Chand.  Timur  explains  that  R4o  means  '  brave.'  (E.  H.  I.  IV,  pp.  422.5, 
488-90.) 

t  E.  H.  I.  IV,  p.  34. 

X  E.  H.  I.  V,  p.  37. 


Bhatti  clana.  108 

ancestors  of  Rdj  Wadhan  lived  in  ancient  times  near  Ghajni,  whence 
they  migrated  to  Delhi,  which  after  a  time  they  left  for  Bha^ner. 
In  the  7th  century  of  the  Hijra  Rdj  Wadhan  together  with  his  tribe 
left  Bhatner  and  settled  near  Chhanb  Kulydr  (now  in  the  Lodhrdn 
tahsil  of  Mult^n),  which  in  those  days  lay  on  the  southern  bank  of 
the  Sutlej  and  formed  part  of  the  dominions  of  Rai  Bhuttit,  the  ruler 
of  a  city,  the  greater  part  of  which  was  destroyed  by  the  Sutlej  flowing 
over  it;  ;  but  parts  of  its  ruins  are  still  to  be  seen  on  the  right  bank 
of  the  Gb^ra  (in  tahsil  Lodhrdn).  R^nd,  Rd,j  Wadhan  had  a  beautiful 
daughter  whom  Rai  Bhuttd,  desired  to  marry.  The  request  was  refused 
by  Kulydr,  the  eldest  son  of  Rilj  Wadhan  ;  and  the  result  was  that  a 
sanguinary  battle  took  place  in  which  Rai  Bhuttd,  was  slain.  The 
tract  of  the  country  thus  conquered  by  the  Kulyd,rs  became  known  as 
Chhanb  Kulyilr,  which  name  it  still  retains.  At  this  time  Sher  Shdh 
Sayyid  Jaldl  was  living  in  Uch,  where  Rfln^  R^j  Wadhan  and  his  sons 
went  to  see  him  and  embraced  IsMm.  Rdj  Wadhan  remained  Jat  Uch, 
Utterd,  occupied  the  '  Vidh '  (Bi^s)*,  Nun  began  to  live  on  the  Rdvi, 
(and  that  tribe  is  now  dominant  in  Shujdbdd  tahsil),  Kanjun  at  the 
Don^ri  Mari  (?),  and  Kulyilr  made  Chhanb  Kulydr  his  residence. 
Hat^r  was  deprived  of  his  share  of  the  inheritance.t 
xii.     Daragh. 

xiii.  Sangrd, :  with  a  famous  sept  called  W^gi.  In  the  8th 
century  Hijra  the  Sangrds  migrated  from  Rdjput^na  and 
settled  in  Kathdla,  then  a  large  town  on  the  Gurang  or 
Hariari,  the  ruins  of  which  are  still  to  be  seen  near  Tibba 
Tdnwin-wd,la.     Kath^la  was  at  that  time  held  by  the  Joiyas. 

xiv.  Mahtam  :  the  Muhammadan  Mahtams  claim  to  be  Bhattis 
and  say  a  mirnsi  once  ironically  called  their  ancestor 
'Mahtam, 'or  chief.  They  appear  to  be  distinct  from  the 
Hindu  Mahtams. 

XV.  Bhet :  who  claim  to  have  been  Bhattis  who  accompanied 
Shaikh  Hakim  from  Delhi,  but  are  said  by  others  to  be 
Dhedhs  or  Menghwals,  whom  that  saint  converted. 

xvi.  Markand,  Bokha,  Jhakhkhar,  Dhandla,  Phanbi,  Bir^r, 
Dadu,  Kap3,hi  (cotton-workers  and  reed-cutters),  and 
K^hin,  are  nine  clans  descended  from  the  same  ancestor 
and  they  intermarry.  Some  are  landowners,  others  tenants, 
but  some  are  boatmen,  and  though  Bhattis  by  origin  they 
are  regarded  as  of  low  status. 

On  the  south-east  border    of   the    Punjab  the    subject   population   of 
Bikiiner  is  largely  composed  of  Bhattis,  and    tradition  J    almost     alwajs 


*  The  tradition  is  that  in  those  days  the  Bias  flowed  separately  to  the  north  of  Kahror 
towards  Shuj^bad. 

t  The  Mittru  Bhatti  of  Multan  say  they  came  from  Bikaner. 

J  The  Hissar  tradition  is  very  different  and  says  that  the  ihattis  are  of  the  Jdtu  family, 
and  that  like  the  T-unwar  Rajputs  they  trace  their  origin  to  remote  antiquity.  At  some 
distant  period,  two  persons  named  bhatti  and  feumija  are  said  to  have  come  to  this  country 
from  Mathra.  The  latter  had  no  male  issue,  and  his  descendants  (called  Joiya  Rajputs) 
live  in  Sirsa.  After  some  generations  tne  of  the  Jamily  of  the  former,  niinnd  Kusalu, 
became  Baja— he  had  two  sens,  Dusul  and  Jaisul.  'J he  latter  became  haja  oi  Jaisalmir, 
where  his  descendants  still  reign.  The  former  remained  in  Bhatti«na— hf  had  cnJy  ore  son, 
named  Janra,  who  had  several  wive."   (all  of  other  castes)  by   whom  he  had  21  gons,  whoee 


104  Bhatti  traditions. 

carries  us  back  to  the  ancient  city  of  Bhatner,  which  lies  on  the  banks 
of  the  long  since  dry  Ghaggar,  iii  the  territory  of  that  State  bordering 
on  Sirsa.  But  in  that  tract,  which  corresponds  to  the  old  Bhatti^na, 
the  Bhatti  is  no  longer  a  dominant  tribe  and  the  term  is  loosely  applied 
to  any  Muharamadan  Jdt  or  Rajput  from  the  direction  of  tbe  Sutlej, 
as  a  generic  term  almost  synonymous  with  R^th  or  Pachh^da. 

In  the  central  Punjab,  however,  and  towards  the  north  of  it,  the 
Bhattis,  though  scattered,  hold  strong  positions.  In  Amritsar  tradition 
avers  that  they  have  a  Mong  pedigree'  beginning  with  Adam,  10th  in 
descent  from  whom  was  Krishna,  sim  of  Jad,  the  son  of  Jadam.  And 
the  present  State  of  KapurthaU  was  held  by  a  Raj^  who  sought  the 
aid  of  Lakhanpal  and  Harpal,  sons  of  theR^oa,  Purab  Chand,  of  Bhatner 
against  his  foes.  Accompanied  by  Panp^l,  a  third  son  of  the  Rand 
by  a  J  at  wife,  tbey  overran  the  neighbouring  country  ;  but  the  Raja 
refused  to  give  them  the  share  he  had  agreed  to  bestow  upon  them, 
so  they  put  him  to  death  and  partitioned  his  kingdom,  Lakhanpal 
taking  the  Bdri  Dodb,  Harpal  that  of  the  Bist  Jdlaudbar  and  Panpll 
the  modern  Ferozepur  District,  ilai  Viru,  Lakhanpd,l's  great-grandson, 
founded  Vairowal  in  Amritsar  some  540  years  ago  and  his  grand- 
daughter, a  sister  of  Rai  Mitha,  was  married  to  Rai  Ibrahim  of 
Kapurthald.,  himself  a  Bhatti  and  descended  from  Harpal.  But  after  a 
futile  attempt  to  subdue  Rai  Mitha,  Ibrahim  forbade  intermarriage 
between  the  two  branches. 

Kapurthald,  tradition  is,  however,  quite  silent  as  to  Lakhanpal  or 
Harpal,  and,  according  to  leorends  current  in  that  State,  Rai  Nd,nak 
Chand  is  said  to  have  left  Bhatner  and  settled  in  Bhuldua,  in  that 
State.  Three  brothers  Bhatti,  Manj  and  Chauhd,n  founded  the  Rajput 
tribes  so  named,  which  settled  in  the  Punjab  only  14  generations  ago. 

Nevertheless  reciprocal  marriage  is  confined  to  the  Bhatti,  Manj 
Naru  and  Khokhar*  tribes,  which  avoid  marriage  with  the  Chauhdu, 
Awan,  Nipdl,  Bajoha,  Janjua,  Punwd,r,  Varyd. 

The  Khokhars  and  Nd,rus  are  regarded  as  foreign  by  race  to  the  other 
Rdjputs,  who  all  trace  back  their  desoent  to  R5,ja  Salivahan  who  has 
a  shrine  at  Sidlkot.     He  is  said  to  have  been  defeated  by  Imdm  N3,sir. 

In  Gujrdt  tbe  Bhattis  trace  their  first  settlements  back  to  Dulla 
Bhatti,  Rd.jd.  of  Pindi  Bhattid,n  who  was  put  to  death  by  Akbar.  All 
his  family  was  in  Akbar's  camp  on  the  Jhelum,  where  they  were  kept 
in  durance  until  released  at  the  intercession  of  a  faqir  whose  shrine 
is  still  pointed  out  at  Chhapar  on  the  bank  of  that  river.  Bulla's  son, 
Kamdl  Khd,n  was  allowed  to  settle  on  the  waste  lands  near  Ghamd;n, 
still  a  Bhatti  village,  while  the  rest  returned  to  Pindi  Bbatti^n.f 


descendants  established  different  tribes,  such  as  the  Lal-hhcdl,  Sidhij,  and  Barar  Jats.  Janra 
foiinded  the  town  of  Abohur,  naming  it  after  his  wife  Abho— by  this  wife  he  had  three 
sons-  Rajpal,  Chun  and  Dhum  :— the  Wattu  Bajputs  are  descendants  of  the  first-  the  Mai 
Bajputs  of  the  second— and  the  Nawab  of  Rania  and  his  family,  of  the  third.  Inasmuch  as 
the  Bhattis  were  more  num.erous  than  the  rest,  the  country  was  called  Bhattiana.  The 
habits,  manners  and  customs  of  Bhatti  Rajputs  are  similar  to  those  of  the  Tunwar  Hajputs. 
Bissar  Settlement  Report,  p.  8,  §§  25,  26. 

*  The  Khokhars  (alone)  give  daughters  to  Sayyids. 

I  The  tribal.mircist  gives  the  following  pedigree  of  the  tribe,  "which  claims  Maharaja  Eanjit 


/ 


^,       t^  <--;^''^.^       /^'--'--^    '-~'^'' ^ '^ 


A  Bhatti  pedigree. 


105 


The  Bhatti  of  the  Guji'anwdla  Bdr,  where  they  are  the  "  natural 
enemies  of  the  Virk,"  are  descended  from  one  Dhir,  who  eighteen 
generations  ago  left  Bhatner,  and  settled  in  the  Nur  Mahnl  jungles-  as 
a  grazier  and  freebooter.  His  grandson  went  furtlier  on  to  the  banks 
of  the  R^vi,  and  his  son  again  moved  up  into  the  uplands  of  Guirln- 
w^ia.  The  modern  descendants  of  these  men  are  described  as  "  a 
muscular  and  noble-looking  race  of  men,  agricuUurists  more  by 
constraint  than  by  nntural  inclination,  who  keep  nu'nerous  herds  of 
cattle  which  graze  over  the  pasture  lands  of  the  Bir,  only  plough 
just  sufficient  to  grow  food  for  their  own  necessities,  and  are  famous 
as  cattle-lifters  and  notorious  thieves."  The  Bhatti  of  Gujranwala 
enjoyed  considerable  political  importance  in  former  times,  and  they 
still  hold  86  villages  in  that  District.  In  Sidlkot  the  Bhatti  claim 
de^jcent  from  Bhoni  seventh  in  descent  frrim  their  eponymous  ancestor 
Bhatti,  who  came  to  Gnjr^nwala  from  Bikdner,  and  thence  to  Sialkot. 
None   of   these   Bhatti  of    tlie   Bdr    will    g'ive    their   daughters  to  the 

Singh  as  one  of  its  scions  : — 


Wichar. 


PADAM  RATH. 
I 


Sahnsi. 
M'lharaja  Ranjit  Singh  was 
descended  from  this  branch. 


~"1 
Bhaani. 


Kaji. 


"1 
Shadi. 


Gujranwala, 


Danu. 

I 
Lakhira, 

I 
Chuhar. 


r 


^ 


Nampal.    Jarat.  Gaundhar.  Ratanpal.  Sahnp^I. 


Gujranwala. 


f 
Ato. 


Tahsil  Phaliin. 


Amhar. 


Pindi  Bhattian. 


Dhairvi. 
I 


f 

Ohs. 

I 


Karto. 


Seo. 


1 
Ghawnaj. 

Gujranw4Ia. 


Dehli  and  Bikdner. 


Dhang. 

I 
Katho . 

I 
Nathu. 


Rai  Puthora. 
Gujr4nw41a. 


Bahlol. 


~1 
Bijli. 
I 
Farfd. 
I 


"1  I  1 

Masti.         Daim.  Dalla. 

Pindi   Bliattian.       I 


r 

Muhammad  Khin. 
Pindi  Bhattidn. 
[another  genealogy  of  tho^Bbattia  aoe  under  Samil.] 


Kamtll  Ehin. 
Gujr4t. 


l06  JBhatti  Chane-^Bhittanni. 

neighbouring  Jfit  tribes,  though  they  will  take  wives  from  among  them 
without  scruple.*  In  the  Salt-range  the  Bhatti  seem  to  bold  a  very 
Subordinate  position  as  Bhatti,  though  it  may  be  that  some  of  the 
innumerable  Rajput  tribes  of  that  tract  may  consider  themselves 
Bhatti,  as  well  as  what«-ver  their  local  name  may  be.  The  Bhatti  of 
Jhang  hold  the  considerable  Bhattiora  tract  north  of  the  Ghendb, 
They  came  first  from  Bhatner  to  the  right  bank  of  the  Jhelum  near 
the  Shahpur  border,  and  thence  to  Bhattiora.  They  are  described  as 
"a  fine  race  of  men,  industrious  agriculturists,  hardly  at  all  in  debt, 
good  horse-breeders,  and  very  fond  of  sport.  They  do  very  little 
cattle-lifting,  but  are  much  addicted  to  carrying  off  each  other's 
wives.^' 

The  persistence  of  the  traditions  which  connect  the  Bhattis  with 
Bikdner,  Jaisalmer  and  the  old  fortress  of  Bhatner  cannot  be  disre- 
garded.    But   for  a  fuller  discussion  of  their   origins  see  Rajpdt, 

Bhatti  is  also  (I)  a  Baloch  clan  (agricultural)  found  in  Montgomery, 
aa  well  as  (2)  a  Muhammadiu  Kamboh  clan  (agricultural),  and  (3)  a 
Muhammadau  Jat  clan  (agricultural)  in  that  District. 

Bhatti  CHA>fB,  Bhatti  Naul,  Bhatti  Tahar,  three  Rajput  clans  (agricultural) 
found  in  Montgomery.    Cf.  Bhdti  Wad. 

Bhaw  AN  A,  an  agricultural   clan  found  in  Sh^hpur.  ^7 

Bheda,  an  agricultural  clan  found  in  Shahpur.         •-^  <-*.      r^  ^  ^/z^ 

Bhekh-dharI,  bbekhi,  a  faqir,  a  sadhu:  from  bhekh,  dress,  disguise,  and  so 
'  a  sect  of  Hindu  faqirs'. 

Bhidal,  a   Muhammadan  Jat  clan  (agricultural)  found  in  Montgomery. 

BhikhaeI,  fem.  -an,  a  beggar. 

Bhikzbak,  bliichchak  q.v. 

Bhin,  an  agricultural  clan  found  in  Shdhpur. 

Bhindal,  a  tribe  of  Jdts  claiming  Solar  Rajput  origin,  through  its  eponym, 
whose  descendant  Badar  embraced  Islam.  It  holds  five  villages  in 
Sidlkot. 

Bhindab,  a  tribe  of  Jats  of  the  Lunar  branch  of  the  Lunar  Rdjputs,  through 
its  eponym,  who  settled  in  the  Punjab  under  Rai  Tanar.  Found  in 
Sidlkot. 

Bhisti,  fem. -an,  {hhistd,  facetiously),  lit.,  a  dweller  in  Paradise,  fr.  Pers. 
hihisht  ;  a  Muhammadan  water-carrier. 

Bbittanni  occupies  a  tract  of  hill  country  some  40  miles  long  by  1 2  to  16  wide, 
stretching  along  our  border  from  the  Marwat  tahsil  of  Bannu  to  the 
Gumal    valley.    Along   the   northern  part    of  this  line,  it  owns  little  or 

*A8   among  the    Muhammadan    Chibh,  Manhas  and  other  tribps.  a  Jati  who  esponsea  a 
Bhatti  becomes  a  Bhattini  ^y  tribe  according  to  the  proverb  Chhutti  Raja,  te  hoi  Hani : 
'  Touched  by  a  Raja  (a  woman)  becomes  a  Kini.' 

In  Ladhiana  the  Shaikhs, a  Bhatti  clan,  derive  their  name  from  Shaikh  Chachu,  a  descend- 
ant of  Raja  Kanshan  who  accepted  Islam  and  was  granted  the  State  of  Hathur  by  the 
Muhammadaa  emperors.  For  some  other  Bhatti  clan  names  see  the  Appendix. 


/p 


^*,^<  <.      '^     ^ 


7 


/  y 


vC-.  ^  ;^  .         ^A'-^^ 


y 


,^  j"**^  <^t. 


^. 


^    ^^. 


^  t< 


^-    ^c^^.^    ^, 


/-./- 


/ 


^ 


y^j^" 


^<^  -^ 


/  -^ 


^ 


<r^-  <-  ^..^  ^  —    fdc^... 


-j" 


rf  ^1  r.'^        J    /-^-^^ 


l>'^/- 


■  ^^ 


Bhojiya — Bhojki.  107 

no  land  in  the  plains ;  to  the  south  it  holds  a  strip  of  very  fertile 
country  extending  from  the  Takwdra  along  the  hills  as  far  as  Dabbra. 
It  has  a  few  scattered  liamlets  in  the  Nasrd-n  country  north  of  the 
Takw^ra,  and  is  also  found  in  considerable  numbers  in  the  north-east  of 
the  Gtimal  valley.  To  the  west  the  hill  couniry  of  the  Bhittannis  ia 
hemmed  in  by  that  of  tlie  Wazirs.  The  two  tribes  are  generally  more 
or  less  at  feufi,  though  the  Bhittannis,  til]  recently,  never  scrupled  to 
assist  Wazir  robbers  in  their  incursiona  into  British  territory. 

The  Bhittaonis  live  in  small  villages,  generally  hidden  away  in 
hollows.  Their  houses  are  mud  and  brushwood  hovels  of  the  poorest 
description,  and  sometimes  they  hve  in  caves  hollowed  out  of  the 
rock.  One  of  their  principal  places  is  Jandola,  ou  the  road  leading  up 
the  Tdnk  zam  to  the  Wazir  country. 

The  tribe  is  divided  into  three  sections  :  Dhanna,  Tatta  and  Wraspun. 
In  the  plains  the  lands   of   the    Bhittannis   were  originnlly  dividend  into 
numerous   s-nall    divisions,    known    as    ndlds.     Each   naldy   as   a  rule, 
forms  a  single  plot,  owned  by    a  number   of  families   generally    closely 
connected  by  birth.     The    waste    land    in    each  ndld  is  the  property  of 
the  ndld  proprietors.     B«^fore   land   became    valuable,    the   proprietors 
of  the  different  TiiZ'is  used   readily   to    admit    men   of  their   own  sub- 
section to  a  share  in  the  ndld  lands,  and    in    this   way,    men,    who  had 
before  lived  exclusively    in   the   hills,    were  continually   settling  in  the 
plains.     There   has  never   been,    therefore,    any   actual  division  of  the 
conrtry    on    shares,   and  tlie    present    proprietors    hold   purely    on  a 
squatting  tenure.     The   lands  of  the    Wraspuns    lie  to  the  no i  th^  the 
Tattas   to  the  south,  and   the    Dhannas   in  the   middle.     The  Dhannaa 
own  much  less  land  than  the  other  two   sections,   and    fewer   of   them 
reside    in  the  plains.     The  plain  Bhittannis  live    in    scattered    hirris  or 
villages.     The  larger  ndlds   have    separate   kirria  and  headmen  of  their 
owUj  but  more  generally  the  people   of   several   ndlds  live   together  in 
one  kirri,  under  a  common  headman. 
Bhojiya,  a  Muhammadan  Jd,t  clan  (agricultural)  found  in    Montgomery. 
Bhojki,  a  term  applied  to  the  pujdris  or  officiants  at  the  great  shrines  of 
Devi,    such    as   that  of   Jawiilamukhi,    that   at   Bhaun   in  the  Kangra 
District,    Naina   Devi  io    Hoshi^rpur,    etc.     The  Bhojkis  were  said  by 
Barnes  to  be  *'  not  Br^hmans,  thoufj;h  they  are  the  hereditary  priests  of 
these   celebrated    temples.     They   all   wear  the    sacred   thread;   they 
intermarry    among   themselves   alone,   eat  flesh,  drink  wine,  and  are  a 
debauched  and   profligate    set ;    the  men  are   constantly  in  the  Courts 
involved  in  litigation,   and  the  women    are  notorious   for    their   loose 
morality."       Colonel    Jenkins    writes   of    them: — "The   Bhojkis    are 
perhaps  a  unique  feature   of  the  Kdngra    District.     They   claim  to   be 
Sdrsut  Br^hmaus ;    but   if  so,  have   certainly  sunk  in  the  social   scale, 
as  no  ordinary    Brahmans    would  eat   kachi    rasoi   with   them.     They 
appear    to  occupy   much  the    same    position    as   the   Gangaputras    of 
Benares,    and   the   probability  is    that   they  are  mere  Jogis    who  have 
obtained   a  reflected  sanctity   from   the  goddesses  whose  service  they 
have  entered.     The  name  is  evidently  couneeted  with  the  Sanskrit  root 
bhoj  to  feed,"*^   and  is    taken  from  the   nature  of   their   duties.     They 

*  The  term  is  probably   derived   from  bhoj  in  the  sense  of  'grant'  and  the  Bhoj  kf  a  are 
probably  merely  beneficed  Brdhman  devoteeB  of  Devi. 


108  Bhojudnd — Bhular. 

intormarry  among  themselves  and  with  a  class  of  Jogis  called  Bodha 
Pandits.  Another  account  states  that  the  Bhojkis  of  Bhaun  do  not 
give  daughters  to  those  of  Jaw^lamukhi  or  Naina  Devi,  though  up 
to  Sambat  1936  they  used  to  accept  brides  from  the  latter,  whom 
they  regard  as  inferiors.  The  Bhojkis  of  Bliaun  now  otdy  intermarry 
among  tliemaelves,  excluding  their  own  got  and  the  mother's  relatives 
up  to  the  7th  desrree.  But  they  also  intermarry  with  the  Pandit 
Bodhas  and  the  Bararas.  The  former  are  said  to  be  Brdhraans, 
but  both  they  and  the  Bararas  take  a  deceased's  shroud,  etc.,  like  the 
Achdraj.  The  Bhojkis  of  Chintpurni  are  Brahmans  and  marry  with 
Brahmans,  and  will  not  even  smoke  with  those  of  Bhaun,  etc.'^ 

Bhojuana,  a  clan  of  the  Sidls. 

Bhola,  a  Muhammadan  J^t  clan  (agricultural)  found  in  Montgomery. 
Bholae,  a  Jat  clan  (agricultural)  found  in  Amritsar  (same  as  Bhullar). 
Bhonah,  a  J^t  clan  (agricultural)  found  in  Multdn. 
Bhonbye,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 
BhotaHj  a  Jdt  clan  (agricultural)  found  in  Mult  an. 
BaoTAKj  a  Jat  clan  (agricultural)  found  in  Multd,n  (same  as  Bhuttar). 
Bhoto,  an  ignorant  hillman,  a  simpleton, 

Bhuchangi,  a  title  given  to  Ak^lis  :  fr,  hhuchang,  a  black  snake. 
Bhukk,  a  Baloch  clan  (agricultural)  found  in  Montgomery,  Ferozepur,  and  in 
Bahawalpur,  in  which  State  they  call  them.selves  Jd^ts. 

Bhukyal,  mentioned  in  the  Tabaqd.t-i-Akbari  as  a  tribe  subject  to  the 
Gakhars,*  but  in  tbe  Waki'dt-i-Jahangiii  they  are  said  to  be  of  the 
same  stock  and  connected  with  the  Gakhars,  occupying  the  country 
between  Rohtds  and  Hatyd,  to  which  they  give  their  name  of  Bugi^l.t 

Bhular. — The  Bhular,  Her,  and  Min  tribes  call  themselves  asl  or 
"  original'^  Jd-ts,  and  are  said  to  have  sprung  from  the^ai  or  "  matted 
hair"  of  Mnhd-deo,  whose  title  is  Bhola  {' simple')  Ma  hadeo.  They 
say  that  the  Mdlwa  was  their  original  home,  and  are  commonly 
reckoned  as  two  and  a  half  tribeN,  the  H^r  only  counting  a?  a  half. 
But  the  bards  of  the  Man,  among  which  tribe  several  famihes  have 
ris^n  to  political  importance,  say  that  the  whole  of  the  Man  and  Bhular 
and  half  the  Her  tribe  of  Rajputs  were  the  earliest  Kshatriya  immi- 
grants from  Rajputana  to  the  Punjab.  The  head-quarters  of  the 
Bhular  appear  to  be  Lahore  and  Ferozepur,  and  the  confines  of  the 
Md^njha  and  Malwa;  but  they  are  returned  in  small  numbers  from 
every  division  in  the  Punjd,b  except  Delhi  and  R^walpindi^  from  almost 
every  District,  and  from  every  Native  vState  of  the  Eastern  Plains 
except  Dujdna,  Loharu,  and  Pataudi.  The  tribe  is  probably  not  a 
wholly  homogeneous  one.  In  Jind  its  Sidh  is  Kalanjar,  whose  samddh 
is  at  Mdri,  and  to  it  milk  is  offered  on  the  14th  feat^j  of  each  month ; 
also  cloth  at  a  wedding  or  the  birth  of  a  son.  In  Si^lkot  its  Sidh  is 
Bhora,  whose  khdngdh  is  revered  at  weddings.  In  Montgomery  the 
Bhular  are  Hindu  and  Muhammadan  Jdts  and  classed  as  agricultural. 

Bh^n,  a  Jat  clan  (agricultural)  found  in  Shd,hpur. 

'  •E.H.I,  v.,  p.  278.  t  Ibid  VI,  p.  309.  — 


--;. 


-7 


iBhunid-^Bihizai.  lOO 

BhundX,   an  aboriginal  tribe,  a  man  of  that  tribe.     (P.  D,  145). 

Bhut,  a  tribe  found  in  the  Sddiqdbdd  hdrddri  of  Bah^walpur  where 
they  are  landowners  and  tenants.  They  are  formed  from  two  distinct 
groups,  one  a  Baloch,  the  other  a  J^t  sept,  the  former  being  few,  and 
the  latter  numerous.  The  Bhut  Jdts  are  possibly  a  branch  of  the 
Abralis,  with  whom  they  intermarry,  but  they  are  also  said  to  be  a 
branch  of  the  Bhattis. 

Bhutar,  M.,  a  landowner. 

Bhutha,  a  Jdt  clan  (agricultural)  found  in    Sh^hpur. 

Bhutri,  a  Jat  sept. 

Bhuts,  a  Jd,t  sept. 

Bhutta. — The  Bhutta  are  said  by  the  late  Mr.  E.  O'Brien  to  have  traditions 
connecting  them  with  Hindustan,  and  they  claim  to  be  descended  from 
Solar  Rajputs.  But  since  the  rise  to  opulence  and  importance  of 
Pirzada  Murad  Bakhsh  Bhutta,  of  Multdn,  many  of  them  have  taken  to 
calling  themselves  Pirzddas.  One  account  is  that  they  are  immigrants 
frooi  Bhutan — a  story  too  obviously  suggested  by  the  name.  They 
also  often  practise  other  crafts,  such  as  making  pottery  or  weaving, 
instead  of  or  in  addition  to  agriculture.  They  are  said  to  have  held  Uch 
(in  Brthawalpur)  before  the  Sayyids  came  there.  They  are  chiefly  found  on 
the  lower  Indus,  CheniibandJiielum,  in  Shahpur,  Jhang,  Multdn,  Muzaf- 
fargarh,  and  Dera  Gh^zi  Khan.  In  Jhang  most  are  returned  as  Rdjputs. 
The  Bhutta  shown  scattered  over  the  Eastern  Plains  are  perhaps  mem- 
bers of  the  small  Bhutnaor  Bhutra  clan  of  Malwa  Jdts.  kSeealso  Butar. 
and  Buta.  Maclagan  describes  them  as  a  Jdt  or  Bdjput  clan  found  in 
Multiin  tahsll  and  allied  to  the  Langahs,  etc.,  Bhutta,  Langd>h,  Dahar, 
Shajrd  and  Naich,  being  said  to  be  sons  of  Mahli  in  tne  couplet  : — 

SagJii,  jihdndi  dddi,  Sodi  jihdndi  md, 

Mahli  jdi  panj  futr — Dahr,  Bhtdtd,  Langdh,  Naich,  Shajrd. 

A  branch  of  this  clan  at  Khairpur  near  Multaa  is  in  the  transition 
stage  towards  becoming  Sayyid. 

According  to  the  Bahawalpur  tradition  the  Bhutta  are  of  the  same 
stock  as  the  Bhdtia.*  When  Dewa  Rawal,  sister's  son  ot  Raj^  Jajja 
Bhutto,  was  building  the  fort  now  called  Derawar  Jajja  in  a  fit  of 
jealousy  stopped  its  construction  ;  whereupon  his  sister  who  was  married 
to  a  Bhatia  Rajput  thus  addressed  him : — 

Rdi  Jajja  Bhutta  sen  ivain  hi  hhain  puchhde, 
Kaya  Bhutta  hay  a  Bhatia  Kot  usdran  de. 

"  His  sister  besought  Rai  Jajja,  the  Bhutta  : 

Whether  thou  art  a  Bhutta  or  a  Bhd,tia,  let  the  fort  be  built." 

Bhdtta,  an  Ai-ain  clan  (agricultural)  found  in  Montgomery. 

Bib,  a  small  and  humble  (agricultural)  tribe,  holding  one  or  two  villages  in 
Abbottibad  tahsil,  Hazara  district,  and  possibly  connected  with  the 
Awans. 

BiBizAi,  a  Pathdn  clan  (agricultural)  found  in  Amritsar. 

*  The  Bahawalpur  traditions  make  the  Bhatia  (Jaisalmer  family),  the  Bhuttas,  Bhatti^ 
and  Watt  us  all  one  and  the  same  family. 


110  Bih  anggaU'-^Bisknot. 

BiHAxaaAN,   one   who    has  not   a  fixed  abode,  a /agftr  who  subsists  on  alms. 
BiLAi,  a  low  Purbid  caste   of   syces    and   grass-cutter.    But  see   also  under 

Chamar. 
BiLAiTi,  fem.  -A^j  a  foreignerj  a  European  or  an  Afghan. 

BiLHARA,  <le9cribed  as  a  donkey-keeper,  the  Bilhdra  is  really  a  liranch  of  the 
Malldl  or  Mohana  (boatmen)  group,  like  theNihaya  and  Manabhari. 
In  Bah^walpur  they  are  cultivators  as  well  as  boatmen  and  own 
several  villages  on  theChend,b  and  Indus.  They  are  also  found  as  land- 
owners in  Multan,  Muzaffargarh  and  Dera  Ghdzi. 

BiMBAK,  an  Ardin  clan  (agricultural)  found  in  Montgomery. 

BiBAJPANi,  a  disreputable  sub-sect  of  the  E^m-margi,  q.v. 

BiSHNOij*  Pablad  Bansi,  (fr.  Vishnu,  one  of  the  Hindu  Trinity),  a  sect 
whose  founder  Jhdmbaji  lived  towards  the  end  of  the  15th  century. 
Tradition  says  that  at  Piupdsar,  a  village  soutli  of  Bikdner,  in 
the  Jodhpur  territory,  lived  Laut,  a  Rajput  Punw^r,  who  had  attained  the 
age  of  60  and  had  no  son.  One  day  a  neighbour  going  out  to  sow  his 
field  met  Laut,  and  deeming  it  a  bad  omen  to  meet  a  childless  man, 
turned  back  from  his  purpose.  This  cut  Laut  to  the  quick,  and  he 
went  out  to  the  jungle  and  bewailed  his  childlessness  until  evening, 
when  a  faqir  appeared  to  him  and  told  him  that  in  nine  months  he 
should  have  a  son,  and  after  showing  his  miraculous  power  by  drawing 
milk  from  a  calf,  vanished  from  his  sight.  At  the  time  named  a  child 
miraculously  appeared  iu  Laut's  house,  and  was  miraculously  suckled 
by  his  wife  Hdnsa.t  This  happened  in  Sambat  15U8  (A.D.  1451). 
For  seven  years  the  boy,  who  was  an  incarnation  {autdr)  of  Vishnu, 
played  with  his  fellowR,  and  then  for  27  years  he  tended  cattle,  but  all 
this  time  he  spoke  no  word.  His  miraculous  powers  were  shown  in 
various  wayn,  such  as  producing  sweets  from  nothing  for  tbe  delectation 
of  his  companions,  and  he  became  known  as  Achamba  (the  Wonder), 
whence  his  natce  of  Jhamba,  by  which  he  is  generally  known.  After 
34  years,  a  Brahman  was  sent  for  to  get  him  to  speak  and  on  bis 
confessing  his  failure  Jhd,mbaji  again  showed  his  power  by  lighting  a 
lamp  by  simply  snapping  his  fingers,  and  uttered  his  first  word.  He 
then  adopted  the  life  of  a  teacher,  and  went  to  reside  on  a  sandhill, 
Bome  thirty  miles  south  of  Bikaner,  where  after  51  years  he  died  and 
was  buried,  instead  of  being  burnt,  hke  an  ordinary  Hindu. 

Another  account  of  Jh^mbaji  says  that — 

"  When  a  lad  of  five  he  used  to  take  his  father's  herds  to  water  at 
the  well,  and  had  for  each  head  of  cattle  a  peculiar  whistle  ;  the  cows 
and  bullocks  would  come  one  by  one  to  the  well,  drink  and  go  away. 
One  day  a  man  named  Udaji  happened  to  witness  this  scene,  and, 
struck  with  astonishment,  attempted  to  follow  the  boy  when  he  left  the 
well.  He  was  on  horseback  and  the  boy  on  foot,  but  gallop  as  fast 
aa  he  would  he  could  not  keep  up  with  the  walking  pace  of  the  boy. 
At  last,  in  amazement,  he  dismounted  and  threw  himself  at  his  feet. 
The  boy  at  once  welcomed  him  by  name,  though  he  then  saw  him  for 
the    first    time.   The    bewildered    tjdaji    exclaimed   Jhdmhaji    (omni- 

♦  Pronounced  Viahnoi  in  Buhawalpur  and  £fk4ner. 

I  Aooordiog  to  the  Hiasar  Settlement  Report  bia  parents  were  Lohub-aad  Kesar, 


Biahnoi  tenets,  m 

scient),  and  henceforth  the  boy  was  known  by  this  name.  On  attaining 
manhood,  Jbdimbaji  leit  his  home,  and,  becoming  a  faqir  or  religious 
mendicant,  ia  said  to  have  remained  seated  upon  a  sandhill  called 
Samrathal  in  Bik^ner,  for  a  space  of  51  years.  In  1485  a  fearful  famine 
desolated  the  country,  and  Jhduibaji  gained  an  enormous  number  of 
disciples  hy  providing  food  for  all  that  would  declare  their  belief  in  him. 
He  is  said  to  have  died  on  his  sandhill,  at  the  good  old  age  of  84,  and 
to  have  been  buried  at  a  spot  about  a  mile  distant  frora  it.'^ 

A  further  Account  says  that   his    body  remained    suspended   for   six 
months  in  the  pinjra  without  decomposing. 

The  name  Bishnoi  is  of  course  connected  with  that  of  Vishnu  the 
deity  to  whom  the  Bishnoia  give  most  prominence  in  their  creed 
though  sometimes  they  themselves  derive  it  from  the  29  {his-nau) 
articles  of  faith  inculcated  by  their  founder.  In  fact  it  was  very 
difficult  in  our  returns  to  distinguish  the  Rishnoi  from  the  Vaishnav 
who  was  often  entered  as  a  Baishnav  or  Bislino.  The  Bishnois  some- 
times call  themselves  Prahlddbansis  or  Prahlddpanthis,"^  on  the  ground 
that  it  was  to  please  Prahld,d-bhagat  that  Vishnu  became  incarnate  in 
the  person  of  Jhdmbaji.  The  legend  is  that  33  crores  of  beings  were 
born  along  with  Prahldd  and  five  crores  of  them  were  killed  by  the 
wicked  Hirndkash,  and  when  Vishnu,  as  the  Narsin^h  avatar,  saved  the 
life  of  Prahldrd  and  asked  Prahliid  to  name  his  dearest  wish,  the  latter 
requested  that  Vishnu  would  effect  the  salvation  (mukt)  of  the  remain- 
ing 28  crores.  To  do  this  required  a  further  incarnation,  and  Jh^mbaif 
was  the  result. 

Tenets  of  the   Bishnois. — Regarding   the   doctrines   of   the  sect     Sir 
James  Wilson,t  from  whom  I  have  already  quoted,  writes: — 

"  The  sayings  {sabd)  of  Jhambaji  to  the  number  of  120  were  written 
down  by  his  disciples,  and  have  been  handed    down  in    a   book  (pothi) 
written  in   the   Ndgri   character   and   in    a   dialect   similar    to  B^gri 
seemingly  a  Md,rwd,ri  dialect.     The  29  precepts   given   by    him  for   the 
guidance  of  his  followers  are  as  follows  : — 

Tis  din  sutak—vdnch  roz  ratwanti  ndri 

Sera  karo  shndn — sil — santokh — suchh  pydri 

Pdni — bdni — idhni — itnd  lijyo  chhdn. 

Dayd — dharm  hirde  dharo — garu  hatdi  jdn 

Chori — nindya — jhiUh — barjya  had  na  kariyo  koe 

Amal—  tamdku  —  bhang — Hi  dnr  hi  tydgo 

Mad — 7nds  se  dekhke  dur  hi  bhdgo. 

Amar  rakhdo  that — bail  tani  nd  bdho 

Amdshya  barat — ri'inkh  lilo  rue  ghdo. 

Horn  jap  samddh  jnljd — b'ish  baikunthi  pdo 

TJntis  dharrti  ki  dkhri  garu  batdi  soe 

Fdh'il  doe  par  chdvya  jisko  nam  Bishnoi  hoe, 
which  is  thus  interpreted  : — "For  30   days   after   child-birth   and   five 
after  a  menstrual  discharge  a  woman  must   not   cook   food.     Bathe   in 
the  morning.     Commit  not  adultery.     Be  content.     Be  abstemious  and 
pure.     Strain  your  drinking  water.     Be  careful   of   your   speech.     Ex- 

♦  Bee  also  under  Narsinghie. 
tSirsa  Settlement  Heport,  page  136, 


112  Bishnoi  observances, 

amine  your  fuel  in  case  any  living  creature  be  burnt  with  it.  Show 
pity  to  livinof  creatures.  Keep  duty  present  to  your  raind  as  the 
Teacher  bade.  Do  not  speak  evil  of  others.  Do  not  tell  lies.  Never 
quarrel.  Avoid  opium,  tobacco,  bhang  and  blue  clothing.  Flee  from 
spirits  and  flesh.  See  that  your  goats  are  kept  alive  (nob  sold  to 
Musalm^ns,  who  will  kill  them  for  food).  Do  not  plough  with  bullocks. 
Keep  a  fast  on  the  day  before  the  new  moon.  Do  not  cut  green  trees. 
Sacrifice  with  fire.  Say  prayers.  Meditate.  Perform  worship  and 
attain  Heaven.  And  the  last  of  the  29  duties  prescribed  by  the 
Teacher — '  Baptize  your  children,  if  you  would  be  called  a  true 
Bishnoi'." 

Some  of  these  precepts  are  not  strictly  obeyed ;  for  instance, 
although  ordinarily  they  allow  no  blue  in  their  clothing,  yet  a  Bishnoi, 
if  he  is  a  servant  of  the  British  Government,  is  allowed  to  wear  a  blue 
uniform  ;  and  Bishnois  do  use  bullocks,  though  most  of  their  farming 
is  done  with  camels.  They  also  seem  to  be  unusually  quarrelsome  (in 
words)  and  given  to  use  bad  language.  But  they  abstain  from  tobacco, 
drugs  and  spirits,  and  are  noted  for  their  regard  for  animal  life,  which 
is  such  that  not  only  will  they  not  themselves  kill  auy  living  creature, 
but  they  do  their  utmost  to  prevent  others  from  doing  so.  Conse- 
quently their  villages  are  generally  swarming  with  antelope  and  other 
animals,  and  they  forbid  their  Musalmdn  neighbours  to  kill  them 
and  try  to  dissuade  European  sportsmen  from  interfering  with 
them.  They  wanted  it  made  a  condition  of  their  settlement,  that  no 
one  should  be  allowed  to  shoot  on  their  land,  but  at  the  same  time 
they  asked  that  they  mitjht  be  assessed  at  lower  rates  than  their 
neighbours  on  the  ground  that  the  antelope  being  thus  left  undisturbed 
do  more  damage  to  their  crops;  but  I  told  them  this  would  lessen  the 
merit  {'pun)  of  their  good  actions  in  protecting  the  animals,  and  they 
must  be  treated  just  as  the  surrounding  villages  were.  They  consider 
it  a  good  deed  to  scatter  grain  to  pigeons  and  other  birds,  and  often 
have  a  large  number  of  half-tame  birds  about  their  villages.  The  day 
before  the  new  moon  they  observe  as  a  Sabbath  and  fast-day,  doing  no 
work  in  the  fields  or  in  the  house.  They  bathe  and  pray  three  times  a 
day, — in  the  morning,  afternoon,  and  in  the  evening — saying''  Bishno, 
Bishno  "  instead  of  the  ordinary  Hindu  "  R^m  Rd,m."  Their  clothing 
is  the  same  as  of  other  Bagris,  except  that  their  women  do  not  allow 
the  waist  to  be  seen,  and  are  fond  of  wearing  black  woollen  clothing. 
They  are  more  particular  about  ceremonial  purity  than  ordinary  Hindus 
are,  and  it  is  a  common  saying  that  if  a  Bishnoi's  food  is  on  the  first  of 
a  string  of  twenty  camels,  and  a  man  of  another  caste  touches  the 
last  camel  of  the  string,  the  Bishnoi  would  consider  his  food  defiled 
and  throw  it  away." 

The  ceremony  of  initiation  is  as  follows : — 

"  A  number  of  representative  Bishnois  assemble,  and  before  them  a 
sddh  or  Bishnoi  priest,  after  lighting  a  sacrificial  fire  {horn)  instructs  the 
novice  in  the  duties  of  the  faith.  He  then  takes  some  water  in  a  new 
earthen  vessel,  over  which  he  prays  in  a  set  form  {Bishno  gdyatri), 
stirring-  it  the  while  with  his  string  of  beads  [rudla),  and  after  asking 
the  consent  of  the  assembled  Bishnois,  he  pours  the  water  three  times 
into  the   hands   of  the  novice,   who  drinks  it  off.     The  novice's  Bcalp 


Bishnoi  rites.  H^ 

lock  {choti)  is  then  cut  off  and  his  head  shaved,  for  the  Bishnois  shave 
the  whole  head  and  do  not  leave  a  scalp-lock  like  the  Hindus ;  but  they 
allow  the  beard  to  grow,  ouly  shaving  the  chiu  on  the  father's  death. 
Infant  baptism  is  also  practised,  and  30  days  after  birth  the  child 
whether  boy  or  girl,  is  baptised  by  the  priest  {sddh)  in  much  the  same 
way  as  an  adult ;  only  the  set  form  of  prayer  is  different  {garbh- 
gdyatri),  and  the  priest  pours  a  few  drops  of  water  into  the  child's 
mouth,  and  gives  the  child's  relatives  each  three  handfuls  of  the  con- 
secrated water  to  drink;  at  the  same  time  the  barber  clips  off  the 
child's  hail'.  This  baptismal  ceremony  also  has  the  effect  of  purifying 
the  house   which  has  been  made  impure  by  the  birth  {sutak).'^ 

The  Bislinois  intermarry  among  themselves  only,  and  by  a  ceremony 
of  their  own  in  which  it  seems  the  circumambulation  of  the  sacred  fire, 
which  is  the  binding  ceremony  among  the  Hindus  generally,  is  omitted. 
They  do  not  revere  Brahmans,t  but  have  priests  {sadhs}  of  their  own, 
chosen  from  among  the  laity.  They  do  not  burn  their  dead,  but  bury 
them  below  the  cattle-stall  or  in  a  place  frequented  by  cattle,  such  as  a 
cattle-pen.  They  observe  the  Holi  in  a  different  way  from  other  Hindus. 
After  sunset  on  that  day  they  fast  till  the  next  forenoon,  when,  after 
hearing  read  the  account  of  how  Prahldd  was  tortured  by  his  infidel 
father  Harn^kash  for  believing  in  the  god  Vishnu,  until  he  was  deliver- 
ed by  the  god  himself  in  his  incarnation  of  the  Lion-man,  and  mourning 
over  Prahld,d's  sufferings,  they  light  a  saciificial  fire  and  partake  of 
consecrated  water,  and  after  distributing  unpurified  sugar  iguf)  in 
commemoration  of  Prahldd's  delivery  from  the  fire  into  which  he  was 
thrown,  they  break  their  fast.  Bishnois  go  on  pilgrimage  where 
Jhdmbaji  is  buried,  south  of  Bik^ner,  where  there  is  a  tomb  {mat)  over 
his  remains  and  a  temple  (mandir)  with  regular  attendants  (pujari) . 
A  festival  takes  place  here  every  six  months,  in  Asauj  and  Phdgan, 
when  the  pilgrims  go  to  the  sandhill  on  which  Jhd,mbaji  lived,  and 
there  light  sacrificial  fires  (horn')  oi  jandi  wood  in  vessels  of  stone,  and 
offer  a  burnt  offering  of  barley,  til,  ghi  and  sugar,  at  the  same 
time  muttering  set  prayers.  They  also  make  presents  to  the  attendants 
of  the  temple,  and  distribute  moth  and  other  grain  for  the  peacocks 
and  pigeons,  which  live  there  iif  numbers.  Should  any  one  have 
committed  an  offence,  such  as  having  killed  an  animal,  or  sold  a  cow 
or  goat  to  a  Musalm^n,  or  allowed  an  animal  to  be  killed  when  he 
could  have  prevented  it,  he  is  fined  by  the  assembled  Bishnois  for  the 
good  of  the  temple  and  the  animals  kept  there.  Another  place  of 
pilgrimage  is  a  tomb  called  Chhambola  in  the  Jodhpur  country,  where 
a  festival  is  held  once  a  year  in  Chet.  There  the  pilgrims  bathe  ia 
the  tank  and  help  to  deepen  it,  and  sing  and  play  musical  instruments 
and  scatter  grain  to  peacocks  and  pigeons," 

The  Bislinois  look  with  special  attention  to  the  sacred /lom  or  sacrifice; 
it  is  only  the  rich  who  can  perform  this  daily  ;    the  poor  meet  together 


*  But  according  to  the  Hissar  Settlement  Report,  the  ceremony  of  admission  to  the  sect  is 
as  follows  : — The  priests  and  the  people  assemble  together,  repeat  the  pahul-mantar  over  a 
cup  of  water,  and  give  it  to  the  candidate  to  drink  ;  who  thereafter  goes  round  the  assembly 
and  bows  to  all.  His  head  is  then  shaved  after  the  mamier  of  the  founder  of  the  sect. 
According  to  his  means  he  has  to  pay  a  certain  sum  of  money  (Rs.  5  to  500  is  the  limit),  for 
the  purpose  of  buying  gram,  which  is  then  sent  to  the  Samrathal  sandhill  in  order  to  feed 
pigeons, 

t  But  in  F^zilka  the  Bishnois  are  said  to  employ  Brahmans  for  religious  as  well  aB 
secuilar  purposes. 


Il4  '      Bdchah — Bodla. 

to  carry  out  the  rite  on  the  Amdvas  day  only.  The  gaenas  or  sddhs* 
who  are  their  priests  and  are  fed  and  feed  by  them  Uke  Brahmans, 
are  a  hereditary  class  and  do  not  intermarry  with  other  Bishnois, 
nor  do  they  take  offerings  from  any  but  Bishnois.  The  Bishnois 
themselves  are  a  real  caste  and  were  shown  as  such  in  the  Census 
tables  ;  and  the  returns  of  the  caste  are  much  more  to  be  relied  on  than 
those  of  the  sect,  for  the  reason  given  above,  that  many  Bishnois  by 
sect  must  have  been  shown  as  Vaishnavas,  and  vice  versa.  It  is  said 
that  a  member  of  any  of  the  higher  Hindu  castes  may  become  a  Bishnoi, 
but  as  a  matter  of  fact  they  are  almost  entirely  Jd,ts  or  Kh^tis  (carpen- 
ters) or,  less  frequently,  Rdjputs  or  Banias,  and  the  Bd,nia  Bishnois  are 
apparently  not  found  in  the  Punjab,  their  chief  seat  being  Mur^ddbM, 
in  the  United  Provinces.  The  man  who  becomes  a  Bishnoi  is  still 
bound  by  his  caste  restrictions  ;  he  no  longer  calls  himseK  a  Jd^,  but 
he  can  marry  only  Jd,t  Bishnois,  or  he  is  no  longer  a  Khdti,  and  yet 
cannot  marry  any  one  who  is  not  a  Kh^ti ;  and  further  than  this,  the 
Bishnoi  retains  the  got  of  his  original  tribe  and  may  not  marry  within 
it.f  Karewa  is  practised  among  them,  but  an  elder  brother  cannot 
marry  a  jounger  brother's  widow,  though  her  brother-in-law  or  father- 
in-law  are  entitled,  if  she  do  not  marry  her  dewar,  to  a  payment  called 
hhar  from  her  second  husband. 

There  is  not  perhaps  very  much  in  the  teaching  of  Jhdmbaji  to 
distinguish  him  from  the  orthodox  pattern  of  Hindu  saints,  and  in  some 
points  his  doctrine,  more  especially  with  regard  to  the  preservation  of 
life,  is  only  an  intensification  of  the  ordinary  Vaishnava  tenets.  But 
in  the  omission  of  the  phera  at  marriage,  the  cutting  off  of  the  choti  or 
scalp-lock,  the  special  ceremony  of  initiation,  and  the  disregard  for 
the  Brahmanicul  priesthood,  we  find  indications  of  the  same  spirit  as 
that  which  moved  the  other  Hmdu  reformers  of  the  period. 

BocHAH,  a  J^t  clan  (agricultural)  in  Multdu. 

Bodla. — The  BodMs  are  a  small  section  of  the  Wattu  RijputsJ  of  the 
lower  and  middle  Sutlej,  who  have  for  some  generations  enjoyed  a 
character  for  peculiar  sanctity, §  and  who  now  claim  Qureshi  origin 
from  Abu  Bakr  Sadiq ;  and  many  of  them  call  theoiseives  Qureshis. 
They  still  marry  Wattu  girls,-  though  they  give  their  daughters  only  to 
Bodlds.  They  were  till  lately  a  wholly  pastoral  tribe,  and  still  hold 
a  jdgir,  the  proceeds  of  which  they  now  supplement  by  cultivation. 
They  came  up  from  Multd,a  through  Bahawalpur  to  Montgomery,  where 
they  were  described  by  Purser  as  "  lazy,  silly,  and  conceited/'  From 
Montgomery  they  spread  into  Sirsa,  where  they  occupied  the  Bahak 
pargana  which  they  still  hold.  They  are  credited  with  the  power  of 
curing  disease  by  exorcism,  and  especially  snake-bite  and  hydrophobia; 
they  are  recognised  samts,  and  can  curse  with  great  efficacy.  They 
have  no  relations  with  the  other  Qureshis  of   the   neighbourhood,    and 

*  According  to  the  Hissar  Settlement  Report  the  sddhs  are  priests  and  the  tha'jpun 
are  secular  clergy,  generally  elected  by  the  people.  Priesthood  is  not  hereditary.  In  Fazilk4 
it  is  said  that  Bishnois  never  employ  a  Brahman  if  a  Bhat  is  available.  The  Bhi.t  too  is  a 
Bishnoi. 

t  In  F?izilka  the  Bishnois  are  said  to  have  1^60  divisions  :  one  named  Roja,  meaning  nilgai, 
but  no  reverence  is  paid  to  that  animal  by  the  Rojas.     Cf.  Goraya. 

X  No  Wattu  would  claim  affinity  with  the  Bodlas,  who  are  held  in  great  respect  in  Bikaner, 
as  Parmeshicar  ro  sakko  ro  aakko,  i.e.,  '  Xin  of  Uod's  kith  and  kin.'  The  use  of  Parmeshwax 
for  Allah  points  to  a  Hindu  origin. 

§  Bodla  in  Western  Punjabi  means  '  simpleton  ',  and  simplicity  or  lunacy  is  regarded  as 
asign  of  sanctity  in  the  East. 


'S- 


^. 


J  C3 


■C  3i   i-^       J 


y~FZc  ^^  /i.  ^  J 


<iM/J  f 


'^-^. 


^; 


i**-  A,   i  /-^  , 


Bohra-^Bond.  115 

their  Wat^u  origin  is  hereby  open  to  question,  though  they  may 
possibly  be  of  Qureshi  extraction,  but  now  so  completely  affiliated  to 
the  Wattus  by  constantly  taking  brides  from  that  tribo  as  to  be  undis- 
tinguishable  from  them.  Their  power  of  curing  snake-bites  is  con- 
nected with  a  historical  fact.  When  the  Prophet  and  his  companion 
Abu  Bakar  left  Mecca,  they  concealed  themselves  in  a  cavern,  and 
there  the  devoted  companion,  in  order  to  protect  his  master,  tore  liis 
turban  into  rags  and  closed  the  holes  with  the  pieces.  One  hole  he 
stopped  with  his  toe,  and  it  was  bitten  by  a  snake.  When  the  Prophet 
learnt  what  had  occurred  he  cured  it  by  sucking  the  wound,  and  the 
Sadiqis  sometimes  seek  to  prove  their  descent  from  the  first  Caliph 
by  claiming  the  power  of  curing  snake-bite.  There  is  also  said  to  be 
a  class  of  wondering  gharishti  faqirs  called  Bodld,.  A  Sanidsi  sub-sect 
also  appears  to  bear  this  name.  Possibly  the  word  is  confused  with 
Bhola,  'simple',  an  epithet  of  MahMev.  See  also  Qureshi. 
BoHEA. — The  Bohrd  includes  two  distinct  classes :  one  Brahman  money- 
lenders from  Mdrwdr,  who  have  settled  in  the  districts  on  the  Jumna, 
and  acquired  a  most  unenviable  notoriety  for  unscrupulous  rapacity. 
There  is  a  rustic  proverb  :  Bore  kd  Ram  Ram  aisd  Jam  ha  sandesd  : 
"A  Bohrdi's  'good  morning!'  is  like  a  message  from  the  angel  of 
death."  These  Bohras  appear  to  accept  brides  from  BcLnias,  but  do 
not  give  them  daughters. 

In  the  hills  any  money-lender  or  shop-keeper  is  apparently  called  a 
hohrd  (from  the  same  root  as  beohdr  '  trade '■^,  and  the  word  is  used 
in  the  same  general  sense  in  the  south  of  Rdjputdna  and  in  Bombay, 
taking  the  place  of  the  '  Biinia  '  of  Hindustan,  though  in  Guzerat  it  is 
specially  applied  to  a  class  of  Shia  traders  who  were  converted  to 
IsMm  about  1300  A.  D.  [For  the  Mnhammadan  Bora  see  Wilson's  Sects 
of  the  Hindus,  p.  170.  They  are  represented  in  Multd,n.]  In  the  Punjab 
all  the  Bohras  are  Hindus.  In  those  Hill  States  in  which  Bohras  are 
numerous,  Banids  are  hardly  represented  in  the  returns,  and  vice  versa  ; 
and  both  the  Bdnia  and  Boliia  are  in  the  liills  also  known  as  Mahd.ian. 
The  Hill  Bohrd,s  are  said  to  be  exceedingly  strict  Hindus,  and  to  be 
admitted  to  intermarriage  with  the  lower  classes  of  Rdjputs,  such  as 
Ei,this  and  Rd,wats.  In  Gurdd;spur  there  is  said  to  be  a  small  class 
of  traders  called  Bohrds  who  claim  Jd,t  origin,  and  who  are  notorious  for 
making  money  by  marrying  their  daugrhters,  securing  the  dower,  and 
then  running  away  with  both,  to  begin  again  da  capo. 

BojAK,  a  J^t  clan  (agricultural)  found  in  Multdn. 

BoKHiA,  a  Baloch  clan  (agricultural)  found  in  Montgomery  :  also  called  Bokhe 

and  found  as  cultivators  and  camel-breeders  in  Bahdwalpur. 
BoLA,  a  Jdt  clan  (agricultural)  found  in  Multan. 
BoMi,  a  Rd.jput  sept,  according  to  the  Punjabi  Dicty.,  p.  166. 
BoNAH,  a  Jdt  clan  (agricultural)  found  in  Multdn. 
Bon,  Bona,  fem.  Bonai,  a  weaver  of  the  Chamar  caste. 

*  Beames  gives  iv<hora  as  the  true  form  of  the  word.  Wohra  is  a  got  or  section  of  the 
Muhammadan  Khojas.  It  is  fairly  clear  that  the  Bohras  are  connccti  d  in  some  way  with  the 
Khojas.  In  Jlewar  there  are  Muhammadan  B(h)oras  <as  well  as  Bora  Hrahmans  'I  ho 
former  are  united  under  elected  mnlldhs  and  are  said  to  be  Hassanis  by  sect .  cf.  Malcolm'e 
fltfif.  o/ Persia  I,  p.  395.  Their  chief  coh'ny  is  at  Ujjain.  See  ifemoiV  on.  Central  India 
and  Malwa,  by  Malcolm,  II,  pp.  91-92. 


116  Bopdhrde — Brahman. 

BoPAHRAE,  a  J  at  clan  (agricultural)  found  in  Amritsar. 
BoPERAi,  a  Hindu  Jflt  clan  (agricultural)  found  in  Montgomery. 

BosAN,  a  Jat  clan  (agricultural)  found  in  Multdn,  to  the  south  of  the  Vains. 
Their  ancestor  is  said  to  have  been  a  disciple  of  Bahdwal  Haqq  and 
to  have  received  from  him  some  of  the  land  granted  to  him  by  the 
ruler  of  Multd,n.  They  came  from  Haidar^bad  in  Sind  and  are  also 
found  in  Bahdwalpur  as  landowners.  The  Bappis,  with  whom  they 
intermarry,  and  Sangis  are  said  to  be  of  the  same  stock. 

BoT,  an  Arain  clan  (agricultural)  found  in  Montgomery. 

BoTAB,  BuTfAR,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

BozDAR,  an  independent  Baloch  tribe  situated  beyond  our  frontier  at  the 
back  of  the  Kasrdni  territory.  They  hold  from  the  Sanghar  Pass  on 
the  north  to  the  Khosa  and  Khetrdn  country  on  the  south,  and  have 
the  Luni  and  Musa  Khel  Pathdns  on  their  western  border.  Those 
found  in  Dera  Ghdzi  Kh^n  live  in  scattered  villages  about  R^janpur 
and  among  the  Laghdri  tribe,  and  have  no  connection  with  the  parent 
tribe.  The  Bozdd^r  are  hardly  of  Rind  extraction  seeing  that  their 
pedigree  only  makes  them  descendants  of  a  goat-herd  who  married 
Bdno,  widow  of  Rind's  great-grandson,  Shau  Ali.  They  are  divided 
into  the  Duldni,  Ladwdni  Ghuldm^ni,  a  suh-tuma7i,  Chakrd,ni,  Sihd,ni, 
Shd,hwdni,  Jal^ldai,  Jdfirdni  and  Rustamd,ni  clans.  They  are  more 
civilized  than  most  of  the  trans-frontier  tribes  and  are  of  all  the  Baloch 
the  strictest  Musalm^ns.  Unlike  all  other  Baloch  they  fight  with  the 
matchlock  rather  than  with  the  sword.  They  are  great  graziers,  and 
their  name  is  said  to  be  derived  from  the  Persian  buz,  a  goat. 

Brahman,  (Panjdbi  Bdmhan,  Bahman;  fern.  Bd,mhani:  dim.  masc,  Bamhanetd  j 
fern.  Bamhaneti,  a  Brahman's  son  or  daughter  :  cf.  Bamhanau,  Brahman- 
hood). 

The  Brahmans  in  India  are  divided  into  two  great  geographical 
groups,  the  Utrahak,  who  live  to  the  north  of  the  Vindhias,  and  the 
Uakshnat,  who  inhabit  peninsular  India  to  the  south  of  that  range. 
The  former  are  further  divided  into  5  groups,  viz. — 

1.  S^raswat,  (modernised  Sdrsut).! 

2.  Kankubj.  ( 

3.  Gaur.  ^Also  called,  collectively,  Gaur, 

4.  Utkal.  I 

5.  Maithal.  J 

The  southern  groups*  also  number  5  and  are  :  Darawar,  Mahdrashtri, 
Borashat,  or  Karnfltik,  Tailing  and  Gorjar.t  Of  these  the  only  repre- 
sentative in  the  Punjab  are  the  Pushkarnd  Brahmans,  who  sprang 
from    the    Mah^rashtri   group. t     The    mass  of  the  Punjab  Brahmans 

*  Also  called,  collectively,  Darawar,  from  the  saint  of  that  name.  Another  account  says 
the  Darawar  comprise  the  Maharashtr,  Tailing,  Gurjar,   Dakhshani  and  Indrik  :  (Amritsar). 

t  Lest  it  be  too  hastily  assumed  that  Gorjar,  Gurjar  or  Gujar  Brahmans  have  any 
connection  with  the  Gujars,  folk-etymology  has  suggested  that  the  name  is  derived  from 
gujjh,   '  secrecy  ',  because  their  ancestor  had  once  to  conceal  his  faith. 

X  But  unlike  the  southern  Brahmans  the  Pushkarnaa  observe  ghunghat  (i.  e„  their  women 
veil  their  faces),  but  they  have  no  garhlm  dhan  (pregnancy  rite)  and  in  other  respects  their 
customs  are  dissimilar. 


1 


7 


7 


r 


.'.).'  .^<.<.J1Z. 


o 


'      /  /  / 


The  Pitshhamds. 


117 


are  Sarsuts,  but  Gaurs  are  found  in  the  eastern  districts  of  the 
Province.  JBut  certain  groups  of  Brahmans  are  neither  recognised  aa 
Sdrsut  nor  as  Gaur,  or  have  become  totally  distinct  from  the  Brahman 
community.  Such  are  the  Pushkarn^s,  Muhials,  described  below,  and 
the  Bhojki,  Dhakochi,  Taqa  and  Tagu  groups. 

The  Pdshkaenas. 

It  will  be  convenient  to  describe  first  the  Pushkarnds,  a  comparatively 
small  and  unimportant  group  found  only  in  the  south-west  of  the 
Punjab.  They  are  divided  into  two  territorial  groups,  (i)  Sindhu,  "  of 
the  Indus  valley,"    and    (ii)  Mdrwari,  of  Mdrwdr,  or  Marechd. 

The  Pushkariids  claim  to  be  faroMts  of  all  the  'Bhdt  Rd,jputs  '  who 
are  divided  into  Bhdts,  Bhattis  and  Bhdtid,s,*  and  are  described  by 
Ibbetson  as  more  strict  in  caste  matters  than  the  Sd/rsut. 

'i'he  Pushkarnas  are  divided  into  two  groups  :  Sindhu  and  Marechd, 
and  are  said  to  have  84  gots  as  given  belowt : — 

I. — Sindhu — 


• 

•1.    Tangsali. 

9. 

Biaji-a. 

17. 

Ears 

• 

25.    Nang-a, 

•2.    Vias. 

10. 

Maulo. 

18. 

Chaawatia. 

• 

26.     Kalla. 

• 

•3.    Mattur. 

til. 

Gandriya. 

19. 

Muttur. 

• 

■27.    Visha. 

• 

■4.    Kapta. 

12. 

Dhaki. 

20. 

Munda. 

■ 

28.    Ratta. 

5;     Prohat. 

tl3 

Mutta. 

t21. 
t22. 

Parhihar. 

29.    Billa. 

6.    Machhar. 

U. 

Jiwanecha. 

Kaudia. 

t30.    Wasu. 
13 1.     Karada. 

t7.    Wattu. 

tl5. 

Lapishia  (Lapia). 

23. 

Kcrait. 

8.    Matma. 

16. 

Pania. 

t24. 

Viasra. 

32.     Chiara, 

II.— MareohA— 

1.    Kakreja. 

14. 

Gota. 

27. 

Kopalia. 

40.     Ramdev. 

2.    Chullar. 

15. 

Gotma. 

28. 

Wachhar. 

41.    Upsidhiye. 

3.    Acharaj. 

16. 

Thakar. 

29. 

Mastoda. 

42.    Achhu. 

4.     Heda. 

17. 

Badal. 

30. 

Padoya. 

43.     Sheshdhir. 

5.    Gajja. 

IS. 

Dodha. 

31. 

Tojhi. 

44.    Vegai. 

6.     Kadar. 

19. 

Kovasthilia 

32. 

Vejha. 

45.    Vidang, 

7,     Keerla, 

20. 

Kaulo. 

83. 

Jhund. 

46.    Hethoshi4. 

8.     Naula. 

21. 

Jabbar. 

34. 

Bijra. 

47     Somnath. 

9,     Kewlia. 

22. 

Dhagra. 

35. 

Nohora. 

48.     Singhi. 

1 0.    Teriwari. 

23. 

Pedha. 

36. 

Mumatia. 

49,     God^ni. 

11,     Sandhu. 

24. 

R4ma. 

37. 

K4i. 

50.    Kh^khaf. 

12.    God4.  ^ 

25. 

Waheti. 

38. 

Karmana. 

51.    Khanesh. 

13.     Godanu. 

26. 

Meratwal. 

39. 

Ranga. 

52.    Khoh4r4. 

This  list  is  given  in  a 

book.    In  Mi^nw^l!  only  those  markedf  ar 

e  found. 

Daughters  are  generally  given  in   marriage   in    on 

e    and   the   same 

family,  and   if   possible  to  brothers,   accordin   to  a 

very   wide-spread 

custom. 

On    the    other   hand   in  bah^walpnr 

the  Marechd 

are  described  as 

pure  Pushkarnst  and  comprise  15  gots  :- 

- 

1.    AcMraj. 

6.    Khidana. 

11. 

Pardhi. 

2.     Bhor^. 

7.    Kir^ru, 

12. 

Ramde. 

3.    Ciihanganfi. 

8,     Kullh4. 

13. 

Ranga. 

4.     Gujja. 

9.    Ludhdhar. 

14. 

Wias. 

5.    Kabta. 

10.    Muchchan. 

15. 

Wissa, 

*  Incidentally  this  indicates  that  the  Bhattis  and  Bhiltias  have  a  common  origin — both 
come  from  the  country  to  the  south  of  the  Punjab.  There  are  said  to  be  Bh4t  Rijpata  in 
Jaisalmir. 

t  It  is  said  that  the  Pushkarns  used  to  be  called  Sri-Malis,  that  they  rank  below  the 
Sarsut,  Piirikh  and  Gaur  sub-castes,  and  are  (only)  regarded  as  Brahmans  because  of  their 
skill  in  astrology.  But  thoy  are  by  origin  possibly  Sarsuts  who  made  Pushkar  or  Pokhar, 
the  sacred  hike  near  Ajmer  their  head-quarters.  One  section  of  them  is  said  to  have  been 
originally  Beldars  or  Ods  who  were  raised  to  Braluninical  rank  as  a  reward  for  excavating 
the  tank  and  it  still  worships  the  pickaxe,  but  this  tradition  is  not  now  current  in  the 
Punjab. 


18  Brahmans  in  the  South-  West. 

Next  come  the  Dassd  or  half-breeds  and  lastly  the  Sindhti  with  2 
gots:    Mattar  and  Wattu.^ 

In  Bahawalpurt  mention  is  made  of  a  sub-caste,  called  Pdrikh, 
which  I  cannot  trace  elsewhere.     It  has  6  gotsX  : — 

Bora,  I  Kathotia.  I         Parohit, 

Joshi.  I  Pandia.  !  TiwM, 

It  is  distinct  from  the  S^wanis. 

The  Bkahmanical  Hierarchy  in  the  South-West  Punjab. 

Before  describing  the  Sdrsut  Brahmans  it  will  be  best  to  describe 
the  organisation  of  the  Brahmanical  heirarchy  in  the  South-West 
Punjab,  where  the  Sdrsuts  aud  Pushkarnds  overlap,  combining  to 
form  groups  of  beneficed  and  unbeneficed  priests  which  are  further 
attached  to  the  different  castes. 

The  Wateshar. — The  Wateshar§  are  a  group  of  Brahmans  whose 
clientele  is  scattered,  and  who  receive  fixed  dues  from  their  patrons, 
irrespective  of  the  services  rendered  to  them.  If  they  preside  at  a 
religious  function  they  receive  fixed  fees  in  addition  to  their  stand- 
ing dues. 

In  Midnwdli  the  Wateshar  class  comprises  the  following  sections 
of  the  Sarsutjl  and  Pushkamd;  Brahmans  : — 

T^u  i.  (     i.    Kandiara. 

1.    Dhajinanpotra    ...  J    ^     Lain. 

*  The  Wattu  50*  is  the  lowest  of  all:  Brahmandn  men  Wattu,  ghoron  men  tattii — "The 
Wattu  among  Brahmans  is  what  a  pony  is  among  horses." 

I  But  towards  Bikaner  is  a  group  known  as  Parik. 

J  The  sub- divisions  of  these  sections  are  variously  given  thus  : — 

f  Ambruana,  from  Amar  Nath,     Rangild4si,  from   "  Rangil 

Bhojipotra  is  said  to  include  \         Dis,"  Wajal,  from  Wajalji,  Tejal  from  Tejalji,  all  four 

i,  ii  and  iii  as  in  text  and  1         with  Ram  Nand,  Machhindraji  and  Bhara  Mai,  sons  of 

C.        Sidh  Bojh,  the  saint  and  eponym  of  the  section. 
This  section  also  includes  the  Dand-dambh,  the  nick-name  apparently  of  some  family 
earnt  by  curing  an  ox,   as  the  name  implies. 

The    Samapotra    also  in- )  the  Kalkadasani,  Prayagdasi,  ^  and  all  six  sub-divisions  are 
eludes  i  and  ii,  as  above  with  )  Prithwi  Mai  and  Shamdasi       S  patronymic. 

The  Samapotras  are  descended  from  Sidh  Saman  and  perform  a  special  worship  on  the 
Rikhipanchami,  the  5th  of  the  bright  half  of  Bhadon.  They  also  worship  HingUj  devi  at 
births,  weddings  and  on  the  3rd  of  the  bright  half  of  Bais^kh. 

r  Sidh  Bhardwaji. 
The  Bhardwija  sub-divisions  are  )  Aror        „ 

1  K^njar    „ 
C  Eatan      „ 

TheKatpilare  {|^°f;- 

?  Takht. 

TheLalfiare  U^^^^ 

v.  Jan. 

For  the  correspondence  between  these  sections  and  those  of  the  Muhiil  Brahmans  see  infra., 
§  It  has  been  suggested  that  Wateshar  is  derived  from  hirt,  '  dues.'  It  is  doubtless  the  same' 
word  as  Vriteswar,  derived  homvritti  or  virat.  and  may  be  translated  'beneficed.'    Thus  the 
Wateshar  form  an  occupational  group    and   the  description  given  of  their    sub-divisions   is 
certainly  not  absolute. 

II  Among  the  S4rsut  Wateshar  the  matrimonial  relations  are  complicated.  The  Sethpal 
marry  with  the  Bhojipotra  and  Simepotra,  if  such  alliances  have  been  actually  made  in  the 
past.  If  however  they  cannot  obtain  brides  from  these  two  sections  they  try  to  get  them  from 
the  Bhardwaja  or  Kathpal.  Agaia  the  Dhannanpotra  only  take  brides  from  sections 
Nos.  2—4,  but  give  none  to  them.  Under  these  circumstances  it  is  not  surprising  to  learn 
that  the  Bhojipotra  and  Samepotra  sections  used  till  recently  to  practise  female  infanticide 
habitually.  Lastly  sections  Nos,  5— 7  are  willing  to  effect  exchange  betrothals  with  the 
Narainis,  if  no  suitable  match  offers  within  this  group  of  three  sections,  which  intermarry. 
The  Pushkami  Wateshars  also  effect  exchange  betrothals  as  do  the  Shahri  and  Naraini. 


Brahmans  in  the  South-West. 


119 


2.    Bhojfpotra 


S^mepotra 

Sethp41. 

Bhardw^ja 

Kathp41 

Kandi4ra 

Lalri 


Ra,ma-Nanda 
Machi^na 
Bharojike     > 
Maghwrlai    j 
Wadhw^ni 


intermarry  with  tho  Bharogo  and  Maghw4ni. 
,,  ,,       Wadhwini. 

„  „       R4ma-Nanda. 

,,  ,,        MachiAna. 


Sindhu  Pushkarn^ 


L9. 
Of   the   Watesliar 
sections  of  Arords.* 


intermarry. 


Nangu. 
Lapiya. 
Parial. 
Tanksali. 

Mattar. 

Gandhria. 

Wasu. 

Wessa. 

Sohana, 

class   each 


section  is   said  to  minister  to  certain 


*  For  instance  the  Kdthpdl  Brahmans  minister  to — 

1.  Gorwara,  2.  Dhingra,  3,  Dang,  4.  Mad^n,  5.  Chhabra,  6.  Popli,  etc. 
The  Lalri  minister  to — 

1.  Gera,  2.  Lulla,  etc. 
The  Bhardivdj  minister  to— 

1.  Haija,     2.  Makheja,     3.    Anej4,     4.  Taneja,   5,   Sareja,    6. 
8.  Dhamija,      9.  Sukhij4,      10.  Nakr^,     11.  Chugh,      12. 
14.  Nangpal,   15.  Maindiratta,  16.  Kalra,  17.  Minocha. 
The  Bhojpotrd  minister  to— 

1.  Gambhir,  2.  Batra,  3,  Chawla,  4.  Khetarpal,  5.  Gand,  6.  Narag,  7.  Billa,  8 
raji,  9.  Rewari,  10.  Chachra,  11.  Busri,  12.  Virmani. 
The  Parhihdr  minister  to — 

1.  Khera,  2.  Khurani,,  3.  Bhugr4,  4.  Machhar. 
The  Nangu  minister  to — 

1.  Chikkar,  2.  Sachdev,  3.  Gulati,  4.  Hans,  5.  Kiir^bhatia,  6. 
The  Sdmepoto-a  minister  to — 


Fareja,    7.   Khanduja, 
Chhokra,     13.  BathU, 


Budh- 


Kathuriye,  2  Khanijan,  3.  Naroole,  4.  Babar,  5.  Dua,  6.  Wasudev,  7.  Bhangar, 
8.  Hans,  9.  Ghoghar,  10.  Manglani,  11.  Piplani,  12.  Rihani,  13.  Mandiani, 
14,  Jindwani,  15.  Pawe,  16.  Salootre,  17.  Jimeji,  18.  Kawal,  19.  Kansite  Sunare, 
20.  Lakhbatro,  21.  Bhutiani,  22.  Jatwani,  23.  Nandwani,  24.  Rajpotre, 
25.  Danekhel  with  eleven  others. 
The  Lapshid  minister  to — 

1.    Ch4wl^,  2.  Kharbanda,  3.  Mongi4,  4.  Khattar,  5.  Kaliicha,  6.  Kurri. 
The  Dhannanpotra  minister  to— 

1.     Dudeja,  2.  Chotmurada,  etc. 
The  Singopotrd  minister  to — 

1.    Baj4j,etc. 
The  Sethpdl  minister  to  Sapr4,  etc. 

All  these  are  sections  of  the  Aroras. 
The  Dhannanpotra  minister  to  the  Dawra,  Bugga,  Janji  Khel,  Danjri,  Rohri,  Madanpotre, 
Dhamija,  Sanduja,  Uthra  and  other  gots. 
Sarsut — 

I.— Bhojfpotra  1 

Shamipotra*  {  jntennarry  (and  take  wives  from  H,  III,  IV  and 

rhannanpotra  \      Y  j^gj.  ^^  jj  intermarry  and  take  wives  from 

Singhupotra 
n.— Bhenda. 

rthardvvaji. 

Kandiari, 

Ketliupotra. 

Kathpali. 

Shamjipotra. 


*  To  this  sectioa  belonged  Li41j(  Goeam. 


120 


Brahmans  i/n  the  South-West, 


Of  the  Siodhu-Pushkarnd,  Wateshar  the  Nangu  minister  to  the 
Gurmalia,  Kaura,  Gulati,  Sadidev,  Chikkar,  Mungiya  and  Raon-khela 
and  many  other  sections  of  the  Aroras,  and  the  Sajulia  section  of  the 
Bhatids.  The  Lapiya  minister  to  the  Kharbanda,  Chawala,  Mongid, 
Karre,  Khattar  and  Kalache  gots,  and  the  Parial  to  the  Khera,  Bugra 
and  Khurana,  all  sections  of  the  Arords.  The  Tanksali*  minister 
to  the  Nangpal,  Mutrija,  Dua  (Seth  Hari)  ;  the  M attar  minister  to  the 
Khurana,  all  Sateja  Aroras;  the  Gandhria  to  Mahesri  Banias ;  the 
Wasu  to  Bhatias ;  the  Wesa  to  Mahesri  Banias  and  the  Sohana  to 
Bhiti^s. 

The  Astri  have  fewer  patrons  than  the  Wateshar,  and  the  clientele  of 
each  is  confined  to  one  place,  where  he  resides.  If  a  Wateshar  is 
unable  to  officiate  for  a  patron  an  Astri  acts  for  him,  receiving  |ths  of 
the  fee,  the  balance  of  fths  being  handed  over  to  the  Wateshar. 

The  Astri  sections  in  Mid,nwali  are — 

1.     Ramdeh,t  2.  Shason,  3.  Bhaglal,  4.  Ishwar,  and  5.   Dahiwdl. 

The  Naraini  is  an  immigrant  group,  and  is  thus  without  patrons,  but 
if  the  Wateshar  and  Astri  are  illiterate,  a  literate  Naraini  is  called 
in  to  perform  any  function  requiring  knowledge.  As  a  rule,  however, 
the  Naraini  only  presents  himself  when  alms  are  given  to  all  and 
sundry. 


Patrons. 

Patrons. 

1. 

Bambowal. 

9. 

Lapshah 

...  Ehathar  and  Dhol 

2. 

Brahmi. 

10. 

Ojha. 

3. 

Chanana  .. 

G4reri. 

11. 

Pandit. 

4. 

Chandan  .. 

Aneja  Aroris, 

12. 

Pharande. 

5. 

Chuni 

,  Dhupar  Aroras, 

13. 

Ramdeh 

...  Dhaneja  Aroris. 

6. 

Gaindhar.. 

Chatkare  Aror4s, 

14. 

Soharan, 

7. 

JosM 

Nakra. 

15. 

Sutrak. 

8. 

Kakrah    ... 

Khurana  and  Taloja 

16. 

Tilhan. 

Aroras. 

17. 

Wohra 

...  Manocha  Aroris. 

Only  a  Brahman  may  be  an  astri,  a  parohit  or  a  thdni.  He  may  also 
oflSciate  as  an  Acharaj,  a  Bhdt,  a  Gosd,in  or  a  Ved-patr,  (and  so  may  any 
other  Hindu),  but  if  he  does  so  he  must  not  accept  any  dues  for  the  rites 
performed.     Only  a  Brahman    can  take  sankalpa,  no  other  Hindu. 


in.— CMni 

BhagUl. 

Channan 

Gangahar. 

Sutrak 

Rughanpotra  (or  Aganhotrf  ?), 

K^kre 

N^rath. 

Ramde 

Sethi. 

Gaindhar 

Mihla. 

iLapsha). 

■  Brahmans  of  Khatrfs. 


IV. — Jhangan 
Tikhi 
Mohla 
Kamrie 
Jeth' 
Bagge 

Sant  ) 

v. — The  Mahta  Brahmans,  whose  sections  are  the  Chhibbar,  Dat,  Mohan,  Ved,  Bali  and 
Lau,  do  not  act  as  parohits,  but  are  engaged  in  agriculture,  trade  or  service.  Obviously 
these  are  the  same  as  the  Muhials  of  the  North -West  Pimjab. 

*  The  Tanksalis  are  called  Jhani  and  receive  certain  dues  on  marriage  and  Dharm  Sand  in 
the  Hadd  Jaski,ni,  i.e.,  in  the  tract  under  the  rule  of  the  Jask^ni  Biloches. 
-j-  Minister  to  the  Danekhel  section  of  the  Aroras. 


The  Muhidl  Brahmans, 


121 


A    Brahman's   own    religious    observances    are    performed    by 
daughter's  father-in-law,  or  by  some  relative  of  the  latter,    thou^li 
may,  in  their  absence,  get  them  performed  by  any  other  Brahman, 
sister's    son  is  also    employed.     This  is  purely  a  matter  of  convenie 


his 
rh    he 
A 
.     ,  ,         ^  -  convenience, 

the  relations   of  a   daughter's   husband   being    entitled  to  receive  gifts, 
but  not  those  of  a  son's  wife. 


The  Skcular  Brahmans. 

The  Muhial  Brahmans, — This  group  of  secular  Brahmans  is  said  to 
derive  its  name  from  tmihin,  a  sum  of  money  given  by  them  at 
weddings  to  BhiUs  and  Jiljaks,  varying  from  Rs.  5  to  Rs,  7  or  Rs.  12. 
The  Muhid^ls  are  also  styled  Munlii'ils,  and  are  said  to  be  so  called  from 
tmihin,  a  sept.  But  it  is  also  suggested  that  the  name  is  derived  from 
mukhia,  'spokesman,'  or  'principal.'  By  origin  the  Muhiflls  are  cer- 
tainly Silrsuts  and  still  take  wives  from  that  group  in  Gujrfit,  while  in 
Rilwalpindi  the  five  superior  sections  (Sudhdn,  Sikhan,  BhaklAl,  Bhog 
and  IC4h)  of  the  Bunjfihi  Silrsuts  used  to  give  daughters  to  the  Bhimwdl 
(Bhibhill)  '  Muhiill  Sarsuts'  and  occasionally  to  the  other  Muhiill 
sections,  though  they  refused  them  to  the  inferior  sections  of  the 
Bun]Yihis:  Rawalpindi  Gr.  1883-84,  p.  51. 

Their  organisation  is  on  the  usual  principles  and  may  be  thus 
tabulated  : — 

Group  I.— Bari. 


/i. 


Serf  ion. 

1.    Chhibbar. 

Datt 

Mohan. 

Ved  or  Baid 

,.. 

B41i 

... 

Lau 

BibhowAl  or 

Bhibh^l. 

i.    Dablijiya. 
ii.    I'lm  or  coinmon. 


Group  II. — Bonjahi. 


j  Setpal  (Sahanp41). 
Dhannanpotra. 

Bhojipotra. 
Lalri, 


Samepotra. 


/4r' 


^  4./^Ui,   ^*^^   i' 


The  Bd.ri  group  either  intermarries  or  takes  daughters  from  the 
Bunjiihi,  but  the  two  sections  of  the  latter  (Lau  and  Bibhow^i) 
can  only  marry  inter  se.^ 


*  The  Bhats  eulogise  the  Muhiiils  in  the  following  verses  : — 

Daft  data,  Lau  mangtd,  \  '  The  Datts  are  generous,  and  the  Lau  beggars, 

Cnhihhar  wich  Sardar.  The  Olihibbars  are  Sardirs. 

Walidn  hath  katariydn.  The  Haids  dagger  in  hand 

Chaldc  pahdn  de  hhdr.  Walk  full  of  pride. 

Bibho  khdtc  bimb  phal,  The  Bibho  (liibhownl)  eat  bimb  phal  (a  fruit), 

Mohan  Bali  chakddr.  I  Mohan  and  Bali  are  chakddrs. 

There  are  further  sub-divisions,  but  among  the  Waid  the  Samba,  among  the  Datt  the 
Kanjruria,  among  the  Bnli  the  Khara  and  among  the  Chhibbar  the  Barra,  are  considered 
superior  clans. 


122 


The  Sdrsut  Brahmans. 


The  following  table  illustrates  the  origin  of   the  Muliial   sections   and 

sub-sections : — 

MUHIAlS. 

I 


r 

Chhibbar. 

Sidh  Suhan. 

I 
Setp41  (Bari). 


(' 


Baid. 

I 

Sidh  Bhoj. 

I 

Bhojepotre. 

I 


Laii. 

1 
Sidh  Sam. 


Shamepotre.      f 


I 
Datt. 

I 
Sidh  Chdr. 

I 


"^ 


Midho  Daa.     Rama  Nand. 

I,  I 

Machhane.     Rama  Nandune. 


Amrii- 


Bheru. 
w!lle. 


Babe, 
wale. 


Dand- 
Dumbh, 


Kali 
Chand. 

1^ 
Kundiare 
(Bnnjahi), 


Dhiru. 

! 

Phfrapotre 
(Bunj^hi). 


~1 


BAli. 

I 

(Name  of  Sidh 

not  known). 


r 


I)hanan.  Lalfi 

(,  Bnnjahi). 


~1 
Takht 
Lalri 

(Bari). 


Phananpotre  (B^ri). 


Chuuiwal 
(Hari). 


Tnlumbiya, 
(Rari). 


r 

Prithwi  Mai. 


Wadhu  Ram. 


Manghu  Ram. 

I    , 
Mangwaiii. 


"1 
K4lka  Via. 


id). 
Sit-pnria, 
(Bunj^hi), 


Prithwi  Malane.      Wadhwani.         Mangwani.       Kalka  Dasani, 
The  descendants  of  thefiveSidhs  are  further  sob-divided  into  pdnchtoUas 
(wVio   give  their  daughters  not  less  than  5  tolas  of  gold  as  dowry)  and 
tritoliyas  (who  give  not  less  than  3).    The  latter  rank  below  the  former. 

The  origin  of  the  Mnhidls  is  thus  desci  ibed  :  In  Sambat  200 
Vikrami  the  five  Sidhs  went  to  the  Naunuthi  Hill  and  there  practised 
asceticism.  About  that  time  too  the  Khatris  of  the  Aror  family 
(now  the  Arords)  and  the  other  Khatris  fell  out,  so  the  latter  separated 
from  the  Aroras  and  became  jajmdns  of  the  Sidhs.  The  Muhidls 
who  did  not  attacli  themselves  to  the  Aroras  refused  to  accept  alms 
(dan)  and  are  still  purely  secular.  They  are  found  chiefly  if  not 
exclusively  in  Rd,walpindi  (where  many  are  Sikhs)  ;  in  Jhelum  and 
Shahpur  as  lanHholders  or  io  service.  All  Muhidls  may  marry  girls  of 
Brahman  families  which  are  not  Muhidl. 

A  small  group  of  secular  Brahmans  found  at  Harid^na,  in 
Hoshidrpur  is  the  Kanchan  Kawal.  They  are  also  called  Suraj  Duaj 
(Sun- worshippers).  Their  ancestor  came  from  Delhi  as  a  hdnungo 
to  Haridna,  whence  they  are  also  called  Kdnungos.  They  can  marry 
in  the  ndnhd's  got,  avoiding  only  the  father's  got.  They  do  not  take 
charity  {dan),  and  either  take  service  or  engage  in  trade  or  cultivation. 
If  any  one  of  them  takes  alms  he  is  outcasted  and  they  do  not 
intermarry  with  him. 

Other  purely  lay  groups  of  Brahmans  are  :  the  Dhakociii  of  the 
Dhund  and  Karral  Hills  in  Hazara,  who  are  also  called  Mahajans :  the 
Tagas  of  Karnal,  who  are  Gaurs  by  origin  and  agriculturists  by  avoca- 
tion :  and  the  criminal  Tagus  of  the  same  District. 

THE  SARSUT  BRAHMANS. 

The  Sdrsut  is  essentially  the  Brahman  of  the  Punjab,  jast  as  the  Khatri 

is  distinctively  a  Punjab  caste.     The  Sarsut,  as  a  body,  minister  to   all 

the  Hindu  castes,  possibly  even  to  those  which  are  unclean  and  so  stand 

outside  the  pale  of  Hinduism.     Uoon   this   fact   is   based    the  leading 


Brahmans  of  the  Rhatris.  123 

principle  of  their  organization,  which  is  that  the  status  of  each  section 
depends  on  the  status  of  the  caste  to  whicli  it  tninistere.  Inaccordanco 
with  this  principle,  Ave  may  tentatively  classify  tlie  iSdrsut  thus  : — 

Sub-group  i. — Brahmans  of  Brahmans,  called  Sbukla. 

Sub-group  ii. — -Bi-ahraans  of  theKhatris — 


5.     Khokharan.* 
G.     Sarin. 


1.  Punch-zati.  4.     Bunjahis. 

2.  Chhe-zati.  3.     As^th-bana. 

Sub-group  uY.  — Brahma tis  of  Arords. 

Sub-group  iv. — Brahmans  of  Jdts. 

Sub-group   v. — Brahmans  of  inferior  castes,  e.g.,  the  Chamarwd. 

Further,  each  of  the  sub-groups  is  divided  into  grades  on  the  analogy 
of  the  Khatri  caste  system  thus — 

1.  Panchzciti.  3.     Butijahi. 

2.  B^ri.  4.     Inferior  zdtL: 

Thus  we  may  take  the  Shuklaf  Brahmans  to  comprise  the  following 
gots  : — 

fGallia  ~1  ( Jetli. 

I  Malia  I  I  Jhing^n.                                               ^ 

Pauchziti        ...-j  Kapuria  ^  or    <  Mohla. 

Bhaturia  I  1  Kumaria. 

t  J  I  Trikha. 

The  Sdj'sut  Brcihinans  of  the  Khatris. — The  connection  of  the  Khatri 
with  the  Sarsut  Brnhman  caste  is  peculiarly  close.  One  tradition  of  its 
origin  avers  that  when  Parasu  Rama  was  exterminating  the  K^hatriyas 
a  pregnant  woman  of  the  caste  took  refuge  with  a  Sdrsut.  When  her 
child,  a  son,  was  born,  the  Sarsut  invested  him  Avith  the  janeo  and 
taught  him  the  Vedus.  Hence  the  Sarsuts  are  invariably  the  parohits 
of  the  Kliatris,  and  fiom  this  incident  arose  the  custom  which  allows 
paruhit  Sindjajman  to  eat  together. 

The  boy  manied  18  Kshatriya  girls  and  his  sons  took  the  names  of  the 
various  rishis  and  thus  founded  the  gotras  of  the  Khatrisj,  which  are  the 
E.ame  as  those  of  the  Brahmans.  Tliis  legend  explains  many  points  in 
the  organization  of  the  Sdrsut  Brahmans  in  thn  Punjab,  though  it  is 
doubtless  entirely  mythical,  having  been  intended  to  account  for  the  close 
dependence  of  the  Brahmans  of  the  Sarsut  branch  on  the  Khatri  caste. 

Gtoup  I. — Panjzati  i.     At  the  top  of  the  social  tree  stand  five  sections, 

.     ,,  ,  ,„        -v  which  are  the  parohits  of  tlie  Dhaigrhar 

1.  Monia.         1  t/-i    j^  '        rrn  •  •     ^  ■        °   1 

2.  Jetli.  I  Khatris.      lliis  group  is   known  as    the 

3.  Jhingan.      |^ Group  Panjzati  or        Panjzati  or  '  five  sections,'  and   also    as 
*■    Kumada     J  P^^l^^^^^^'-  Pachhdda  or  '  western.'     Ii  the    Brah- 
mans followed  the  Khatri    organization 

in  all  its  complexity  we  should  expect  to  find  these  sections  constituting 
the  Plidighar  sub-group  of  a  Bdri  j^roup,  and  they  are,  \i  would  seem^ 
called  phaighar-Lah(n-ia,  at  least  in  Lahore. 

There  are'also  said  to  be  two  groups,  each  oibzdtif<,  which  once  formed 
themselves  into  endogamous  cliques.  These  were :  {i)  Kalia,  Malia,  Bhaturia, 

*  Probably  this  is  correct.  The  Muhial  having  ceased  to  be  Brahmans  at  all,  no  longer 
minister  to  tha  Khokharan-Khatris  and  so  a  special  group  of  Khokharan-Brahmans  haa  had 
lobe  formed. 

t  The  Shuklas  are  beggars,  who  come  from  the  east,  from  the  direction  of  the  United 
Provinces.  They  beg  only  from  Brahmans,  but  arc  not  their  parohits.  They  are  quite 
distinct  from  the  Shukal  of  the  Simla  llills. 


124  Brahmans  of  the  Khatris. 

Kapnriaand  Baggas,  and  [ii)  Jhingan"^,  Trikhat,  Jetli]:,  KuiiLhria§,  and 
Punbu.ll  The  last-named  got  was,  however,  replaced  by  the  Mohlas^  be- 
cause one  of  its  members  was  discourteous  to  his  daughter-in-law's  people. 

The  Bari  group  further,  in  addition  to  tlie  Panchzdtis,  comprises  the 
following  7  gots  :  Paumbu,  Gangd;har,*=»  ]\lartha,  Sethi  Churavaur, 
Phiranda  and  Purang. 

Group  II. — Bunj^hi.  This  group  contains  several  sub-groups  whose 
relations  to  one  another  are  obscure,  and  indeed  the  subject  of  con- 
troversy.    They  may  be  classified,  tentatively,  as  follows  :— - 

Sul-group  i. — Asht-bans,  with  the  following  eight  sections: — 


hi  Amritsar  : 

or  in  Karndl 

: 

and  in  Patidld. 

( '' ^ 

— ^ 

r — 

^-          ^ 

].     Sand. 

1.     Sand. 

1. 

Saud. 

2.     Shori. 

2.     Patak. 

2. 

Suri. 

3.     Patak. 

3.     Joshi  Mat 

rur. 

3*, 

Patak, 

4.     Mahrur. 

4,     Joslii  Mai 

mai. 

4. 

Joshi  Malmai. 

5.    Joshi. 

5,     TiwBDJ. 

5. 

Joshi  Mahror. 

6.     Tiwari. 

6.    Kural. 

6. 

Tiwari. ft 

7.     Kural. 

7,     Regne. 

7. 

Kural. 

8.     Bhardwaji. 

... 

8. 

Ratn  Bhardwaj. 

Suh.groiqj 

u.— B 

ara-ghar  or  Bara-zati 

(also  called  Bari)  : — 

1.     Sarad. 

7. 

Manan. 

In 

Hazira- 

-Vaj 

ra.             Sang. 

2.     Bhauot. 

8. 

Bhambi. 

Vasdeo.           Sudan. 

3.     Airi. 

9. 

Lakhan  Pal. 

Paonde.          Majju. 

4.     Kalie.Jt 

10. 

Patti. 

Bhogr.              Sem. 

5.     Parbhakka. 

11. 

Jalpat. 

Ishi 

ir.               Dbammi, 

6,     Nabh. 

12. 

Sabjpal, 

Ramdeo.         Tara. 

•  Jhingan  is  said  to  be  derived  from  j/uVigra  or  ;^«jyV!.,  a  bell,  because  the  sound  of  a  bell 
was  heard  at  its  eponj^m's  birth.  This  got  is  supposed  to  be  only  20  generations  old. 
It  has  three  sub-sections,  Gautam,  Athu  and  Nathu.  Further,  Nathu's  descendants  are  sub- 
divided into  the  less  known  sub-divisions  of  Cbamnapati  and  Kanwlapati.  The  Jhingans 
gotra  is  Bhardwaj  ;  iheir  pur vur as  Bhrign,  Bharjan  and  Bhardv/aj,  their  slidkhd  Madhunjan 
and  the  Rig  Veda  their  veda.  At  Dipalpur  at  the  house  of  an  ancestor,  Baba  Chhajjil,  they 
hold  a  fair  in  Magh,  at  which  the  cliUa,  jhand,  janeo  and  other  rites  are  performed.  Nathu's 
descendants  all  wear  a  noth  in  the  nose. 

t  Trikha's  gotra  is  Farashar  and  it  is  sub-divided  into  the  Palwarda,  Aura  and  Dwija 
bub- sections. 

t  The  Jetli  !7o^ra  is  Vatsa,  and  its  sub- sections  are  Vialepotra,  Chandipotra,  and  Rupe- 
potra — all  eponymous.  The  two  former  are  replaced  by  Hathila  and  Harnpotra,  according 
to  another  account.  The  Mihrotra  Khatris  make  them  ofierings  on  the  12th  of  the  light 
half  of  each  lunar  month. 

§  The  Kumbria    gotra  is  also  Vatsa  and  they  too  have  three  sub-sections. 

II  Apparently  the  same  as  the  Paumbu.  below. 

*|[Lhe  Mohlas  gotra  is Somastam,  audits  sub-sections  are  Dalwali,  Shiv-Nandi  and  Akashi. 

*"  Of  the  Vasiaht  gotra.  They  have  five  sub-sections,  Veda  Vyas,  Gacgahar  {sic), 
Gosain,  Saraph,  and  Gangawa&hi,  so-called  because  they  used  to  lead  bands  of 
pilgrims  to  the  Ganges.  They  were  exempt  from  tolls  under  former  governments. 
The  Sar4ph  (Sarraf)  were  bankers.  The  Gosains  had  many  jajmdns  and  the  Veda 
Vyas  were  learned  in  the  Vedas.  'the  Gangahars  still  perform  their  jhand  or  tonsure  rite 
near  the  ruins  of  old  Jhang,  near  which  town  they  possessed  a  number  of  wells,  each 
inscribed  with  their  names. 

■ft  Or  Tawaria.    At  marriage  they  do  not  let  the  bride  go  to  her  father-in  law's  house, 
but  send  instead  a  big  gur  cake  wrapped  in  red  cloth.    If  however  the  mukldwd  ceremony  is 
performed  at  the  same  time  us  the  wedding,  they  let  the  bride  go  also,  otherwise  they  sen4^ 
her  afterwards  when  her  mulddud  is  given. 

+1  Probably  the  same  ;isthe  Bhabakkar,  a.  got  named  after  a  llishi.  Its  members  make 
a  boy  don  the  janeo  (sacred  thread)  in  his  8th  j'ear.  Clad  as  a  sddhu  in  a  faqirs  dress  with 
the  alfi  or  chola,  the  mirg-chhdla  (deer-skin)  and  kachkol  (a  wallet  for  collecting  alms)  he 
begs  from  door  to  door  and  is  then  bidden  to  go  to  the  forest,  Lut  his  sister  brings  him 
back. 


Brahmans  of  the  Ehatrts.  125 

The  Zdt-wdle : — 

Sith-group  Hi. — Panj-zati  ii.  About  116  years  ago  the  Brahicans 
of  the  five  sections  below  used  to  give  their  daughters  in  marriage  to 
the  Dhdighar- Lahoria  Brahmans  ; — 

(1)  Kalie.  I  (3)  Kapurie.  I  (5)  Eaggo. 

(2)  Malie.  I  (4)  Bhaturie.  | 

When  their  daughters  '  began  to  be  treated  harshly  in  the  houses  of 
tlieir  fathers-in-law,  these  Bralimans  {i-)anjzatov  five  sections)  arranged 
to  contract  marriages  only  among  themselves  '  and  ceased  to  form  re- 
lationships with  the  Dhaighar-Lahoria. 

Sub-group  iv.- — ChheZcit-wala. — Similarly  several  other  sections  of 
Brahmans  gave  up  giving  daughters  to  the  Dbaighar-Lahoria  Brah- 
mans, such  as— 

(1)  Pandit.  I  (3)  Dhniide.  (  (5)  Dhan  Kaji. 

(2)  Patak.  I  (4)  Gadhari.  I  (6;  Chhukari. 

Stib -group  v. — Panchzdt-w^le  iii — 

(1)  Chuni.  I  (3)  Lamb.  I  (5)  Sarballie. 

(2)  Rabri.  I  (4)  Neule.  * 

Suh-group  vi. — Sat-zdti — 

(1)  Sajre.  (4)  Neasi.  j  (6)  Sardal. 

(2)  Punj.  (5)  Chujii.  (7)  Anni. 

(3)  Bandu,  ' 

The  above   four  sub-groups  are  called  collectively  Zat-wale, 

Suh-group  vii. — This  comprises  the   remaining  Bunjdhi  sections. 

The  Zd,t-wd,Ie  stand  higher  than  this  last  sub-group  vii,  in  that 
they  do  not  accept  offerings  from,  or  eat  in  the  houses  of,  Ndis, 
Kaldls,  Kumhdrs  or  C'hhimbjis,  whereas  the  latter  do  both.  Moreover, 
the  Asht-bans  and  Chhe-zdti  sub-groups  claim  to  be  superior  in  status 
to  the  B^ris,  but  some  families  of  these  two  sub-groups  stooped  to 
give  daughters  to  the  latter  sub-group,  and  were,  therefore,  excom- 
municated by  the  remaining  families  of  the  Asht-bans  and  Chhe-zati 
sub-groups,  so  that  they  lost  status  and  formed  a  new  sub-group  called 
Bans-puj.  This  sub-group  now  gives  daughters  to  the  Asht-bans  and 
Chhe-zati  sub-groups,  but  takes  its  wives,  it  is  alleged,  from  the  B^ris. 

Thus  the  Brahman  organization  reflects  the  main  outlines  of  the 
Khatri  scheme,  but,  thougli  on  many  points  of  detail  our  information 
is  incomplete,  it  is  certain  that  local  conditions  modify  the  organiza- 
tion. For  instance  in  Bahd-walpur  the  Khatris  are  few,  while  the 
Aroras  are  numerous  aud  infiuential,  so  that  we  find  the  following 
scheme  : — 

Sub-group  i. — Five  sections,  Mohla,  Jetli,  Jhingran,  Trikha, 
Kumaria. 

Hyper gamous  sub-group  ii. — Five  sections,  Dhaman-potra,  Sama- 
potra,  Bhoja-potra,  Setpal,  Takht-Lalhdri  ;  and 

fJypergamous  sub-group  m.— Seven  sections,  Lai hd,ri,  Bias,  Kandaria, 
Kathpala,  Shangru-potra  or  "Wed,  Malakpura,  and  Bhenda. 

Of  these  three  sub-groups,  the  five  sections  of  the  first  are  Brah- 
mans of  the  Khatris  generally,  not  of  the  Dhdighar-Bdri  Khatri9 
exclusively,  while  sub-groups  ii  and  iii  are  Brahmans  of  the  Arorfie 
in  that  part  of  the  Punjab. 


126  Brahmans  of  the  Khatris. 

The  rules  of  marriage. — Like  the  Khatris,  the  Bunjdhi  Brahmans 
profess  to  folJow  the  usual  '  ionr-got  '  rule  in  marriage,  but,  precisely 
like  the  Dhiiighar  Khatris,  the  Zd-t-wale  Brahmans  avoid  only  their 
own  section  and  the  mother's  relations.  At  least  this  appears  to 
be  the  usual  rule,  but  it  would  be  rash  to  say  it  is  an  invariable 
one.  For  example,  the  B;ins-puj  are  an  exception.  The  Asht-bans 
obtain  wives  from  them,  but  if  a  father  has  taken  a  Bans-puj  wife, 
the  son  may  not :  he  must  marry  an  Asht-bans  or  lose  status.  That 
is  to  say,  the  Asht-bans  may  only  stoop  to  iuter-marriHge  with  the 
Bans-puj  in  alternate  generations. 

Similarly  the  '  ionr-got '  rule  is  relaxed  in  other  cases.  Thus  the 
Kanchan-Kamal  section  of  Hoshiarpnr  are  also  called  Suraj  Doaj, 
(Sun-worshippers).  Their  ancestor  came  from  Delhi  as  a  qdnungo 
at  Haridna  ;  hence  they  are  called  Qanungos.  These  Brahmans  can 
marry  in  the  ndnka  got,  avoiding  only  the  father's  got.  They  do  not 
take  any  dan  (charity)  and  may  either  take  service  or  engage  in  trade 
or  cultivation.  If  any  one  of  them  takes  to  receiving  charity,  he  is 
considered  an  outcast!  and  they  do  not  intermalrry  with  him. 

The  ages  of  marriage. — Among  the  Bunjahi  Brahmans  the  age  of 
betrothal  is  from  4-8  and  that  of  marriage  from  8-12  years  in 
Rawalpindi.  It  is,  however,  impossible  to  lay  down  any  universal 
rules,  as,  generally  speaking,  the  ages  of  betrothal  and  marriage 
depend  upon  the  status  of  each  family  within  the  group,  as  is  the 
case  among  the  Khatris. 

The  revolt  against  hypergamy. — It  will  be  seen  how  the  lower  sub- 
groups of  the  Khatris  have  endeavoured  to  shake  off  the  yoke  of  the 
higher  in  matrimonial  matters.  A  similar  revolt  against  the  position 
of  the  JDhd-ighar  occurred  amongst  the  Sarsut  Brahmans.  About  116 
years  ago,  says  the  account  received  from  Areritsar,  the  Lahoria 
Pbdighar  used  to  take  daughters  from  the  Panj-zat  ii;  but  owing  to 
the  ill-treatment  meted  out  to  the  girh  by  the  phd.iKhHr,  they  resolv- 
ed to  discontinue  the  custom,  aud  the  three  other  groups  of  the  Zat- 
wdle  followed  suit  while  the  remaining  Bunjahis  continued  to  give 
wives  to  the  Zdfc-wale,  but  no  longer  received  them  in  return.  The 
result  was  that  the  Bunjahis  could  not  obtain  wives  and  many  fami- 
lies died  out,  so  it  was  resolved  by  the  Bunjahis  that  they  should  for 
the  future  break  off  all  connection  with  the  Zat-wdle,  unless  any  of  the 
latter  should  agree  to  give  them  daughters  in  return.  This  was  prior  to 
Sambat  1932  when  a  second  meeting  at  Amritsar  renewed  the  compact. 

It  may  be  worth  noting  that  in  both  castes  the  proceedings  of 
these  conferences  were  conducted  in  a  formal  manner,  written  agree- 
ments being  drawn  up,  and  the  families  which  agreed  to  the  de- 
mands put  forward  being  entered  in  a  register  from  time   to  time. 

The  territorial  groups. — Like  the  Khatris  the  Brahmans  have  terri- 
torial groups,  but  these  groups  do  not  usually  correspond  with  the 
territorial  groups  of  the  former.  For  instance,  the  Brahmans  of  the 
Murree  Hills  are  divided  into  two  sub-castes-^ Pahdria  and  Dhakochi, 
who  do  not  interman-y  or  eat  together.  The  Dugri  Brahmans  corre- 
spond to  the  Dugri  Khatris  of  the  Si^lkot  sub -montane,  but  they  are 
said,  on  the  one  hand,  to  give  daughters  to  the  Sarsut,   aud,    on   the 


r  Bbojapotra. 
..  <  Shamapotra. 

Sitpal. 
Takht  Lalri.* 

(  Dhannanpotra. 

f  The  Panchzatia,  together  with  the— 
1  6.     Puchhrat. 
..  -)  7.     Shingnpotra. 
1  8.     Malakpiira. 
1,9.     Khetopotra, 

10.  Rlifirdwaji. 

11.  Kathp4la.t 

12.  Kandhiara. 

The  Brahmans  of  Knngra.  127 

other  liand,  to  intermarry  with  the  Batehru  group  of  Brahmans  in 
Kangra.  Allusions  have  been  already  made  to  tlie  Paclibflda  and'  to 
the  Laboria,  terms  which  seem  to  be  applied  exclusively  to  the  five 
highest  sectior-s  who  serve  the  Dhdighar  Khatris. 

The  Sarsdt  Brahmans  op  the  ArorAs. 

The  gfrouping  of  the  Brahmans  of  the  Aroriis  has  already  been  des- 
cribed iu  dealing  with  the  Wateshars'  system,  and  they  further  are  said 
to  be  thus  divided  : 

Panch-z^ti 


Biri 


But  the  most  interesting  territorial  group  of  the  Sdrsut  is  that  of 
the  Kd,ngra  Brahmans  whose  organization  shows  no  traces  of  the 
Khatri  scheme,  but  reflects  that  of  the  Hindu  Rajputs  of  Kilngra,  and 
which  will,  therefore,  be  described  at  some  length. 

The  Brahmans  op  Kang^a. 

The  Sarsut  des  or  jurisdiction  extends  from  the  Saraswati  river  in 
Kurukshetr  to  Attock  on  the  Indus  and  is  bounded  by  Pehowa  on  the 
east,  by  Ratia  and  Fafehdbad  in  Hissar,  by  Multan  on  the  south-west, 
and  by  Jammu  and  Nurpur,  in  Kangra,  on  the  north. 

Thus  the  Brahmans  of  Kangra,  who  are  or  claim  to  be  Sdrsut  by 
origin,  stand  beyond  the  pale  of  the  Sarsut  organisation,  but  they 
have  a  very  interesting  organisation  of  their  own. 

We];find  the  following  groups  : — 

i. — Nagarkotia. 
ii. — Batehru. 
iii, — Halbaha,  or  cultivating. 

Group  I. — ^The  Nagarkotia  are  the  Brahmans  of  the  Katoch,  the 
highest  of  the  Rdjputs,  and  they  were  divided  by  Dharm  Chand,  the 
Katoch  Raja  of  Kdngra,  into  13  functional  sub-groups,  each  named 
ft;  er  the  duties  it  performed  in  his  time.     These  are — 

i. — Dichhit,  the  Gurus  of  the  Katoch,  who  used  to  teach  the  Gayatri 
mantra. 

ii.— Sarotari,  said  to  be  from  Sanskrit  saw  ladh.  Their  duty  was 
to  pour  alioii  or  offerings  of  ghi,  etc.,  into  the  hawan  kund 
when  a  jag  was  performed.     They  had  learnt  two  Vedas. 

iii.— Achdria,  who  performed  the  jag. 


*  The  Lalri  have  five  sab-sectiona  :-Lal  Lalri,  Viaa  Lnlri,  Takht  Lalri,  Ghauijal 
Lalri  and  Raj  Bakht  or  Jan. 

t  By  ffofra  Shamundal,  the  Kathpdlaa  have  fonr  sab- sections,  Surangu,  Sidha,  Gilkala 
and  Fathak. 


128  The  Brahmans  of  Kdngra. 

iy. — Upadbyaya,  or  TJpadlii,*  or  '  readers '  of  the  Vedas  at  the  jag. 
V. — Awasthi,  those  who  '  stood  by  '  the  Icalas  or  pitcher  at  the  Muni- 
pursh,  and  who  received  the  pitcher  and  other  articles  (of 
sacrifice). 

vi. — Bed  birch,  who  made  the  hedi,  or  square  demarcated  by  four 
sticks  in  which  the  halas  was  placed. 

Yii. — N^o-  Pundrik,  whose  duty  it  was  to  write  the  prescribed  in- 
scriptions on  the  hawan  Jcund. 

viii. — Panchkarn  or  secular  Brahmana  engaged  in  service  on  the 
Rajds.  They  performed  j^t-e  out  of  the  six  duties  of  Brah- 
mans, but  not  the  sixth,  which  is  the  receiving  of  alms. 

ix. — Parohits,  who  were    admitted  to  the  seraglio   of  the   Raja   and 

were  his  most  loyal  adherents. 
X. — ^Kashmiri  Pandit,  literate   Brahmans  from  Kashmir,   who   are 
found  all  over  the  Punjab. 

xi. — Misr,t  said  to  mean  '  mixed,'  also  Kashmiri  immigrants,  who  had 
preserved  their  own  customs  and  rites,  but  had  intermarried 
with  the  Nagarkotia. 

xii. -Kaina,  who  helped  the    rulers  by   their  incantations   in    time   of 

war.     (Said  to  be  from  ran,  battle-field.) 

xiii. — Bip  (Bipr),   now   extinct  in  Kdngra,      These   were  parohits   of 
the  Nagarkotia  and  of  some  of  the  Batehru, 

Of  these  13  sub-groups  numbers  x  and  xi  seem  to  be  territorial 
rather  than  functional.  One  cannot  say  what  their  relative  rank 
is  or  was.  The  first  six  are  also  called  the  six  Achdrias  and  were 
probably  temple  priests  or  menials  of  inferior  status.  The  Bip  pro- 
bably ranked  high,  and  the  Raiua,  or  magic  men,  were  possibly  the 
lowest  of  all.  The  Khappari  are  also  said  to  be  found  in  Kaiigra,  but, 
no  account  from  that  District  alludes  to  them. 

Group  II. — Batehru. — There  are  two  sub-groups— 
i, — Pakkd  Batehru. — With  9  sections— 

(1)  Dind,  (2)  Dohru,  (3)  Sintu,  (4)  Pallialu,  (5)  Panbar, 
(6)  Rukkhe,  (7)  Ndg-Kharappe,  (8)  Awasthi-Chetu  and 
(9)  Misr-Kathu. 


*  But  apadhi  is  in  Orissa  translated  '  title.'  Vide  Tribes  and  Castes  of  Bengal,  I,  p.  161. 
Upadhyayais,  correctly  speaking,  qnite  distinct  from  Upadhi. 

t  It  will  be  observed  that  the  Misr  (section)  occurs  in  both  the  Batehru  snb-gronps 
and  among  the  Nagarkotia,  so  that  we  have  three  sub-sections — 

(1)  Kasbmiri-Misr,  Nagarkotia. 

(2)  Kathu-Misr.  Patka  Batehru. 

(3)  Mali-Misr,  Kachcha  Batehru. 

Of  these  the  last  named  are  parohits  of  the  Kashmiri  Pandits,  the  Kashrairi-Miara  and 
the  Rainas. 

The  Nag  (?  section)  are  also  thus  found,  for  we  have  — 

(1)  Nag-Pandrik,  Nagarkotia, 

(2)  Nag-Kharappa,  Fakka  Batehru. 

(3)  Nag-GosaUi,  Kachcha  Batehru. 

It  is  explained  that  Kharappa  (cobra)  and  Gosalu  (?  grass-snake)  are  nicknames  im- 
pljit.g  contempt,  as  these  sub-aections  are  of  low  status.  But  a  comparison  with  the 
Brahmans  of  Ur'issa  suggests  a  totemistic  origin  for  those  sections  :  V.  Tribes  and  Castes 
of  Bengal,  I,  p.  161. 

The  Awasthi  too  are  found  in  all  three  groupa. 


The  Brahmans  of  Kangra,  i20 

ii. — Kachchd  Batehru. — With  13  sections — 

(1)  Tagnet,  (2)  Gbabru,  (3)  Suglie  (Parsr^mio),  (4)  Chnp]ial, 
(5)  Chatlivvan,  ((3)  Awasthi-Tliirkanun,  (7)  Awasthi- 
Gargajnun,  (8;  Ghogare,  (9)  Nag-Gosaiu,  (10)  Mali-Misr, 
(11)  Acluiriapathiarj,  (12)  Pandit  Bariswal  and  (13) 
Awasthi-Kuiarial. 

Group  III. — Halbalia. — The  Halbahas  have  29  got.s  or  sections  : — 
(J)  Pandit-Marchu,  (2)  Bhntwan,  (3)  Khurwal,  (4)  Gidgidie, 
(5)  Lade,  (6)  Pahde-Koptn,  (7)  Pahde-Saroch,  (8)  Korle, 
(9)  Awasthi-Chakolu,  (10)  Pandit-Bhangalie,  (II)  Narchalu, 
(12)  Mahte,  (13)  Diikwal,  (14)  Saiihalu,  (15)  Pahde-Daroch, 
(16)  Pandore,  (17)  Thenk,  (18)  Pahde-Kotlerie,  (19)  Bngheru, 
(20)  Bhaiiwal,  (21)  Bashist,  (22)  Ghutanie,  (23)  Mir.dhe- 
Awasthi,  (24)  Prohit-Golerie,  (25)  Prohit-Jaswal,  (26)  Hasolar, 
(27)  Poi-Pahde,  (28)  Faiiarach  and  (29)  Pharerie. 

Of  these  the   first   fourteen  now  intermarry  with  the  Batehru,  giving, 

and,  apparently,  receiving  wives  on  equal  terms. 

Hijpergamy. — The  Nagarkotia  take  brides  from  both  sub-groups 
of  the  Batehru,  and  th^y  have,  since  Sambat  191  J,  also  taken  brides 
from  the  Halbaha.  The  Batehru  take  wives  from  all  the  sections 
ot  the  Halbaha.  When  a  Halbaha  girl  marries  a  Nngarkotia,  she  is 
seated  in  the  highest  place  at  marriage-feasts  by  the  women  of  her  hus- 
band's brotherhood.  This  ceremony  is  called  sara-dena  and  implies 
that  the  Halbaha  bride  has  beconio  of  the  same  social  status  as  the  hus- 
band's kin.  Money  is  never  paid  for  a  bri-ie.  Indited  Barnes  observed  : — 

"  So  far  do  the  Nagarkotias  carry  their  scruples  to  exonerate  tho  bridegi'oom  from  all 
expense,  that  they  refuse  to  partake  of  any  hospitality  at  the  hands  of  the  son-in-law,  aud 
will  not  even  drink  water  in  the  village  where  he  resides.'' 

Social  relations. — The  accounts  vary  and  tho  customs  have,  it  is 
explicitly  stated,  been  modified  quite  recently.  The  Nagarkotia 
may  eat  with  Batehrus  and  have  even  began  to  eat  'kachlii  from 
the  hands  of  a  Halbaha  according  to  one  account.  According  to 
another  this  is  not  so,  and  a  Nagarkotia  who  has  married  a  Halbaha 
girl  may  not  eat  at  all  from  the  hands  of  his  wife  until  she  has 
borne  at  least  one  child,  when  the  prohibition  is  said  to  be  removed. 

The  Batehru  and  Halbaha  section  names. — These  show  an  extraor- 
dinary jumble  of  Brahminical  gotras  {e.g.,  Bashist.),  functional  and 
other  names,  so  that  the  accuracy  of  the  lists  is  open  to  doubt. 
It  appears  certain,  however,  that  some  of  the  sections  are  named 
from  the  tribes  to  whom  they  minister.  Thus,  we  may  assume,  the 
Pahda-Kotleria  are  Pahdas  of  the  Kotleria  Kiliputs  ;  the  Parohit- 
Goleria  and  Parohit-Jaswal  to  be  jiarohits  of  the  Goleria  and  Jaswal 
Riljputs,  and  so  on.  This  is  in  accord  with  the  system,  which  has  been 
found  to  exist  among  the  Sd,rsut  of  the  plain?,  whereby  the  Brahman 
takes  his  status  from  that  of  the  section  to  which  he  ministers.  But 
status  is  also  determined  by  occupation.  Like  tlie  Gaddis  and  Ghirths 
of  the  KAngra  and  Chamba  hills  the  Brahmans  of  Kdngrabave  numerous 
als  with  vaguely  totemisLic  *  names.     Thus  among  the  Nagarkotia    the 


*  In  Hiflsar  there  is  a  section  of  Br&hmanH,  called  Bh^da  or  sheep-  This  is  interesting', 
because  on  the  Sutlej,  at  least  in  Kulla  Sarilj,  there  is  a  small  caste  called  Bb^hv,  who  are 
hereditary  victims  in  the  sacriiicial  riding  of  a  rope  down  the   cliffs  to  tho  rirer.    Other* 


130  The  BraJimans  of  Kdngra, 

Pakkd  Bateliru  have  tlie  section  called  Kharappd,  (or  cobra)  Ndg  and  the 
Kaclichd  Batehru,  a  section  styled  Ghoslu  (a  species  of  fish  or  possibly 
grass-snake)  Nilg.  Pundrik  also  appears  to  be  a  snake  section.  These 
snake  sections  are  said  to  reverence  the  snake  after  which  they  are 
named  and  not  to  kill  or  injure  it. 

In  addition  to  these,  the  Batehrn  (Pakka  and  Kachchd.)  have  the 
following  sections :  — 

(i)     Chappal,  an  insect ;  no  explanation  is  forthcoming. 

(ii)     Sugga,  a  parrot  ;  no  exi^lanation  is  forthcoming, 
(iii)     Bhangwaria,  fr.  bhdngar,  a  kind  of  tree. 

(iv)     KhaJTire  Dogre  :  Date-palm  Dogra,  a  section  founded  by  a  man  who  planted    a  gar- 
den of  date-palms,  and  which   originated  in  the  Dogra  countiy  on  the  borders  of  Jammu. 

^v^     Ghabru,  a  rascal  ;  one  who  earns  his  living  by  fair  means  or  foul. 

In  the  Chaniba  State  the  Brahmans  form  an  agricultural  class, 
as  well  as  a  hierarchy.  Those  in  the  capital  are  employed  in  the 
service  of  the  State  or  engaged  in  trade,  while  others  are  very  poor 
and  eke  out  a  living  as  priests  in  the  temples,  or  as  parohits  and  even 
as  cooks,  but  they  abstain  from  all  manual  labour.  Strict  in  caste  ob- 
servances they  preserve  the  ancient  Brahmanical  gotras,  but  are  divided 
into  numerous  als  which  form  three  groups  : — 

Group  I. — AU  :  Baru,  Banbaru,  Pandit,  Sanju,  Kashmiri  Pandit,  Kolue,*  Baid,  Gautaman, 
Bugalan,  Atan,  Madyan.f  Kanwan,  Bodhran,  Baludran,  Bilparu,  Mangleru,  Lakhyinu, 
Suhklu,  Nunyal,  Nonyal,  Sungl^l,  Bhararu,  Turnal,  Haryan^,  and  Purohit. 

Group  II. — Als :  Chhunphanan,  Thulyan,  Dikhchat,  Osti,  Pads,  Bhat,  Dogre,  Pantu, 
Kuthla,  Ghoretu,  Pathania,  Myandhialu,  Mangleru,  Katochu,  Pande,  Datwan,  Dundie, 
Hamlogu,  Bhardiathu,  Gharthalu,  Hanthalu,  Gwaru,  Chibar,  Barare,  and  Datt. 

Group  III. — Als:  Acharaj,  Gujrati,  Gwalhu  and  BujUru." 

The  first  group  only  takes  wives  from  the  second,  and  the  first  two 
groups  have  m  caste  relations  with  the  third.  The  Brahmans  of 
Chaniba  town  and  Sungal§  disavow  all  caste  connection  with  the 
halbdh  or  cultivating  Brahmans  who  are  hardly  to  be  distinguished 
from  the  general  rural  population,  though  many  act  as  priests  at  the 
viUage  shrines  and  as  iiurohits.  Many  Brahmans  are  in  possession  of 
sdsans  or  grants  of  land  recorded  on  copper  plates.  The  hill  Brahmans, 
both  men  and  women,  eat  meat,  in  marked  contrast  to  those  of  the 
plains.  In  the  Pangi  wizdrat  of  the  Chamba  State  Brahmans,  Rajputs, 
Thdkurs  and  Rath  is  form  one  caste,  without  restrictions  on  food  or 
marriage.  In  the  Rd^vi  valley,  especially  in  Church,  and  to  a  less  degree 
in  Biahmaur  also,  free  marriage  relations  exist  among  the  high  castes, 
good  families  excepted.  But  in  recent  years  there  has  been  a  tendency 
towards  greater  strictness  in  the  observance  of  caste  rules.  H 


wise  traces  of  totemism  are  very  rare  among  the  Brahmans  of  the  plains,  though  in  the 
Bub-montane  district  of  Ambala  two  are  noted.  These  are  the  Pila  Bheddi  or  'yellow 
wolve^','  so  called  because  one  of  tlieir  ancestors  was  saved  by  a  she-Wolf  and  so  they  now 
worship  a  wolf  at  weddings  ;  and  Sarinhe,  who  are  said  to  have  once  takf^n  refuge  under  a 
sari7i  tree  and   now  revere  it. 

*  From  Kullii,  so  called  because  they  came  with  an  idol  from  that  country.  They  are 
priests  of  the  Lakshmi  Narain,  Damodar  and  Radha  Krishna  temples. 

t  The  Kanwan  are  descendants  of  the  Brahman  family  from  which  Raja  Sahila  Varma 
of  Chamba  purchased  the  site  of  the  present  capital. 

X  The  Ilaryan  are  in  charge  of  the  Hari  Rai  temple. 

§  The  ancient  Sumangala.  a  village  noAv  held  entirely  by  Brahmans  under  a  fdsan  grant 
of  the  If'th  century  A.D  They  are  descended  from  two  immigrants,  a  Brahmachari  and  his 
rhe'a,  from  the  Kurukshetra.  The  two  families  intermarry  and  also  give  daughters  to  the 
Brahmans  of  Chamba  town. 

11    See  the  Chamba  State  Gazetteer  by  Dr.  James  Hutchison,  pp.  130 — 132. 


i/cfi   t::^JZzi^c.    j^     ^^^^1^^    'C^,    7.^.0 


The  Brahmans  round  Simla.  131 

The  Brahmans  op  the  low  castes. 

As  we  have  seen  the  Bralimans  of  the  higher  castes  form  a  scries 
of  groups  whoso  status  depends  on  that  of  their  cHcnts.  On  a 
similar  principle  the  Brahmans  of  the  castes  which  are  unclean 
and  so  outside  the  pale  of  Hindiiisui  form  distinct  sub-castes  outside 
the  circle  of  those  who  minister  to  the  higher  castes. 

These  sub-castes  are— 

I. — The  Chamarwd. — The   Brahmans   of   the   Chanor  sub-caste  of 
the  Chamdrs. 

II. — Dhanakwa.~The  Brahmans  of  the  Dhdnaks  or  Hindu  weavers 
in  Rohtak. 

III. — The  Brahmans  of  Chiihr.'is. 

Each  of  these  three  sub-castes  appears  to  be  now  strictly  endogamous, 
though  the  Chamarwa  are  said  to  have  until  recently  intermarried 
with  Chamiii'S.  However,  it  seems  clear  that  they  do  not  intermarry 
with  the  other  Sdrsut  Brahmans  if  indeel  they  have  any  claim  to 
Silrsat  ancestry.  No  Charaarwa  Brahraaa  may  enter  a  Hindu's  house. 
According  to  a  tale  told  in  Amh^Xa,  the  origin  of  the  Chamarwa 
Brahmans  was  this  : — A  Brahman,  on  his  way  to  the  Ganges  to  bathe, 
met>  Ram  Das,  tlip  famous  CliHtnar  hliagat.  Ram  Das  gave  him  two 
coteries  and  told  him  to  present  them  to  Gangaji  (Gangos),  if  she  held 
out  her  hand  for  them.  She  did  so,  and  in  return  gave  him  two  hangans 
(bracelets).  The  Brahmnn  went  back  to  Ram  Das,  who  asked  him 
what  the  goddess  had  given  him,  and  he,  intending  to  keep  one  of  the 
two  hangans,  said  she  had  given  one  only;  but  when  he  looked  for  them 
they  were  not  on  his  own  body,  but  in  the  kiinda  (breechea)  of  Ram 
Das.  Ram  Das  then  gave  him  the  bracelets  and  warned  the  Brahman 
in  future  to  accept  gifts  only  from  his  descend  ants,  otherwise  great 
misfortune  would  befall  him.  Accordingly  his  descendants  only  serve 
Chamars  to  this  day.  The  Chamarwa  are  only  iiaroliits  of  theChamars, 
not  gurus.  They  must  not  be  confounded  with  the  masands  who  act  as 
their  guriis,  though  either  a  Chamarwa  Brahman  or  a  (Chamar)  mnsand 
can  preside  at  a  Chamar's  wedding.  It  is  said  that  tlie  Chamarwa  is 
also  called  a  Husaini  Brahman. 

The  Brahmans  in  the  Simla  Hills. 
North  and  east  of  Simla  the  Brahmans  both  Gaur  and  Sdrsut  have 
three  groups :  Shukal,  Krishan  and  Pujdri  or  Bhojgi,  the  two  latter 
equal  but  inferior  to  the  first.  The  Shukal  are  further  divided  into 
two  occupational  groups  (i)  tlioso  who  hold /ay/r^^  granted  by  chiefs 
and  who  receive  ample  dues  and  (ii)  those  Tvho  receive  little  in  fees. 
The  former  are  generally  literate  and  do  not  cultivate:  they  observe 
the  rites  prescribed  by  the  ShAstras.  The  latter  ai'e  mainly  agricul- 
turists and  practise  informal  as  well  as  formal  marriage  and  even 
polyandry.  The  former  take  wives  from  the  latter,  hut  do  not  give 
them.     The  Shukal  gi'oup  does  not  intermarry  with  the  other  two*. 

The  Krishan  Brahmans  are  also  cnltivatf)rs  and   accept  {dmost   any 
alms.     They  also  practise  widow    remarriage  and  the  rit  custom.     The 


*  The  Shukal  are  not  stated  to  correspond  to  the  Shukia,  or  to  le  Brahmans  to  Brahmaca 
only. 


132  Brahmans  degraded  hy  function. 

Pujdris  or  Bliojgis  are  temple-priests  or  chelas  of  a  god.  They  appear 
to  have  only  recently  become  a  distinct  group.  Some  are  merely  'pujaris 
and  accept  no  alms  living  by  cultivation.  These  do  not  intermarry  with 
the  Krishan  Brahmans.  Others  accept  alma  in  the  name  of  a  deceased 
person  and  use  the  ghi  with  which  idols  are  besmeared  in  Mdgh,  They 
intermarry  with  the  Krishan  group. 

When  Paras  Ram*  a  Gaur  Brahman  overthrew  theRdjputs  the  Sdrsuta 
protected  those  oi:  their  women  who  survived  and  when  the  Rdjputs 
regained  power  they  replaced  the  Gaurs  by  Sdrsuts.  Parns  Ram  had 
extended  his  conquests  as  far  as  Nirmand  in  the  Sard,]  tahsil  of  Kullu  and 
there  he  established  a  colony  of  Gaur  Brahmans  in  6  villages,  still  held 
in  mucifi  by  them.  These  colonists  are  now  spread  over  Bashahr,  Kulld, 
Sard]  and  Suket,  and  they  are  called  Palsrdmi  or  Parasrdmi  to  this  day. 

Both  the  Gaur  and  Sarsuts  are  also  cross-divided  into  the  Sasani,  or 
beneficed,  and  Dharowar  groups.t  The  former  are  priests  or  parohits 
oi  the  ruling  families,  being  supported  by  the  rents  of  their  lands  and 
the  dues  received  from  their  clients.  The  latter  live  by  cultivation,  but 
do  not  hold  revenue-free  grants.  Neither  group  accepts  alms  given  to 
avert  the  evil  influence  of  certain  planets  or  offered  during  an  echpse.J 

The  Impuee  Brahmans. 

We  now  come  to  deal  with  the  groups  of  Brahmans  who  exercise 
degraded  or  spiritually  dangerous  functions.  In  contradistinction  to 
the  uttam  or  'pure'  Brahmans  discussed  above — Brahmans  who  serve 
pure  castes  and  fulfil  pure  functions — we  fiud  groups  of  Brahmans  who 
exercise  impure  or  inauspicious  functions.  These  groups  are  known 
by  various  names,  but  in  some  parts  of  the  Punjab,  e.g.,  in  Midnwdli, 
they  are  divided  into  two  classes,  the  Madham.  Mahd-Brahman  or 
Acharaj,  and  the  Kanisht.  The  Madham  form  a  kind  of  *  middle  '  class, 
performing  functions  which  though  unlucky  and  even  unclean,  are 
ritualistic.  The  Kanisht  on  the  other  hand  are  minor  priests,  whose 
rites  are  Lirgely  magical,  rather  than  religious;  and  they  include  such 
groups  as  the  Ved-patr,  Dakaut  and  Sawani. 

*  The  tradition  begins  by  asserting  that  the  Gaur  accompanied  the  Rajputs  from  the 
plains,  and  that  the  latter  usurped  the  Gaur's  power.  'Ihey  then  made  the  Gaurs  their 
parohits,  but  annexed  their  principalities.  Later  Kankubj  and  Maithila  Brahmans 
accompanied  those  Rajputs  who  escaped  from  the  plains  after  the  Muhammadan  invasions 
and  found  a  refuge  in  the  hills. 

t  The  Dharowar  intermarry  with  the  Krishan  Rrahmans  of  the  Hills,  and  give  daughters 
to  the  Sasani  and  Shukal  groups,  but  not  to  the  Krishan  group. 

J  Jt  must  not  be  iuiagined  that  this  description  exhaut^ts  the  ramifications  of  the  Bill 
Bra^|^lJ^ns.  Ihns  in  Kumi.aisain  we  learn  tliat  there  are  Sar^iut  Brahmans,  Jhakbrii  by 
family,  descended  from  Gautama  rislii, aud  other  families  descended  from  BLardwaj 
rishi.  These  bitter  came,  some  from  Ka^hi,  others  from  Sitidh,  and  they  intermarry  intei' 
se  or  with  Bhardwaj  Brahmans  settled  in  Basbahr.  They  worship  Brahma,  as  well  as 
VishTiu,  Mahe»h  and  the  10  incarnations.  These  Bhardwaj,  wtio  are  known  as  the  four 
Bri.hnian  foZs,  will  not  iniei marry  with  a  cliss  of  Brahmans  called  Paochi,  because  the 
latter  have  stooped  to  widow  vemarrinfie.  Y(4  the  Paochi  is  not  the  lowest  group,  for 
below  it  are  the  Pujaras,  J.lso  Sarmits  wearing  the  jnnco,  and  affecting  the  various  hill 
rZeoids,  of  whose  lands  they  aio  mostly  hereditary  tenants.  Pujaras  permit  the  bedani 
form  of  marriage,  and  also  the  rit  syttem  which  is  in  vogue  among  the  Kanets  of  the 
Simla  Hills.  They  can  also  eat  from  a  KaneL's  hands,  but  Paochi  Brahmans  will  not  eat 
from  theirs.  The  Pujaras  are  numerous  and  fairly  widespread  from  Suket  to  Keonthal 
and  Bashabr,  giving  their  name  to  one  Pujarli  village  in  the  last-named  State,  and  to 
tinotber  in  Balsan, 


Brahmans  degraded  hy  function,  183 

The  Maha-Brahman  or  Acharaj. 

MaM-Brahman  is  usually  said  to  be  synonymous  with    Aclidraj,  but 
strictly   speaking,    tlio    Malia-Bralimans  appear  to  be  a  Pub-division  of 
the  Garagacli^ra]*  or  Acharaj.     They  are  themselves  divided  into    two 
groups,  (jarg  and  Sonana.    On  the  other  hand  in  Kangra  the  Achilraja 
is  said  to  bo  one  of  the  two  groups  of  Mahd-Bralimans. 

Of  these  the  Dikhat  has  the  following  sections  : — 

1,  Josi.  3.    Sonami.  5.     Tamnaj-at. 

2.  Kandarf.  4.    Sutrak. 

The  Mahd,-Brahmans  are  endogamoug.  They  give  alms  in  the  name 
of  the  dead  after  death  to  Sanidsis,  or  occasionally  to  a  daughter's 
father-iu-law.  The  Brahmans  do  not  receive  anything  in  return  for 
performance  of  marriage  ceremonies. 

In  Kdngra  they  (and  the  Sdwanis)  are  said  to  have  the  Bd,ri  and  Bun- 
jdhi  groups,  and  this  is  also  tlie  case  in  Midnwdli.  in  Kangra  the  Acha- 
raj gots  are — 

Asil.  Baclas,  Parasar.  Sandal. 

A  noteworthy  offshoot  of  the  Acharaj  are  the  Par-acharajt,  or 
Mahd-achilraj  as  they  are  called  in  Amritsar,J  who  accept  those  gifts 
from  the  Acharaj  which  the  Achdraj  themselves  take  from  other 
Hindus  after  death. 

The  function  of  the  Mahd-Brahman  or  Achd,raj  is  to  accept  the 
offerings  made  after  a  death  in  the  name  of  the  deceased.  Originally 
the  term  acharija  meant  simply  a  guide  or  teacher  in  matters  spiritual, § 
and  the  process  whereby  it  has  come  to  denote  a  great  sub-caste  of 
*  sin-eating'  Brahmans  isi  obscure.  As  a  body  the  Ach^iryas  trace 
their  origin  to  the  5  Gaurs  and  the  5  Dariiwars,  asserting  that  thoso 
who  accepted  offerings  made  within  13  dayf^H  of  a  death  were  excom- 
municated by  the  other  Brahmans  and  formed  a  sub-caste.  As  the 
only  occasion  on  which  an  Achdrya  visits  a  house  is  at  or  after  a  death 
his  advent  is  naturally  inauspicious,  and  his  touch  is  pollution.  After 
he  has  quitted  the  house  water  is  scattered  on  the  fluor  to  avert  '  the 
burning  presence  of  death,*  and,  io  Kangra  and  Multtin,  villao-ers 
throw  charcoal,  etc.,  after  him.  In  the  Simla  hills  the  Mahii-acharai 
occupies  a  special  position.  He  is  the  ■paroliU  of  the  I<ino-,  chief  or 
wealthy  people  and  represents  the  dead  man  and  as  his  substitute  is 
fed  sumptuously  for  a  whole  year  by  the  kin.  In  some  places  he  even 
takes  food  from  the  hand  of  the  corpse  on  the  pyre,  but  this  custom 
is  dying  out  and  it  now  suffices  to  bribe  the  Mahd-achdraj  to  eat  to  his 
utmost  capacity,  tlie  idea  being  that  the  more  ho    eats  the  better  it   will 

*  Garagji  was  a  saint  who  composed  the  work  on  astrology  called  the  Qarag  Sancrta  whicli 
s  said  to  be  rare.  ^    ' 

t  In  Kangra  the  Par-achuraj  arc  called  Ojlia  and  are  Again  by  got.  In  Kulhl  they  are 
known  as  Bhaf-acharya.  ^ 

Jin  Amrilsar  and  Mianwali  the  Mahu'-acharya  make  the  death-gifts  to  their  dau<^htprs 
or  sons- in-law  :  in  Kangra  Saniasis  take  theee  gifts  in  certain  cases.  In  Si'ilkc)t  the 
Acharaj  make  them  to  Saniasis,  or  their  own  daughters,  i.e.,  the  Maha-acharaj' appears 
to  be  unknown.  ^     ^^ 

§  Especially  one  who  invests  the  student  with  the  sacrificial  thread  and  instructs  him 
in  the  Vedas,  in  the  law  of  sacrifice,  etc.  ;  Platts,  UinditMdni  Dictrj. 

II  Or,  in  Kangra,  for  II  days  from  Bndimans,  13  from  Kshatrias,  10  from  Vaisyas  and  31 
from  Sudras,  i.e.,  during  the  period  of  impuiity  after  a  death. 


134  Dahaut  Weather-lore, 

be  for  the  soul.*  Ordinary  people,  however,  only  feed  an  Ach^raj  for 
13  days  after  a  death,  but  Brahmans  also  receive  food  for  the  dead 
occasionally  after  that  period. 

The  j^ch^raj,  however,  also  officiates  as  a  Wateshar  in  death 
observances. 

The  Dakaut  Bkahmans. 

The  Dakaut  or  Dak-putra  derives  his  name  from  jpaka,t  a  Brahman 
who  founded  the  caste.  Once  on  his  way  to  the  Ganges,  Bhadli,  a 
Kumhdrni,J  persuaded  him  to  bathe  instead  in  a  pond,  professing  that 
she  could  get  him  bathed  there  in  the  Ganges.  As  soon  as  be 
touched  the  water  he  found  himself  by  her  enchantment  in  the  river, 
so  he  made  her  his  wife.     Here  we  have  an  obvious  allegory. 

A  Dakaut  of  Midnwdli   gives   another   version  of   this   legend  :— 

Dak  was  the  son  of  Ved  Viyds,  the  author  of  the  Puranas,  and 
was  chosen  in  a  Swdyamhar  as  her  husband  by  Bhandli.  Bhandli 
was  the  daughter  of  the  Raja  of  Kashmir,  who  celebrated  her 
Swayamhar  with  the  condition  that  she  should  wed  the  man  who 
answered  her  questions.  Dak  did  po  and  married  her.  The  Granth 
Bhaoidli  in  Punjabi  gives  all  Bhandli's  questions  and  Dak's  answers 
in  verses  of  which  the  following  are  examples  :  — 

Sat;  andheri  asliiami  ode  chand  hadlon  chhdyd 

Chdri  pahhi  tarmali  ganjar  basni  dyd, 

PoochJio,  parho  Pandato  vdcho  Ved,  Pordn 

Ek  hi  to  pdni  khoo  men  ek  hi  to  part  nashdn 

Nohdri  to  chdndni  sunre  kant  same  kd.  hhdo 

Na  harsi  na  goh  hari  na  Poorab,  Pachham  vdo 

Bald  hleva  kharch  kar  dharn  najhali  ghds. 
A  rough  translation  reads  : 

*  What  would  happen  if  the  moon  be  covered  by  a  cloud  on  the 
eighth  dark  night  of  the  moon  in  the  month  of  Asdrh  ?  All  the  four 
signs  forebode  the  fall  of  rain. 

*  The  Brahman  who  nte  from  a  dead  man's  hand  was  a  Kashmiri.  In  by-gone  days 
when  a  rdjd  or  wealthy  mail  died  his  direct  passage  to  Heaven  was  secured  by  the  follow- 
ing rite.  His  corpse  was  laid  out  on  the  pround  and  between  it  and  the  pyre,  which  was 
built  not  far  o£E,  was  made  a  hearth  on  which  khir  (rice  in  milk)  was  cooked.  This  was 
placed  in  a  skull,  which  was  pot  in  the  dead  man's  hand,  and  thence  the  Brahman  was 
induced  to  eat  the  hhir  by  a  fee  of  Rs.  1,000  to  Rs.  30,000,  or  the  grant  of  a  village.  He 
thus  became  a  Khappari  (fr.  hhopri  or  khapri,  a  skull),  and  he  and  his  children  after 
him  were  cut-castes.  Supernatural  powers  were  attributed  to  them,  and  as  they  also 
pursued  usury,  they  rapidly  grew  rich.  After  two  or  three  generations,  however,  the 
Khappari's  family  could  be  re-admitted  into  caste  on  payment  of  a  fine,  and  so  on.  A 
plate  or  lota  is  said  to  have  been  substituted  for  the  skall.  In  Mandi  State  a  Brahman, 
who  must  be  good-looking,  is  fed  and  dressed  for  a  year  like  the  deceased  Eaja.  At  the  ex- 
piration  of  the  year  he  is  turned  out  of  the  State,  and  goes  to  Hardwar.He  must  never  look 
back  on  the  journey,  and  is  never  allowed  to  return  to  the  iState,  which  p-riys  him  a  pension. 

t  In  Mianwali  the  Dakauntri  (sic)  are  said  to  be  Suds  by  caste  and  descendants  of  Dak 
Bandlf,  who  composed  a  gmnfli  on  astrology  called  the  Bandit  Granth.  In  Rohtak  the 
Daks  are  said  to  be  descended  from  Sahdec  risM,  a  dacoit  (whence  their  name)  who 
composed  the  Sahdeo  Bhadli  (Bhadli,  his  wife,  was  a  sweeper  woman).  In  this  work  natural 
phenomena  are  interpreted  to  forecast  the  future  ;  e.g.,  SuhL-ar  vmli  hddli  rain  sanishchar, 
chde  luTxe  Sahdeo:  'sun  Bddli  bin  harse  nahin  jde.' i.e.,  "  If  clouds  appear  on  Friday 
and  stay  till  Saturday,  they  will  not  pass  away  without  rain."  In  these  verses  Sahdeo 
usually  addresses  Bhadli. 

J  In  Gurgaon  too  Sahdeo  la  paid  to  have  met  a  sweeper  woman  who  told  him  that  the 
auspicious  moment  had  passed  and  bade  him  dive  in  a  tank.  He  did  so,  and  brought  up 
first  a  gold  bracelet  and  tben  an  iron  one.    Thinking  her  an  expert  he  married  her. 


>L 


./. 


Dahaut  functions.  185 

Ask  the  'yandits  to  study  tlie  effects  of  this  rainfall  in  tlio  Vcdaa  or 
Puranas. 

Tho  results  are  that  there  will  bo  no  water  left  anywhere  save 
a  little  in  wells  and  in  other  low  places  (meaning-  that  this  in* 
auspicious  rainfall  will  be  followed  by  a  scarcity  of  rain). 

If  it  does  not  rain  and  the  wind  does  not  blow  for  9  months  what  will 
be  the  result  ? 

The  land  will  have  no  verdure  and  it  is  bettor  to  leave  it  with  bag  and 
baggage.' 

Piirah  lithe  hadU,  pachham  cliale  ivd, 
'Qak  kahe  sun  Bhandli  manji  andar  pa. 
*  If  a  cloud    appear   from   the   east    and    the    wind   blow    from   the 
west ;  Dak  would  ask  Bhandli  to  take  her  cot  inside' 

Titar  Ichanhht'  hadlt  ran  maldi  khd. 
0  wase,  0  ujre  kkdlt  hot  na  jd. 
'A  cloud  like  partridge  feathers,  and  a  woman  given  to  eating  cream  ; 
the  one  will  rain  and  the  other  bring  ruin,  without  a  doubt.' 

Another  story  is  tbat  when  Ram  Chandar  invaded  Ceylon,  both  he 
and  his  enemy  Kawana  were  under  Saturn's  sinister  influence,  aod 
before  he  crossed  tho  strait  which  he  had  bridged  Rdta  Cbandar 
desired  to  give  alms.  But  neither  the  Brahmans  nor  the  Mahd- 
Brahmans  nor  tho  Bias,  would  accept  them,  aud  in  answer  to  his 
prayer  Brahma  created  a  doll  of  grass,  sprinkled  sar  jiwan*  amrit 
over  it  by  cuttinj?  Pilrbati's  little  finger,  and  thus  endowed  it  with 
life.  Shivji  and  Durga  bestowed  on  him  veracity,  the /anco  and  tho 
tilaJc,  and  Brahma  bade  him  receive  the  alms  offered  to  Rahu  and 
Ketu,  and  to  Saturn — whence  he  was  also  called  Sanichari. 

The  Dakaut,  however,  bears  yet  other  names.  As  he  knows  a  little 
astrology  and  can  divine  the  evil  influence  of  the  planets,  he  is 
sometimes  styled  Jotgi  ;  in  Rupar  he  is  called  Pdnda,  and  round 
Sirhind  and  Mdler  Kotla  Dhaonsif.  One  group  is  called  ArpopoJ 
because  it  is  skilled  in  palmistry  §. 

From  Si^lkot  comes  a  still  more  curious  legend :  Var^h  Mihr,  a  great 
astrologer  from  the  Deccan,  came  in  the  course  of  his  Avandering=>  to  a 
Gujar  village.  While  discoursing  to  tho  people  his  period  of  yoga 
ended,  and  he  confessed  that  had  he  been  at  home  that  day  his  wife 
would  have  conceived  and  borne  a  son  of  marvellous  intelligence.     His 


*  Whence  the  name  Dakaiit  dnld-d-put.  In  Giirgaon  dak  is  said  to  mean  '  wanderer,' 
In  this  District  the  Dak  is  said  to  be  no  true  Brahman,  but  a  singuhirly  astute  cheat  whose 
victims  are  mainly  ivomen.  These  he  instigates  to  burn  7  tangas  (thatched  roofs?)  of  a 
hut  on  7  successive  Saturdays,  in  order  to  seciu-e  male  issue.  Or  he  sots  husband  and  wife 
by  the  cars  by  declaring  that  their  burj  or  stars  do  not  coincide,  and  that  icmedial  measures 
must  be  taken.  Seated  among  the  women  he  looks  at  the  hand  of  one  and  tho  forehead  of 
another  :  consults  his  pntrd  or  tnble,  counts  on  his  finger.'^,  and  then  utters  common- 
place predictions.  He  knows  hardly  any  astrology.  On  Saturday  he  goes  round  bogging 
with  an  idol  of  Sanishchar,  and  he  accepts  a  buffalo  calf  born  in  Magh  or  a  foal  born  in 
Sawan,  or  any  black  animal. 

tSee  Piinjdhi  Dicfy.,  p.  305. 

X  Cf.  Harar-popo  among  the  Bhatras,  where  it  is  said  to  equal  thgg.  In  Karnjil  the  Arar- 
popo  is  desfribf-d  as  a  beggar  who  may  be  a  Gaur  Brahman  nr  a  Ghauhati  (Rajput). 

§  The  Bhojkis  are  quite  distinct  from  the  Dakauts,  but  owing  to  similarity  of  function  the 
Dakauts  are  sometimes  called  Bliojki,  e.j,,  in  Jaipiu", 


136  Dahaut  functions. 

hostess  asked  him  to  form  a  temporary  union  with  her  daughter-in-law 
on  the  condition  that  her  child  should  belong  to  him.  ISo  Dak  was 
born.  Years  after  Dak  had  to  be  surrendered  to  his  father  despite 
his  attachment  to  his  mother's  kin^  but  on  the  road  home  he  saw  that 
the  corn  in  one  field  was  mixed  with  stalks  of  a  different  kind  like 
those  iu  one  close  by.  His  father,  however,  taught  him  that  those 
stalks  belonged  not  to  the  sower  but  to  the  owner  of  the  field*  ;  and 
Pak  applying  the  analogy  to  his  own  case  compelled  his  father  to 
restore  him  to  his  mother's  kinsfolk.     He  founded  the  Dakauts. 

None  of  these  variants  quite  agree  with  the  account  of  the  Dakauts 
given  in  the  Karndl  Gazetteer,  1890,  which  runs  : — 

The  Dakauts  came  from  Agroha  in  the  Dakhan.  Raja  Jasrat 
(Dasaratha),  father  of  Ramcbandra,  had  excited  the  anger  of  Saturday 
by  worshipping  all  the  other  grahas  but  him.  Saturday  accordingly 
rained  fire  on  Jasrat's  city  of  Ajudhia.  Jasrat  wished  to  propitiate  him, 
but  the  Brahmans  feared  to  take  the  offering  for  dread  of  the  conse- 
quences; so  Jasrat  made  from  the  dirt  of  his  body  one  Daka  Rishi  who 
took  the  offerings,  and  was  the  ancestor  of  the  Dakauts  by  a  Sudra 
woman.  The  other  Brahmans,  however,  disowned  him ;  so  Jasrat 
consoled  him  by  promising  that  all  Brahmans  should  in  future  consult 
his  children.  The  promise  has  been  fulfilled.  The  Dakauts  are  pre- 
eminent as  astrologers  and  soothsayers,  and  are  consulted  by  every 
class  on  all  subjects  but  the  dates  of  weddings  and  the  names  of  children, 
on  which  the  Gaurs  advise.  They  are  the  scapegoats  of  the  Hindu 
religion  ;  and  their  fate  is  to  receive  all  the  unlucky  offerings  which  no 
other  Brahman  will  take,  such  as  black  things  and  dirty  clothes. 
Especially  they  take  the  offerings  of  Wednesday,  Saturday,  and  Ket. 
They  are  so  unlucky  that  no  Brahman  will  accept  their  offerings,  and 
if  they  wish  to  make  them,  they  have  to  give  them  to  their  own  sister's 
sons.  No  Hindu  of  any  caste  will  eat  any  sort  of  food  at  their  hands, 
and  at  weddings  they  sit  with  the  lower  castes ;  though  of  course  they 
only  eat  food  cooked  by  a  Brahman.  In  old  days  they  possessed  the 
power  of  prophecy  up  to  10-30  a.m.  ;  but  this  has  now  failed  them. 
They  and  the  Gujrdtis  are  always  at  enmity,  because,  as  they  take 
many  of  the  same  offerings,  their  interests  clash. 

In  Kangra  a  confused  variant  of  this  legend  makes  Dak  the  astro- 
loger's sou  by  a  Jtit  girl,  and  Bhandli  the  daughter  of  a  Rdjd,,  whom 
Pak  won  in  a  swdyambara,  answering  all  her  questions  by  his  art. 
Their  son  was  Bojru. 

Another  variant  makes  Garg  give  a  miraculous  fruit  to  the  daughter 
of  Gautama  rishi.  She  eats  it  and  vomits  up  a  boy,  who  is  in  con- 
sequence called  40'k  (vomiting). 

In  the, Simla  hills  two  legends  regarding  the  origin  of  the  Dakauts 
are  current.  According  to  the  first  the  birth  of  Saturn,t  decreased  the 
Sun's  lis;ht  and  power  of  illumination,  so  a  Brahman  propitiated  the 
planet.  Saturn  was  so  pleased  that  he  bade  the  Brahman  ask  a  boon 
and  agreed  to  become  his  pupil.  He  also  proclaimed  his  intention  of 
persecuting  mankind  unless  placated  by  constant  worship  and  devotion 


*  The  theory  of  paternity  in  Hindu  Law  is  based  upon  a  closely  similar  idea, 
t  Hindu  mythology  avers   that  the  Sun  lost  a   sixteenth  of  his  power  on  the  birth  of 
Saturn,  bis  eon. 


!rhe  Bojrut. 


187 


His  evil  influence  was  to  last  for  7i  years,  but  ho  assured  the  Brahman 
that  he  should  be  kept  in  comfort  provided  ho  and  his  descendants 
worshipped  the  god.     The  JDakauts  are  his  descendants. 

The  other  story  is  that  the  Brahman  fell  under  Saturn's  evil  influ- 
ence. He  was  instructing  a  king's  daughter,  and  in  tlio  room  was  a 
wooden  peacock  which  swallowed  its  pearl  necklace.  The  Brahman 
was  suspected  of  its  theft  and  kept  in  custody  for  2i  days  when, 
Saturn's  influence  ceasing,  the  necklace  was  disgorged  by  the  bird  and 
his  innocence  proved.  When  he  reproached  the  god  Saturn  coolly  told 
him  that  he  was  lucky  in  getting  off  with  2^  days  instead  of  the  full 
term  of  7 4  years  of  ill-luck. 

In  the  Kangra  hills  tho  Dakaut  is  usually  called  Bojrd*.  Bojru 
means  thought-reader  and  in  olden  times  the  Bojrus  practised  black 
magic,  not  astrology,     Now-a-days  they  practise  palmistry. 

In  Kangra  the  Bojru  or  Dakaut  groups  are  said  to  be  36  in  number  ; 
of  these  the  following  are  found  in  that  District  :— ^ 


In  Pdlampur  tahsil^ 

1.  Subdchh.         3.  Bachh. 

2.  Par^sar.         4.  Gol. 


5.  Panus  ?  Tanus. 

6.  Nao-iis. 


In  Kiingra  tahsil — 
Shakartari         ...  M&chh.  got.     I     Mallian 
Bawalia  ...  '^{ig-is  got.      '     Bhuchal  . . .  Nagas  gfoi. 

In  Hamirpur  tahsil— 

Shakartari.  l     Gaur. 

Lalian.  /     Gora. 

The  Dakauts  in  Mianwd,]i  are  said  to  be  Vasisht  by  gotra. 

In  the  Punjab  the  Bojrus  are  called  Teli-rdjas,  because  they  rub  their 
bodies  with  oil,  wear  clothes  soaked  in  oil  and  make  a  tikd  of  vermilion 
on  their  foreheads.  They  mostly  beg  from  women,  and  carry  about 
with  them  an  image  of  Jawalamukhi  who  lives,  they  say,  in  Kdngra, 
and  declares  her  acceptance  of  an  offering  by  burning  one  half  of  it 
with  her  fiery  tongue.  Women  are  induced  to  give  rings  and  clothes  to 
the  idol  in  return  for  dhup  and  sandhiir  sanctified  by  tho  goddess'  touch. 
Small-pox  is  cured  by  applying  the  sandhtlr  to  the  patient  or  burning 
the  dhiqj  before  him.    The  Tcli-rdjas  also  tell  fortunes  by  the  samudrik. 

The  Dakauts  have  36  gats  or  sdscnis  like  the  Gaurs  including  tho 
following  ;  — 


Agarwal. 
Chhalondia. 
Dhakari. 
Gadhigoria, 
Gangora. 
Ginia. 

Uor,  Gaur,  from  Gaur   in 
Bengal. 


Gosi,  Ghosi. 

Jol. 

Kaj-astha. 

Kant. 

alia  n. 

Mahar. 

Malpian. 

Pa.ffoshia. 


Paria,  Peri  a. 
Rai. 

Rawal  \  Shankart£h. 
(  Kesnwal. 

Vaid. 
Satwdl. 


In  Jind  five  gofs  are  found,  viz.,  Raikp,  (which  stands  highest  of  all), 
Pagoshia,  Lalan,  Paryd  and  Gorya.     All  these  intermarry. 


*  And  the  nanic  (Jakaut  is  said  to  be  derived  from  <lah,  a  small  drum,  which  the  Bojrus 
beat  on  Saturdays  when  begging  ;  but  it  is  also  said  that  Dak  was  the  son  of  Garg  rish{  hj 
4  KumhArni.    They  also  beat  a  small  drum  over  one's  head  to  drive  away  evil. 


138  The  Sdwanis. 

Of  the  36  scisctns  30  are  found  in  N^blia  (where  they  are  called 
Jotgis)  and  the  other  6  form  the  sub-caste  called  the  Purbia  or  Eastern 
Pakauts  who  are  of  inferior  status  *  These  two  sub-castes  eat  and 
drink  together,  but  do  not  intermarry.  Betrothals  are  negotiated  by 
Mirasis,  not  by  N;us.  In  marriage  4  gots  are  avoided,t  and  karewa 
is  allowed.  None  of  the  5  pure  Brahman  groups  certainly,  or  any 
other  Brahman,  it  is  said,  will  eat  with  the  Dakaut  or  smoke  with 
them  :  nor  will  Banid^s  do  so. 

These  Dakauts  take  offerings  {ddn)  and  alms  {'pitn).  They  accept 
chhciyd  da7is,  as  well  as  those  made  to  Sanichar  (Saturn),  Ketu  and 
Rahu.  They  also  beg  on  Saturdays,  receiving  oil  and  coppers  from 
Hindus.  When  begging  they  carry  an  iron  image  of  Saturn.  These 
dans  are  supposed  to  be  karurl  (hard,  inauspicious)  and  to  bring  evil 
influences  on  the  recipients,  whence  the  proverb  : 

Kdl  Bdgar  se  upje,  hurd  Braliman  se  hoe. 

'  Famine  comes  from  the  B^gar,  and  evil  is  done  by  the  Brahman.* 

In  Rohtak  they  live  by  palmistry  and  by  begging,  especially  on  a 
Saturday  on  which  day  they  beg  for  oil,§  soap,  coppers,  a  goat, 
he-buffah>,  camel,  horse,  black  grain,  or  other  mean  gifts.  Some  of 
them  make  a  jD/ie7-i  or  'tarn,'  by  going  through  a  fixed  number  of 
lanes  and  repeating  a  fixed  number  of  sentences  at  each  door  at  a  certain 
Ijour — usually  early  in  the  day.  Besides  gifts  of  oil  made  before  bathing 
on  a  Saturday,  Dakauts  take  gifts  of  iron,  oil,  salt,  sweets,  clothes, 
etc.,  weighed  against  persons  who  are  under  the  influence  of  Saturn. 

The  Pakauts  observe  all  the  Brahmanical  ceremonies,  and  have 
Brahmans  of  their  own.  On  the  birth  of  a  son  they  perform  the 
ordinary  Brahmanical  rites,  the  ndm-karan,  chaul  karan,  anna-'prdsna, 
chilra-haran,  and  upnayan  karan.  Their  betrothal,  wedding  and 
general  rites  are  also  like  those  of  other  Brahmans. 

The  Pakauts  study  astrology  in  the  Bhadri  Chhand  and  other  Hindi 
chhandsj  sometimes  also  from  Sanskrit  works. 

The  Sawani  or  Sanwni  Brahmans. 

Another  term  equivalent  to  Pakaut  or  Yedwa  is  Sawani,  a  Brahman 
who  in  Gurgaon  interprets  natural  phenomena  or  the  voices  of  birds 
and  animals  to  forecast  the  future.     The  Sawanis  appear  to  come   from 

•  Because  it  is  said  they  eat  flesh  and  drink  liquor,  which  the  Jotgis  eschew.    But  the 
real  reason  would    appear  to  be  that  they  will  accept  certain  offerings  which  a  pure   Brah- 
man would  not  take,  such  as  those  made  to  avert  the  influence  of  Rahu  and  Ketu. 
The  Dakauta  have  also  the  Brahmanical  gotms,  Bhardwaj,  Bashist,  etc.,  (Nabha). 
t  Only  one  sdsan  is  avoided  according  to  the  Nabha.  account. 

X  Dakauts,  however,  do  not  accept  offerings  made  on  the  dead.    These  go  to  the  Acharaj 
or  Maha-Bralmian. 

§  In  Ferozepore  they  beg  for  oil  of  rapeseed    in  small  quantities  almost  as  of  right, 
singing  :  — 

Tel  idmhe  M  mel,  I        "  Oil  and  copper  go  together,  he  who 

Chhanichhar  mandice,  therewith  worships  Saturn  will  be  for 

Sadd  suhh  pdive.  '     ever  happy.'' 

Well-to-do  Hindus  pour  a  little  oil  into  a  vessel,  enough  to  reflect  their  face  in,  and  give 
it  to  the  Dakaut.    This  ensures  them  long  life. 


Tha  Ved'pdtrs,  139 

Lucknow,  but  the  name  is  known  as  far  west  as  Dora  Ismd,il  Khan  and 
Babdwalpur.* 

The  Ved-i'atr  Crahmans. 

It  is  not  easy  to  say  definitoly  what  the  Ved-p.itr  ia.  Tho  word 
itself  would  certainly  appear  to  mean  "  vessel  of  tho  Vedas,"  and  tlioso 
of  tho  Ved-patr  who  study  the  Vedas  and  expound  them  to  disciples 
are  styled  Ved-pathis.t  Others,  it  is  said,  merely  perform  the  mjnndi 
and  pind-clihrdan  harm  on  tho  12th  day  after  a  death,  but  these  rites 
are  usually  pei  formed  by  an  Acharaj. 

In  Gui^gaon  the  Ved-pdtrs  accept  alms  at  eclipses  and  are  also 
known  as  Gujnttis,  and  this  is  the  case  in  Sidlkct  too,  but  in  Amritsar 
the  Ved-ptitr  ranks  below  tho  Gujrdtia  and  traces  his  descent  from  Ved 
Datt,  the  son  of  tho  Gujrati  fciahdoo  by  a  Sudra  woman.  The  Ved- 
pdtr  is  also  called  Vedwa,  and  the  Dakauts  are  an  inferior  branch  of  tho 
Vedwas,  being  descendants  of  Dak  who  married  Patli  a  Mlechh  woman. 
The  Vedwd-s  take  chhdyi-jxHrX  and  other  forbidden  gifts,  such  as  cocks 
and  goats  ;  but  tho  Dakaut  is  on  an  even  lower  plane  for  he  accepts 
buffaloes,  malo  or  female,  horses,  etc.,  while  standing  in  water. 

In  Bannu  the  Gujrati  is  said  to  be  also  known  as  Ved-patr,  which 
again  is  equivalent  to  Dak,  or  in  Kashmir  and  the  hills  to  Bojru ;  in 
Peshdwar  and  Kohat  to  Paiufit  or  Madho  ;  in  Dera  Ismdil  Khdn  to 
Siiwani ;  and  in  Lahore,  etc.,  to  Dakaut.  Dak,  a  Brahman,  is  said  to 
have  married  Bhadli,  a  courtezan,  and  from  them  are  descended  tho 
Daks,   whose  gotra  is  Kaplash,  their  gots  being — 

I  Bakar. 
In  Dera  Ismail  KMn    ...  -{  Vcdpiil. 


fBakliai-. 
I  Dagwa, 
In  Bannu  ...<!  Tahir. 
I  Patiwa,!. 
LRaihor. 


I  Brahmi,  etc. 
I 


The  Dakauts  accept  unlucky  offerings,  such  as  satana  (7  kinds  of 
grain  mixed),  oil,  iron,  goats,  buffaloes  and  chhdyd-pdtr  on  Saturdays 
and  eclipses.  They  also  practise  palmistry  according  to  the  Samndrah 
8hdstras,  and  swindle  women,  whom  they  frighten  by  means  of  charms 

•  In  Jlianwiili  the  Sawanfs  are  said  to  live  by  astrology  and  magic,  divining  evil 
influences  by  means  of  two  iron  pegs  in  a  cup,  in  some  obscure  way,  after  the  manner  of  the 
Jogis  and  Muhammadan  Doriis.  Jn  Bahawalpur  they  are  described  as  wandering  out-castes, 
descended  from  a  Brahman  by  a  sweeper  woman.  Khatris,  Aroras  and  other  Brahmans  will 
not  associate  with  them  and  they  accept  black  gifts  at  eclipses  etc. 

t  See  Platts,  p.  1208.  Platts  does  not  give  Ved-patr,  but  both  in  Gurgaon  and  Rohtak  pdtr 
is  declared  to  mean  "  vessel." 

X  The  Vedwa  takes  alms  on  Saturdays,  Sundays  and  Tuesdays,  also  when  tho  Bun  passes 
into  Rahu  and  Ketii,  as  well  as  to  avert  their  influence  at  any  other  time. 

Offerings  to  Brahmans  nro  divided  into  bar  or  oraha,  for  the  days  of  the  week,  and  the 
two  grahin  for  Rahii  and  Kefc,  tho  two  demons  who  cause  eclipses  by  attncking  the  sun 
and  nionn.  These  two  are  parts  of  a  demon  ()-d/,s/(fj,s«),  who,  when  sitting  at  dinner  with 
the  gods  and  demons  drnnk  of  the  nortnr  of  the  god.i  instead  of  the  wine  of  tho  demons. 
The  snn  and  moon  told  of  him,  and  Bhugwan  cut  him  into  two  parts,  of  which  Hahu,  in- 
cluding the  stomnch  and  therefore  the  nectar,  is  tho  more  worthy.  When  any  body  wishes 
to  offer  to  Brahmnns  from  illness  or  other  cniise,  ho  con!*ulta  n  Brahman  who  casta 
his  horoscope  and  directs  v^-hich  offering  of  tho  ^even  r7)Y(/uis  should  bo  made.  The  grahins 
are  more  commoidy  offered  during  an  eclipse,  that  to  Rahii  being  given  at  tho  bc^inninfj 
and  that  to  Kot  at  the  end  of  the  transit.  The  Ganr  BrahmatiH  -will  not  take  any  black 
olTeritigs,  such  as  a  buffalo  or  goat,  iron,  FCsamo  {til)  or  tinl,  black  blankets  or  cloihes, 
eatt,  etc.,  nor  oil,  second  hand  clothes,  green  clothes;  nor  aatndja,  which  ia  seven  grains 
mixed,  with  a  piece  of  iron  in  them;  these  Lelonping  to  the  grahe  whose  rif[<  rings  are 
forbidden  to  them.    An  exceptioD,  however,  is  made  in  favour  of  a  black  cow. 


140  The  Dasaurias  and  Bids, 

written  on  paper  in  invisible  ink.    These  practices  are,  however,  said  to 
be  confined  to  Pakauts  from  Kdngra. 

The  Dasaueia  Beahmans. 

The  Saurlas  or  Dasaurias*  practise  exorcism  in  the  following  way  :— 
Four  or  more  are  called  in  and  they  apply  fumes  to  the  patient's 
nostrils,  while  lie  sits  on  his  feet,  reciting  meanwhile  cha>rm8  like  this: 
Le  hulare  mere  hhalna,  ae  apii  lalier  sambhdl,  "  Jump  up,  my  sturdy 
one,  come  in  your  ecstasy/'  What  with  the  heat  and  the  strong  scent 
the  patient  perspires  freely,  and  this  operation  is  repeated  twice  a  day 
until  his  senses  return.  The  exercisers  get  Rs.  5  or  10  as  their  fee. 
The  patient  is  fed  on  almonds  and  churi.f  The  solemnity  of  the  rite  is 
sometimes  enhanced  by  performing  it  on  a  burning  ground.| 

A  few  Saurias  are  found  in  Rohtak  where  they  work  wonders  with 
charms.  They  can  thrust  a  sword  through  a  man  without  hurting 
him,  and  bring  sickness  on  an  enemy.  In  Gurgaon§  by  collecting  a 
dead  man's  bones  they  magically  obtain  full  control  over  his  ghost,  and 
to  defeat  them  one  of  the  bones  should  always  be  hidden.  In  Siiilkot 
they  are  exercisers,  but  also  haunt  burning-grounds. 

The  Gdjeati  oe  Bias  Beahmans. 

The  Gujrd,ti  is  a  territorial  group,  which  immigrated  from  Guzerat. 
Gujrdti  Brahmans  also  bear  the  following  professional  titles  : — 

1.    Bias,  meaning  updeshak  or  preacher.  G.    Tarwari,  or  one   who  has  performed  a 

a!    Joshi,  for  Jotashi,  astrologer.  karma  land  of  ten  sanshdrs,  directed 

3'.    Pandaji.^Pawflifa.  others  to  perform  them  and  himself 

4.'    Mahta  or  chief.'  acted  as  a  priest  at  those  rites. 

5!    Rawal  or  itinerant  sdd/nJ.  11  7.    Janji,  or  family  priest,  who  used  to  act 

as  a  go-between  at  betrothals,  as  the 
Nais  now  do. 

The  Gujr^ti  Brahmans  also  have  4  main  groups   which   rank   in   the 

following  order  : — 

f   T  f  1-    Vadanagar.^  3.    Andich  or  Pahari. 

Sub-caste  1.  ^  g^    jjagar  or  Visalnagars.**        4,    Bararia  or  Srim^li. 

Of  these  groups  the  Yadandgar  are  the  i^^i  (family  priests)  of  the 
N^gars,  whose  daughters  they  take  in  marriage  and  with  whom  they 
eat  both  Jcachchi  find  iiakhi.  The  Nagars,  however,  cannot  take 
Vadanao-ar  girls  in  marriage.  Both  these  first  two  groups  avoid  ajiy 
intercourse  with  the  two  last.  The  B^rarias  are  the  Bias  of  the 
nichi-sharan  or  lower  grade  ;  because  B^rar  married  a  girl  of  his  own 
family. 

The  relations  of  the  Gujrati  to  other  Brahmans  are  curiously 
contradictory  at  first  sight,  but  perfectly  logical  in  reality.  Owing  to 
their   strictness  in   religious   observances,  and  their  purity  in  food  and 


*  The  practices  here  ascribed  to  the  Saurias  are  also  said  to  be  characteristic  of  a  Sarsut 
Bub-caste,  called  Channan. 
+  Wheaten  bread  kneaded  with  ghi. 

±  But  in  Mianwali  a  group  of  the  Sarsuts  called  Channan  performs  tins. 
§  The  form  in  Gurgaon  is  Sevra  and  in  Amritsar  apparently  Sarorei. 
jl  These  occupations  are  not  now  followed,  necessarily,  by  those  who  bear  these  titles. 
%  The  Vadanagar  are  said  to  tale  thtir  name  frcm  "\  adanfigii,  a  town  east  of  Pattan. 
*♦  From  Yisal  to-wo,  but  see  the  text. 


The  Husainis.  141 

drees  they  rank  as  the  highest*  of  all  the  Brahman  groups,  and  confer 
the  ashirbdd  or  benediction  on  tlio  Gaur  and  the  tSarsut.  In  spite 
of  this  they  are  all  looked  down  upon  for  taking  the  chhaydf  (shadow), 
grahant  (eclipse)  and  tula  ddn^  (offerings)  :  that  is  to  say,  they  are 
despised  for  taking  upon  themselves  the  sins  of  tho  community. 

In  marriage  two  gotras  are  usually  avoided,  but  sometimes  only  one 
is  excluded.  Exchange  marriages  are  very  common.  At  a  wedding 
the  bridegroom  wears  a  silird  or  chaplet  only,  and  not  a  crown  [niaur). 
The  pair  are  dressed  like  Shiva  and  Pjirbati  in  silk.]] 

At  weddings  the  Ndgars  worship  Shiva  the  destroyer,  and  at 
funerals  Vishnu  the  nourisher,  a  curiously  perverse  reversal  of  the 
ordinary  rule.  Shiva  is  their  isht-dewa.  They  observe  the  ten  harms 
of  Shiva,  and  are  guided  by  the  Parvami-mdnsd  or  Jaimni-sutra. 

The  Gu jrdti  gotras  are  :  — 

Gargas.  I  Itri.  I  Parisar. 

Gaiitam.  |         Kashiva.  i         Sangras. 

The  Gujr^ti  are  said  to  have  no  gots. 

The  flosAiNi  Brahmans. 

The  Husaini  Brahmans  are  Hindus,  wear  the  janeo  and  mark  the 
tilak  on  their  foreheads,  but  they  beg  from  Muhammadans  and  not 
from  Hindus,  and  narrate  the  story  of  Hazrat  Imam  Hnsait*,  whence 
they  are  called  Eusaini.  They  say  they  were  originally  Blidt  Brahmans, 
and  have  some  of  their  gots: — Gappe,  Bhakar,  Lande,  Gi'ire,  Dargopal, 
Kati,  Chat  Chut,  Rabat,  Bh^iradwaji,  Dangmar,  and  many  more.  They 
marry  in  their  own  caste,  avoiding  4  gots   in   marriage.     They   cannot 

*  They  do  not  eat  kachchi  or  pahki  cooked  by  Gaur  or  Sarsut  Brahmans  :  nor  any  Hindu 
caste  ;  but  they  may  take  sweet  stuff  cooked  in  milk  by  people  of  such  pure  Hindu  castes 
as  the  Gaur  and  Sarsut  Brahmans,  and  the  Banias.  The  Gujrati  or  Biaa  Brahmana,  who 
came  from  Guzerat  are  in  some  respects  the  highest  class  of  all  Brahmans;  they  are 
always  fed  first;  and  they  bless  a  Gaur  when  they  meet  him,  while  they  will  not  eat 
ordinary  bread  from  his  hands.  They  are  fed  on  the  12th  day  after  death,  and  the  Gaurs 
will  not  eat  on  the  13th  day,  if  this  has  not  been  done.  But  they  take  inauspicious 
offerings.  To  them  appertain  especially  the  Rahu  offerings  made  at  an  eclipse.  They  will 
not  take  oil  sesame,  goats,  or  green  or  dirty  clothps  ;  but  will  take  old  clothes  if  washed, 
buffaloes,  and  sahmja.  They  also  take  a  special  offering  to  Hahu  made  by  a  sick  person, 
who  puts  gold  in  ghi,  looks  at  his  face  in  it,  and  gives  it  to  a  Gnirati,  or  who  weighs  himself 
against  satnoja  and  makes  an  offering  of  the  grain.  A  bnff.do  which  has  been  possessed 
by  a  devil  to  that  degree  that  he  has  got  on  to  the  top  of  a  house  (often  r.o  difficult  feat 
in  a  village),  or  a  foal  dropped  in  the  month  of  Sawan  or  buffalo  calf  in  Magh  are  giv^n 
to  the  Gujratifls  being  unlucky.  No  Gaur  would  take  them.  Every  harvest  the  Gnjrati 
takes  a  small  allowanco  (seorhi)  of  grain  from  the  threshing  floor,  just  as  does  the  Gaur, 

tThe  chhdyd-ddn  is  SO  called  because  in  sickness  the  giver  looks  at  his  reflection  in  some 
ghi  poured  into  a  bronze  cup  (,1-atort).  If  he  is  unable  to  see  his  face  in  the  ghi  he  will  die. 
The  din  itself  comprises  the  cup,  with  the  fanj-ratan. 

Other  dans  are  ;  the  Rah^i  and  Ketii  ddn»,  which  consist  of  black  cloth,  flowers,  etc.,  like 
the  Sanichar  ddn  they  are  offered  to  Rahu,  Ketii  and  Sanichar  in  sickness,  or  at  weddings. 
The  mdhd-ddn  or  "  great  gift,"  consisting  of  land  or  elephants,  and  made  at  death.  The  rog- 
Ihnrvi-hidhi  ddn  of  black  cloth  is  made  to  avert  disease  (»-oy). 

X  The  grahn-ddn  comprises  gold,  silver  placed  in  a  cocoanut,  and  ornaments.  It  must  be 
given  by  the  offerer  standing  in  the  water  of  the  tank  at  Thanesar.  Grain,  clothes  or 
cows  may  be  given  at  home. 

§  The  hdd-ddn  is  an  offering  equal  to  one's  weight  in  grain  or  coin.  It  is  made  by 
wealthy  people  on  their  birthday. 

II  Other  Hindus  are,  it  is  said,  dressed  like  Krishna  and  Radha.  The  xihra  is  a  bridal 
chaplet,  the  main- or  inula f  is  a  paper  crown,  worn  by  tho  bridegroom.  Krishna  a.^  a 
wearer  of  the  latter  is  called  Muktdharf.  Shiva  or  Mahadeva  had  no  maur,  even  at  his 
wedding,  whereas  Krishna  always  wears  the  mulint.  This  is  interesting,  but  it  leaves  th^ 
use  of  tho  crown  at  weddings  unexplained. 


142  The  Religion  of  the  Brahnans, 

marry  witli  Bhdt  Brahmans,  but  take  water  from  their  hands  and  vice 
versa.  They  are  ignorant  of  their  own  religion  and  do  not  worship  in 
viandarfi,  but  their  janeos  are  made  by  Brahmans  ;  and  auspicious  times 
for  weddings,  etc.,  arc  fixed  by  them.  They  have  the  same  customs  aa 
other  Hindus,  and  believe  in  their  pantheon.  Their  own  tradition  is 
that  Yazid's  troops  en  their  return,  after  cutting  off  Imd,m  Husain's 
head,  stopped  in  Rd-hab,  their  ancestor's  l)ome  at  Bdthowdl  in  the 
Sialkot  District,  and  placed  the  head  in  his  house.  In  the  morning, 
finding  the  head  to  be  that  of  the  Prophet,  he  kept  it,  and  gave  the 
soldiers  his  own  son's  head  instead,  but  they  discovered  that  it  was 
not  the  same  as  the  one  they  h^d  brout?ht.  So  Bahab  cut  off  all  his 
seven  sons'  lieads  in  succession  and  gave  them  to  the  soldiers.  Since 
then  Husaiiiis  beg  from  Muhammadans. 

The  religion  of  the  Beahmans.  ' 

The  Brahman,  even  the  Hiisaini,  is  almost  always  a  Hindu,  but  a 
few  have  become  Sikhs.  Conversion,  however,  does  not  appear  to 
have  created  any  new  divisions  in  the  caste,  though  it  has  liad  a 
disruptive  influence  in  the  following  case  : — The  Patak  section  of 
the  S.irsut  Brahmans  has  two  sub -divisions,  Machhi-khdn^i  and 
Khir-khilt  .4.  The  former  are  farohits  of  the  third  Guru  of  the  Sikhs 
(Guru  Araar  Das),  who  was  a  Baishnav  (abstainer  from  meat  and 
drink).  The  second  Guru  (Angadl  used  to  eat  meat  and  fish.  In 
order  to  follow  the  second  Guru's  habit  and  yet  maintain  his  Baishnav- 
ship,  the  third  Guru  gave  a  fish  at  the  hhnddan  (head-shaving^ 
ceremony  of  his  son  to  his  ^)ar^//l^7,  and  so  liis  descendants  are  called 
Machhi-kh;ui:ls  (fish-eaters)  to  this  day.  And  the  descendants  of  the 
third  Guru  at  a  son's  hhaddan  at  their  temple  at  Gondwdl  in  Amritsar 
give  a  fish,  made  of  gram -flour  and  boiled  in  oil,  to  their  jparohit  (a 
de.scendant  of  the  original  Machhi-khan^)  instead  of  a  live  one.  The 
ceremony,  however,  no  longer  called  hhaddan — since  shaving  the  head 
is  prohibited  among  the  Sikhs — and  in  its  stead,  the  custom  is  to  make 
the  boy  wear  his  hair  long  like  a  Sikh's,  whereas  before  that  the  boys' 
.     hair  was  cut  and  plaited  like  a  girl's. 

Beahm-chaei,*  a  religmus  student ;  a  Brahman  from  the  time  of  his  investi- 
ture with  the  Brahmanical  thread  until  he  becomes  a  house-holder; 
one  who  studies  the  Vedas  under  a  spiritual  teacher;  an  ascetic,  a 
class  of  Hindu  Stldhus. 

Beok-pa,  'highlander,'  a  terra  applied  to  the  Shin  element  in  Baltistan  : 
Biddulph,  Tribes  of  the  Hinioo  Koosh,  Ch.  IV. 

BuBAK,  a  J^t  clan  (agricultural)  found  in  Multan  and  in  Bahdwalpur. 

BucH,  a  Jat  or  Rdjput  clan  found  in  Multan  tahsil,    where  they  were  settled 

by  Shdhzada  Murad  Bakhsh,  governor  of  Multan,  under  Shdh  Jah^n. 
Bddh,  a  Baloch  clan  (agricultural)  found  in  Montgomery. 
BuDHEKE,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 
Bddhwal,  a  clan  (agricultural)  found  in  Shahpur. 

BuDLi,  Budni,  the  people,  now  extinct  or  absorbed,  which  held  the  country 
from  Kangrahar  to  the  Indus  prior  to  the  Afghan  immigration b.  They 
were  divided  into  several  tribes  and  are  described  by  the  Akhiind 
Darweza  as  Kafirs,  but  he  does  not  refer  to  them  as  Buddhists. 

*  Barmh  or  Baralm,  is  ccimptcd  frcm  the  SfEtirit  wcid  Em]  11. a. 


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Bughti — Bunirg.  143 

BuGHTf,  BuGTr,  also  called  Zarkanni,  an  organized  Balocr  tnman  wliicli  occu- 
pies the  angle  between  the  frontiers  of  the  Punjab  and  Upper  Sindh. 
Its  clans  are  the  Raheja,  No//;iini,*  Masoi-i,  Kalphur,  Phong  or  Mondrilni 
and  kShambiini  or  Kiazai.  The  last,  which  is  an  almost  independent 
section,  separates  the  main  tribe  from  our  border;  while  the  Marri  lie 
still  further  west.  The  Bugti  are  made  up  of  various  elements,  chiefly 
Rind,  but  claim  descent  from  Gyiindar,  son  of  Mir  Chakur,  whose 
son  Ralieja  gave  his  name  to  one  of  its  septs,  though  the  name  has  an 
Indian  sound.  The  Noi/uini  clan  has  supernatural  powers  (see  p.  46, 
sujpra)  and  the  Shambani  form  a  ^\\h-tuman,  which  is  sometimes  con- 
sidered distinct  from  tbe  Bneti.  This  tuman  has  its  head-quarters  at 
SyAhttf,  formerly  Marrao  or  Dera  Bibrak  (fr.  hlvaragli,  a  cliief),  also 
called  Bugti  Uera. 

BuHAR,  a  Jat  clan  (agricultural)  found  in  Amritsar  :  also  in  the  Bahdwalpur, 
Bikdner  and  Jaisalmer  States,  and  in  Sindh,  as  well  as  scattered  over 
Multan  and  Muzatfargarh.  They  are  labourers,  tenants  and  camel- 
breeders  in  the  South-West  Punjab  and  intermarry  with  the  Dahas, 
Palyjirs  and  Parhars,  all  branches  of  the  Punwar  stock. 

Bdk,  a  Mahtam  clan  (agricultural)  found  in  Montgomery. 

BuKHAEi,  a  Sayyid  clan  (agricultural)  found  in  Amritsar  :  see  Sayyid. 

BdkneeAj  a  Kharral  clan  (agricultural)  fouud  in  Montgomery. 

BuLEcZ/ti  (Buledi,  Bule^/uVBurdi),  an  organized  Baloch  tuman  in  Dera  Glu'izi 
Khdn,  also  found  near  the  Indus  in  Upper  Sindh,  in  the  tract  called 
Burdika,  and  iu  the  Kachhi  territory  of  Kalat. 

Buna,  Buniya:  see  Chamar. 

BuEA,  a  small  J^t  clan,  found  in  Jind.  The  samddh  of  its  jathera  is  at 
Kallu  Kotli  in  Patiala,  and  it  is  worshipped  at  weddings. 

BuijiANA,  a  Jat  clan  (agricultural)  found  in  Sh^hpnr. 

BuJKARAs. — The  Buraras,  originally  named  Hojali,  are  claimed  by  some 
as  a  Samma  sept,  but  otluTS  say  they  are  a  separate  tribe.  Their 
tradition  is  that  they  are  de-'cended  from  a  litija  of  Girnar  near 
Jundgadh,  who  migrated  to  Sindh  and  was  converted  to  Islam.  The 
saint  who  converted  him  gave  him  a  btii-  (Ar.  for  "  cloak,^')  whence 
their  name.     They  have  three  .«^epts  : — 

[i)  Bhojri  or  Bhojri-pat)as,  four.d  in  Bnliawalpnr  and  Bikaner,  and 
the  highest  in  status,  (ti)  Sathia,  and  (in)  Jokhia. 

BuBisn :  see  Yashkun. 

BuEEA,  a  Jat  tribe,  found  in  Dera  Ghazi  Khdn  and  Balidwalpur.  The  title 
of  J^im  is  prefixed  to  their  names  and  it  is  probably  of  Sindhi  origin. 

BuTA,  a  Jat  tribe,  apparently  confined  to  Hoshiarpur.  Possibly  the  same  as 
the  Bhutta  of  the  Western  Plains  or  the  Buttar  of  the  Sikh  tract. 

Bdtaba,  fr.  hut,  a  stcne.  A  caste  of  stone-cutters,  found  in  the  Kilngra  hills, 
who  used  to  be  emp'oyed  on  the  forts  and  temples  of  that  tract.  Barnes 
described  them  as  idle  and  dissijiatcd. 

BufTAK,  a  small  Jat  tribe  found  chiefly  on  the  Upper  Sutlej  said  to  be 
descended  from  a  Silrajbansi  Kajpnt  who  C:ime  from  the  Lakki  jungle 
and  settled  first  in  Gujranwala.  Also  found  as  a  Hindu  Jilt  clan  (agri- 
cultural) in  Montgomery. 

BuzDEG,  a  title  meaning  '  saint,'  acquired  for  instance  by  the  Akhund  of 
Swdt  in  addition  to  that  of  Akhund. 


•  With  two  clans  Zemakani  or  Durragh  aud  Pherozaoi. 


U5 


NoTK. — Owing  to  the  confusion  between  Ch  and  Chh— which  is  not  confined  to  writinpa 
in  English— and  that  between  J  and  Ch,  which  is  frequent  in  Urdu  writing,  the  articlea 
under  this  letter  are  not  all  warranted  to  be  correctly  placed. 

Chabeldas(I),  -panthi  ;  a  potty  sect,  founded  by  an  Arora  disciple  of  Shdmii, 
named  Cliabeldiis,  whose  slirine  is  at  Makhowal  Kalan  in  tlie  Sanghar 
talisil  of  Dera  GMzi  Khan.  Its  tenets  differ  little  from  those  of 
Shamji's  followers.     8ee  Shamdclsi. 

Chachar,  an  agricultural  clan,  found  in  Shahpur  and  Multdn,  classed  as  Ja( 
in  the  latter  District.  In  Bahawalpur  the  Chdchars  claim  Mughal 
origin  and  they  produce  tables  tracing  their  descent  from  Timur  whom 
they  connect  with  Abbds,  cousin  of  Husain,  son  of  Ali.  But  tradition 
says  that  the  Surar,  Subhago,  Silro  and  Chitchat'  tribes  were  once  slave3 
of  Riija  Bungit,  Rdi,  raja  of  Amrkot,  and  that  Jam  Jhakhar  redeemed 
them,  and  there  is  a  saying  : 

Surar,  Snhlidgo,  iS'dro,  cliauthi  Cliacharld, 
Anda  lid  Jam  JJiaJchare  hd  hdhndn  Bunga  Ra. 

"  Surar,  S'jbhago  (or  Subh^a),  Silro  (or  Silrii),  (these  three)  and  a 
fourth  tribe,  the  Chachar  Avere  the  slaves  of  Bung<i  Rai  ;  it  was  J^m 
Jhakhar  who  brought  thorn,"  (effecting  their  emancipation  from  Bimg^ 
Rai). 

The  Clid,chars  have  several  septs  : — Raj-dc,  the  highest  in  status ; 
Rahmjtni,  whose  ancestors  were  Tchal/fas  of  Ghaus  Bah^-ud-Din  Zakariya  : 
hence  they  are  also  called  Shaikh- R ah mani,  and  some  sanctity  still 
attaches  to  the  sept ;  Narang,  Jugana,  Jhunjha,  Chhutta,  Gureja, 
Rukana,  Kalra,  Mudda,  Diiwdni,  Dohija,  Gabr:tni,  Muria,  Kharyani 
and  Zakrid,ni  or  followers  of  Ghaus  Bahd,-ud-Din  Zakariya. 

The  whole  tribe,  however,  are  followers  of  that  saint  and  never 
become  disciples  of  any  but  his  descendants.  Chachar  is  also  an  Ardin 
clan  in  the  Punjab.     Cf.  Chachhar. 

Chachhar,  an  Ard,in  clan  (agricultural)  found  in  Montgomery. 

Chadana,  a  Kamboh  clan  (agricultural)  found  in  Amritsar. 

Chadbha,  (?)  a  sept  of  Khatris  and  of  Jdts. 

Chaddrar,   the  correct  form  of  Chhddhar  {q.  v.). 

Chaddu,  a  J^t  clan  (agricultural)  found  in  Shdhpur. 

Chadhar,  an  agricultural  clan  found  in  Shahpur,  Multan  and  Montgomery 
(Muhammadan) .  It  is  classed  as  Jdt  in  the  two  latter  districts.  Doubt- 
less the  same  as  the  Chhadhar  [q.  v.) . 

CeApwf,  an  Ardin  clan  (agricultural)  found  in  AmritspT. 

Ciiahak,  a  doubtful  synonym  of  Chahng. 

Chahang,  see  Chdhng. 

Chahar,  a  Gujar  clan  (agricultural)  found  in  Amritsai , 


H6  Chdhil^Chdhi. 

Chahal,  or  more  correctly  Chuhil.— One  of  the  largest  Jdt  tribes  in  tlie 
Punjab.  They  arc  found  in  greatest  numbers  in  Patittla,  but  are  very 
numerous  in  Ambala  and  LudhiYma,  ximritsar,  and  Gurdiispur,  and  extend 
all  along  under  the  hills  as  far  west  as  Gujr^mwala  and  Si^dkot.  It  is 
SHid  that  Pi^ja  Agarsen  Surajbansi  had  four  sons,  Ch^diil,  Chhina,  Chima, 
and  Sahi,  and  that  the  four  Jdt  tj-ibes  who  bear  these  names  are 
sprung  from  them :  (yet  they  intermarry).  Their  original  home  was 
Malwa,  whence  they  migrated  to  the  Punjclb.  According  to  another  story 
their  ancestor  was  a  Tunwar  R^ijput  called  R^jd  lUkh,  who  came  from 
the  Deccan  and  settled  at  Kahlur.  His  son  Birsi  married  a  Jdt  woman, 
settled  at  Matti  in  the  Malwa  about  the  time  of  Akbar,  and  founded 
the  tribe. 

In  Amritsar  the  Chahil  say  that  Cbdhal  was  a  son  of  EAj6,  Khang, 
who  once  saw  some  fairies  bathing  in  a  tank.  He  seized  their  clothes 
and  only  restored  them  on  condition  that  one  of  theni  became  his 
bride.  One  Jchhr^n  was  given  him,  on  condition  that  he  never  abused 
her,  and  she  bore  him  a  son,  but  one  day  he  spoke  harshly  to  her  and  she 
disappeared.*  But  to  this  day  no  Chahil  ever  abuses  his  daughter  !  Settled 
first  at  Kot  Gadana  near  Delhi,  the  Chahil  migrated  to  Pakhi  ChahiMn 
near  Ambdla  and  there  founded  Eala  Joga  or  Jogarla  in  the  Md,lwa. 

The  Chi'ihil  affect  Jogi  Pir,  originally  Joga,  son  of  Eajpfll,  who  is  said 
to  have  been  killed,  after  fighting  with  the  Mughals  even  when  he  had 
been  decapitated.  Jogi  Pir  is  their  clihara  {?jathera),  and  a  fair  is  held 
in  his  honour  on  the  4th  nauratrn  in  Asauj.  ]n  Jind  the  Chdhil 
claim  descent  from  Bala,  a  Chauhan  Rtliput  who  took  a  J^t  wife,  and 
so  lost  caste,  but  he  acquired  influence  i3y  accepting  offerings  made  to 
Guga,  and  Chahils,  vdiatsoever  their  caste,  still  take  these  offerings.! 
In  Jind  the  Chahil  worship  Khera  Bhumia. 

They  are  probably,  says  Mr.  Pagan,  B^gris,  originally  settled  in 
Bikdner. 

Chahal,  a  Hindu  and  Muhammadan  Jdt  clan  (agricultural)  found  in 
Montgomery. 

Chaong,  Cqang,  a  minor  agricultural  caste,  found  in  the  western  portion  of 
the  lower  ranges  of  Kangra  and  Hoshiarpur.  In  the  Dasuya  tahsil  of 
the  latter  district  they  own  some  \"illagGS,  but  are  generally  tenants. 
The  term  appears  to  be  a  purely  local  synonym  of  Bdhti  or  Ghirth. 
The  Chang  is  quiet  and  inoffensive,  diligent  and  a  good  cultivator,  like 
the  Saini  of  the  plains. 

Chaik,  a  sept  of  Brahmans,  hereditary  priests  of  Keonthal. 
Chaina,  a  small  tribe,  cla'^sed  as  Jilt,  in  Dera  Ghazi  Khd,n. 

Cbak,  (1)  a  Kamboh  clan  (agricultural)  found  in  Amritsar,  (2)  a  sept  of  Jdts 
to  which  Rdniha  is  sometimes  said  to  have  belonged.  J 

Chaki,  Chakani,  the  Multani  equivalent  for  Teli  or  oilman. 

V  ■ . 


*  Through  an  opening  in  the  roof— and  so  the  Chahil  do  not  make  openings  in  their  roofs 
to  this  day.  They  also  avoid  Avearing  red  clothes  ;  and,  till  recently,  at  any  rate,  did  not 
use  baked  bricks  in  their  honses— a  relic  of  the  time  when  they  were  ncmads,  probably. 

t  In  Jind  tahsil  it  is  indeed  said  that  the  pvjdris  of  Giiga  are  generally  called  chahil  :  in 
Sangrur  they  are  known  as  hhagats:.  In  Patiala  Chahil  is  said  to  have  been  born  of  a  hill 
fairy  :  and  Baland  Jogi  Pir  ia  worshipped  as  their /af/iem. 

J  Panjibi  Dicty.,  p.  179. 


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Chakarhe-^Cha'mdr.  ^47 

Chakabke,  a  Kliarral  clan  (agricultural)  found  in  Montgomery. 

Chakora,  a  Jut  clan  (agricultural)  found  in  Multdn. 

Chakealawi,  fr.  Chakrd,la  a  village  in  Mianw^ili :  a  new  sect,  which 
rejects  more  than  half  the  Qimin,  founded  by  one  Ghuhim  Nabi  of 
Chakrtila,  whose  followers  call  themselves  Ahl-i-Quran,  i.e.,  believers 
in  the  Qur^in  only.  It  rejects  all  the  other  traditions  of  the  Propliet. 
Its  founder  has  now  changed  his  name  to  Abdulhth  as  he  objected 
to  being  called  ghuldm  (servant)  of  the  Prophet.  He  believes  that  the 
Quran  is  the  only  book  wliich  lays  dovv'n  what  is  required  of  a  true 
Muslim  and  that  the  other  subsidiary  books  and  sayings  of  Muhammad 
are  of  no  account.  Ho  has  accordingly  devised  a  new  form  of  prayer 
which   is  distinct  from  that  prescribed  by  the  Prophet. 

His  followers  are  numerous  in  the  Shdhbaz  Khel  and  Yarn  Khel 
villages  of  the  Mianwali  tahsil,  as  well  as  in  Dera  Ismail  Kht'm  and 
Lahore.  A  monthly  journal  called  the  Ishaat-ul-Qurdn  used  to  be 
published  by  Shaikh  Chitfcu,  a  leading  adherent  of  the  sect  in  Lahore. 
As  the  sect  did  not  thrive  at  Lahore  its  founder  has  now  settled  in 
Dera  Ismail  Khan. 

Chamal,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

Chamain,  a  tribe  of  Gujars,  claiming  descent  from  a  Tunwar  Rtijput  by  a 
Gujar  mother.  They  came  from  Delhi  and  are  very  old  inh^bifants  of 
the  Karnul  District,  having  possibly  been  expelled  from  Delhi  by  Sher 
Shdh.     Chamain  is  probably  only  a  local  appellation. 

Chamab,  Chamidr,  fern.  Chamd,ri,  -iarf. 

The  Chamd,r  is  the  tanner  and  leather-worker  of  North-Western  In- 
dia,* and  in  the  western  parts  of  the  Punjttb  he  is  called  Mochi  whenever 
he  is,  as  he  grenerally  is,  a  Musalman,  the  caste  being  one  and  tiie  same. 
The  name  Chamar  is  derived  from  the  Sanskrit  charmal-'h-a  or  "worker 
in  hides.^'  But  in  the  east  of  the  Punjab  he  is  far  more  than  a  leather- 
worker.  He  is  the  general  coolie  and  field  labourer  of  the  villages;  and 
a  Chamar,  if  asked  his  caste  by  an  Englishman  at  any  rnte,  will 
answer  "  Coolie "  as  often  as  "  ChaTodr."t  They  do  all  the  hegor,  ov 
such  work  as  cutting  grass,  carrying  wood  and  bundles,  acting  as  watch- 
men, and  the  like  ;  and  they  plaster  tlie  houses  with  mud  when  they 
need  it.  They  take  the  hides  of  all  dead  cattle  and  the  flesh  of  all  cloA'en- 
footed  animals,  that  of  such  as  do  not  divide  the  hoof  going  to  Chuhrds. 
They  make  and  mend  shoes,  thongs  for  the  cart,  and  whips  and  otlier 
leather  work;  and  above  all  they  do  an  ifmnense  deal  of  hard  work  in 
the  fields,  each  family  supplying  each  cultivating  association  with  tho 
continuous  labour  of  a  certain  number  of  hands.  All  this  they  do  as 
village  menials,  receiving  fixed  customary  dues  in  tho  shape  of  a  share 
of  the  produce  of  the  fields.  In  the  east  and  south-east  of  the  Punjab 
the  village  Charaars  also  do  a  great  deal  of  weaving,  which  however  is 
paid  for  separately.     The  Chamars  stand  far  above  the  Chiihras  in  social 

*  Sherring  has  a  long  disquisition  on  the  ChaniAr  caste,  which  appears  to  be  much  nior« 
extensive  and  to  include  much  more  varicl  tribes  in  Ilinduct.'m  thin  in  the  Punjab. 

f  Why  is  a  Chamar  always  addressed  with  "  Oh  Cbatnar  ke  "  instead  of  "  Oh  Chaioir," 
as  any  other  caste  -would  be  ? 


148  Chamdr  synonyms. 

position,  and  some  of  tlieir  tiibes  are  almost  accepted  as  Hindus.*  They 
are  generally  dark  in  colour,  and  arc  almost  certainly  o£  aboriginal 
origin,  though  hero  again  their  numbers  have  perhaps  been  swollen  by 
members  of  other  and  higher  castes  who  have  fallen  or  been  degraded. 
Tlie  people  say : 

Karid  Brahman,  got  Chamdr 
In  ke  sdth  na  utrie  par. 
"  Do   not   cross  the  ferry  with  a  black  Brahman  or  a   fair  Cham^r/^ 
one  beino-   as  unusual  as  the    other.     Their  women   are   celebrated  for 
beauty,  and  loss  of  caste  is  often  attributed  to  too   great   partiality   for 
a  Chamari. 

The  traditional  origin  of  the  Chamars  is  that  Chanu  (or  Cbanwe)  and 
Banu  were  two  brothers :  the  former  removed  a  cow's  carcase  with  hia 
own  hands  and  so  Banuf  out-casted  him.t  In  Kapurthala,  however, 
another  version  is  current,  and  according  to  this  Gat  told  his  brother 
Met  to  remove  a  carcase  and  then  declined  to  associate  with  him  for 
doing  so,  and  the  Mirasi  who  witnessed  the  incident,  took  Gat's  part. 
Frotu  Mat  are  descended  the  Chamars. 

Synonyms. — It  is  difficult  to  say  what  are  the  real  synonyms  of  Chamdr. 
The  term  Chuhra-Chama,r  is  often  used  to  denote  the  group  formed  by 
the  two  castes,  just  as  Mochi-Julahd,  is  used,  but  it  does  not  imply  that 
the  two  castes  are  identical.  Just  as  the  Muhammadan  Chamar  is 
styled  MocHi  so  the  Sikh  Chamar  is  called  Ramdasia  {qq.  v.).  In  Sirsa 
a  Chamar  is  called  Meghwdl  as  a  compliment,  but  opprobionsly  he  is 
styled  Dhecl§  or  Dherh,  a  term  applied  to  any  'low  fellow  \  The 
*  Meghwd.1'  claim  descent  from  Megh-rikh  who  was  created  by  Narain. 

Groups. — The  Chamars  are  divided  into  several  sub-caste?.  In  the 
Eastern  Punjab  there  appear  to  be  at  least  five  true  sub-castes  which 
do  not  intermarry.     These  are  in  order  of  precedence  : — ■ 

i.  Chdndor,  said  in  Delhi  to  trace  its  origin  from  Benares,  possibly 
from  some  association  with  Kabir.  It  is  the  principal  sub- 
caste  in  Hissdr,  including  Sirsa,  and  its  members  do  not  tan, 
leaving  that  to  the  Chamrangs  and  Khatiks,  and  working  only 
in  prepared  leather.     See  also  under  Meghwdl. 

ii.  Raiddsi  or  Rabdasi,  named  after  Rai  Dd,s  Bhagat,  himself  a 
Chamdr,  a  contemporary  of  Kabir,  and  like  him  a  disciple  of 
Ramdnand.  It  is  the  prevalent  sub-caste  in  Karnal  and  its 
neighbourhood. 

iii.  Jatia,  found  in  greatest  numbers  about  the  neighbourhood  of 
Delhi  and  Gurgaon.  They  work  in  horse  and  camel  hides, 
which  are  an  abomination  to  the  Chandar,  probably  as  having 
the  foot  uncloven;  and  are  perhaps  named  from  the  word  jat 

*  The  Chamars  will  eat  food  prepared  by  any  tribe  excppt  the  Khakrob  (Clbiihra),  Kanjar, 
Sansi  and  Nat,  Smokino;  is  only  aU'wed  anions  tbemseWes  and  they  will  not  eat  or 
drink  from  a  Dhobi,  a  Bum  or  a  Ni'ljiar  (indigo  dyer).     [KMrnalJ. 

t  Banu  or  Banwe  here  would  appear  to  be  the  eponym  of  the  Bania  caste,  which  is  snid 
to  still  worship  an  dr  and  a  ramhi  at  weddings. 

J  A  Diim  witn-^ssed  the  occurrence,  and  so  to  this  day  m>  Cbamar  will  eat  or  drink 
from  a  Dum  or  Miraf'i's  hands, 

§  The  Dhel  appears  to  be  a  separate  caste  in  the  rentral  Provinces,  though  closely  allied 
mth  the  CharaAr.   The  Dhed  is  also  a  large  tribe  in  Kachh  and  Sindh,  also  called  Bhambi. 


The  Chamdr  suh-castes.  149 

a  camel-grazier.  On  tlio  other  hand,  they  aro  said  to  obtain 
the  services  of  Gaur  Brahmans,  which  woukl  put  them  abovo 
all  other  Charaars,  who  have  to  bo  content  with  the  minisatrtions 
of  the  outcast  Chamarwa  Brahman. 

iv.  Chambar,  the  prevalent  sub-caste  further  west  about  Jullundur 
and  Ludhiana. 

V.  Golia^  lowest  of  all  the  sub-castes,  indeed  Golia  is  the  name  of 
a  section  of  many  menial  castes  in  the  Eastern  Punjdb,  and 
in  almost  all  cases  carries  with  it  an  inferior  standino-  in  the 
caste. 

Further  west,  in  Ndbha,  the  sub-castes  are,  however,  said  to  be  four 
in  number,  viz.  ;— 

1.  Buna  (Buuia). 

2.  Chamdr. 

3.  Chamarwa,  )       i.    i.      i  i        .i  • 

4.  Chanbar(64)       }    who  touch  unclean  thmgg. 

The  Buna  appears  in  Ludhiana  as  the  Bunia,  a  Sikh  Chamar,  who 
having  taken  to  weaving  ranks  higher  than  tlie  workers  in  leather.  1'he 
Bahtia*  is  also  said  to  be  a  Sikh  Chamar  who  has  taken  to  weaving, 
but  many  Rahtias  are  Muhammadans. 

Territorially  the  Chamnrs  in  Patiala  are  divided  into  two  groups  wh  ich 
do  not  intermarry  and  thus  form  sub-castes.  These  are  the  Bagvi,  or 
immigrants  from  the  Bagar,  found  in  the  south-east  of  the  State, 
and  the  Desi. 

Among  the  Desi  iu  Patiala  two  occupational  gi'oups  are  found,  nz., 
the  Chamdrs  who  make  shoes,  and  the  Bonas,  the  latter  sub-caste 
being  weavers  of  blankets  by  occupation  and  Sikhs  by  religion. 

The  Jind  account  divides  the  Chamdrs  into  5  sub-castes,  viz.,  Rdm- 
ddsi,  Jatia,  Chdmar  [sic),  Pdthi  and  Raigar,  but  it  is  not  clear  whether 
these  are  occupational  or  territorial  or  sectarian  groups.  The  Nabha 
account  says  they  are  divided  into  4  groups,  viz.,  Chanwar,  Jatid., 
Bahmnia  (?)  and  Ciamar  [sic).  The  Chdnwar  are  again  divided  into 
two  sub-castes  (?),  Chanwar  proper,  who  are  Sultdni.s  by  reho-ion  and 
workers  in  leather;  and  the  Bonas  (or  blanket-weavers)  who  are  Sikhs 
of  Guru  Govind  Singh.  The  Bonas  are  not  found  in  the  south-east. 
The  Jatias  (descendants  of  Jntti,  wife  of  Ramdds)  are  found  only  in 
the  south-east  and  are  regarded  as  inferiors  by  the  Chanwars,  who  do 
not  drir)k  or  smoke  with  them.  A  curious  story  is  told  of  the  orio-in 
of  the  Jatids,  connecting  the  name  with  jhant  (pubes).  No  Chanwar 
Chamar  would  give  the  Julias'  forefather  a  girl  to  wife,  so  he  married 
a  Chuhra's  daughter,  but  the  jJicratf  were  nor,  completed  when  a  dispute 
arose,  so  the  Chuhras  and  Jatias  pei formed  half  the phc ran  outside  and 
the  rest  inside  i he  liouse  until  recently,  ihe  Jatia  tan  horse  and  camel 
hide,  while  the  Chnnwars  of  Baw  •!  only  tan  the  skins  of  kine  which 
the  Jatias  rel'uss  to  touch. 


*  In  Sirsa  the  word  seems  to  be  applieri  to  the  members  of  any  low  caste,  such  as  Chamar 
or  Chuhra.  Mr.  Wilson,  however,  had  never  heard  the  word  used.  Iu  Patiala  it  is  said  to 
be  applied  t)  a  Sikh  Chamar. 


150  Chamdr  afots. 


t3^ 


The  Calimnia  al^^o  claim  descent  from  a  wife  of  RiCmdas,  and  wear  the 
janeo  and  thus  assert  their  superiority  over  other  Chamd,rs,  but  they 
are  not  found  in  Niibha. 

The  BiUi  is  apparently  the  village  messenger  of  the  Delhi  division. 
He  is  at  least  as  often  a  Chuhra  as  a  Chamdr,  and  ought  perhaps  to  be 
classed  with  the  former.  But  there  is  a  Chanid,r  clan  of  that  name  who 
work  chiefly  as  grooms. 

The  Dusddh  is  a  Purbi  tribe  of  Chamdrs,  and  has  apparently  come 
into  the  Punjab  with  the  troops,  being  returned  only  in  Delhi,  Lahore, 
and  Anibdla, 

Of  the  above  groups  it  is  clear  that  some  are  true  sub-castes  based 
on  occupation,  while  others  like  the  Buna  are  merely  occupational 
groups  which  may  or  may  not  intermarry  with  other  groups.  This  differ- 
entiation of  the  groups  by  occupation  is  most  fully  developed  in  the 
eastern  and  sub-montane  tracts,  where  the  Chamars  form  an  exceedingly 
large  proportion  of  the  population  and  are  the  field-labourers  of  the 
villages.  But  in  the  central  districts  their  place  in  this  respect  is 
taken  by  the  Chuhra.  In  the  west,  too,  the  leather-worker,  like  all 
other  occupational  castes,  is  much  less  numerous  than  in  the  east. 
The  weaver  class,  on  the  other  hand,  is  naturally  least  numerous  in 
the  eastern  Districts,  where  much  of  the  weaving  is  done  by  the  leather- 
working  castes.  And,  when  the  Chamar  sticks  to  leather-working  in 
the  eastern  Districts,  he  is  apparently  dubbed  Chamrang  or  Dabgar, 
just  as  in  the  Punjdb  proper  a  Chamdr  who  has  adopted  Islam,  and 
given  up  working  in  cow-hide  becomes  a  Mussalman  Khatik  tanner. 

The  gots  or  sections  of  the  Chamars  are  very  numerous,  and  some 
of  them  are  large.  They  include  the  Chauhdn  and  Bhatti  gots^ 
(numerous  in  the  (;entral  and   eastern  Districts,  especially  Ambdla)  and 

Mahmi. 

Phundwal. 

Sindhu. 

Of  these  eleven  gots  all  but  the  Kathana  are  found  in  the  Jullundur 
division. 

The  Chamars  are  by  religion  Hindus  or  S]khs. 

Owing  to  the  fact  that  the  famous  bhagat  Rdmdas  was  a  Chamar 
by  caste,  many  Chamars  are  Ramdasiast  by  sect,  and  of  this  sect  again 
some  are  also  Sikhs. 

Rdmdas  was  a  descendant  of  Chanu.  His  mother,  Kalsia,  was  child- 
less, but  one  day  a/a^fr  came  to  her  and  she  gave  him  flour,  in  return 
for  which  he  promised  her  a  son.  On  his  return  his  guru  cross-ques- 
tioned him,  as  he  was  unable  to  pronounce  the  name  '  I'armeshwar,'  and 
learning  of  his  promise  declared  that,  as  no  aon  had  been  bestowed  on 
Kalsia    in  her  destiny,  the  faqir  himself  must  be  born  to    her.     So   he 

*  The  two  most  numerous  gots  among  the  Mochis  also,  I'hey  may  of  course  have  adopted 
these  got  names  from  the  Rajputs,  as  Bains  and  Sindhu  may  have  been  b  r rowed  from 
the  Jats. 

f  The  Ramdasia  also  claim  descent  from  Ramdas.  The  Ramdasia  (Sikhs)  take  the 
pahul  from  Chamars  and  drink  ainrit  at  their  hands.  Ihe  Mazhabi  take  them  from  the 
sweepers'  hands.     (Kapurthala). 


Badhan. 

/    Ghameri. 

Bains. 

Hir. 

Batoi. 

Jdl, 

Bhdti. 

Kathdna. 

C  U^o 


Chamarwa-^Chandl  151 

was  reborn  as  R^rndda,  who  is  called  Raidas  in  Biiwal.  As  his  mother 
was  a  Chamd,ri  he  refused  her  breasts,  until  his  gurii  bade  him  suck. 
One  day  when  placed  by  his  mother  at  a  spot  where  Iliima  Nand  used 
to  pass,  he  was  touched  by  that  taachcr's  sandals,  and  when  he  cried 
out  was  told  by  him  to  be  silent  and  repeat  '  Ram  Kdm.'  Thus  wa3 
supernatural  power  bestowed  upon  him. 

Contrary  to  the  Ciiamars'  customs  Ramdas  wore  a  janeo,  sounded  a 
conch,  and  worshipped  idols.  The  Erahmans  appealed  to  the  magis- 
trate, whereupon  Rarndds  cast  the  idols  into  a  tank,  but  they  returned 
to  him,  whereas  the  Brahmans  failed  in  a  similar  test.  Again,  cutting 
his  neck  open  Ramdas  exhibited  4  jdneos,  of  gold,  silver,  copper  and 
thread,  typical  of  the  4  yugas.  Thenceforth  he  was  known  as  a 
famous  hhagat.* 

Cham^r  women  wear  no  nose-ring,  but  among  the  Bunas  it  is  wora 
by  married  women,  not  by  widows.  The  Chdrimars  of  Bdwal  do  not 
wear  gold  nose-rings,  and  all  the  Chamiirs  of  that  locality  avoid 
clothes  dyed  in  safEron,  and  the  use  of  gold.  They  also  use  beestings 
only  after  offering  it  to  the  gods  on  the  amdicas. 

Chamakwa  Brahman,   the   Brahman   of  the  Cham<irs  :  see  Brahman.     Also 
a  sub-caste  of  the  Chamdrs  in  Nilbha  {see  Cham^r). 

Chambial,  a  Rajput  sept  (Hindu)  of  the  first  grade — deriving  its  name 
from  Chamba  State  :  cf.  Maudidl,  Jaswd,l,  Patbania,  etc. 

Chambr,  a  J^t  clan  (agricultural)  found  in  Amritsar. 

Chamang,  the  caste  or  class  which  in  Kand^war  works  in  leather,  correppond- 
ing  to  the  Chamar  of  the  plains. 

Chamkanni,  or  Pdra  Chamkanui,  a  small  tribe  of  Ghoeia  Kiiel  Pathans, 
found  in  Kurram. 

Chamrang,  (a  synonym  of  Chanuir,  chiefly  returned  from  Patidla  and 
Si^lkot),  the  term  chamrang  is  probably  a  purely  occupational  term. 
The  chamrang  does  not  stain  or  dye  leather,  but  only  tans  it:  fr. 
rangnd  (which  as  apphed  to  leather  means  to  Man ').  The  chamrang 
moreover  only  tans  ox  and  buffalo  hides,  and  does  not  work  in  the 
leather  which  he  tans.  By  caste  he  is  probably  always  a  Chamar. 
■  In  Delhi  the  term  appears  to  be  practically  a  synonym  for  Khatik 
(  q.  V. ),  but  the  Khatik  is,  strictly  speaking,  a  carrier,  not  a  tanner,  and 
a  Mnhammadan,  while  the  chamrang  is  a  Hindu.  In  Gujrat  also 
the  chamrang  is  identical  with  the  Khatilc. 

Cham  YE,  an  Ardin  clan  (agricultural)  found  in  Amritsar. 

Chanal,  or  probably  Channdl,  from  Clulndala,  whom  all  Sanskrit  authorities 
represent  as  begotten  by  a  Sudrd.  on  a  Brahman.  His  occupation  is 
carrying  out  corpses,  executing  criminals,  and  other  abject  offices 
for  the  public  service.t  The  menial  class  of  Ktingra  and  Mandi, 
corresponding   to  the  Dagi  in  Kullu  and  the  Koli  in  the  Simla  Hills, 

*  In  Jind  the  llamd^sias  aio  the  dominant  group  and  form  a  sub-c-iste,  which  lias  9gots:— 


Berwal, 
Chauh'in. 
Goru. 
t  Colebrooke,  Essays,  274. 


Mdhi.^  I     Siddhu. 

Sanyar,  Linh-mar. 

Laria.  Lokra. 


152  Chanaii'-'Chandyi, 

the  Cliandls  in  Kingm  appear  to  be  inferior  to  the  Kolis  of  that  Dis- 
trict, and  some  of  them  at  least  will  not  touch  dead  cattle,  or  mix  on 
equal  terms  wifch  those  who  do.  On  the  other  hand,  in  Kullu  Sard,] 
some  of  the  Chanals  rank  below  Kolis.  Ddgi-Chanal  is  a  very  common 
term  for  the  caste  :  and  in  Kullu  it  appears  to  include  the  Nar.  Yet 
a  Chandl  of  Mandi  State  will  not  intermarry  with  a  Ddgi  of  Kullu. 
The  Ch»n.41  is  also  found  in  Chamba,  where  the  proverb  goes  :  Channl 
jetha,  Rdthi  kaneiha,  ' 'Yhe  low  cai>te  is  the  elder  and  the  Rdthi  the 
younger  brother,'  doubtless  pointing  to  a  tradition  that  the  Chanal 
represents  an  earlier  or  aboriginal  race.  See  the  articles  on  Ddgi  and 
Koli. 
Chanan,  a  Jat  clan  (agricultural)  found  in  Multdn. 

Chananyi,  a  Kamboh  clan  (agricultural)  found  in  Amritsar. 

Chanbal,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

ChandaLj-ni,  an  outcast,   one   of  lowcaste.     Punjabi    Dicty.,  p.    187.     See 

Chandl. 
Chandar,  a  Muhammadan   Jdt   clan   (agricultural)     found  in    Montgomery 

and  Sidlkot.     Cf.  Chandarh. 
Chandarh,  a  Jat  sept,  found  west  of  the  Rdvi :  Punjabi  Dicty.,  p.  187. 

Doubtless  ='Chddhar  or  Chhadhar,  {q.  v.) 

Chandaesevi,  syn.  Parbhu  Kdyasth  :  one  of  the  two  classes  of  Kdyasthas 
(g,  2,,) — found  in  the  Deccan. 

Chandbar,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Chandel.  One  of  the  36  royal  (Rdjput)  races,  and  fully  described  in  Elliott's 
Baces  of  the  N.-W.  Provinces.  It  is  not  impossible  that  they  are  the 
same  stock  as  the  Chanddl,  outcasts  where  subjects,  Rdjputs  where 
dominant.  They  are  returned  chiefly  from  the  Simla  Hill  State  of 
Bildspur.  Ed-iput  tradition  in  Karndl  avers  that  the  Chandel  once  held 
Kaithal  and  Sdmdna,  bub  were  driven  towards  the  Siwdliks  by  the 
Mandhdrs.  It  would  be  interesting  to  know  how  this  lowest  of  all  the 
Bdjpiit  races  finds  a  place  among  the  Simla  States,  and  whether  the 
ruling  family  of  Bildspur  is  Chandel. 

Chandee,  a  Muhammadan  Jdt  clan  (agricultural)  found  in  Montgomery. 

Chandia,  (1)  a  Baloch  tribe  :  see  Baloch  :  (2)  Chdndia,  a  Jat  clan  (agricul- 
tural) found  in  Multdn. 

Chandia,  a  sept  of  Edjputs,  found  in  Kahlur  and  descended  from  Gambhir 
Chand,  younger  son  of  Pahar  Chand,  24th  Rdja  of  that  State. 

Chandla,  a  Rdjput  sept,  of  the  second  grade,  said  to  be  found  in  Hoshidrpur. 
Probably  =  Chandel(a),  q.  v. 

Chandrae,  a  Rdjput  clan  (agricultural)  found  in  Montgomery.  Doubtless  = 
Chhddhar. 

Chandu,  an  agricultural  clan  found  in  Shdhpur  and  in  Multdn.  In  the 
latter  District  it  is  classed  as  Jdt. 

Chaiidde,-war,  an  Arain   clan    (agricultural)    found    in   Montgomery    and 

Amritsar. 
ChANDYi,  a  Kamboh  clan  (agricultural)  found  in  Amritsar. 


n 


a^- 


Chdng^'Channar.  I53 

Chang,  see  dialing. 

Changala,  a  Jat  clan  (agricultural)  found  in  Multan. 

Changgar,  fem,-i,-iruii,  ni  (Clihanggar  in  MulMni).  The  Clmnggars  are 
outcasts  of  probably  aboriginal  descent,  who  are  most  nuinorous  in  (juiriU 
Amritsar,  Lahore,  Ferozepur,  a.nd  Fai-idkot,  but  especially  in  {Sialko^ 
and  they  say  that  their  ancestors  came  from  the  Jammu  hills.  'I'hey 
are  originally  a  vagrant  tribe  who  wander  about  in  search  of  work  • 
but  in  the  neighbourhood  of  large  cities  they  are  settled  in  colonies. 
They  will  do  almost  any  sort  of  work,  but  are  largely  employed  in 
agriculture,  particularly  as  reapers ;  while  their  women  are  very  generally 
employed  in  sifting  and  cleaning  grain  for  p  rain -dealers.  They  are  all 
Musalnijins  and  marry  by  nikdh,  and  say  that  they  were  converted  by 
Shams  Tabriz  ol|Multan,  who  bade  their  ancestor,  a  Hindu  Rajput,  support 
himself  by  honest  labour  and  husk  the  wild  saicdnh  in  the  jungles  because 
it  was  good  {changa).  Their  clans  are  said  to  be  Phulan,  Cliauhan, 
Manlijis,  and  Sarohe."^  Their  women  still  wear  petticoats  and  not  drawers ; 
but  these  are  blue,  not  red.  They  are  exceedingly  industrious,  and  not 
at  all  given  to  crime.  They  have  a  dialect  of  their  own  regarding  which, 
and  indeed  regarding  the  tribe  generally,  the  late  Dr.  Jjeitner  published 
some  interesting  information.  He  says  that  they  call  themselves  not 
Changgar  but  Chubna,  and  plausibly  suggests  that  Changgar  is  derived 
from  clilidnna  to  sift.  It  has  been  suggested  that  Changgar  is  another 
form  of  Zingari ;  but  Dr.  Leitner  does  not  sujiport  the  suggestion. 

Changri,  a  sept  of  Kanets  which  holds  Pheta  and  half   Dharuth   imrganas 
in  Kuthar. 

CnANi,  a  Dogar  clan  (agricultural)  found  in  Amritsar. 

Chankar,  a  Ji'it  clan  (agricultural)  found  in  Multan. 

Chann,  an  agricultural  clan  found  in  Shahpur. 

Channar,  a  Jdt   clan  (agricultural)  found  in  Lodhran  talisil,  Multiln  District. 

They  are   said  to   be   connected  with   the  Jhakkars   and  other  tribes 

in  the  couplet:— 

Jkakkar,  Channar,  Kanjun,  Nun  teatera, 

Hin  Rdne  Shaitdn  de  i^anje  hujh  hliard. 
All  these  five  clans  assume  the  title  of  Rana.  In  Bahawalpur  they 
are  also  called  Channun-di  and  are  found  chiefly  in  the  Mrddris  of 
Bahawalpur  and  Ahmadpur  East,  as  cultivators,  and  in  the  Kolii,  as 
landowners  and  cattle-breeders.  Their  septs  are  :  Admani,  Ham,  Wisal, 
Bhojar,  and  Bharpdl,  said  by  some  of  the  tribe  to  be  descended  from  Pir 
Channar,  but  the  more  general  belief  is  that  the  Pir  never  married  and  that 
the  Channars  are  descended  from  his  seven  brothei-s,  sons  of  Rai  Sandhila. 
The  Channars  are,  however,  believed  to  be  an  offshoot  of  the  Mahrs. 

Channar  Pir: — Four  miles  from  Derawar,  on  a  hillock,  is  the  tomb  of 
Pir  Channar,  or  Chanan  Pir,  son  of  Rai  Sandhila.  Sayyid  Jalal  visited  the 
city  of  the  Rai,  now  in  ruins  some  three  miles  off,  and  asked  if  there  was 
any  Muhammadan  in  the  city,  male  or  female.  He  was  told  that  there 
was  none  and  he  then  asked  if  any  woman  was  pregnant.  The  Rai  said 
his  wife  was,  and  the  Sayyid  then  ordered  him  to  em})lc»y  a  Muhammadan 
midwife  for  the  child  would  be  a  saint.  "When  the  child  was  born  the  Rai 

*  Or,  in  Kapurthala  Bliullar,  Bhatti,  Cbauhan,  Tiir  and  Kbokliar. 


154  Channoml — Chaudhridl. 

expossd  him  on  tlie  hillock,  but  a  cradle  of  santal  wood  descended  from 
heaven  for  the  child.  Seeing  this  Rai  Sandhila  endeavoured  to  take 
the  child  out  of  the  cradle,  but  failed,  as,  whenever  he  approached,  the 
cradle  rose  in  the  air.  When  the  child  grew  up,  he  accepted  Makhdum 
Jahanidn  as  his  Pir,  and  as  he  was  brought  up  in  poverty  so  his  tomb 
is  especially  efficacious  for  the  rearing  of  children.  The  Channar  tribe 
is  descended  from  the  seven  brothers  of  the  Pir.  Both  Hindus  and 
Muhammadans  frequent  the  shrine,  rot  or  thick  bread  and  meat 
being  eaten  by  both  as  brethren.  Hindus  are  not  polluted  by  contact 
with  Muhammadans  at  the  shrine. 

Channozai,  a  Pathdn  clan  (agTi cultural)  found  in  Montgomery. 

Chanon,  a  Jd,t  clan  (agricultural)  found  in  Multdn. 

Chanwal,  returned  as  a  Rajput  sept  in  Hoshidrpur. 

Chanwan,  a  Jat  clan  (agricultural)  found  in  Multdn. 

Chaitaeband,  Chhapriband.    See  Chuhrd,. 

Charan.  Cf.  Bhat. 

Charan-Dasi,  a   modern   offshoot   of  the   Bairdgis,   for  an  account  of  which 
see  pages  37-38  above. 

Chaehoya,  Cbarho^j*  (the  fern,  in  Multani  is  said  to  be  chhirohi,  P.  Dicty,, 
pp.  195,  22G). 

The  Charhoa  is  the  Dhobi  and  Chhimba  of  the  Multd,n  division  and 
the  Derajat  and  not  un seldom  carries  on  the  handicrafts  of  the  Lildri 
and  Rangrez  also.  In  his  capacity  of  washerman  he  is,  like  the  Dhobi, 
a  recognised  village  menial,  receiving  customary  dues  in  exchange  for 
which  lie  washes  the  clothes  of  the  villagers.  He  is  also  found  in 
Bahawalpur,  in  Gujrat  (where  he  is  described  as  a  dyer  in  reds),  and  in 
Peshawar.     See  Dhohi. 

Chasti,  a  Jat  clan  (agricultural)  found  in  Multau. 

Chateea,  in  M.  chatrera,  see  Chitera. 

Chateath,  a  Kamboh  clan  (agricultural)  found  in  Amritsar  and  Montgomery, 
in  the  latter  District  they  are  both  Hindu  and  Muhammadan. 

Chatta,  see  nest. 

Chattha.- — A  Jat  tribe  apparently  confined  to  Gujranwala,  in  which  district 
they  hold  81  villages.  They  claim  to  be  descended  from  Chatta,  a 
grandson  of  Prithi  Rai,  the  Chauhan  Kiog  of  Dehli,  and  brother  of  the 
ancestor  of  the  Chima.  In  the  lOth  generation  from  Chatta  or,  as  other- 
Avise  stated,  some  500  years  ago,  Dahru  came  from  Sambhal  in  Morada- 
bdd,  where  the  bards  of  the  Karnal  Chauh^ns  still  live,  to  the  banks  of  the 
Chenab  and  married  among  the  Jat  tribes  of  Gujrdnwala.  They  were 
converted  to  Islam  about  IGOU  A.  D.  They  rose  to  considerable  politi- 
cal importance  under  the  Sikhs;  and  the  history  of  their  leading  family 
is  told  by  Sir  Lepel  Griffin  at  pages  402  _^  of  his  Punjab  Chiefs. 

Chattaesaz,  an  umbrella-maker :  probably  to  be  included  among  the  Tarkhans. 

Chatyal,  a  J^t;  clan  (agricultural)  found  in  Mult^n. 

Ohaudhrial,  a  faction  or  party  which  is  opposed  to  the  Zamindc4r  (also  called 
Chaudhri)  party  in  the  Chakwal  tahsil    of   Jhelum.     Broadly   speaking 

*  [Cf.  the  Balochi  jano&ha,  clotlies-"waslier. 


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Chaudri — Chaichdn.  155 

the  Chaudliritils  are  the  representatives  of  tlie  old  taluqddrs,  Avhcreas 
tlie  Zanilndiirs  represent  the  new  men  put  in  during  bikh  rule.  The 
former  is  the  more  numerous  and  powerful,  but  the  latter  is  more 
united.  Marriages  between  metrberd  of  these  factions  are  much  more 
rare  than  marriages  between  members  of  diifereut  tribes.  These  fac- 
tions have  ramifications  which  extend  into  Find  Dadan  Khun  tahsil, 
across  the  Shahpur  Salt  Range  and  down  into  the  Sli;ihpur  i)lains.  For 
a  full  account  sec  the  Jhclum  Gazetteer,  1904,  pp.  12d-b. 

Chaudri — {i)  A  tribe  found  in  Bahdwalpur.  They  have  four  main  se]its, 
Janjdni,  Jasrdni,  Samddni,  and  Dhadani.  They  say  that  their  original 
name  was  Saluki,(?)  Saljuki.  {ii)  a  faction:  i.  q.  Zamindar :  see 
Chaudhriill. 

Chadghatta,  (1)  a  Mughal  clan  (agricultural)  found  ia  Amritsar ;  (2)  a  Jd^ 
clan  (agricultural)  found  in  Multan. 

Chauhan,  a  great  Rdjput  tribe,  one  of  the  Agnikulas,  and  also  one  of  the  36 
(royal)  ruling  races.  Tod  calls  them  the  most  valiant  of  the  whole 
Rajput  race,  and  to  them  belonged  Firthi  Raj,  the  last  Hindu  ruler  of 
Hindustfin.  Before  the  seat  of  their  power  was  moved  to  Delhi,  Ajmer* 
and  Sambhar  in  Jaipur  seem  to  have  been  their  home.  After  their 
ejectment  from  Delhi  they  ai'e  said  to  have  crossed  the  Jumna  to 
Sdmbhal  in  Muradabad,  and  there  still  dwell  the  genealogists  and  bards 
of  the  Chauhan  of  the  Nardakt  of  Karnal  and  Ambahi  in  which  Districts 
they  have  retained  their  dominant  position  more  than  elsewhere  in  the 
Punjab. 

The  Cbauhfins  in  Ambala  claim  to  belong  to  the  Bachas  got  and  to 
be  of  Surajbansi  descent.  In  this  District  they  hold  J  69  vUlages,  and 
their  traditions  give  them  the  following  pedigree  and  history  :•— 

Rija  Nanak  Rao,  took  Sarabhal  in  MuradabAd. 

I  , 

Ralla-kiand. 

Rana  Harra  %  ;  in  the.  5th  geDeration  founded 

Pandri  and  Habri,  c.  988  A.  D. 
\ 

r  '  1 

Augha,  ancestor  Eantha.§ 

of  the  Adhoa  | 

Rajputs.  Subh  Mai. 


*  The  Ambala  traditions  mention  Alal-kucdor-puri  as  their  scat  before  Ajmor  was 
founded.  They  also  add  that  Kana  Har  Rai  founded  Jundla  in  the  Panipat  taht-il :  thence 
the  Chauhan  spread  northwards.  In  Karnil  their  cliaudhridis  are  Gumthala,  RaoSambhli, 
Habri  and,  chief  of  all,  Jundla. 

t  For  the  Chauhan  migrations  and  their  conquest  of  the  Pundirs  see  the  article  on 
B4iputB, 

J  Rana  Harra  alsohad  four  illegitimate  sonfl,  by  a  Rorni,  a  Glijari,  a  Jatniand  a  Hnjamni 
respectively.  The  latter's  son.  Kawal  Kaj,  founded  a  hdra^  or  group  of  12  villages,  of 
Rajputs  :  the  Jatni's  son,  Bhadhi,  was  the  ancost'ir  of  the  Mndhnl  Jats  who  hold  two 
tarns,  one  in  Kalsora  in  Thanesar,  the  other  in  Saharanpur.  But  the  Karnal  tradition  i3 
different.  It  assigns  to  Rana  Elarrni  two  Rajput  wives  and  five  of  inferior  status,  viz.,  n 
Rorni,  Avhose  descendants  form  the  Dopla  got  of  the  Roi's,  a  Jatni,  a  Gujari,  a  Joerin  and  a 
Nain.  The  descendants  of  the  two  latter  are  the  Rajputs  <>{  Muatafabad  pargava  in  Jagadhri 
tahsil,  while  the  Jatni's  and  Gujari's  progeny  appear  to  have  settled  east  of  the  Jumna. 

§  Hantha  or  Ranta  was  the  son  of  Kana  Har  Rai's  old  ago  and  his  step-brothers 
disputed  his  legitimacy.  So  be  appealed  to  the  king  of  Delhi  and  his  mother  said  that  she 
had  fed  the  Rana  on  dolah,  a  fiah  supposed  to  possess  aphrodisiac  qualities.  Tlie  king 
declared  that  Ranti's  sweat  would  smell  of  the  fish  if  he  were  legitimate,  lie  ful611ed  the 
test  and  was  declared  legitimate. 


156  ChauMn — Chdula. 

Ranilia's  clcscenclants  drove  tlie  Koli  Rajputs  across  tlie  Tangri,  wliere 
they  may  still  be  found.  'I'llok  Cliand,  son  of  Subli  Mai,  liis  descendant, 
retained  84  out  of  the  169  Chauhd,n  villages — 'the  chaurdst ;  while  Subh 
Mai's  second  son,  M^nak  Chand,  turned  Muhammadan  and  took  the 
pachdsi  or  85  remaining.  Jagajit,  8th  in  descent  from  Tilok  Chand, 
was  Guru  Govind  Singh's  antagonist  c.  1700  A.  D.  In  1756  his 
grandson,  Fateh  Chand,  with  his  two  sons  Bhup  Singh  and  Chuhar 
Singh,  Qed  from  Ahmad  Shdh  Durrani  iuto  Kotaha  where  7,000  Chauhdns 
were  massacred  by  the  imperial  forces  under  the  Rai  of  Kotaha. 

In  Hissar  the  true  Chauh^ns  are  immigrants  and  may  be  divided  into 
two  branches,  the  Nimr5,na"^  and  Sidhmukh  or,  as  they  call  themselves, 
Bclril  Thai.  The  Nimran^s  who  are  descendants  of  Rdja  Sangd,t,  a 
great-gTandyon  of  Chahir  Deo,  brother  of  Pirthi  Raj,  are  sub-divided  into 
two  clans,  Rath  and  Bagauta,  both  of  which  came  from  Gurgdon,  the 
former  tracing  their  origin  to  Jatusana.  The  name  Bdgauta  would 
appear  to  be  connected  with  Bighota.f 

The  Bant,  Thai  had  a  group  of  12  villages  near  Sidhmukh  in  Bikaner, 
close  to  a  famous  shrine  of  Gugra. 

The  Sohu  and  Chotia  Pachadas  claim  Chauhan  descent. 

The  Chauhans  own  a  few  villages  to  the  south  of  Delhi  city  and   have 

a   small    colony    near    Jakhauli    in    Sonepat    talisil,  but  in  this  District 

they   have   adopted  widow  reman'iage  and  are  disowned  by  their  fellow 

Rajpnts,  but  they  are  the  best  cultivators   of    the    tribe,    and   otherwise 

-    decent  and  orderly. 

In  the  central  and  some  western  Districts  the  Chauhdns  are  found 
classed  indifferently  as  Rajput  or  Jat,  e.  g.,  in  Sialkot.;]: 

In  Amritsar  they  are  classed  as  an  agricultural  tribe  (Rajput,  Jat  and 
Gujar),  and  they  are  also  so  classed  in  Montgomery  (Rajput  and  Jat) 
and  in  Shdhpur. 

In  Bahdwalpur  the  Chauhdns  have  three  clans  : — Khalis  ;  Hamshira 
[found  mainly  in  Uch  feskhdH — they  claim  that  Muhammad  Husain, 
their  ancestor,  was  Akbar'&i  foster-brother  [liamshir),  but  others  say  they 
are  Hnshmiras  not  Hamshiras]  ;  and  Khichchi,  who  claim  to  be 
descended  from  Khichchi  Khan,  ruler  of  Ajmer  700  years  ago,  and  say 
their  ancestor  founded  Shergadh  in  Montgomery.  Few  in  number  they 
are  confined  to  the  hdrdd.ri  of  Khairpur  Bast,  where  they  are  carpenters 
and  khatiks  by  trade,  though  in  Multdn  they  are  well-to-do  landowners. 

Numerous  Jat  and  other  tribes  comprise  Chauhdn  sections  or  have 
sections  which  claim  Chauhdn  descent,  indeed  it  would  be  difficult  to 
name  a  large  caste  in  the  Punjab  which  has  not  a  Chauhdn  section,  e.g. 
see  Chamdr.  The  Kichi  and  Varaich  are  also  numerous  Chauhan 
clans  in  the  Punjab.  For  the  general  history  of  the  Chauhans  and 
their  organisation  see  Rajput. 

CsaULA,  Chdwala :  lit.  a  preparation  of  rice  :  a  section  of  the  Aroras. 

*  N'lmrana  is  a  small  state,  a  feudatory  of  Alwar,  and  ruled  .by  a  Chauhan  family. 

t  Eliot  mentions  four  tracts  as  held  by  the  Alanot  Chauhans,  viz.,  Riith.  Bighota, 
Dhnndhod  and  Chandwar.  Of  these,  Rath,  the  lars&sfc,  lies  mostly  in  Alwar.  bat  it 
includes  Narnaul,  now  in  Patiala  territory,  Bfghota  lies  north  of  Rath,  and  Dhundhoti 
between  Bighota  and  Hariaca. 

J  Punjab  Customary  Law,  XIV,  p.  2. 


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MISCELLANEA. 


CHEYLA. 


'L'his  would  appear  to  be  the  form  under  wbicli 
this  wcll-kuown  word  iisiially  appeared  to  the 
Anglo- Indian  of  a  century  ago.  It  was  then  in 
common  use  in  senses  which  are  not  to  be  found 
in  Yule's  Hohson-Jobson,  nor  curiously  enough  in 
any  of  the  Indian  Dictionaries  available  to  me. 
Originally  a  Hindu  word  meaning  a  '  servant,' 
many  changes  have  been  rung  upon  it  in  Hindu 
life,  so  that  it  has  meant  a  slave,  a  household  slave, 
a  family  retainer,  an  adopted  member  of  a  great 
family,  a  dependant  relative  and  a  soldier  in  its 
secular  senses ;  a  follower,  a  pvipil,  a  disciple  and  a 
convert  in  its  ecclesiastical  senses.  It  has  passed 
out  of  Hindu  usage  into  Muluimmadan  usage  with 
much  the  same  meanings  and  ideas  attached  to  it, 
and  has  even  meant  a  convert  from  Hinduism  to 
Islam . 

In  the  last  century,  persons  bearing  the  title  — 
it  can  hardly  be  called  the  stigma  —  of  chela 
played  so  important  a  part  in  current  politics,  and 
the  word  was  so  familiar  in  its  applied  senses,  that 
to  the  Anglo-Indian  of  that  day  it  i-equired  no 
reference  and  no  explanation,  though  nowadays 
some  of  the  secondary  senses  have  become  so  far 
forgotten  that  the  modern  Dictionaries  have 
missed  them,  and  so  comprehensive  a  work  as 
Burnell's  and  Yule's  Hohson-Johaon  has  failed  to 
record  it. 

I,  therefore,  make  no  apology  for  the  lengthy 
quotations  which  follow  to  prove  the  uses  to 
which  it  has  been  put,  and  giving  its  history  for 
the  last  four  centuries.  R.  0.  Temple. 


The  Dictionaries. 
1854.  —  "  Chera,  chelS,,  a  disciple,  a  pupil,  a 
Servant,   a   slave."  —  Lodiana   Mission   Panjahi 
TiicMonam,  s.vv. 


1857.  —  "  Chet,  chetak,  chevk,  eherS,,  chela, 
a  servant,  a  slave  brought  up  in  the  house,  a  pupil, 
a    discii^le."  —  Forbes,     Hindustani     Victiouary, 

s.vv. 

1857.  —  "  Chela,  by  redup.  chcldchdtd  (ehelft,, 
Hind.),  a  disciple,  a  pupil,  an  eVeve  of."  —  Moles- 
worth,  Marathi  JJictioaary,  s.v. 

1872.  —  "  Chit      .      .      .      .      to  Ijc  a  servant 

cheta,  chetaka,  cheda,  chedaka, 

a     servant,    a   slave,   a   minister-  who   fiilfils    an 

ajjpoiuted    duty."  —  Moniev-Williamsy    Sant-krit 

Dictionary,  s.vv. 

1875.  —  "  Cetako,  ceto  (ceta),  a  servant,  a 
slave.  —  Childers,  Fali  Dictionanj,  s.vv. 

1875.  —  "  Chera.,  chertl^.,  chelaka,  chela,  from 
cheda,  a  servant,  slave  Ijrought  up  in  the  house, 
a  pupil,  a  disciple." — Bate,  Hindi  Dictionary, 
s.vv. 

1879. —  "  Chela,,  ....  S.  cheta,  Pali 
cheto,  a  disciple,  learnei',  follower."  —  Fallon, 
Hindustani  Dictionary,  s.v. 

1884.  —  "  Chet,  chetak,  cherS,,  cheraa, 
cherwft.,  chelS.,  chelaka  ....  servant, 
slave,  .  .  .  .  (S.  chetakah  and  chedakah) 
a  servant,  a  slave  (brought  up  in  the  house)  —  a 
pui)il,  disciide,  follower."  —  Plutts,  Hindustani 
Dictionary,  s.vv. 

1885.  —  "  Cheia  (Hindi,  said  to  be  from  the 
Sanskrit  cheta,  a  servant),  a  discii)le,  a  pupil : 
esijeciiiUy  the  disciple  of  a  guru  or  a  mahanta.  In 
Kangra  also  a  magician."  —  Whitivorth,  Anglo- 
Indian  Dictionary,  s.v. 

1888.  —  "  Chela.  (Sanskrit  chetaka,  chedaka) 

—  a  discij)le  of  an  ascetic  or  holy  man :  in  slang  a 
hanger-on  at  a  rich  man's  house  who  eats  scraps." 

—  Croolcc,  Rural  Glossary,  s.v 


INDIAN    ANTIQUARY. 


[July,  1896. 


II. 

Hindu  Usage. 

1821.  —  "  We  saw  a  little  monastery  of  Atteets, 
founded  by  the  chiefs  of  Bhynsror.  It  is  called 
Jhalaca  ....  The  head  of  the  establishment, 
a  little  vivacious,  hot,  wild-looking  being,  about 
sixty  years  of  age,  came  forth  to  bestow  his 
blessing  and  to  beg  something  for  his  order.  He, 
however,  in  the  first  place  elected  me  one  of  his 
chelae  or  disciples  by  marking  my  forehead  with 
a  tika  of  hhaboot,  which  he  took  from  a  platter 
made  of  dhak-lenves,  to  which  rite  of  inauguration 
I  submitted  with  due  gravity."  —  Tod,  Rajasthan, 

Vol.   i6.,j3.  G12- 

1832.  —  "It  was  one  day  remarked  that,  when 
refreshing  in  the  coond  or  reservoir,  Sirdar  Sing 
lob.  1782]  did  not  lay  aside  his  turban,  which 
l^rovoked  a  suspicion  that  he  had  no  hair.  The 
Rana  [Raja  of  Mewar],  impatient  to  get  a  peep. at 
the  bare  head  of  the  son  of  Chandrabhan,  proposed 
that  they  should  push  each  other  into  the  water. 
The  sport  began,  and  the  Dodeah's  turban  falling 
oS  disclosed  the  sad  truth.  The  jest  was,  however, 
not  relished  by  the  Sirdar,  and  he  tai-tly  replied  in 
answer  to  his  sovereign's  question,  'what  had 
become  of  his  hair  ?,'  that  '  he  had  lost  it  in  his 
service  in  a  former  birth  as  chela  by  carrying 
■wood  upon  his  head  to  feed  the  tlame  when  his 
sovereign  as  a  jogi  or  ascetic  performed  penance 
[taiyasya)  on  the  hills  of  Budrinath  ....  Chela 
is  a  phrase  which  includes  servitude  or  domestic 
slavery :  but  implies  at  the  same  time  treatment  as 
a  child  of  the  family.  Here  it  denotes  that  of 
a  servant  or  disciple."  —  Tod,  BajastJian,  Vol.  ii., 
fp.  o27/.  a/iti  528h. 

1874.  —  "The  menials  [of  Bikanir]  are  heredi- 
tary household  slaves  called  '  chelas.'  They 
are,  I  believe,  never  sold  by  RajpOt  families  of 
distinction,  though  they  often  form  part  of  a 
liride's  dowry.  When  not  the  children  of  slaves, 
they  have  usually  been  purchased  in  times  of 
famine  from  their  starving  relations.  Their  work 
is  light,  and  they  are  generally  well  treated,  and 
sometimes  placed  in  positions  of  high  trust.  But 
Thakurs,  especially  the  inferior  ones,  occasionally 
act  with  much  cruelty  towards  their  slaves  as 
well  as  their  other  dependants.  '  Chelas'  who 
have  fled  from  theii-  masters  are  to  be  met  with 
in  British  territory,  where  they  often  assume  the 
caste  of  their  former  owners.  The  term  '  chela  ' 
signifies  disciple  rather  than  slave,  and  was 
applied  to  household  servants  by  the  large- 
minded  Akbar  ....  whether  in  the  use 
of  this  word  the  Rajpats  were  taught  by  Akbar  or 
he  by  them,  I  cannot  at  present  say  : —  [here   is 

(lUoted    the     r>na<=o<->''^    f-..r^.^^     "01      1 


254]."  —  Powlett,  Bikanir  State,  'p-  HI-  Repeated 
in  part  in  Rajjputana  Gazetteer,  Vol.  i.,  1879, 
p. 191. 

1874.  —  "  The  Karauli  forces  organized  in  their 
present  form  by  the  late  Maharaja  Madan  Pal 
are  as  follow : —  ....  Infantry  .... 
Paltans,  1st,  Gol  Paltan  (under  a  '  kh&sehela  '  or 
household  slave;  2n(l,  imder  a  '  nS-nk&rehela ' 
or  slave  holding  grant  of  land;  3rd,  under  a 
household  slave)." — Powlett,  Karauli,  p.  40. 

1878.  —  "  Bakhtawar  Singh  [of  Ulwur]  died  in 
1815  ....  Banni  Singh,  then  seven  years 
old,  was  accepted  as  Raja  by  the  Rajpiits  and 
artillery  [golanddz)  headed  by  Akhe  Singh 
Bankawat  and  an  influential  chela  or  household 
slave  named  Ramii  ....  Ramft  and  Ahmad 
Bakhsh  [Khan,  Vakil,  afterwards  Nawab  of 
Firozpur  and  Lobar u]  each  tried  to  obtain  for 
their  respective  parties  the  support  of  the  Delili 
Resident,  Sir  David  Ochterlony  ....  Ramil 
the  faithful  old  chela  died  in  1825.  His  son 
Mulla  had  established  a  great  influence  over  the 
young  chief,  and  on  the  whole  this  influence  was 
used  for  good,  for  he  was  kept  under  restraint  and 
compelled  to  acquire  some  education".  But  Mnlla 
treated  him  sometimes  with  such  indignity  as  to 
excite  the  anger  of  the  Rajpiits  and  at  last  Akhe 
Singh  had  Mulla  murdered  to  the  extreme  grief 
and  displeasure  of  Banni  Singh  who  expelled 
Akhe  Singh  from  Ulwiu'." — -Powlett,  Ulwur, p.  23- 
Copied  into  Bajpidana  Go.zetteer,  Vol.  Hi.,  1880. 
pp.  185/. 

1878.  —  "  The  household  slaves  or  Khawas 
Chelas  [of  Ulwur]  number  about  200  .... 
Though  known  generally  as  kha'was  chelas,  the 
special  title  of  kliavjas,  which  is  an  honourable 
distinction,  enftbliug  the  bearer  to  sit  in  Darbar 
is  borne  by  only  five.  Ramtl,  the  faithful  Minister 
and  adherent  of  M.  R.  Bakhtawar  and  Banni 
Singh,  is  the  slave  most  distinguished  in  the 
history  of  the  State.  His  family  hold  a  valualiie 
rent-free  grant.  Khawas  Sheo  Bakhsh,  Superin- 
tendent of  stables,  woods,  etc.,  is  at  present  tlie 
chela  of  most  mark. 

When  in  1870  the  Council  of  Administration 
was  established  and  a  fixed  sum  assigned  for  the 
expenses  of  the  palace,  the  late  chief  neglected 
to  supply  maintenance  to.  a  number  of  the  house- 
hold slaves,  who  applied  to  the  Political  Agent 
for  the  means  of  support.  The  Council  thought 
the  opportunity  a  good  one  for  permanently 
reducing  the  number  of  slaves  in  the  palace  and 
so  far  diminishing  the  servile  influence  which  was 
the  cause  of  much  evil.  It  was  consequently 
determined  that  the  complainius  chelas   should 


July,  1896.] 


MISCELLANEA. 


201 


irmy  as  Fort  Gai'rlson  Sepoys.  This  atteini^fc  to 
onfer  freedom  upon  tbem  was  resented  as  a 
ruel  wrong.  They  had  always  been  accustomed 
to  live  in  the  city  of  Ulwur,  and  leave  it  they 
declared  they  would  not.  It  was  on^y  after  a 
ong  time,  and  after  every  effort  to  change  the 
decision  of  '  he  Council  failed,  that  they  paii"ai1y 
yielded."  —  PowlcU,  Ulwitr,  i^.  124.  Copied  hi'.o 
Bajputana  Gazel'eer,  Vol.  Hi.,  1830,  pj).  196/. 

1884. —  "  Jd,  lancli  Ice  !  Bhag  jd  !  tu  kydjdne  jog  1 
Jo  dhiire  hai  jog  Ico,  oojag  sliakal  man 

hhug. 
Tiydg  shahal  man  hlwg  :  kalliaii  haljag 

men  jog  daheld! 
Pdiichon  mar,  pacliis  tiydg  de  :  job  jogt 

kd  chelS,. 
Go,  thou  son  of  cur!     Be   off!     What 

dost  thoa  know  of  samtship  ? 
Who  tales  the  saial;ship,  renounces  all 

the  desi'es  of  his  heart. 
Renounces  all  the  desires  of  his  hea'  b : 

the  saintship  is  hard  and  difficult  in 

the  world ! 
Put  off  the  five  (desi-  es)  and  the  twenty- 
five  (lus  s) :  then  canst  thou  be  ajogis 

disciple." 

TemioL-,  Panjah  Legends.  Vol.  i., 
p.  327,  L:gend  of  Sild  Bo%. 

1Q85.  —  "  He  Gur  Deo!  haro  Uim  Iclrpd  !  Mdul 
ne  tumhen  balde. 
Kdnjihdrhe  mundrd  ddio  ;jog lenko de. 
Ndoli,  cheTa,  har  Ujo ; 
Jog  ltd  ra>^d  dtjo  ; 
Chiro  were  Jcdn ; 
Aj,  Gar,  Izirpd  Icyo. 

Hail,  my  Lord   Gu  d  !     Have  me-cyj 

My  mother  sent  roe  to  thee. 
Bore  my  e.  rs,  put  in  the  {j'  -ji's)  r'og  : 

I  am  coQie  to  take  the  sa  ntshlp. 

My  Lord  make  me  a  d'sciple. 

Shew  me  tlie  way  of  devoL'oa. 

Bore  my  ear.^. 
Have  mercy,  Gavil,  on  me  to-day." 

Temple.  Panjab  Legends,  Vol.  ii. 
p.  9/.,  Legend  of  Gcpi  Cho.id. 

1885.  —  "  Gorahii  clielfi,n  nun    dkhUd:    '  Puron 

Jcaddho  ba  mi  io  bdr. 
Eh  iiuh  chhc  ii.i  bxi  as  guzar  goe,  bahali 

pdi  sut^Je! 
Eh    di   jhabde    pdo    mitndidn,  Jogi  leo 

bande. 
Cheld.  har  do   Goiakh  Ndl^k  da,  s'uloii 

hardparld  '.' 
T~J  T.^r,i  hr  iniiinn.  Inn  <nie  Thikof  Ndtk 


'     '  Chir&ji,  ik  meri  garib  di  araj  hai,  eh  da 
ajan  nd  mundrd  pdo.^ 

Said   Gorakh  to   his   disciples :   '  Take 

POran  out  of  the  hole. 
Six  and  V  dirty  years  he  has  spent  in  it 

and  suff.'i  ed  much  pain  ! 
Put  the  rings  into  his  ears  at  once  and 

make  a  Jogi  of  him. 
Make  him  a  follower  of  Gorakh,  for  he 

is  a  great  saint.' 
Whea  they  cooimenced  to  make  him  a 
Jogi,  Tbikar  Naih  cried  out : 
'  Sir  Gui  i5,  hear  my  humble  peatlon,  put 
not  in  the  eav-rings  without  trial.'  " 
Temple,    Punjab   Legends,    Vol.    ii., 
p.  440/.,  Legend  of  Puran  Bhagat. 

18S6.  —  [The  following  quotations  exhibit  the 
difference  between  the  Hindu  and  Musalman 
words  in  the  same  docuoient.] 

Ik  si  murid  Sliehh  dd  safar  dfir  nun  turid 

*  *  ♦  ♦  #  • 

Azhardmdt  Miijdn  Waliddd  Sdllb  bllUTeo  zindd 
hond-  aur   khS-dim  mm   sher   banlcar  dilchai 
dend    *  *  * 

Piiirjogi  ne  ghasse  khdkar  da'^  vih  ehele  hor, 

Pakarc'i  lid)  an  Imam  Sahib  de  jaldi  dlUe  tor. 

*  s  *  *  a  * 

Aiimff^z'd  murid  ban  gae  ;  jdve  b'^Jiat  khudde. 

^  *  *  ♦  * 

Hdjiz  ne  eh  sanldjab  st'S.gird  ■  i  sid  liamdrd  ;  — 
SuJ'i  dd  murid  ban  gtd,  Icarhe  baliutd  clidrd. 

A  disciple  of  Shekh  (Ahmad  Ghaus)  went  on  a 
longjoa'Qey  *  «  o  *  Miyah  Walidadmira- 
cu'ously  restored  to  I'fe  a  dead  cat  and  shewed 
himself  to  a  follower  in  the   form   of    a   tiger 

*  c     *     »     Then  ohe  jO(/t  in  h"&  w;ath  senttenor 
twenty  disciples  irore  to  seize  tne  Imam  quietly 

*  »      ♦      *      The  wise  {>  ad  learned  became  his 
followers  as  ali  the  world  Luows      ♦      *       • 
The  Hafiz  hea  d  that  h's  own  discip^ie  had  become 
a  disciple  of  ;ht  SMi  with  all  his  heart.      *      •  — 
T"mple,   Legendt,   af  He  Panjab,  The   Saints  of 

dlandha,,'Vul.  -ill,  pp.  169^".,  185,  187, 198,  200. 
207,  210. 

III. 
Muhammadan  Usage. 

1583.  —  "  And  many  of  His  Majesty's  [Akbar] 
special  d^scip'es  ."a  081  [A.  H.]  called  themselves 
chelahs  m  i  mitafon  of  the  use  of  this  term  among 
Jogis."  —  Badd'^i,  ■!'.,  t).  S25,  in  Blochmann, 
Ain  i-AMa'  i,  Vot.  i.,  p.  250,  n.  i. 

[TdrMH-:-B:dauni  i?Xo,  Vol.  ii,  p.  Z24:'].  "la 
A.  H.9'?l  the  1  'vg  [Akbar]  erected  two  buildings 

*  ■  1  —  T--  .^intUi- font]  i'nMrshoth 


202 


THE    INDIAN    ANTIQUARY. 


[July,  1896. 


Musulman  and  Hindu ;  one  he  called  Khairptlra  and 
the  other  Dharmpflra.  Some  of  AbiVl-Fazl's 
people  had  the  charge  and  used  to  spend  the  king's 
money  in  procuring  food.  As  the  jogis  also  used 
to  flock  there  in  great  numbers  a  separate  receiv- 
ing house  was  built  for  them  and  called  Jogipiira. 
Nightly  meetings  were  held  in  private  with  some 
of  these  men  and  they  used  to  employ  themselves 
in  various  follies  and  extavagrancies  in  contempla- 
tion, gestures,  addresses,  abstractions  and  reveries, 
and  in  alchemy,  fascination  and  magic.  The  king 
himself  studied  alcbemy  and  used  to  exhibit  the 
gold  which  he  mad^  One  night  in  the  year 
called  Shivrat  was  appointed  for  a  grand  assembly 
of  jogis  from  all  parts  of  the  country,  on  which 
occasion  he  would  eat  and  drink  with  the  best  of 
them  ;  and  used  to  be  gi-atified  by  their  assurances 
of  a  life  three  or  four  times  longer  than  the 
natural  life  of  man."  —  Elliot,  Historij  of  India, 
Vol.  v.,  ]}.  538. 

c.  1596.  —  "  The  Chelahs  or  Slaves.  His 
Majesty  [Akbar]  from  religious  motives  dislikes 
the  name  banclah  or  slave,  for  he  believes  that 
mastership  belongs  to  no  one  but  God.  He  there- 
fore calls  this  class  of  men  Chelahs,  which  Hindi 
term  signifies  a  faithful  disciple.  Through  His 
Majesty's  kindness  many  of  them  have  chosen 
the  road  to  happiness,  [by  joining  the  Divine 
Faith]  ....  The  pay  of  the  Chelahs  [in 
the  Infantry]  varies  from  1  R.  to  1  d.  per  diem. 
His  Majesty  has  divided  them  into  several  sections 
and  has  handed  them  over  to  native  and  expe- 
rienced people  who  give  them  instruction  in 
several  things."  —  Biochmann,  Trans,  of  the  Ain-i- 
Alcbari,  1873,  Vol.  i.,  p.  2bof. 

c  1596.  —  "The  Cheelah.  His  Majesty 
[Akbar]  does  not  appi-ove  of  giving  these  unfortu- 
nate men  the  opprobrious  name  of  slave,  but  calls 
them  Cheelah,  which  word  in  the  Hindowee 
language  signifies  one  who  relies  on  another 
.  .  .  .  The  daily  pay  of  a  cheelah  is  from 
one  Dam  to  one  Rupee.  They  are  formed  into 
divisions  and  committed  to  the  care  of  skilful 
persons  to  be  instructed  in  various  arts  and  occu- 
pations. —  Gladwin,  Trans,  of  Aijeen  Alibery, 
1783,  Vol.  i.,  p.  167/.,  ed.,  1885. 

c.  1596.  —  "The  Persian  Text  from  which 
Blochmann's  and  perhaps  Gladwin's  Translations 
were  made  is  to  be  found  in  Biochmann,  Persian 
Text  of  the  Ain-i-Alchari,  Vol.  i„  p.  190,  first 
line  ff.,  where  the  word  is  spelt  A^.^  chela. 

1791.—  "Narrative  of  Mr.  Y\'illiam  Drake,  for- 
merly Midshipman  of  the  "  Hannibal"  and  other 
prisoners  taken  last  war,  who  have   lately  made 


prisoners  taken  by  the  French  in  the  "  Hannibal '' 
.     .     .     .     to  the  number  of  near  500  were  landed 
atCuddalore  the  30th  June  1782,  sent  from  thence 
to  Chillumbram   the   beginning   of   July,    where 
they    remained  prisoners    with    the  French    till 
August  12th,  when  they  were   delivered  over  to 
Hyder  Ally  Khan  and  marched  to  Bangalore,  the 
privates  in  irons.     They  arrived  at  Bangalore  the 
2nd  September     ....     On  the  19th  October, 
the  youngest  of  the  whole,   to  the  number  of  51, 
were  sent  to  Seringapatam,  where  they  arrived 
the  31st  October.     They  remained  there  till  the 
7th  November,  when  their  heads  were  shaved, 
and,  on  the  20th  all  their  things  taken  from  them 
and  they  were  circumcised.    Soon  after  Mussalman 
names   and   dresses    were  given  them,   and  they 
were  marched  about  the  parade     ....     [The 
Europeans]  all  were  bound   on   the  parade   and 
rings  (boly)  the  badge  of  slavery  were  put  into 
their  ears.     They  were  then  incorporated  into  a 
battalion  of  Cheylas,  where  they  remained  till 
the  19th  December  1783     ....     [In  April 
1784]  the   command   of   a  company  of  Cheyla 
boys,  with  exercising  muskets  without  locks,  was 
given  to  Messrs.  Speediman  andRutlidge,  and  the 
others  were  made  Havildars,  having  the  command 
of  six      ....      [In  February  1785  Tippoo] 
gave  these  BattaJions  of  Cheylas  with  fire-locks 
to  Messrs.  Speediman  and  RutlLdge  and  a  batta- 
lion of  boys  with  exercising  maskets  to  Sergeant 
Dempster,  and  made  the  others  Havildars  in  those 
and  other  Cheyla  Battalions     ....     The 
Battalions  to  which  they  were  posted  were  four  of 
Christians  called  Ahmedy,  and  four   of   various 
castescalled  Assud  Ally e,  all  circumcised    .    .    .    . 
[In  1786  by  Tippoo]  all  the  European  Cheylas 
and  many  other  Europeans  were  then  sent  back 
to  Seringapatam  in  consequence  of  the  desertion 
that  had  taken  place  among  them    ....     [In 
Jmie  or  July  1787]  the  Chittledroog  party  reached 
their  destination   the   27tli   December  and   were 
incorporated  into  four  Cheyla  Battalions  that 
were  at  that  place     ....     [In  February  1791 
at    the   taking   of    Tul   Ryrah]   one  European 
Cheyla  was  killed  and  one  wounded     .... 
Those  who  have  made  their  escape  from  Chittle- 
droog report  the  garrison  of  that  place  to  be  to 
the  best  of  their  knowledge   as  follows  :  —  Four 
nominal   Battalions   of  Cheylas   consisting   of 
about  800      ....       Several  European  boys 
were  taught  dancing  in  the  country  style   and 
forced  to  dance  in  female  dresses  before  Tippoo. 
It  is  said  that  of  late  as  they  grew  up  they  have 
been    transfeiTcd  to    the    Cheylah    Battalions 
....      The  country  names  given  by  Tippoo 
to  such  of  tli£>  TT.iT.-^--  — 


July,  1896.] 


MISCELLAiNJiiA. 


enquiry  and  recovery  of  those  wlio  are  still  alive. 
They  have  occasionally  been  altered."  —  Scton- 
Karr,  Selections,  Vol.  ii.,  p.  311jf. 

1795.  —  "A  few  days  ago  a  Havlldar  formerly 
attached  to  the  16th  Bombay  Battalion  arrived 
from  the  Mahratta  country,  having  escaped  from 
Tippoo's  dominions,  where  he  had  been  detaiiied 
a  prisoner  13  years,  and  compelled  to  serve  in 
one  of  his  Chela  Corps.  The  on.'y  intelligence 
that  he  brings  is,  that  Tij)poo  is  diligently  employ- 
ed in  fortifying  the  lines  near  Seringapatam 
that  wei-e  stormed  by  our  Grand  Army  on  the 
celebrated  6th  February,  and  that  he  knows  of 
no  European  prisonei's  that  now  remain  under 
Tippoo's  bondage.''  —  Bombay  Courier,  March 
'21st,  17y5,  in  Seton-Karr,  Selections,  Vol.  ii., 
p.  407. 

c.  1821.  —  "Hiyat  Mahomed  Khan  [of  Bho- 
palj,  when  installed  Nabob,  had  no  children  by  his 
wife,  but  he  had  adopted  four  Chelahs  or  family 
dependants,  who  were  considered  almost  as  rela- 
tions. The  oldest  of  these,  Fowlad  Khan,  was  the 
son  of  a  Gond.  The  second,  Jumshei-e  Khan, 
was  the  son  of  a  Gossein  ;  and  the  third  and  fourth, 
Chiitta  Khan  snd  Islam  Khan,  were  the  sons  of  a 
Brahmin.  The  merit  of  having  withdrawn  these 
childi'en  from  their  errors  to  the  true  faith  no 
doubt  constituted  in  the  eyes  of  a  pious 
Mahomcdan  prince  another  tie  to  strengthen  that 
of  adoption. 

Fowlad  Khan,  the  eldest  of  the  Chelahs,  was 
the  first  who  possessed  the  power  of  Minister, 
and  it  was  during  his  administi*acion  that  the 
detachment  under  General  Goddard  passed 
throughtheterritoriesofBh opal  [1778]  .  .  .  . 
Soon  after  these  events  a  family  quarrel  occurred 
in  which  Fowlad  Khan  was  slain  in  an  attempt 
to  capture  the  old  Fort  of  Bhopal,  then  the  resi- 
dence of  the  widow  of  Yar  Mahomed  Khan  :  who 
from  disgust  at  his  violent  and  tyrannical  acts  had 
for  some  time  resolved  to  subvei  t  his  authority 
and  to  raise  to  power  Chutta  Khan  .... 
This  virtuous  woman  had  every  reason  to 
congi-atulate  herself  on  her  choice  of  Chutta 
Khan.''  —  Malcolm,  Central  India,  eel.,  1880, 
Vol.  i.,p.  296/. 

c.  1821.  —  "  Chelah  means  literally  an  adopted 
dependant.  It  neither  applies  to  a  slave  nor  an 
adopted  child,  but  to  a  person  who  is  admitted  to 
the  claims  of  a  dependant  relation."  —  Malcolm, 
Central  India,  ed.,  1880,  Vol.  %.,  p.  296/. 

c.   1825.  — "  When    the     Navab     Saheb     [of 
Junagadh]  perceived  that  not  one  of  the  pillars 
of  the    State  was   able   to   extricate   him    from 
this  difficulty  in  Samvat  1857  [A.  D.  1800]   he 
•      •      •      ■        J-"«     Bciuie     ua.y      ivaim      xvuan     ana 
Kekuam  Khan  visited  'Abdul- Mansiir  Khan  and 
asked  leave  to  depart.    'Abdul-Mansiir  Khun  pro- 
posed their  waiting  for  the  troops  he  had  sent  for, 
>Yho  would  arrive  in  a  few   days.     Kekuam  Khan 


despatched  some  of  them  .  ...  to 
Nagar  with  letters  to  the  Jam  Saheb  Jasaji 
declaring  that  he  would  confer  a  great  obligation 
upon  the  Nawab  by  sending  back  the  Divan 
Raghunathji.  Accordingly  the  latter,  although 
aware  of  his  master's  fickle  temper  and  of  thf 
envy  of  Wania  Karsandas,  of  Nagar  Kahandfis, 
Azam  Beg  Chela  and  others,  he  took  into 
account  that  sincere  excuses  had  been  made  and 
that  it  was  his  duty  whether  he  liked  it  or  not  to 
comply  with  the  wishes  of  his  old  msister  and 
went  to  Junagadh."  —  Tarikh-i-Sorath,  trans. 
Burgess,  1882,  p.  196.     See  also  p.  286. 

c.  1825.  —  "  The  author  [Diwun  RanchCdji] 
had  been  for  two  years  at  Porbandar,  to  which 
place  Prabhudas  and  Kamal  Chela,  were  sent  to 
recall   him."  —  Tarikh-i-Sorath,  trans.  Burgess, 

1882,  j5.  197. 

c.  1825.  —  "Azam  Beg  Chela,  Karsandas,  a 
Vaniya,  and  Kahandas  induced  the  Nawab  Saheb 
[in  Samvat  1861,  A.  D  1804]  to  take  part  in 
carousals  and  drinking  bouts,  with  music  and 
dancing  and  singing  and  administered  the  affairs 
of  the  state  as  they  chose." —  Tarikh-i-Sorafh, 
trans.  Burgess,  1882,  p.  202. 

c.  1825.  —  "  Navab  Saheb  Bahadur  Khan  bin 
Hamid  Khan  Bahadur  Babi  ....  After 
his  father's  death,  however,  he  was  brought  back 
to  Junagadh  by  the  Jamadar  Omar  Makhasam, 
Azam  Beg  Cheia,h,  Kahandas  Vaishnav,  Mugat- 
ram  Bakshi,  Jhiua  Mehta  and  others  and  ascend- 
ed the  throne  in  his  18th  year,  9th  of  Phagan 
Sud,  Samvat  1837  (A.  D.  1810J  .  .  .  ."  — 
Tarikh  i-Sorath,  trans.  Burgess,  1882,^3.  205. 

c.  1825.  —  "  The  murder  of  Ahmad  Klian 
[Faqir]  was  perpetrated  on  the  4th  Muharram 
A.  H.  124(1  (Samvat  1880)  [A.  D.  1823]  and  as  a 
punishment  for  it  Chela  Esmayl  Khan  and 
Kadava  were  one  year  afterwards  expelled  from 
the  town."  —  Tarikh-i-Sorath,  trans.  Burgess, 
1882,  p.  227/. 

1854.  —  "  KalimdtushshiCard  Tasntf  Sarkhnsh, 
The  Words  of  the  Poets,  by  Mirza  Mohammad 
Afdhal,  whose  lukhallu^  is  Sarkhflsh  and  who  was 
generally  called  Chela..  The  title  of  the  book  is 
a  chronogram  for  1093   [A.  H.  =  1682  A.  D.] 

the  date  when  he  commenced  to  compile  it." 

Sprenger,   Catalogue  of  King   of  Oudh's  Library, 
Vol.  i.,  p.  108. 

"  He  wrote  a  biography  of  the  poets   of    his 
own  time    entitled    '  Kalmdl-u.sh-Shu'drd,  '    the 
letters  of  which  if  taken  according  to  their  res 
pective    numbers    will   give   the  year  in  which  it  . 
was  written,  viz.,  1682  A.  D,,  1093  A.  H."  —  Beale    ' 
Orient.  Biograph.  Diet.  s.v.    Sarkhush,  ed.  1881.'  * 

Another  expedient  resorted  to  was  to  seize  the 
sons  of  Kajputs  and  Brahmans,  who  were  then 
made  into  Muhammadans.  Some  were  obtained 
by  consent,  some  by  payment;  others  were   the 


xnjjj    iiNJJiAJ^J    ANTIQUARY. 


[JlTLT,    1S96. 


1873.  —  "  The  author  of  the  pretty  Tazkirah 
entitled  Kalimdtushshu'ai-cl  -which  contains  bio- 
graphies of  the  poets  of  the  11th  century  was 
called  Chelah.  His  real  name  is  Mirza  Muham- 
mad Afzal :  as  a  poet  he  is  known  as  Sai'khush."' 
—  Blochmann,  Ain-i-Akbari,  Vol.  ii.,  p-  253,  n.  i. 

1873.  —  "The  word  Chelah  is  the  same  as  the 
Arab,  tnurid,  a  discijile  who  places  implicit  belief 
in  his  onurshid  or  jilr,  the  head  of  the  sect."  — 
Blochmann,  Ain-i-Alchari,  Vol.  i.,p.  253,  n.  i. 

1876.  —  "Chela,  a  Hindu  boy  seized  in  early 
life  and  forcibly  made  a  Mnhammadan  by  order 
(jf  Tij)pu.  These  boys,  as  they  giew  up,  were 
incorporated  in  a  miJitary  corps  retaining  the 
name  of  Chelas."  —  B'ce,  Mijso^x,  Vol.  ii., 
Appx.  ii,  Glossary,  p.  6. 


[In  1779]  "  to  break  up  the  Bedar  population 
[of  Chittaldroog]  ....  he  [Haidar  Ali] 
removed  20,000  inhabitants  to  people  the  island 
of  Seringapatam,  and  of  all  the  boys  of  pi'oper 
age  formed  regular  battalions  of  captive  eon- 
verts,  who  ill  following  wars  were  of  great  service 
to  him."  —  Op.  clt.  Vol.  ii.,p,  463. 

1878.  —  The  Lauh-i-TdriJch  is  an  Urdu  work, 
j  which  in  its  i^resent  shape  was  composed  in  1255 

A.  H.    (March  1839-March    1840)      .... 

[This  is  a  work  on  the  Nawabs  of  Farrukhabad 

prepared]  more  especially  from  the  recollections 
I  of  an  old  man,  Allahdad  Khan,  son  of  Mukim 

Kh&,n    Chela.  —  Irvine,    Bangash    Nawabs,    in 

J.  A.  S.  B.,  Vol.  xlvii.,  p.  263. 

{To  he  continued.) 


228 


THE    INDIAN    ANTIQUARY. 


[August,  1896. 


MISCELLANEA. 


CHEYLA. 

III.  —  Muliammadan  Usage  —  contcl. 

(Concluded  from  p.  204J 

1878. —  "At  this  time  [1721],  his  'Aniils  or 
Ejnbordinate  governors  were  :  —  for  AllahiibaJ, 
Bhure  Khan  Chela:  for  Ii-ieh,  Bhander  and 
Jvalpi,  Daler  Khan  Chela;  for  Sipri  and  Jalaun, 
Kanial  Kluiu;  for  Bhojpnr,  Nekuam  Khan 
Chela  ;  for  IShamsabad,  Daiid  Khan  Chela  ;  for 
Budaon,  Sahaswan  (now  both  in  the  Budaon 
District)  and  Mihrabad  (now  in  the  Shahjahanpur 
District).  Shamsher  Khan  Chela  .... 
[1719  1720]  Daler  Khan  Chela  was  ordered 
oif  with  a  proper  force  and  mai'ching  I'ajjidly  he 
ejected  the  fliunas  of  the  enemy  [Bundelas]  from 
the'  pargarudis  of  Kalpi  and  Jalalpnr  [in  the 
Hauilrpur  District]  ....  Daler  Khan  Chela 
Avasby  birtli  aBnndehiThaliur  [or  possibly  a  Jat]- 
He  was  famed  for  his  bravery  ....  Daler  Khan 
was  bnried  in  the  village  of  Mandah  [20  miles  from 
Hamirpnr]  and  all  the  people  of  Bimdelkhaud 
mourned  his  loss.  On  every  Thursday  sweetmeats 
are  offered  at  his  tomb.  Every  son  of  a  Bundela 
on  reaching  the  age  of  twelve  years  is  taken  by  his 
father  and  mother  to  Mandah,  where  they  place 
his  sword  and  shield  on  Daler  Khan's  tomb. 
They  make  an  offering  and  the  boy  then  girds  on 
the  sword  and  takes  up  the  shield,  while  the 
parents  pray  that  he  may  be  brave  as  Daler 
Khan.  Kettle  drums  are  regularly  beaten  at  the 
tomb."  —  Irvine,  Bam/ash  Nawahs,  in  J.  A.  S.  B., 
Vol.  xlvii.,  fp.  283,  285/.  For  details  of  the  tra.di- 
tions  regarding  Daler  Khan,  see  note  C.  p.  oQhff. 

1878.  —  "  [In  1727]  Bhure  Khan  Chela  now 
placed  himself  at  the  head  of  a  number  of  brave 
Pathans  and  penetrated  the  enemy's  army, 
intending  to  kill  Chattarsal.  Bhure  Khan  lost 
his  own  life  instead  ....  For  the  loss  of 
Bhure  Khan  the  Nawab  [Muhammad  Khan  of 
Farrukhabad]  wept  and  for  many  days  after  the 
battle  wore  orange-coloured  clothes  in  sign  of 
mourning,  saying  —  '  "What  Bhure  said  was  true ; 
he  said  he  would  die  before  me.'  "  —  Irvine, 
Bangasli  Naumhs,  in  J.  A.  S.  B.,  Vol.  xlvii.,i\  293. 

1878.  —  "[In  1729]  the  Bibl  Sahiba  mother  of 
Kaim  Khun,  hearing  rejiorts  of  intended  treach- 
ery sent  Neknam  Khan  Chela  to  Faizabad. 
^  ,  .  .  .  The  same  day  Kaim  Khan  and 
Neknam  Khan  visited  'Abdul- Mansiir  Khan  and 
asked  leave  to  depart.  'Abdul-Mansiir  Khan  pro- 
posed their  waiting  for  the  troops  he  had  .'^ent  for, 
who  would  arrive  in  a  few   days.     Neknam  Khan 


deliver  IMuliammad  Kliiin  by  their  means.'  He 
then  in  a,  great  rage  lead  Kaim  Khan  I>y  the  hand 
out  of  the  audience  hall.  With  them  were  60 
Pathans  clad  in  chain  mail,  whose  orders  were  to 
strike  at  once  if  any  one  lifted  a  finger  to  touch 
them."  —  Irvine,  Bang  ash  Nawahs,  in  J.  Ai  !S.  B., 
Vol.  xlvii.,  p.  300. 

1878.  —  "Nawab  Muhammad  Khan  to  the  last 
maintained  very  plain  and  soldier-like  habits 
.  .  .  .  In  his  audience  halls  and  in  his  house 
the  only  carpet  consisted  of  rows  of  common 
mats  and  on  them  the  Pathans  and  chelas  and 
all  jjersons  high  or  low  had  to  be  content  to  sit 
.  .  .  .  when  any  noble  visited  the  Nawab 
no  change  was  made,  the  same  mats  were  sj^read 
to  sit  on  and  the  same  food  presented  .... 
Then  for  each  day  after  their  arrival  the  Nawab 
would  name  some  chela  to  entertain  the  visitor 
sumptuously.  [Then  follows  a  story  of  Nawab 
Umdatul-Mulk  Amir  Khan  and  his  extravagant 
entertainment  by  Ja'far  Khan  Chela].  "  — 
Irvine,  Bangasli  Nawahs,  in  J.  A.  8.  B.,  Vol.  xlvii., 
p.  338/. 

1878.  —  "  Slavery  is  a  part  of  the  Muhammadan 
legal  system,  but  there  must  be,  I  think,  few 
instances,  in  Avhich  it  has  been  carried  to  the 
length  practised  by  Muhammad  Khiin.  Slaves 
were  preferred  to  eqiials  or  relations  as  deputy 
governors  of  provinces,  slaves  led  his  armies,  he 
even  kept  a  bodyguard  of  slaves. 

One  of  the  i-easons  assigned  for  this  preference 
is  the  trouble  given  by  his  brother  Pathans  of 
Man.  Many  of  them  at  one  time  had  farming 
leases  of  parganahs.  If  the  Nawab  complained 
of  embezzled  revenue,  their  answer  was,  that  they 
would  fight,  but  not  pay.  If  one  of  them  was 
imprisoned  as  a  defaulter,  all  the  other  Pathans 
rose  in  arms  till  he  was  released.  For  this  reason 
it  is  said,  some  years  after  his  rise  to  power,  the 
Nawab  remitted  large  sums  to  Afghanistan,  and 
induced  a  colony  of  the  Bangash  tribe  to  emigrate 
and  settle  in  the  city  of  Farrukhabad.  From 
among  them  he  selected  eighteen  leaders  as 
Jam'adars.  They  were  petted  in  every  way,  the 
Nawab  looking  on  them  as  his  own  right  arm, 
and  to  them  his  daughters  were  given  in  marriage. 
He  gave  them  land  for  their  houses  on  the  side  of 
the  city  nearest  to  the  Ganges,  and  the  quarter  to 
this  day  bears  the  name  of  Bangashpura. 

Another  expedient  resorted  to  was  to  seize  the 
sons  of  Kajpiits  and  Brahmans,  who  were  then 
made  into  Muhammadans.  Some  were  obtained 
by  consent,  some  by  payment;  others  were   the 


August,  1S96.] 


were  tlius  obtfiined  and  tauglit  the  precepts  of 
Islam.  From  them  were  selected  the  leaders  of 
the  army,  and  the  collectors  of  land  revenue  in 
the  panjunahs. 

Muhiimmad  Khan  had  quite  a  passion  for 
increasing  the  number  of  his  chelas.  All  his 
managers  '^Amils)  and  deputies  (Siibahdars)  had 
orders  to  send  him  all  the  Hindu  boys,  whom 
they  could  procure  between  the  ages  of  seven  and 
thirteen.  When  they  grew  up,  they  were  placed 
in  his  police  or  army,  or  were  appointed  to 
manage  the  Nawab's  j^rivate  affairs.  When  even 
;in  amil  had  a  fight  with  a  troublesome  village 
or  invested  it,  he  seized  all  the  boys  he  could  get, 
and  forwarded  them  to  the  Nav.ab.  Others 
l)ecame  Miihammadans  of  their  owu  accord.  In 
this  way,  evei*y  year  one  or  two  hundred  boys 
were  made  Muhammadans,  and  by  tlie  end  of  his 
life  the  Nawab  had  some  four  thousand  chelas • 
Many  of  these  were  killed  in  battle  in  the  Nawab's 
lifetime,  many  died  without  issue,  and  many 
were  never  married.  The  descendants  of  the  rest 
still  exist,  and  are  distinguished  as  G-hazanfar- 
bachha  (progeny  of  Ghazanfar),  the  title  of 
Muhammad  Khan  having  been  Ghazanfar  Jang. 
During  the  Nawab's  lifetime  these  men  were 
never  styled  chelas,  they  v/ere  always  know^n 
as  Tifli-Sirkar  (sous  of  the  State).  All  places 
of  trust  were  given  to  them,  the  Nawab's  house- 
bold  was  in  their  charge,  and  his  whole  establish- 
ment under  their  orders.  For  many  of  them 
he  obtained  the  title  of  Waw^ab  from  the 
emperor.  Of  whatever  caste  a  chela  had  been, 
he  was  married  to  the  daughter  of  a  chela 
originally  of  the  same  caste,  a  Rajput  was  given 
to  a  Rajput,  a  Brahman  to  a  Brahman,  and  so 
forth.  This  plan  was  followed  till  the  time  of 
Nawab  Ahmad  Khan  Ghalib  Jang  (1752-1771). 
After  that  time  they  all  got  mixed  together,  so 
that  one  caste  cannot  be  distinguished  from 
another.  Among  the  chelas  were  the  sons  of 
powerful  Rajahs,  who  by  misfortune  had  been 
captured  and  made  Muhammadans.  Thus 
Shamsher  Khan  '  Masjidwala'  is  reported  to  have 
been  a  Banafir  Rajput,  Sher  Dil  Klian  was  a 
Tomar,  Pur  Dil  Khan  a  Gaur,  Daud  Khan  a 
Brahman,  and  so  forth. 

The  Nawab  used  to  tell  his  chelas  to  collect  as 
much  money,  goods  or  jewels  as  possible.  In 
adversity  such  property  could  be  made  o£  use  to 
him  or  themselves.  But  he  who  built  a  masonry 
structure  in  any  village  would  be  at  once  removed 
from  employment.  Nothing  was  to  be  built  but 
with  sun-dried  bricks  and  mud  mortar,  and  to 
ench  chela  permission  was  given  to  build  a  single 
brick  room  as  reception  hall.     The  only  excep- 


tion was  in  favour  of  Yakut  Khan,  Khan  Bahadui", 
of  whom  we  will  speak  again  presently. 

A  teacher  was  appointed  for  the  boy  chelas, 
his  name  was  Kali  Miyan  Shah.  When  a  boy 
could  read  and  write,  ho  was  taken  before  the 
Nawab,  who  presented  him  with  one  hundred 
rupees,  a  shield,  and  a  sword,  by  way  of  khila't. 

From  among  the  chelas  of  eighteen  to 
twenty  years  of  age,  the  Nawab  selected  five 
hundred  youths,  and  trained  them  as  a  picked 
regiment.  They  had  firelocks  of  Lahore,  accou- 
trements of  Sultani  broad-cloth,  powder-horns 
each  holding  two  and  a  half  seers  of  powder,  and 
each  a  pouch  with  one  hundred  bullets.  One 
day,  they  were  drawn  up  along  the  Jamna  bank 
under  the  fort  at  Delhi  while  the  emperor  was 
seated  on  the  fort  wall,  with  Muhammad  Khiin 
standing  in  an  attitude  of  respect  beside  him ; 
Muhammad  Shah  ordered  him  to  fire  at  some 
moving  object  in  the  river,  and  was  so  delighted 
with  the  good  practice  they  made,  that  he  asked 
for  a  gift  of  the  whole  coi-ps.  —  Muhammad 
Khan  made  the  ol>jection  that  they  Avere  a  lot 
of  Brahmans  and  Rajputs,  who  could  do  nothing 
but  talk  a  rustic  patois  and  use  their  swords. 
The  emperor  accepted  the  excuse,  and  sent  one 
thousand  rupees  to  be  distributed."  —  Irvine, 
Bangash  Naivahs,  in  J.  A.  S.  B.,  Vol.  xlvi., 
p.  3^0/. 

1378.  —  [Mr.  Irvine  gives  the  facts  known  about 
47  of  the  principal  chelas,  from  which  it  will 
be  sufficient  to  extract  the  following  as  illustra- 
tive of  the  subject  in  hand.]     "{I)  Yakut  Khan, 
Khan  Bahadur     ....     Seven  ganjes  [an 
interesting     Anglo-Indian     form     on    its     own 
account !]  were  founded  by  Yakut  Khan    .    .     .     . 
the  chelas  of  former  days  used  to  say  that  Miyan 
Khan  Bahadur  spent  25  lakhs  of  rupees  on  the 
gunges  [another  foi'm  I],   his  house  and  the  bdghs 
he  planted    ....     (4)     Mukini  Khan.     This 
chela  held  Ujjain  during  the  time  of  Muhammad 
Khan,  was  Subah  of  Malwa     ....     He   was 
with  the  Nawiib    from    his    early  days  and  the 
Bibi  Sahiba  observed  no  pardah  to  him    .... 
(5)     Jafar  Khan.     He  was  the  Nawab's  Bakhshi 
.     .     .     .     (6)    Daud    Khan.     He    is    said    tc 
have  been  originally  a  Br.ihman.     He  was  one  oi 
the  chelas  with  the  Nawab  in  his  younger  day.' 
to  whom  the  Bibi  Sahiba  observed  no  pardah    . 
,     .     (9)     Bhure  Khan.     A  story  told    of  tbi; 
man  shows  the  amount  of  license  accorded   t'. 
the   chelas.     One  day   Bhure  Khan  coming  int- 
darbdr  late  could  find  no  place  to  sit.      Kickin; 
away    the     pillow    separating    Mhd.    Khan   an< 
Kaim  Khan,  he  sat  down  between  the  Nawab  an. 
liis    son.     Kuim    Khan    turned    angrily    to    hi 


[August,  1896.      I 


father  and  said :  — '  You  have  given  such  freedom 
to  these  chelas  that  they  will  never  respect  me.' 
Mhd.  Khan  got  np  in  a  rage  and  went  off 
to  his  house  at  Aniethi.  Mhd.  Khiin  then 
scolded  Bhure  Kluin  sa3'ing  that  he  had  lost 
confidence  in  him,  for  if  while  he  was  alive  they 
did  not  respect  his  sous,  who  knew  what  they 
would  do  when  he  was  dead.  Bhure  Khan 
putting  up  his  hands  said :—  '  May  God  Almighty 
grant  that  I  never  see  the  day  when  you  no 
longer  live  1'  ....  (10)  Sa'dat  Khan.  He 
was  amil  of  Mandeshwar  in  Malwa  south  of 
Nimach  ....  When  Mhd.  Khan  qnarelled 
with  Sa'dat  Khan  Burhanul-Mulk,  Subahdar  of 
Audh,  he  gave  his  chela  Sa'dat  Khan  the 
ironical  title  of  Burhanul-Mulk !  .  .  .  . 
(11)  Weknam  Khan.  He  was  one  of  the  four 
chelas  to  whom  the  Bibi  Saliiba  used  to  appeal' 
unveiled  .  .  .  .  (12)  Jahan  Khan.  He  was 
one  of  the  Bakhshis  and  an  old  chela  to  whom  the 
Bibi  Sahibakept  no  pardah."  —  Irvine,  Bangash 
Nawahs,  in  J.  A.  S  B.,  Vol.  xlvii.,  p.  341^'. 

1878.  —  [In  1748,  on  receipt  of  the  erpperor 
Ahmad  Shah  of  Dehli's  farmdn  to  attack  the 
Rohelas,  in  the  days  of  Nawab  Kaim  Khan] 
"  the  principal  leaders  were  then  sent  for  to  be 
consulted.  Chief  among  them  was  Mahmud 
Afridi  the  Bakhshi  and  others.  These  all  voted 
for  immediate  war,  but  the  Nawab  seems  to  have 
been  reluctant  to  attack  his  fellow  Pathans. 
Shuja't  Khan  Ghilzai,  who  had  formerly 
exchanged  turbans  with  'All  Mhd.  Khan  Roliela, 
Takut  Khan  Khan  Bahadur,  Shamsher  Khan, 
Mukim  Khan,  Islam  Khan,  Kamal  Khan,  and 
Sardar  Khan,  ehelas,  represented  to  the  Nawab 
that  the  Rohelas  were  not  his  enemies."  —  Irvine, 
Bangash  Nawabs,  in  J.  A.S.B.,  Vol.  xlvii.,p.  377. 

1878.  —  [After  describing   at  pp.   381f.    the 

ioings    of    the    chelas    at   the  battle  of  Dauri- 

aasulpur,    22nd   November  1748]  "the  Rohelas 

idvauced  as  far  as  Khakatman  opposite  Farrukh- 

.bad  where  they  first  met  with  resistance.  A  chela 

vho  was  'Amil  of  the  place  showed  a  strong 

ront  and  kept  up  a  vigorous  musketry  fire  at  the 

nemy,  many  of  whom  were  killed.     He  would  not 

bandon  his  parganah  and  the  Rohelas  thinkinc- 

lere  was-no  need  to  entangle  themselves  in  bram- 

les  left  the  place  and  marched  back.     All  the  rest 

I  the  Trans-Ganges  country  was  thus  lost  per- 

lanently    to    the    Farrukhabad    Nawab.     Only 

mritpur,    Khakatman    and    Paramnagar   were 

•eserved   through  the  courage  of  this  nameless 

lela."  —  Irvine,  Bangash  Naioabs,  in  J.  A.  8.  B., 

ol.  xlvii.,  p.  383. 

1879.  —  "  [After  the  battle  of  Khudaganj,  2nd 
igust  1750]    Ahmad   Khan   [of  Farrukhabad] 


sent  one  of  his  father's  ehelas,  whom  he  trusted, 
his  name  was  Bhiire  Khan,  with  five  hundred 
matchlock-men  to  take  possession  of  Kannauj 
.  .  .  .  Rahm  Khan  Chela  used  to  say 
that  his  father  Dikiwar  Khan,  then  very  young, 
visited  Kannauj  a  few  days  after  the  battle  and  at 
the  commander's  invitation  he  went  into  the  Rang 
Mahal.  There  were  no  people  in  it,  but  bags 
of  rupees  and  gold  coins  were  scattered  about 
.  .  .  .  Dilawar  Khan  lived  all  his  life  on  the 
proceeds  of  the  things  he  carried  away  with  the 
Kila'dai-'s  permission  and  at  his  death  he  left 
house  and  a  pot  full  of  gold  coins."  —  Irvine, 
Bangash  Naivahs,  in  J.  A.  S.  B.,  Vol.  xlviii., 
p.  QiQ. 

1879.  —  "  [To  stop  the  rising  that  led  to  the 
battle  of  Khudaganj,  23rd  July  1750,  'Abdul- 
Mansur  Khan  the  Wazir]  marched  with  a  large 
force  of  his  own  troops  ....  and  con- 
tingents under  ....  Isma'il  Beg  Khan 
Chela,  'Ise  Beg  Khan  Chela."  —  Irvine,  Ban- 
gash Naivahs,  in  J.  A.  S.  B.,  Vol.  xlviii.,  jj.  68. 

1879.  —  "  The  Wazir's  orders  to  put  the  five 
Chelas  to  death  reached  Jalalu'ddin  Ilaidar  the 
Wazir's  son  (afterwards  known  as  Shuja'uddaula) 
and  on  the  20th  Ramzan  (12th  August  1750)  he 
directed  their  jailor  Zainul-'Abidain  to  bring  them 
forth.  [Then  follows  a  long  account  of  the  execu- 
tion of  Shamsher  Khan  and  four  others]."  — 
Irvine,  Bangash  Naivabs,  in  J.  A.  S.  B.,  Vol,  xlviii., 
p.  69/. 

1879.  —  "  According  to  the  ciTstom  of  his  family 
Nawab  Ahmad  Khan  made  about  three  or  four 
hundred  Hindu  boys  into  chelas.  Those  who 
had  charge  of  his  territory  acquired  wealth :  the 
rest  who  received  only  pay  and  gifts  rose  to  no 
eminence.  They  were  all  known  as  Ghalib 
Bachha.  (1)  Zu'lfikar  Khan.  In  Ahmad  Khan's 
time  there  were  three  men  known  as  Nawabs,  at 
whose  houses  the  naubat  was  played  :  1st,  Ahmad 
Khan  himself,  called  the  Bare  Nawab ;  2nd, 
Zu'lfikar  Khan,  called  the  Majhle  Wawab ; 
3rd,  Daim  Khan,  called  the  Chhote  Wawab. 
.  .  .  .  (2)  Daim  Khan.  —  Islam  Khan, 
chela  of  Shamsher  Khan,  chela  of  Nawab 
Muhammad  Khan,  had  two  sons:  («)  Roshau 
Khan,  and  [b]  Daim  Khan  ....  Ahmad 
Khan  said  he  would  adopt  him  and  gave  him  the 
titles  of  Azim  Jang  Muhammad  Daim  Khan 
Bahadur,  but  he  was  popularly  known  as  the 
Chhote  Nawab  ....  In  his  childhood  the 
emperor  Ahmad  Shah  had  held  him  in  his  lap,  fed 
him  with  his  own  hand,  put  on  his  shoulders 
miniature  kettle-drums  {nalckarah  and  dauU), 
thus  conferring  upon  him  the  naubat  .... 
[Here  follows  an  account  of  35  chelas.]"  —  Irvine, 


AoausT,  1896.] 


MISCELLANEA. 


231 


Bangash  Nawabs,  in  J.  A.  S.  B.,  Vol.  xlviii., 
p.  I(i0/. 

1884.— "Kaim  KLau,  the  Nawalj's  [Farukluibud] 
elder  son,  besciged  Jaraliwar  in  the  east  of  Banda, 
while  Daler  Khan,  a  trusted  chela,  advanced  from 
his  head-quarters  at  Sihonda  towards  Maudha  iu 
Hamirpur.  On  the  13th  May  1721  Dabr  [Daler.^] 
Khan  Avas  defeated  and  shiin  close  to  the  above- 
named  town  now  in  the  Hamirpur  District." — 
N-W.  P.  Gazetteer,  Vol.  vii.,p.  154-. 

1884.  —  "  The  ehelas  [of  Farukhabad]  were 
slaves  by  whom  most  offices  of  trust  under  the 
Bangash  dynasty  [of  Farukhabad]  were  filled. 
Such  ci'eatures  were  found  better  and  more 
obedient  servants  than  the  haughty  kinsmen  of  a 
reigning  Nawab.  ChieHy  Hindu  by  birth  these 
slaves  had  been  seized  as  boys  and  broiight 
up  as  Mii.salmans.  But  in  their  marriages  the 
i-estrictious  of  Hindu  caste  were  until  Nawab 
Ahmad's  time  [1750-71]  observed.  During  the 
reign  of  Nawab  Muhammad  [1713-43]  they 
were  never  called  ehelas  or  disciples,  liut  always 
children  of  the  State  (atfal-i-sarkar).  Their 
descendants  are  now  known  as  Ghazanfar- 
bacha,  that  is,  '  lion-whelps,'  or  progeny  of  Nawab 
Ghazanfar  Jang  [i.  e.,  Muhammad  Khan  him- 
self.]"' —  N-W.  P.  Gazetteer,  Vol.  vii.,p.  15-1. 

1884.  —  "  When  Muzaffar  Jang  [of  Farukhabad] 
succeeded  his  father  [in  1771]  he  was  a  lad  of  1 3 
or  14  years  only.  But  the  princely  power  was 
for  a  time  faithfully  wielded  by  the  pay-master 
Fakhruddaula  [a  chela],  whose  first  task  was  to 
repress  a  disturbance  raised  by  Murtaza,  one  of 
the  surviving  sons  of  Nawab  Muhammad  Khan 
.  .  .  .  Murtaza  Khan  was  wounded  and  taken 
prisoner.  He  afterwards  died  in  prison.  Not 
lone  after  this  Fakhruddaula  was  assassinated 
by  Namdar  Khan  chela,  a  partisan  of  Murtaza 
Khan." — N-W.  P.  Gazetteer,  Vol.  vii.,p.  173. 

1884.  —  "  There  were  two  claimants  to  the 
succession  [in  1798]-  The  ehelas  Parmal  and 
Muhamdi  Khans  put  forward  the  late  Nawab's 
[of  Farukhabad]  second  son  Imdad  Husain."  — 
N.-W.P.  Gazetteer,  Vol.  vii.,p.  171. 

1884.  —  "  Mukhim  Khan,  one  of  the  most  dis- 
tinguished of  Nawab  Muhammad's  slave  officials 
(ehelas).  He  was  for  a  short  time  governor 
of  Pargana  Shamsabad  wdiich  of  coui'se  included 
Kaimganj  [in  Farukhabad].''—  N.-W.P.  Gazet- 
teer, VoL  vii-,  p.  269. 

1884.  —  "Takutganj  [in  Farukhabad],  origin- 
ally called  Sarai  Nuri  ....  By  a  eunuch 
Sarai  Nari  was  certainly  founded.  Presented  as 
■^  iTift  to  Muhammad,  first  Nawab  of  Farukhabad 


ennobled  uiider  the  title  of  Khan  Bahadur.  But 
of  his  servile  origin  Yakut  was  never  asliamod. 
The  slave  officers  of  the  Nawab,  afterwards  called 
ehelas,  were  then  known  as  Tifl-i-sarkar  oi- 
children  of  the  State,  and  the  motto  which  Yakut 
caused  to  be  engraved  on  his  seal  was  this  :  — 
Yakut- i-Kurkhru  ha  txifail-i-Mhd.  ast. 
Red -faced  Ruby  is  as  the  little  child  of 
Mahomed. 
Mhd.'s  officers  were  forbidden  to  erect  any 
structure  more  lasting  than  mud  or  sun-dried 
bricks.  They  might  indeed  build  as  a  reception- 
hall  one  kiln-brick  chamber ;  but  any  further 
dabbling  in  bricks  and  mortar  was  the  prero- 
gative of  the  Nawab  alone.  In  Yakut's  case, 
however,  the  prohibition  was  removed.  The  Nawab 
remarked  that  he  could  never  have  children,  and 
that  it  did  not  much  matter  what  buildings  he 
left  to  revert  to  the  State  on  his  death.  Yakut 
thereon  built  seven  m-.irkets  (ganj)  including 
Yakutganj.  It  was  foiinded  in  1739  [1  lol  A.  H.] 
.  .  .  .  The  remaining  fouiidatious  were : — 
(1)  Khudagauj  iu  this  district;  (2)  Kasganj  or 
Yakutganj ;  (3)  Aliganj ;  and  (4)  Daryaoganj  in 
Eta ;  (5)  Kauriyaganj,  probably  the  place  so  named 
in  Ah'garh;  and  (6)  Nabiganj  in  Mainpuri." — 
N.-W.  P.  Gazetteer,  Vol.  vii.,  p.  401/.  and  n. 
1884. — "  Ddni  niin  pir  beta  ditf.d, 
Seivaddr  Sanoar  da  Mtd  ; 

Kuttiii  churidn  Tcare  tayijilri 
Pirdn  sadwdidh. 
Unlidi'i  pirdi'b  dsdddr  ohele  Idfe, 
The  Saint  gave  Dani  a  son, 
She  made  him  a  follower  of  Sarwar  : 
Making  ready  cakes  and  sweetmeat' 
She  callect  the  saints. 
The   saints  made  him  a  follower  an^ 
disciple. 
Temple,   Panjab   Legends,    Vol.   i.,  pp>  93/.,   97 
Three  Fragments  about  Sakhl  Sarwar. 
1885.  —  "Air  ehele  dltid,' 

Pliir  chele  hoe  mitthid  ! 
Gurdn  Pirdh  to  mukare 
Sidh  dpi  dp  saddiije. 
I  gave  my  disciple  a  flock. 
And     my     disciple     iiath     becom 
faithless ! 
Denying  his  Saint  and  Teacher, 
He  hath  made  himself  a  saint. 
Temple,  Panjab  Legends,  Vol.  u'.,  p.  103 :  Sukh 
Sarwar  and  Jutt. 

1893.  —  "  Chelah  i^^^  chela,  Hind.)  froi 
(cheta  San.  servant)  disciple.  Especially  Hindo 
convert  to  Mahomedanism."  —  Madras   Manui 


Chaims — Chet-rdmi.  157 

Chawas,  an  agricultural  clan  found  in  Slidlipur. 
Chaweka,  an  agricultural  clan  found  in  Slialipur. 
Checbi,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Chela,  [i]  a  disciple  ;  (n)  a  sept  of  the  Siiils,  q.  v. ;  [lii)  a  fom.  diminutive  form 
{chclri)  is  used  in  the  sense  of  'witch'  or  '  malignant  female  spirit/ 

ChemiyAj  a  J^t  clan  (agricultural)  found  in  Amritsar. 

Chenji,  U)  a  Gujar  clan  (agricultural)  found  in  Amritsar,  (a?')  a  sept  of  tlio 
Gil  J;its,  apparently  confined  to  Hoshidrpur. 

Chet-rami. — The  name  of  a  sect  founded  by  one  Clict  Ram,  an  Arora  of 
Buchhoke,  which  is  still  the  central  sanctuary  of  the  sect,  though  its 
monastic  headquarters  are  outside  the  Taxali  Gate  at  Lahore.  Chet  Earn 
became  a  disciple  of  Mahbub  Sliah,  a  J'dl'dlifaqir,  of  the  Chishtia  sect. 
After  his  death  Chet  Ham  slept  upon  his  tomb  and  there  had  a  vision 
of  Christ  which  is  described  in  a  Panjdbi  poem,  partly  composed  by  him, 
partly  by  his  successors  or  follower3.  On  his  death  in  1894  Chet  Ram 
was  cremated  and  his  ashes  drunk  in  water  by  his  euthusiastic  dis' 
ciples.  Before  dying  he  had  designated  the  site  of  a  future  Chet-rdmi 
town  to  be  called  Isapuri  or  '  Jesus'  town,'  and  there  his  bones  and 
those  of  Mahbub  Shah  are  to  find  their  eventual  resting-place.  Re- 
garding the  creed  of  the  sect  Dr.  H.  D.  Griswoid  writes:* — "The 
Chet-rami  sect  holds  a  double  doctrine  of  the  Trinity.  There  is 
the  Christian  Trinity  consisting  of  Jesus,  the  son  of  Mary,  the 
Holy  Spirit,  and  God,  which  is  found  in  the  Chet-nlmi  creed. 
There  is  also  what  might  be  called  a  Hindu  Trinity  consisting  of 
Allah,  Parmeshwar,  and  Khudd.  Allah  is  the  Creator,  Parmeshwar, 
the  Preserver,  and  Khuda,  the  Destroyer.  This  idea  is,  of  course, 
based  upon  the  Hindu  doctrine  of  Brahma,  Vishnu  and  Shiva  as 
Creator,  Preserver  and  Destroyer,  respectively.  The  three  potencies 
of  the  universe,  namely  AlUh,  Parmeshwar,  and  Khuda  have  their 
counterpart  in  the  human  body,  which,  from  this  point  of  view,  is  a 
kind   of  microcosmos.     There  is  a  generative   part   corresponding   to 

y  Allah,  a  nourishing  part  (the  breast)  corresponding  to  Parmeshwar, 
and  a  destroying  part  (the  head)  corresponding  to  Khuda."  The 
Chet-ramis  frequently  carry  a  long  rod  surmounted  by  a  cross,  on 
which  is  inscribed  their  confession  of  faith.  Some  form  of  baptism 
also  appears  to  be  practised,  but  they  distinguish  between  the  external 
and  internal  rite,  and  are  said  to  have  four  kinds  of  outward  baptism, 
with  water,  earth,  air  and  fire.  Earth-baptism  is  used  when  a  lay 
member  tears  off  his  clothes,  casts  dust  upon  his  head  and  becomes 
a  Chet-rd,mi  monk,  to  mark  his  renunciation  of  the  world.  The  monks 
are  tho  clergy  of  the  sect,  the  theory  being  that  40  persons  arc  always 
to  subsist  on  alms  and  preach  the  doctrines  of  Chet  Rdm.  These  40 
are  called  chclas  and  are  addicted  to  intoxicating  drugs.  The  sect  is 
probably  not  very  numerous,  ai-d  it  is  said  to  be  persecuted  by  both 
Hindus  and  Muhammadans,  though,  when  a  chela  begs  of  a  Hindu  he 
does  so  in  tho  name  of  Ram,  and  when  from  a  Muhammadan  in  the 
name  of  AlUh  and  Muhammad.  All  castes,  even  the  lowest 
are   recruited,    but   caste  distinctions  are  at  least  so  far   observed  that 


*  In  an  exhaustive  Pafer  read  at  the  Mussooric  Conjerencc,  1904,  which  the  curious  reader 
may  consult  for  further  details  and  parallels. 


158  Ghhahala-^Chhadhar. 

each  caste  o£  converts  eats  separately.  Three  melas  are  held  annually 
at  Buchhokc,  one  on  Poh  1st  (January)  in  memory  of  Mahbub  Shah's 
death,  another  on  Jetli  29f,h  (May — June)  to  commemorate  that  of 
Chet  K;im,  and  the  third  on  Sasvan  18th  (July— August)  in  memory 
of  one  Malang  Shah,  of  whom  nothing  appears  to  be  known  except 
that  he  was  a  friend  of  Mahbub  Shah. 

Chhabala,  see  Chhabihw^le. 

Chhabihwale,  a  term  applied  to  the  Khatri  devotees  of  Shamji.  His  Gandia 
Jat  devotees  are  called  Eang  Rangita  and  his  Chandia  Balocli  worship- 
pers are  styled  Chhabala — both,  though  still  Muhammadans,  presenting 
offerino"s  to  his  descendants.  (For  an  account  of  the  Hindu  revival  in  the 
south-west  Punjab  under  Bairdgi  influences,  by  the  Gosains  Shamji  and 
his  successor  Lalji,  see  Census  Kep.,  1891,  pp.  127-9. 

Chhabri,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Chhadhak.  Found  along  the  whole  length  of  the  Chendb  and  Ravi 
valleys,  but  far  most  numerous  in  Jhang,  where  they  for  the  most 
part  reo-ard  themselves  as  Rajputs,  the  Chhadhars  claim  to  be  descended 
from  Rajii  Tur,  Tunwar.  They  say  that  they  left  their  home  in 
Rdiputtina  in  the  time  of  Muhammad  of  Ghor,  and  settled  in  Bahawalpur, 
where  they  were  converted  by  Sher  Slulh  of  Uch.  Thence  they  came  to 
Jhano-  where  they  founded  an  important  colony  and  spread  in  smaller 
numbers  up  the  Chenab  and  Rdvi.  Steedman  describes  them  as  good 
ao-riculturists,  and  less  given  to  cattle-theft  than  their  neighbours. 
Mr.  E.  D.  Maclagan  spells  the  name  Chaddrar,  which  is  undoubtedly 
the  correct  form,  and  writes  : — 

"  The  Chaddrars  are  Tunwars.  Their  chief  tribes  in  the  Sandal  Bar 
are  the  Rajokes,  Kamokes,  Jappas,  Luns,  Pajikes,  Deokes,  Ballankes, 
Saiokes,  etc.  The  Chaddrars  of  the  B^r  are  said  to  have  expanded 
from  Dhdban,  a  small  rahna  or  encampment  south-west  of  Khurid,nwdla. 
The  Luns  of  iwanwala  in  the  Bar  say  they  have  been  there  for  seven 
generations.  At  Bajla  rahna  there  is  a  separate  class  of  Luns  or 
Lunas  called  Bala  Luns,  who  celebrate  marriages,  wash  the  dead  and 
•    so  forth,  and  act  more  or  less  as  mullas  '\ 

The  following  genealogy  of  the  Chaddrars  is  given  by  sunirdsi  of  the 
tribe  in  the  Hdfizabad  tahsil  : — ■ 

Pandu. 

.1 

Garjan, 

I 

Bhin. 

I 

Batisar. 

i 

Mandlik. 

I 

Tunwar. 

i 

Anak. 

I 

Jodh. 

J 

Raji  Ravilan, 

I 

Chaddrar. 


\ 


)i 


Chaddrar  lallads. 


159 


The  same  mirdsi  also  gave  the  following   cluqi   or  ballad  regarding 
the  o-reat  deeds  of  the  Chaddrar : — 


Datdr  opge  Mir  Br  ah  am, 
Park  UcJtdr  t^nnded  ne  : 
Tiir  yhir  taicdna  hoed, 
J  is  kid  Tdrd  pdcd  ne  ; 
Rdjd  l-ht'ib  hhnld  Ravilan. 
Jis  Dilii  Kot  handed  ne  ; 
Dim  Kot  handhd  ne  kaisd 
Jo  khutha  sachch  farlided  ne. 

Di'id  jo  maiddn  ditto  ne 

Chaddrar  nam  dJiarded  ne. 
Dhare  ndm  te  vaddlie  agjo, 

Alldh  Nali  dehded  ne. 
Bdkim  d,  hakumat  kiti. 
hulk  »drd  kankdcd  ne. 
Chhatti  Paint i  te  Lundke 
Damra  ghar  dhoded  ne. 

Bannhi  hattJi  Nakodar  lijd 

Biniar  des  niu-ded  ne. 
Peihle  jd  Gagidne  hathi, 

Phir  Lahdur  pauhnchded  ne. 
Kharrald  ndl  pea,  jdl  jhagrd, 
Takhto  Kharral  liafded  ne. 
ilodd  de  Chiniot  Icdne. 

Zor  changerd  Ided  ne, 
Malik  Macche  Khdn  kuitho  ne, 
Ragrd  rok  rullded  ne, 
Uidrpdr  hiikm  Chaddrar  dd. 

Sidld  di  kurid  hercd  ddl  chikded  ne. 

Ajj4n,  Cha,  Sultdna  ydge 

Ddgar  rdh  ghalded  ne. 
Vijjar,  Vise  Idii  chdye 

Sir  chattr  Nahi  jhidded  ne. 
Hamhi  nadi  Chitrdng  vasde, 

Bakhrd  px'ird  pded  ne. 
Japped  ne  hhi  ruthd  chokhd, 
Dnftar  xcdle  A-arded  ne. 
Dinglidn  Bulglidn  Bilochdn. 
Mdr  Biloch  vnnjdcd  ne. 
Chulhe  ie  ral  vandi  de  sa^ihard. 

8dr  gardhi  khded  ne. 

Mirjd  Dhir  hoed  kurerd  : 

Bagyd  shih  chirded  ne. 

Nitliar,  Kdlil,  Dalld,  Malh'i  mani  gdicd 

Jauro  takht  7nachdcd  ne  ; 

Jithe  satt  shahid  akatthe  hoe, 

Vthe  duddh  pided  ne. 

Is  kul  te  data  Nilra, 

Oahna,  Jdni,  Wdchi,  Ilrahtm  Eaqqdni. 

Jas  ilir  Fruhim  gded  ne. 


Saith  the  Miriisi  Ibrahim  to  the  generous, 
He  pronounces  as  follows  ; — 
'  Tunwar  then  became,  strong. 
From  which  family  Tara  was  born  ; 
K4ja  Ravilan  was  a  fine  hero. 
Who  builfc  the  fort  of  Delhi ; 
Ho  built  Delhi  Fort  so 
That  his  name  of  a  certainty  was  soondod 
in  the  Kbutba.  — 

Secondly,  when    he    had  cleared  a  wido 
space  (empire), 

He  fixed  the  namo  of  Chaddrar. 
His  name  was  established  and  grew    from 
day  to  day. 

He  worshipped  God  and  his  Prophet. 
A  ruler  came  and  ruled. 
The  whole  country  called  for  help. 
The  Chhattis-Paintis  and  the  Luu  country, 
Carried  rupees  to  the  home  of  the  Chad- 
drars. 

With  only  half  a  hand  the  Chaddrara  took 
Nakodar 

And  made  tha  Diniar-des  do  obeisance. 
First  they  went  to  Gagiana  (in  the  Bar) 
and  settled, 

Then  they  reached  Lahore. 
When  they  quarrelled  with  the  Kharrals, 
They  stripped  the  Kharrals  of  their  throne. 
With  a  push  of  the  shoulder  (i.p.,  with  a 
certain  amount  of  trouble)  they  took  Chiniot. 
They  used  more  force. 
They  killed  Malik  Macche  Rhan. 
They  hai'ried  and  destroyed  him. 
The  Chiiddrars  were  rulers  on  both  sides 
of  the  river  (ChenAb). 

They  put  the  Siala'  daughters  on  rafts  and 
dragged  them  away. 

They  cleared    a    wido    road  of    {i.e.,  dis- 
persed) 

Ajjun,  Cha  and  Sultan  the  rebels. 
When  Vijjar  and   Viso  (Chaddrars)  grew 
to  wisdom 

The  Prophet  held  his  canopy  over  them. 
Hambi  (a  Chaddrar)  lived  on  the  Chitrang 
nadi, 

And  divided  his  sliare  fully. 
The  Jappas'  line  was  also  good, 
And  separated  off  a  share. 
Thpy  met  the  Bulghan  Bilocheg. 
They  boat  and  defeated  the  Biloches. 
They  fed  in  common,  but  their  share  was 
divided. 

They  fought  to  their  hearts'  content. 
Mirza,  eon  of  Dhir,  was  a  stalwart  man  ; 
He  struck  tigers  (with  his  swore'). 
T  sing  of  Nithar,  Kalu,  Dalhi  and  Mallii : 
They  also  held  power  : 
Where  seven  martyrs  were  together  (i.e., 
among  enemies), 

'J'here    they    gave    them    milk    to   drink 
(killed  them). 

Of  this  family  were  the  generous  Nur, 
Gahna,   Jaoi,   Wachu    and    Ibrahim    the 
Haqqini. 
I,  Ibrdhlm,  bare  snng  this  praise. 


160  Chhajju'^Ghhalapddr^ 

The     Rdjoke     Chaddrars     once  got   hold   of   a  Mughal  empercfr's 

elephant  and  yoked  it  to  a  well  at   a   place   near  Kliurid,nwd,la,    still 

called  the  Hilthi  Tlieh.     The  following-  clicip  on   the  subject  was  given 
by  the  Mird,si /a^i'r  at  Shaikh  Sd^bu  : — 

Malik  Dddu,  Idh  chdi,  Malik  Dadu  (aEajoke  Chief)  lifted  his  arm  , 

Indra  Rdja  ris  de.  Indra  Raja  became  enyious. 

Vass  baddal  Jailed  !  Kain,  0  black  cloud  ! 

Hdthi  led  ne  khass  Ho  seized  the  elephant 

Mahdicat  ne  mdred.  And  killed  the  mahaut. 

Hdthi  Akhar  Bddahdli  de,  It  was  an  elephant  of  the  emperor  Akbar'a, 

If  the  chare  dhdmni,  Lahdur  kamdnd.  Here  it  grazed  on  dhaman  grass,  in  Lahore 

on  sugar-cane. 

Rdj'ii  ke  Rdj'oke,  The  Rajokes,  descendants  of  Raju, 

Sundh  vaddhke  khuhe j'utte  ddiid.  Cut  off  its  trunk  and  yoked  it  to  the  well. 

CbhAjju,  Chhajju-pantbi. — A  sect  which  exhibits  a  curious  combination  of  the 
Hindu  and  Muhammadan  creeds  among  the  lower  orders.  It  is  said  to 
have  been  founded  by  Chhajju,  a  hhagat  of  Lahore,  who  lived  about  the 
time  of  Aurangzeb.*  His  followers  buj-n  their  dead,  but  do  not  throw  the 
ashes  into  the  Ganges ;  they  take  them  to  a  place  called  Parnaji,  in  Bundel- 
khand,  where  they  bury  them.  They  believe  in  the  divine  mission  of  Mu- 
hammad, but  have  no  social  intercourse  with  the  Muhammadans.  One  of 
their  sacred  ^ilaces  is  Malka  Hans,  in  the  Pakpattan  tahsil  of  Montgomery, 
where  their  mahant,  Lachhman  Das,  lives,  and  their  sacred  book  is  kept 
in  a  kind  of  temple.  It  is  called  the  Kul  Jama  Banip,  is  written  in 
Bhdsha,  and  its  doctrines  are  based  on  a  mixture  of  Hinduism  and  the 
Quran.  They  also  have  adherents  at  Qabula  Tibbi  and  Harappa,  and 
are  said  to  be  strong  vegetarians  and  teetotallers. 

Chhajra.  a  tribe  of  J^ts  who  claim  descent  from  the  royal  race  of  the 
Bhattis  of  Jaisalmer.  They  came  to  Multan  under  Kao  Kehar,  a  chief- 
tain of  their  own,  and  settled  there.  Kehar  is  a  name  of  note  in  Bhatti 
annals.  One  Eehar  was  contemporary  of  the  Khalifa-ul-Walid,  a.d. 
713.t  He  and  his  sons  advanced  the  Bhatti  kingdom  of  Jaisalmer. 
Another  Kehar  ruled  Jaisalmer  in  the  sixteenth  century,  and  his  son 
conquered  all  the  Multdn  country  up  to  the  Indus.  The  Chhajrda 
marry  their  daughters  to  their  own  tribesmen  only,  but  receive  the 
daughters  of  other  Jd,t  tribes  in  marriage. 

Chhajra,  a  Jat  clan  (agricultural)  found  in  Multd,n  tahsil. 

Chhajd,  a  Muhammadan  J^t  clan  (agricultural)  found  in  Montgomery. 

Chha  Khang,  a  caste  found  in  Spiti  (from  chlia,  '  owner  '  and  JcMng,  '  land  '). 
But  according  to  Sir  James  Lyall  hhdng  means  ^  house  '  or  '  household/ 
not  '  land. '  Zing  means  land  :  cf.  Chdhzang. 

Chhala,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Chhalapdaes.  a  small  community  of  some  10  houses  in  Delhi,  who  say  that 
tbey  came  from  the  Mewat  in  Mughal  times  and  that  in  the  United 
Provinces  they  are  known  as  Mujdwars.J  Shaikhs  Mujawar  and 
Qalandar  were  their  ancestors,  and  so  the  latter^s  descendants  are 
called  Qalandars.  But  this  seems  to  be  an  absolute  fable.  That  they 
came  from  the  Mewat  may  be  conceded,  but,    in    spite    of  what  they 

*  Chbajju's  chauhdra  is  a  conspicuous  edifice  rear  the  Divinity  School  at  Lahore.  The 
local  histories  describe  him  as  an  Arora  who  worked  miracles  in  that  city,  but  not  as 
having  founded  a  sect.  Chhajju-panlhi  would  appear  to  be  a  local  term  for  the  more 
general  term  'ParnAmi'  (q.v.). 

t  Walid  was  Khalffa  from  705—15  A.  d,  :  Elliot's  Hist,  of  India,  I,  p.  428. 

J  Ar.  lit."  u  teighbour.'    Ihe  woxd  is  used  in  India  to  detoie  an  attendar  t  at  aehrine. 


76.  TheChajju-panthis. — A  curious  combination  of  the  two  creeds  among 
■pantM  .  .  124  the  lower  orders  is  found  in  the  sect  known  as  Chajju-panthi 
"'  •  • ''2J2  or  Parnami.  Tliey  are  said  to  have  been  founded  by  Chajju 
^at,  a  resident  of  Lahore,  who  lived  about  the  time  of  Aurangzeb.*  His 
A^ers  burn  their  dead,  but  do  not  throw  the  ashes  into  the  Ganges ;  they  take 
1  to  a  place  called  Parnaji,  in  Bandelkand,  where  they  bury  them.  They 
ve  in  the  divine  mission  of  Mahomed,  but  have  no  social  intercourse  with 
^ahomedans.  One  of  their  sacred  places  is  Malik  Hans,  in  the  Pakpattan 
1  of  the  Montgomery  district,  where  their  sacred  book  is  kept  in  a  kind  of 
le.  This  book  is  called  "  Kul  Jama  Barup"  ;  it  is  written  in  Bhasha,  and 
DCtrines  are  based  on  a  mixture  of  Hinduism  and  the  Quran. 


Ghhalapddr  rites.  ICI 

say,  it  is  probable  that  they  are  Hindu  converts  to  Isldm,  and  that  ia 
their  former  faith  they  were  temple  musicians  or  wandering  minstrels. 
On  the  conversion  of  the  Mewd,t  their  deities  were  overthrown,  but  the 
spirit  of  idolatory  which  remained,  and  is  not  yet  quite  extiuct,  set  up 
Muhammadan  pirs  in  their  stead,  and  they  found  employment  in  dedi- 
cating themselves  to  these  saints.  But  it  is  doubtful  whether  they 
were  ever  really  attached  to  the  shrines  of  the  saints  to  whom  thoy 
are  dedicated,  viz.,  KhwAja  Moin-ud-Din  of  Ajraer,  Badi-ud-Din 
or   Maddr   Sahib,*   or    Saiyid  Sdldr    Masaud    Ghazi,    known    as    the 

*  Bd,ld    Mij'dn.'     The    Mujawars    belonging    to   these   shrines   are   of 
authenticated     descent     and     certainly    of    higher    status    than    the 
Cbhalapdars,    who    derive    their    name    from    cJihalap,    the    musical 
instrument  which  they   carry   and   which   is   in    itself   a   sign   of   low 
social    status.     That   they   call    themselves   Mujd,wars   may    be   taken 
as  a  mere  attempt   to   claim   a   higher   origin,   though   they   certainly 
take  upon  themselves  certain  duties  comiectcd   with   the   anniversaries 
of    their   saints,    especially   at    Delhi,    where    they    are    to    be    seen 
wanderingf    from   house   to   house   as   harbingers   of   the    approaching 
ceremonies,  and  singing  songs   to  the   accompaniment   of   the   chhalap 
in  praise  of   their  saints.     The   anniversary   of   the   first-named   saint, 
who    is   the   most   reverenced   of   them    all,   is   held    at    Ajmer   from 
the  1st  to  the  6th  of  Rajab,  when   thousands   from    all   parts   of    India 
gather  at  Ajmer.     When  there  were  no  railways,  people  used   to   start 
on    this    journey    weeks  and   even    months   beforehand,   so   that   tbo 
month  preceding   Rajab   actually   came   to   be   called  '  the   month    of 
Khwdja  Moin-ud-Din.^     On  the  14th,    15th,   and    16th    of   this   month 
large  numbers  from  the  Mcwat,  and  the  countryside  generally,  assemble 
at  the  Qutb,  11  miles  from  Delhi  (which,  as  the   name   signifies,   is   the 
shrine    of    Khwaja    Qutb-ud-Din,    the    chief   disciple   of   the   Ajmeri 
Khwdja)  for  throe  days,  which  are  observed  as  great  holidays.     On   the 
16th  this  great  concourse  forms  a  huge  caravan  which   sets  out  on   its 
way  to  Ajmer.     Even  now  the  journey   is   mostly   performed   on   foot, 
though  bullock  carts  are  also   employed,   chiefly   for    the  women.     The 
sight  is  picturesque  and  interesting,  young   and    old   being  dressed    in 
their  best  attire ;    trains   of   chhaJcras    (country  carts)  which  carry   the 
thousands  of  women  and    children,    singing   to   the   accompaniment   of 
drums,  flutes  and  all  kinds  of   instruments.     A  conspicuous   feature   of 
the  procession  is  the  red  and  green  banners  and    flags,    called  chliaridn 
(lit.  *  sticks'),  to  which  the  three  days'  gathering  at  the  Qutb   owes   its 
name   of   the    chhnrlou   hi    mela   or    'fair   of    the   flags',    which    are 
moi'o  precisely  called  Khwaja  ji  ki  chharian.     In    the   preparation   and 
erection  of  these  .flags   and    in   the   ceremonies   connected   with   them 
the  Chhalapdcirs  arc  the  principal  actors.     The  flags  look  like   so   many 

*  On  the  first  day  of  Jamadf-ulawal,  also  called  the  tiionth  of  Madar,  when  tho  baiinera 
or  c/i/Kt)td7is  of  Mad4r  were  eroctod  under  tho  walla  of  Delhi  tho  Chhalapdirs,  accom- 
panied by  a  band  of  drummers,  used  to  appear  with  Madar's  banner  before  the  emperor 
in  his  court  of  private  audience,  and  on  th^sir  arrival  ho  came  out  of  the  palace  and  hia 
attendants  used  to  give  them  trays  of  malidah,  the  Chhalapdars  in  return  jjlHcing  a  bnddi 
or  garland  on  tho  emperor's  body  in  memory  of  the  Saint,  Madar.  Prayers  were  tlion 
offered  in  the  name  of  the  saint  and  tho  malidah  was  doled  out  to  all  present.  After  tliis 
the  king  gave  the  Chhalapdars  a  standard  from  tho  top  of  wliich  hung  a  cloth  called 
pharaira,  embroidered  with  gold  (called  task  or  tamdmi,  cto.)  to  the  loose  ends  of  which 
were  attached  silver  cups  or  katoras.  This  standard  was  given  to  tho  Chhalapdars  in  oidur 
that  it  might  be  preeented  at  the  coDvent  of  Madar  Sahib  in  tbo  king's  behalf. 


162  Chhalapddr  rites. 

sfcanclards,  distinguisbing  the  various  bands  and  contingents  whicli  form 
the  great  Khwaja's  camp  or  laahkar.  Tlicy  aro  gaudily  draped,  have 
guilded  tops,  and  aro  garlanded  with  flowers,  which  have  pecuHar 
names.  The  cloth,  and  even  fragments  of  it,  after  having  been  once 
twisted  round  the  stick  are  considered  to  be  not  only  sacred,  but 
possessed  of  healing  virtues,  and  aro  eagerly  sought  after,  especially 
by  mothers  who  cause  them  to  be  worn  by  their  children,  if  sick  or 
otherwise  in  danger,  in  order  to  get  them  cured.  They  collect  women 
of  their  kith  and  kin,  form  a  procession  headed  by  the  men  beating 
drums,  and  follow  them  singing  the  Khwaja's  praises,  till  they  reach 
one  of  these  flags,  to  which  they  make  offerings  of  sweetmeats,  pice 
and  cowries  and  sometimes  even  rupees,  the  whole  being  the  per- 
quisite of  the  Chhalapdars,  who  are  in  proprietary  charge  of  the  sticks. 
A  portion  of  the  sweetmeat,  after  it  has  been  offered,  is  returned  to 
those  who  bring  it  and  also  distributed  among  any  others  present. 
Sometimes  this  ceremony  is  performed  at  the  bouse  of  the  child's 
parenta,  in  which  case  the  Chhalapdd,r  takes  his  stick  or  flag  there  and 
bbe  rite  is  gone  through  mjdst  the  singing  of  the  child's  relatives  and 
with  great  festivities.  In  some  cases  the  ceremony  of  putting  on  the 
garlands  and  draping  a  child  in  the  cloth  of  a  flag  is  repeated  yearly 
during  its  minority,  or  until  the  term  of  years,  for  which  its  parents  had 
vowed  to  perform  it,  has  expired. 

For  three  days  the  scene  at  Qutb  is  most  noisy  and  the  din  of  the  vocal 
and  instrumental  music  of  innumerable  processions  passing  through 
the  streets  and  crossing  each  other  is  enhanced  by  the  noise  and  rowdy- 
ism of  the  jumping  Darweshes  called  Qalandars.  In  front  of  every 
shop  and  place  where  a  rustic  fan^ily  is  staying  during  the  fair,  as  well 
as  around  every  stick  or  flag  erected  by  Chhalapdars,  groups  of  these 
Qalandars  may  be  seen  marking  time  with  tbeir  feet  which  movement 
by  degrees  rises  into  high  jumps.  Their  chorus,*  while  they  are  thus 
jumping,  is— 

Mast  Qalandar  !     Allah  hi  degd  I  ! 

Tdrnhe  kd  paisd  !     Allah  hi  degd  !  ! 

JDudh  malidah  !    Allah  hi  degd  !  ! 

Dham  Qalandar  !     Dudh  malidah  ! !     Allah  hi  degd  ! !  ! 

and  so  on. 

•*  O  Darwesh  free  and  drunk  !  God  will  give  it !  Copper  coin  !  God 
will  give  it!  Milk  and  malidahl  God  will  give  it !  Jump  Qalandar! 
God  will  give  milk  and  malidah  !    (lit.,  a  sweet  dish)." 

This  is  repeated  again  and  again  until  the  shopkeeper  or  the  person 
or  family  addressed,  gives  them  somethiug  in  cash  or  kind  taking 
which  they  mov(!  on  to  jump  before  others. 

In  all  the  songs  sung  by  the  Chhalapdars,  and  others  generally,  on  this 
occasion  the  Kbwaja's  praises  are  the  principal  theme.  The  following 
which  forms  the  burden  of  a  popular  song  is  given  here  as  a  speci- 
men : — 

3Iere  dil  darydo  Khwdja  !  Tere  jhalare  pe  Idgi  hai  hhir.  "  My  bounti- 
ful river-like  KhAvaja  !  Look  what  a  concourse  of  people  (with  eager 
prayers)  has  assembled  at  thy  jhalara."i 

*  Sung  in  a  loud  and  emphatic  voice, 
t  Jhalara  is  a  large  spring  at  the  shrine  of  the  Khwaja  at  Ajmer. 


Chhdligar'^Chhaner.  163 

The  second  fair  of  flags  is  hold  in  honour  of  Mad^r  Siihib  below  the 
walls  of  the  fort  or  red  palace  of  Shah  Jaluin  ia  Delhi.  It  is  similar  to 
the  Olio  de^^cribed  above,  with  this  diiforenro,  that  it  is  less  attended 
and  the  flags  are  taken  to  the  tomb  of  tlie  saint  at  Makkinpur.  One  of 
the  songs  (or  sohlds  as  tliey  are  called)  snug  bj  the  Chhalapd;irs  which 
refers  to  Madiir  Sahib  is  : — Lei  t.o  chaloji  luilama  Makkinpur  ?  In  this 
song  a  newly  married  girl  implores  hor  hnsljand  to  take  her  with  him  to 
Makkin])ur.    These  fairs  are  especially  popular  among  the  women. 

The  third  fair  is  held  in  honour  of  'BalaMiydn'  Saiyid  Sdldr  Masaud 
Ghdzi,  who  is  said  to  have  lost  his  life  in  one  of  the  early  wars  of  the 
Musalmi'ms  with  the  idokitrous  Hindus.  lie  was  young  and  about  to 
be  married,  but  foiight  bravely  and  died  in  the  hour  of  victory.  As 
in  tiie  case  of  the  second  fair,  the  chharidn  are  erected  under 
the  walls  of  the  Dellii  Fort.  One  of  the  songs  sung  in  praise  of  Saiyid 
S^diir  runs  : — Merd  nit  hanra  Sdldr  hdld  !  Bald  merd  jdgo  nd  :  "  My 
bridegroom  ever  young,  the  young  Salar,  whj'-  does  he  not  awake  ?  " 

The  Chhalapddrs  say  they  have  no  chaudhri,  but  a  imnchdyat  system 
is  iu  vogue  among  them.  A  transgressor  is  punished  with  a  fine  of  10  or 
12  annas  with  which  sweetmeats  are  purchased  and  distributed  among 
the  jianchs.  In  extreme  cases  he  is  punished  by  temporary  excom- 
munication. Marriages  are  confined  to  the  community.  The  niMh  is 
in  vogue,  but  the  bride's  dower  does  not  exceed  the  legal  minimum 
under  Muhammadan  Law.  The  ceremonies  connected  with  birth 
and  marriage,  such  as  sachaq,  chauthi,  etc.,  and  those  observed  till  40 
days  after  death  are  the  same  as  those  of  the  other  Dellii  Muliam- 
madans.  Widow  remarriage  is  not  unlawful,  and  a  deceased  brother's 
widow  may  be  taken  in  marriage.    Some  of  the  Chhalapdiirs'  songs  are  :— 

(1)  Sung  on  the  bridegroom's  side: — Apne  Hary die  lane  pe  main 
chunchun  wdrun  gi  Icalydn!  Merd  jiice  hana!  Ajjne  Earydle  bane  pe 
main,  etc.  "  I  will  pick  the  choicest  flowers  and  shower  them  upon  my 
dear  bridegroom,  the  beloved  of  God  !    May  he  live  long." 

(2)  Sang  on  the  bride's  side  :~Meri  acchchi  hano  sohdg  hanri  !  "  My 
good,  and  of  her  husband  most  beloved,  bride  ! 

(3)  Sung  at  a  hirlh  .-'—Aye  Idl  re  tere  hath  men  jhunjhuna.  "0  my 
pretty  little  baby,  with  a  rattle  {jhunjhuna)  in  thy  hand." 

One  of  the  ceremonies  observed  prior  to  birth  is  held  when  the 
woman  has  been  enceinte  for  7  months.  It  is  called  sath  ivdnsd  or  *  the 
custom  of  the  7th  month.' 

The  Chhalapdars  say  that  they  also  sing  the  praises  of  Saiyid  Ahmad, 
surnamed  Kabir. 

Chhaligar,  a  syn.  for  Bdzigar,  used  in  Sii'ilkot. 

Chhamia,  a  Jdt  clan  (agricultural)  found  in  Multan. 

Chhana,  a  Jilt  clan  (agricultural)   found  in  Amritsar  and  Multan. 

Chhanb,  a  Jat  clan  (ngricnltural)  found  in  Multan. 

Chhaner,  a  Jat  clan  (agricultural)  found  in  Amritsar, 


1 64  Chhangav'^Chhdzang. 

CnHANaAR,  M.  =  Changar,  q.  v. 

Chhant,  an  ao'ricultural  clan  found  in  Shrllipnr. 

Chhapera,  a  synonym,  rarely  used,  for  CliMpcgar  or  Chhimba,  q.  v. 

CnnATnA,  Chhatta,  see  Chatlia. 

Chhatta,  a  tribe  of  Muhammadans  found  in  Montgomery  and,  as  Jats 
(agricultural),  in  Amritsar.     Probably  identical  with  the  Chatta. 

Chhazanq. — A  term  confined  in  the  Punjdb  to  the  Buddhists  of  Spiti,  among 
whom  caate  was  said  to  be  unknown.  It  includes  all  the  land-owning 
classes  of  Spiti,  where  everybody  except  Hesis  and  Lohd,rs  owns  land. 
The  Chhdzang  are  by  nationality  Tibetan,  or  as  they  call  them- 
selves, Bhoti,  and  Chdhzang  means  the  land-holding  class,  and  the  people 
towards  Tibet,  Laddkh,  and  Zanskd,r  are  known  as  Chhdzang.  It 
appears  to  be  used  in  a  very  wide  sense  to  mean  all  who  speak  Bhoti, 
just  as  Monpa  means  '  the  people  that  do  not  know,'  that  is,  the 
Hindus. 

Mr,  A.  H.  Diack,  a  high  authority  on  Spiti  thus  described  the 
tribal  system  in  that  country,  where  four  grades  of  society  are  re- 
cognised : — 

"  (i).  Jo  or  !r90.*— This  is  a  title  enjoyed  for  his  lifetime  by  one  who 
marries  the  daughter  of  any  high-class  family,  such  as  that 
of  the  Nono  of  Spiti  or  the  Thakur  of  Lahul,  or  any  family 
of  equal  importance  in  Laddkh  or  Tibet. 

(ii).  Lonpo. — This  term  is  applied  to  the  class  not  so  high  as  the  Jo 
or  as  low  as  the  Chha-zang.  Lonpo  means  '  minister'  and 
is  an  hereditary  title  and  office.  Lohrag  and  Da-tong-kar- 
po  (Dhongrukdru)  are  said  to  be  synonyms  for  Lonpa. 

(iii).  Chhd-zang. — The  word  means  *  middle-class,'t  ['good 
position']  as  opposed  on  the  one  hand  to  'Tarap,'  or  high- 
class,  such  as  members  of  the  family  of  the  Nono  of  Spiti, 
and  on  the  other  to  '  Marap,'  or  Mow  class,'  which  includes 
the  blacksmiths,  Hesis,  etc. 

{iv).  Lohon. — The  word  means  '  teacher,' and  is  probably  the  des- 
cription given  of  himself  by  some  wandering  Tibetan 
pilgrim.  Tliere  was  some  difficulty  in  ascertaining  the 
'caste'  of  Tibetan  pilgrims  at  the  census  of  1891.  They 
treated  the  question  as  a  joke,  and  returned  themselves 
as  "  stones,""  or  articles  of  wearing  apparel,t  and  the  like. 

Tribal  distinctions  are  recognized  in  Spiti,  the  chief  being  the 
following  : — (l)Nandu,  (2)  Gyazhingpa,  (3)  Khyungpo,  (4)  Lon-chhenpo, 

*  See  under  Nouo  for  the  precise  meaning  of  this  term.  Mr.  Diack  also  added  that  the 
same  name  is  borne  by  the  lady  whose  marriage  has  invested  her  husband  with  the  title, 
but  the  ffiminine  form  is  generally  jo-j'o.  The  chil  iren  of  the  union  do  not  eujoy  the  title, 
Jo  and  Tiio  (Cho)  are  synonyms.  This  however  is  contradictud  by  later  information  from 
Spiti,     (See  under  Jo.) 

I  Mr.  Diack  refers  to  the  Census  Report  of  1881,  §  562.  and  apparently  accepts  the 
derivation  (given  therein)  fr.  ::ang  'land,'  chdh  'owner.'  But  'land'  =^  ehing,  and 
•  owner '  is  dagpo  in  Spiti,  and  the  derivation  appears  to  be  untenable. 

J  Using  family  names,  probably. 


Social  grades  in  Spiti.  ]  G5 

(5)  Hesir,  and  (6)  Nyekpa  *  Marriage  is  forbidden  within  tlio  clan  but 
one  clan  intermarries  freely  with  another.  A  woman  on  niarryino-  is 
considered  to  belong  to  her  husband's  clan  and  the  children  of  both 
sexes  are  of  the  clan  of  the  futhor.  The  tribes  (rto'wa)  are  not 
local ;  members  of  each  may  be  found  in  any  village.  The  members 
phaibat,  of  the  clan,  wherever  they  may  live,  inherit  in  preference 
to  the  people  of  the  village,  in  default  of  natural  heirs.  The  Lon- 
chhen-pas  and  the  Gyazbingpas  are  considered  somewhat  sujierior 
to  the  others,  but  my  informant,  a  Spiti  man,  savs  that  in  his  country, 
as  elsewhere,  wealth  is  the  real  criterion  of  respectability."  More  up 
to  date  information  sliows  that  Mr.  Diack  using  (no  doubt)  a  Luhula 
interpreter  has  confused  Ljihula  and  Spiti  nomenclature:  the  true 
class  distinctions  are  these— 

Laduhh.                        Ldhul,  8piH. 

I.— Eoyal  or  noble  ...  ...     r(gyalrig8)        ...     Jorica      Nono. 

11.— Upper  official  class        ...     rjeriga  ...     Lonrigs   or    Lon-     Lonpo. 

chhonpo. 
m.— Farmers  or  yoomon        ...     h(mangrigB)      ...     h(inaDgrig8)        ...     Chh^zang. 

All  these  three  classes  are  Nangpa  or  Chajang,  ^insiders.'  All 
below  them  are  styled  Pipas  in  Spiti,  Chipas  in  Ldliul,  or  Tolbevrio-v. 
inLaddkh.  ^    '^ 

Mr.  Francke  describes  the  Spiti  people  as  divided  into  three  main 
classes  :  Nono,  Chajang  and  PirA.  The  older  accounts  averred  that 
only  in  the  lower  ]iarts  of  Spiti  must  menials  provide  their  own  stems 
for  the  common  huga,  which  in  the  upper  part  was  us^d  by  all  without 
distinction  of  rank.  Tliis  is  now  indignantly  denied,  and,  it  is  said 
a  nangpa  or  commoner  will  carefully  remove  the  stem  from  a  nono's 
(noble's)  pipe  and  'start'  it  with  hi'^  mouth.  As  a  fact  any  one,  bxcoi:)t 
a  fipa,  may  use  an  ordinary  man's  pipe,  and  the  nonos  admit  that  if  the 
stem  were  used  by  an  inferior  it  would  only  be  necessary  to  wash  it. 
The  tendency  is,  however,  for  etiquette  to  become  stricter.  Just  as 
the  Lahulas  have  advanced  an  utterly  unfounded  claim  to  be  Kanets 
by  caste,  so  the  people  of  Spiti,  in  the  presence  of  Hindus  who 
pride  themselves  on  their  caste  rules,  pretend  to  caste  distinctions  of 
their  own. 

As  to  the  clan  system,  it  must  bo  borne  in  mind  that  the  thino-  most 
necessary  to  ensure  in  tlie  Buddhist  world  is  that  when  a  man  dies 
there  shall  be  some  one  ready  to  prepare  his  body  for  burial.  Persons 
reciprocally  bound  to  pc-rform  the  last  offices  for  each  other  are  called 
phuspun  (father-brotherhoods),  as  well  as  p)haihat,  as  they  are  in 
theory  of  the  same  rttVa.t  as  it  is  called  in  Spiti.  From  this  orio-in 
have  sprung  the  clans  which  are  found  in  every  grade  of  society. 
Such  are  the  Stond-karpo,  the  Rumpu,  the  (b)Lonchhenpa  or  '  great 
ministorR,'  the  Khyung-buba,  the  (r)Gyansheba  and  the  Dreba  all 
found  at  Dhankar.     Even  the  fipa  class  has  clans.     In  marriage  the 

*  For  an  explanation  of  these  Tibetan  clan  names  see  Tibetan. 
■j"  The  word  meaus  '  bone  '  and  is  pronounced  raspa  in  Ladakh. 


166  -  Chhatar-^Chhimha, 

'bone'  must  be  avoided,  just  aa  in  Kullu  and  the  Simla  Hills  the 
hadcU  hd  ndtha  is  the  exogamous  limit.  It  almost  goes  without  saying 
that  the  '  bone  brethren  '  or  fhaibat  inherit  in  preference  to  any  one 
outside  the  clan. 

Chratar,  a  tribe  of  Muhainmadan  Jdts  found  in  Gnjrat.  Its  eponym  came 
from  Ucli,  but  his  real  name  is  unknown.  As  a  child  he  visited  his 
maternal  grandfatiier's  house  and  was  weighed  against  shces  fchhatarj 
whence  his  nickname. 

CHHECHnAK,  an  Ar<4in  clan  (agricultural)  found  in  Amntsar. 

Chhelar.  a  small  clan  of  Jilts  whose  principal  settlement  is  Chhelar  in 
the  Ndrnaul  tahsil  of  Nabha.  They  revere  Bhagwan  Dd,s,  a  Hindu 
saint  of  Mukla  in  that  State,  and  shave  their  children  at  his  shrine. 
They  avoid  tobacco. 

Chhibbar,  (1)  a  section  of  the  Muhidl  Brahmans  ;  (2)  a  sept  of  Kanets,  who 
give  their  name  to  the  Chhibrot  pargana  of  Keonthal,  to  which  State 
they  migrated  from  Chittor  in  Rd,jputiina  with  its  founders.     Cf.  Balbir. 

Chhibi,  Chhibu,  syns.  of  Chhimbd. 

Chhimba.  The  Chhimbd,,  Clihipi  or  Chhimpi,  called  Paungar  or  Charhoa  in 
Dera  Gh^zi  Khd,n,  is  by  occupation  a  stamper  or  dyer,  but  he  also  turns 
his  hand  to  tailoring  or  washing.  Hence  the  caste  includes  the  Darzia 
or  tailors,  the  Lildris  or  dyers,  and  the  Dhobis  :  ^  also  the  Chhap^ar.f 
By  religion  the  Chhimbds  are  mainly  Hindus  and  Muhammadans. 

The  Chhimba  is  properly  a  calico-printer,  and  stamps  coloured 
patterns  on  the  cotton  fabrics  of  the  country,  and  he  is  said  occasionally 
to  stamp  similar  patterns  on  paper,  but  he  can  hardly  be  distinguished 
from  the  Dhobi.  Besides  printing  in  colour,  he  dyes  in  madder,  but  as 
a'rule,  in  no  other  colour.  He  is  purely  an  artisan,  never  being  a 
village  menial  except  when  a  washerman.  In  some  places,  though 
not  in  all,  Chhdpegar  is  used  to  distinguish  those  who  ornament  calico 
with  patterns  in  tinsel  and  foil  only. 

The  Hindu  Chhimbd,s  are  divided  into  two  sub-castes,  which  may  not 
intermarry,  but  may  eat  and  smoke  together. J  These  are  the  Tank 
and  Rhilla.  And  in  Patiala  the  Hindu  Dhobis  are  said  to  form  a  third 
sub-caste.  § 

The  following  legend  explains  the  origin  of  the  two  former  sub-castes  :— 
At  Pindlapur  in  the  Deccan  hved  one  Bamdeo,  who  one  night  enter- 
tained Krishna  and  Udhoji,  but,  as  the  latter  was  a  leper,  the  villagers 
ejected  them.  They  were  in  mdyavi  form,  and  at  midnight  both  of  them 
vanished,  leaving  B^mdeo  and  his  wife  asleep.  Udhoji  hid  in  a  shell 
{sipi),  and  when  Bdmdeo  went  to  wash  clothes  he  found  the  shell  and 
placed  it  in  the  sun.     It  produced   the   child  Nd^mdeo   who  was  fostered 


*  Shahpur. 

tSee  below. 

t  In  Patiala  the  Hindu  Dhobi  gots  are  not  separately  given,  and  it  is  said  that  the  Tank 
print  cloth,  while  the  RLillas  are  tailors  and   the  dhobis  washermen. 

§  Bat  in  Maler  Kotla  the  Tauk  claim  to  be  of  higher  status  than  the  Rhilla,  and  do 
not  even  eat  or  Bmoke  with  them. 


^A.    ci  .'^.A^,  .  ci',:^;^. 


^  ^.     -I .  - .  ^    r 


^^     2/7^.  ,^ 


^  -^  ^^^':^^t^^^^ 


p^ 


/        7  .  y 


/>/^^A>?^V^ 


The  Chhimhd  gots. 


167 


by   B^mdeo's  wife.      N^mcloo  taught  his    son  Tank,   and   Rhilla,   his 
daughter's  son,  the  arts  of  dyeing,  printing  and  washing  clothes.* 

Territorially  the  Hindu  Chhiuibas  have  various  divisions,  e.gf.,  in  Siillkot 
they  are  divided  into  the  Lahori  and  Dogra  sub-castes,  which  are 
said  not  to  intermarry  and  which  have  separate  gats.f  In  Aniritsar  too 
is  found  a  Lahori  group,  which  is  also  called  Chhapagar  or  Nawandhi.J 
It  is  looked  down  upon  by  the  other  Chhimbas,  who  avoid  all  social 
relations  with  its  nienibers,  because  at  weddings,  it  is  said,  they  make  a 
cow's  imago  of  flour  and  shoot  arrows  at  it. 

Tho  Lahori  got  a  are  : — 

1.  Pharwain.  i  3.     Takhtar. 

2.  Bagri^  |  4.     Ded. 

The  Dogra  gots  are  :— 

1.  Karaku.  5.  Rihania.  9.  Chebhc. 

2.  Panotra.  6.  Pabe.  10.  Bhumral. 

3.  Dowathia.  7.  Saragra.  Jl.  Tanotra. 

4.  Andh.  8.  Bagri. 

The  Hindu  Clihimbiis  have  few  or  no  special  observances  at  births,  etc. 
In  or  near  Delhi  after  childbirth,  if  the  child  be  a  son,  the  mother  wor- 
ships at  a  well  to  which  she  is  taken  1 5  days  after  her  confinement,  accom- 
panied by  the  women  of  her  quarter  of  the  city  who  sing  songs  as  they 
go.  The  mother  docs  obeisance  to  the  well,  and  thi'ows  some  sweet  stuff 
and  rice  into  it. 

Hindu  Chhimbas  never  grmd  turmeric,  except  at  a  wedding.  They 
will  not  make  harls,  and  their  women  avoid  wearing  kdiich  bracelets 
and  the  use  of  henna. 

The  Hindu  Chhimbds§  observe  the  ordinary  Hindu  rites,  but  Namdco, 
tho  famous  hhagat,  is  their  patron  saint,  for  no  bettor  reason  than  that 
he  was  himself  by  caste  a  Chhimbji.  Accordingly  they  pay  yearly 
visits  to  his  dera  at  Ghaman  near  Amritsar,  and  oifer  him  a  rupee  and 
ndrial  at  weddings.  Sikh  Chhimbas  appear  to  favour  the  tenets  of 
Guru  R^m  Rai. 

The  Muhammadan  Chhimbas  have  several  territorial  divisions,  e.  g., 
in  Patialall  there  are  three,  the  Sirhindis  (cndogamous),  the  Deswals 
and  Multunis,1I  who  intermarry,  as  is  also  tho  case  in  Jind.  In  Gui-gilon 
the  Dcsi  Chhimbas  are  said  to   be   converts    from   the   Tank  and  Rhilla 


*  But  in  the  Maler  Kotla  version  it  is  said  that  originally  the  Chhimbas  were  a 
homofieneous  casfo,  until  Nanidah  (-dc(i)  Chhiniba  took  unto  himself  two  wives,  one  » 
Chhimba  woman,  tho  other  of  anolher  caste.  From  tho  former  sprang  the  Tank,  from  the 
latter  the  lUiiila.  Hence  tho  Tank  assert  their  owu  superiority  as  they  are  pure 
Chhfmbas,  while  the  Khilla  are  not. 

t  But  the  Bagri  is  found  in  both  groups. 

X  Nawandhi  =  of  low  degree. 

§  In  Gurgaon  Hindu  Chhimbas,  who  arc  very  superstitions,  worship  a  Miihammadan'a 
grave,  real  or  supposed,  calling  it  a  Sayyid's  grave,  offering  a  cock  in  .'he  Sayyid'a  uamo 
or  a  dish  of  boiled  rice  at  his  grave,  lest  their  domestic  peace  be  distarbcd. 

II  In  this  State  the  Muhammadan  Dhobis  are  said  to  have  five  sub-castes  — Lahori, 
Sirhindi,  Alultani,  Purbia  and  Beswal.  Of  these  the  two  latter  only  are  found  in  the  State. 
They  do  not  intermarry.  The  Deswal  sections  are  : — Goriya,  Chauban  and  Kanakfv41 — all 
Ba.iput  clans. 

^  For  some  of  their  sections  see  the  Appendix. 


i68  Chhina'-Chhul 

sub-castes,  while  the  Multd^nis  are  of  the  Inroi  dan  which  dwelt  in  the 
Indus  valley  and  took  to  printing  calico. 

In  Leia  the  saint  of  the  Chliinibas  is  Ali,the  dyer,  who  is  said  to  have 
been  a  pupil  of  Luquian  and  to  have  invented  washing  and  dyeing. 
Before  beginning  work  they  iuvoke  him  saying: — Fir  ustdd  Luqvidn 
Jiakim,  hikmat  da,  hddshdh,  All  rangrez,  chart  rahe  deg  ;  i.  e.,  '  Luqmd,n 
the  physician  is  the  priest  and  teacher,  the  king  of  craft,  and  AH  is 
the  dyer.     May  his  bounty  endure  for  ever.' 

Most  Muhammadan  Chhimbas  arc  Sunnis,  but  in  Karor  some  few  are 
Shias. 

The  Muhammadan  Chhimbas  have  a  loose  system  of  panchdyats,  and 
in  Dora  Ghilzi  Khan  elders  or  mahtars  are  elected  by  the  caste. 

The  women  of  the  Muhammadan  Chhimbas  and  Dhobis  wear  no 
laung  (nose-ring),  no  ivory  or  glass  bangles,  or  blue  clothing.  The 
Muhammadan  Chhimbcls  will  not  make  achdrn  or  baria  ?  and  avoid 
building  a  double  hearth. 

Chhina,  an  agricultural  clan  found  in  Shd^hpur :  also  classed  as  Jat,  (agricul- 
tural) in  Amritsar.  The  Chhina  are  undoubtedly  distinct  from  theChima 
Jats  of  Sidlkot  and  Gujranwala,  though  the  two  tribes  are  frequently  con- 
fused. That  there  are  Chhina  in  Sidlkot  appears  from  the  fact  that  the 
town  of  Jamki  in  that  District  was  founded  by  a  Chhina  Jd,t  who  came, 
from  Sindh  and  retained  the  title  of  Jam,  the  Sindhi  equivalent  for 
Chaudhri.  Yet  if  the  Chhina  spread  up  the  Chenab  into  Sidlkot  and  the 
neighbouring  Districts  in  large  numbers,  it  is  curious  that  they  should 
not  be  found  in  the  intermediate  Districts  through  which  they  must  have 
passed.  The  Chhina  are  also  found  in  Mianwali  and  in  Bahawalpur 
^5tate.  In  the  latter  they  are  mainly  confined  to  the  Minchin^Md 
hdrddri,  opposite  Pakpattan,  and  there  have  three  septs,  T^reka 
Mahramka  and  Azamka,  which  own  land.  Other  septs  are  tenants. 
Their  genealogy  gives  them  a  common  origin  with  the  Wattus  : — 

Uchchir, 
_J 

r  1 , 

Jay-Pal.  Eaj-Pal, 

I  I 

Chhina.  Wattu. 

Phern,  18th  in  descent  from  Chhina  was  converted  to  Islam  by  B^wa 
Farid-ud-Din  of  Pakpattan.  The  Chhinas  are  courageous  and  hard- 
working, but  they  are  also  professional  thieves,  though  they  will  not 
steal  from  Sayyids, /a5ir6'  or  mirdsis,  dreading  the  abuse  of  the  latter. 
Though  a  small  tribe  in  comparison  with  the  Wattus  they  will  not  allow 
the  latter  to  got  the  upper  hand,  and  if  they  steal  one  buffalo  from  the 
Chhinas,  the  latter  endeavour  to  retaliate  by  stealiug  five  from  the  Wattus. 

Chhinba,  fern,  -an  see  Chhimba,  P.  Dicty.,  p.  225. 

Chholiana,  a  Jdt  clan  (agricultural)  found  in  Multan. 

Chhon,  Chhoni,  a  Jdt  clan  (agricultural)  found   in  Multan. 

Chho^i,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Cehul,  or  Jhul  :  a  synonym  for  Malldh,  used  in  Hoshiarpur. 


.^        //-  ^^/  ^</      ^'• 


-    3<f^ 


'^       ^ 


t7. 


-^-^cTfi.^*^       /^ 


^^  /SL/i*      _ 


^.7 


The  Chilli  feudal  system.  169 

Chibh.— A  Rajput  tribe  conCnetlj  in  tlio  Punjab,  to  tlio  northern  portion 
of  Gujrd,t  under  tlio  Jamniu  Hills,  but  also  found  in  tlio  hills  above 
that  tract  which  belong  to  tho  Kashmir  State.  It  gave  its  name  to 
the  Chibhi'il,  tho  hill  country  ol:  Kashmir  on  tho  left  bank  of  the 
Jholum  river  along  tho  Hazara  border,  though  it  appears  to  no 
longer  occupy  those  hills.  Tho  Chibh  claim  to  be  an  offshoot, 
at  least  in  the  female  line,  of  the  Katoch  of  Kangra,  aud  their  eponym 
Chibh  Chand  is  said  to  have  left  Kitngra  14  centuries  ago*  and  settled 
at  Maghlora  near  Bhimbar  in  tho  Jammu  Hills,  receiving  from  R/ija 
Sripat  of  Bhimbai  his  daughter's  hand,  with  part  of  his  country  as  her 
dower,  t 

The  first  of  the  tribe  to  become  a  Muhammadan  was  one  Siir 
Sadi,  who  died  a  violent  death  in  Aurangzeb's  reign.  He  is 
still  venerated  as  a  martyr,  and  the  Muhammadan  Chibh  offer 
the  scalp  looks  of  their  male  children  at  his  tOTub,  till  which  ceremony 
the  child  is  not  considered  a  true  Chibh,  nor  is  his  mother  allowed 
to  eat  meat. 

The  Chibha  had  at  one  time  or  another  a  very  curious  and  interest- 
ing feudal  organisation,  survivals  of  which  are  still  traceable  in  ita 
social  gradations.  Succession  to  the  throne  of  the  Bhimbar  kingdom 
was  governed  by  the  rule  of  primogeniture,  but  younger  sons  had  a 
right  to  a  share  and  so  it  would  seem  that  the  rnj  was  divided  into  four 
onandin — Mahlot,  Bund.ila,  Kahawalittn  and  Rajal,  and  each  of  these 
great  fiefs  was  held  by  a  "  prince  of  tho  blood,"  the  eldest  son  being 
Kaj^  of  Bhimbar,  Hence  the  raj  always  remained  in  the  family  of  the 
Ghaniyitl  Chibhs,  descendants  of  Ghani  Khiin,  grandson  of  Shd,di  Khdn, 
the  ancestor  of  all  the  Muhammadan  Chibhs,  wlio  is  identified  with  the 
martyr  Sur  Sadi. 

Tho  rdj  also  contained  four  strongholds,  gnrhs,  viz.,  Dewa,  Butdhi, 
Ambaridl  and  Kadhd,la.  These  garhs  were  distinct  from  the  mandift 
and  were  in  charge  of  the  Ghaghial,  descendants  of  Ghani  Kh^in's 
cousin.  Their  pre^-ise  relation  to  the  mandi'^  is  by  no  means  clear, 
but  both  garhfi  and  mandifi  owed  allegiance  to  the  Hdja  ;  though  their 
holders  collected  their  own  revenue  and  were  independent  in  the 
management  of  their  estates.  But  whatever  the  precise  nature  of 
the  mandis  and  garhs  may  have  been,  there  were  also  minor  fief 9, 
which  were  bestowed  on  younger  sons  :  these  were  84  in  number,  at 
least  in  theory,  and  were  called  dhcris.  Tho  dheris  again  were  classed 
as  dheri  did,  i.e.,  a  fief  with  a  few  villages  attached  to  it,  and  dheri  adnd 
or  ono  which  had  no  dependent  villages. 

Accordingly  the  Chibhs  are  divided  into  three  grades,  Mandidl,  Garhiill 
and  Dherial,  but  now-a-days  it  is  difficult  to  say  who  are  Mandiill  and 
who  Garhiill,  though  feeling  still  runs  high  on  the  point.  Further 
the  Ghanidls  are  all  regarded  as  standing  high,  since  they  onco  held 
the  rij,  though  some  have  now  slender  means,  and  they  will   not  give 

*  Tradition  makes  Chibh  Chand's  father,  Njihar  Chand,  Raja  of  Kangra,  a  contemporary 
of  Taimiir,  but  tho  Chibhal  (Jliibhal)  was  aheady  known  by  that  name  to  Taimiir's  his- 
torian. 

I  A  variant  says  that  the  Chibhs  are  of  Persian  descent.  Na'mdn,  a  descendant  of  Dirih, 
son  of  Rahman,  ruled  Khurasan,  and  his  descendant,  Gauhar  Shah,  came  to  the  Deccan  and 
married  Nahir  Chand's  daughter  and  their  son  was  named  Ahdar  Chand,  a  Hindu.  Hi$ 
descendant  N4hir  Chand  became  Rnja  of  Kangra. 


170  The  Childsis. 

daughters  to  others.  The  Samwcilias,  Midn^s  and  Malktlnas  are  also 
regarded  as  superior  for  uuknown  reasons,  and  either  intermarry  or 
seek  matches  for  their  girls  among  the  Sayyii^s  or  Gakkhars  whom  they 
admit  to  be  their  superiors.  Lastly  the  Chibhs  descended  from  Sh^di 
Kliitn  havo  14  septs,  mostly  named  after  oponyms: — 

1 .  Rupyd,],  descended  from  Rup  Khdn. 

2.  Barwdna,  from  Baru  Khd,n. 

3.  Daphriil,  from  Daphar  Khdn. 

4.  Dhurd>l,  from  Dhaur  Khd,n. 

5.  Darwesdl,  from  Darwesh  Khdn. 

6.  Jaskdl,  from  Jaisak  Khdn. 

7.  MaindAl,  from  Jaldl  Din,  Kii'is  Din  and  Bhurd  Khdn. 

8.  Bdrdnshdhia,  from  Bdran  Khdn. 

9.  Samwillid,,    S 

10.  Midnd,  >  from  Muhammad  Khan. 

11.  Malkc4nii,     ) 

12.  Malkdl,  from  Malik  Khdn. 

13.  Ghaniyd,!,  from  Ghani  Khd,n. 

14.  Ghaghial,  from  Ghaghi  Khdn. 

ChilIsi,  an  inhabitant  of  Childs,  which  is   a   canton  comprising   six  valleys 

in  the  Indus  Kohistan.     Its  inaccessibility   has   given  the    Chilasis  a 

spirit  of  independence  and  a  distinctive  character  among  all  the  Kohistan 

'''    y  communities.     'J'hough  but  somewhat  recent  converts  to  Isldm  they  are 

)  '     \-  more  fanatical' than  any  other  Dard  community,  and  being  Sunnis,  every 

V  .     J  Sbia  wKo  falls  into  their  hands  is  put  to  death,  without  the  usual  alter- 

l^   "^  native  of  slavery.     Once  subject  to  Gilgit,   the  Childsis  were   notorious 

for  slave-raiding  and  they  once  repulsed  a  Sikh  expedition  from  Kash- 
mir. In  1851  they  were  however  subdued  by  that  State  and  now  give 
no  trouble  to  its  government.  The  love  of  music,  dancing  and  polo,  so 
general  in  the  Indus  Kohistdn,  is  unknown  in  Childs.  Tradition  says 
that  the  whole  of  Shinkdri  was  once  ruled  by  a  Bindu  rdjd,  Chachai  by 
name,  from  Chilas,  which,  on  his  death  without  issue,  became  divided 
into  republics,  as  it  is  now.  Later,  a  civil  war  between  two  brothers, 
Bot  and  Matchuk,  ended  in  the  expulsion  of  the  latter's  adherents,  and 
the  Bote  are  now  the  most  prosperous  family  in  the  canton.  Tradition 
also  preserves  the  name  of  Naron,  the  old  tutelary  deity  of  Chilas.  Each 
village  is  independent  and  has  a  number  of  elected  elders,  jushteros, 
but  they  are  the  servants,  rather  than  leaders,  of  those  whom  they  re- 
present. The  elders  are  mostly  occupied  in  the  details  of  the  village 
administration,  but  all  matters  are  discussed  in  the  sigas  or  public 
meeting,  whose  decision  is  announced  by  them.  If  several  villages 
combine  to  hold  a  sigas,  each  appoints  ajushtero,  and  after  the  general 
discussion,  which  is  as  open  as  that  at  a  village  sigas,  a  loud  whistle  is 
given,  after  which  none  but  the  representative  jushteros  are  permitted 
to  speak.  The  elders'  decisions  about  land  disputes  are  respected, 
but  criminal  justice  is  administered  by  the  mullahs,  who  profess  to 
follow  the  Muhammadan  Law,  but  who  are  really  guided  by  ancient 
custom,  which  is  very  stron^^f  in  some  villages.  Murder  is  rare  and  is 
generally  regarded  as  a  tort  to  be  avenged  by  the  nearest  relation. 
The  blood  feud  is  however  not  allowed  to  continue  indefinitely  and 
after  a  time  the  parties  are  made  to  swear  peace  on  the  Quran,— 
Biddulph,  Tribes  of  the  Eindoo  Koosh,  pp.  17  and  18. 


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Chiliss  —  Chish  ti.  1^1 

Chiliss,  a  group  of  some  200  families,  so  called  by  their  neighbours,  but 
styling  themselves  Galls,  found  scattered  in  the  Kohi  tract  in  the 
Indus  Kohistdn.  Originally,  say  their  traditions,  settled  in  Buncr,  they 
migrated  to  Swat  and  tlionce  to  the  Indus  in  vain  attempts  to  escape 
conversion  to  Islam.  They  are  looked  up  to  by  their  neighbours  and 
occupy,  as  a  rule,  the  best  land  in  the  country.  I'robably  an  ofl"- 
shoot  of  the  Torwdlik,  they  doubtless  derive  their  name  from  Chdhil,* 
the  principal  village  in  Torwal:  Biddulph,  Tribes  of  the  Hindoo  Koosh, 
pp.  10,  69. 

Chima.— One  of  the  largest  Jat  tribes  in  the  Punjdb.  They  say  that  some 
25  generations  back  their  ancestor  Chima,  a  Chauhan  Rtijput,  fled  from 
Delhi  after  the  defeat  of  llai  Tanurat  (Prithi  Raj),  by  Muhammad  of  Ghor, 
first  to  Kangra  in  the  Delhi  District  and  then  to  Amritsar,  where  his 
son  Chotu  Mai  founded  a  village  on  the  Beds  in  tho  time  of  Ala-ud-din. 
His  grandson  was  called  Rana  Kang,  and  the  youngest  of  his  eight 
sons,  Dhol  (the  name  appears  among  the  Hinjra),  was  tho  ancestor  of 
their  present  clans— Dogal,  Mohtil,  Nagara  and  Chima.  Tho  Chima 
have  the  peculiar  marriage  customs  described  under  tho  Siihi  Jdts,  and 
they  are  said  to  bo  served  by  Jogis  instead  of  Brahmans,  but  now-a-days 
Bhania  purohits  ai-o  said  to  perform  their  ceremonies.  They  are  a 
powerful  and  united  tribe,  but  quarrelsome.  They  are  said  to  marry 
within  the  tribe  as  well  as  with  their  neighbours.  The  bulk  of  the 
tribe  embraced  Isldm  in  the  times  of  Firoz  ShAh  and  Aurangzeb,  but 
many  retain  their  old  customs.  They  are  most  numerous  in  Sialkot, 
but  hold  42  villages  in  Gujranwala,  and  have  spread  both  eastwards  and 
westwards  along  the  foot  of  tho  hills. 

It  is  noteworthy  that  tho  tribe  takes  its  generic  name  from  its   young- 
est clan,  and  is  descended  from  Dhol,  a  youngest  son. 
Another  genealogy  is— 

Rai  Tanura. 

I 
Chotu  Mai. 

Chima  (4th  in  descent). 

r "      1 

Audhan.  Audhar. 

I 

•  lUvan,  founded  Chima. 

The  Sialkot  PamphlHt  of  1806  makes  them  Somabansi  Rdjputs, 
claiming  descent  from  Rama  (sic)  Ganj.  It  also  says  they  follow  the 
chiindavand  rule  of  inheritance. 

Chima,  a  Hindu  and  Muhammadan  Jilt  clan  (agricultural)  found  in  Mont- 
gomery. 

CniMNE,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Ch[na,  a  Muhammadan  Jat  clan  (agricultural)  found  in  Montgomery. 

China,  nee  Chhina. 

Chishti. — The  Chishtis  are  by  origin  one  of  tho  regular  Muhammadan 
orders.  They  trace  their  foundation  to  one  Abu  Ishaq,  ninth  in 
succession  from    Ali,   tho   son-in-law   of  ]\Iuliammad,   who     migi-ating 

*  But  Chiliss  also  ocours  as  a  proper  name  in  llurza :  Ibid,  p,  27. 
t  Sic :  for  Pithora. 


172  The  ChisUi  sect. 

from  Asia  Minor,  settled  at  Chisht,  a  village  in  Khurasan  and 
became  the  teacher  of  a  large  body  of  Musalmans.*  One  of  his 
successors,  Khwaja  Muin-ud-din  Chisliti,  a  native  of  Sanjar  in  Persia, 
migrated  to  India  in  the  time  of  Ghias-ud-din  Balban,  settled  in  Ajmer 
and  established  the  order  in  India.  His  khalifa  or  immediate  successor 
was  Khwdja  Qutb-ud-din  Bakhtiar  Kaki,  who  is  buried  near  the 
Qutb  Minar  at  Delhi,t  and  his  successor  was  the  celebrated  Bab^ 
Farid  Shakarganj,  whose  shrine  is  at  Pakpattan  in  Montgomery.  The 
surname  of  this  saint  is  said  to  be  derived  from  the  fact  that,  owing 
to  the  purity  of  his  body,  all  he  ate  became  sugar  :  if  we  may  trust 
another  story,  he  "  nourished  himself  by  holding  to  his  stomach  wooden 
cakes  and  fruits  when  he  felt  hungry.  This  miraculous  but  inexpensive 
provender  is  still  preserved."  An  immense  fair  is  held  at  his  shrine 
each  year,  and  the  object  of  every  piltrrira  wlio  attends  is  to  get  through 
th  e  narrow  gate  of  the  shrine  on  the  afternoon  or  night  of  the  6th 
Muharram.  The  saint  is  adored  by  Hindus^  as  well  as  Musalmans, 
and  to  be  a  disciple  of  Baba  Farid  does  not  necessarily  imply  being 
a  Chishti ;  and,  again,  the  descendants  of  this  saint  and  his  relations, 
carnal  or  spiritual,  have  formed  themselves  into  a  separate  caste  of 
men  who  are  found  on  the  Sutlej  in  Montgomery  and  who,  though 
bearing  the  name  of  Chishti,  are  now  in  all  respects  an  ordinary 
lay   caste,  quite   apart  from  the  religious  order   of  the  same  name. 

Baba  Farid  had  two  disciples  :  one  of  these  was  Ali  Ahmad  surnamed 
Sd,bir,  whose  shrine  is  at  Pi  ran  Kaliar  near  Rurki,  and  whose  followers 
are  known  as  Sabir  Chishtis ;  the  other  was  the  celebrated  and 
mysterious  Niz^m-ud-din  Aulia  (1232-1324  a.  d.),  around  whose  tomb 
are  collected  some  of  the  choicest  monuments  of  ancient  Delhi,  and 
whose  disciples  are  known  as  Nizdmis. 

The  Chishtis  in  repeating  the  profession  of  faith  lay  a  peculiar 
stress  on  the  words  Illalldhu,  repeating  these  with  great  violence,  and 
shaking  at  the  same  time  their  heads  and  the  upper  part  of  their 
bodies.  The  sect  is  said  to  be  specially  affected  by  Shias,  and  it  is 
distinguisbed  by  its  adoption  of  vocal  music  in  its  religious  services. 
The  members  of  the  order  are  worked  up  by  these  religious  songs 
to  a  high  pitch  of  excitement,  and  often  sink  down  exhausted.  They 
frequently  Wear  coloured  clothes,  especially  clothes  dyed  with  ochre  or 
with  the  bark  of  the  acacia  tree.  Their  principal  shrines  in  the 
Punjab  are  the  tomb  of  Nizam-ud-din  Aulia  at  Delhi,  Ihe  hhdngdh 
of  Miran  Bhik  in  Ambala,  the  shrine  of  Baba  Farid  at  Pakpattan,  and 
the  khdngdh  of  Hazrat  Sulaim^n  at  Taunsa  in  Dera  Ghazi  Khan. 

In  Bahawalpur  the  Chishti  sect  has  in  modern  times  shown  great 
vitality.  Shaikh  Taj-ud-din  Chishti  was  a  gi'andson  of  Farid-ud-din 
Shakar-ganj  and  his  descendants  founded  the  village  of  Chishtian  in 
that  State.  His  shrine  is  also  called  Roza  Taj  Sarwar.  Many  tribes 
accepted  Islam  at  his  hands,  especially  the  Sodlia  and  Rath,  and  this  led 
to  war  with  the  Rajputs  of  Bikaner.     The  saint  on  going  forth  to   battle 


*  "  The  Cliishti  or  Chishtia  is  aa  order  of  Muhammadan  faqirs  founded  by  Banda  NawaZ 
\Vho  is  buried  at  Kalbargah." — Punjab  Census  Report,  1881,  Section  518. 

f  See  the  interesting  account  of  this  saint  given  in  the  late  Mr.  Carr  Stephen's  Archxology 
of  Delhi,  p.  1 7-t  aeqq.     He  is  the  patron  saint  of  the  Afghans, 

X  In  Gurgaou  the  shrine  of  Shaikh  Ahmad  Chishti  is  mainly  frequented  by  Eiadtis. 


The  Chishti  revival.  173 

pitched  a  flag  on  top  of  liis  liouso  and  told  his  womun-folk  that  as  long  as 
the  flag  stood  thoy  would  know  he  was  safe.  Unfortunately  the  flag 
was  accidentally  knocked  down  and  the  women  prayed  for  the  earth  to 
swallow  them  up  as  the  saint  had  commanded.  Their  prayer  was  grant- 
ed and  they  were  engulfed,  only  the  edges  of  their  shawls  remaining 
outside.  A  tower  was  built  on  the  spot  and  at  it  women  still  make  vows. 
One  of  the  women,  however,  a  Bhatti  by  tribe,  did  not  join  in  the  prayer 
and  was  not  engulfed,  but  made  her  escape.  Hence  the  Chishtis  do  not 
marry  Bhatti  women  to  this  day.  Near  this  shrine,  at  the  tomb  of 
Khw:S,ja  Nur  Muhammad,  stood  five  largo  jand  trees,  called  rmijau 
Pirdn  de  jand,  or  the  jand  trees  of  the  five  pirs.  Under  their  shade 
Bdiwa  N^uak  once  sat  and  prophesied  that  ho  who  should  obtain 
possession  of  it  would  indeed  bo  blessed,  for  it  was  a  part  of  paradise. 
Muhammadans  hero  sacrifice  goats  and  sheop  after  offering  prayers  for 
rain.  Hindus  offer  a  covering  of  chintz  for  the  restoration  of  health, 
and  sugar  and  boiled  grain  for  rain. 

The  Chishti  revival. — The  decay  of  the  movement  headed  by  Bawa 
Farld  Shakar-ganj  had  become  marked,  when  Khwjtja  Nur  Muhammad 
Qibla-i-Alim,  a  Punwar  Riljput  of  the  Kharral  tribe,  revived  it.  This 
saint  was  a  disciple  of  Maulana  Fakhr-ud-din,  Muhib-ul-Nabi,  of  Delhi. 
He  had  miraculous  powers  and  once  saved  the  sinking  sliip  of  ono 
of  his  disciples,*  his  spirit  being  able  to  leave  his  body  at  will.  '  Ho 
had  promised  another  disciple  to  pray  for  him  at  his  death, 
and  though  he  pre-deceased  him,  re-appeared  in  the  flesh  and  fulfilled 
the  promise.  It  would  seem  that  in  a  sense  the  rise  of  the  Chishti 
sect  marks  an  indigenous  revival  of  Isldm,  under  religious  leaders 
of  local  tribes,  instead  of  the  older  Sayyid  families.  Thus  the  Baloch 
tribes  on  the  Indus  are  often  followers  of  the  Chishti  saints,  but 
even  the  Sayyids  of  both  branches  recognize  their  authority. 

The  four  chief  khalifas  of  Qibld,-i-Alim  were,  Nur  Muhammad  II,  of 
Hcljipur  or  Narowala,  in  tahsil  Rajanpur,  Qiizi  Muhammad  Aqil,  of 
Chd,chanin  Sharif,  Hafiz  Muhammad  Jamal,  Multiini,  and  Kliwiija 
Muhannnad  Sulaiman  Khan,  of  Taunsa  Sharif,  in  tahsil  Sanghai*.  Klialiia 
Muhammad  Aqil  was  a  Qoraishi  and  one  of  his  descendants.  Shaikh 
Muhammad  Kora,  founded  the  religious  tribe  of  that  name.  Muhammad 
Aqil's  shrine  was  at  Kot  Mitlian,  but,  when  Ranjit  Singh  confjuorcd  the 
Deraj^t,  Khwaja  Khuda  Bakbsh,  Malibub  Ilahi,  his  descendant,  settled 
at  Chacharan  Sharif,  which  may  now  bo  regarded  as  the  head- quarter  of 
the  Bahawal])ur  State  religion.  Muhammad  A{|il  displayed  many 
mu'acles  and  in  his  old  ago,  owing  to  his  spiritual  enlightenment,  had  no 
shadow  ;  so  he  used  to  come  out  of  his  house  on  dark  nights  only,  in  order 
to  conceal  his  sanctity.  A  cloth  [luugi)  which  passed  through  liis  body  is 
kept  as  a  relic  to  this  day.  One  of  his  khalifas  was  Maulvi  Sultan  Mahmud 
whose  shrine  is  at  Khan  Bcla.  This  saint  was  fond  of  misai,  a  kind  of 
bread,  of  fowls  and  of  snuff,  in  his  lifetime;  so  these  are  offered 
at  his  shrine — a  clear  instance  of  anthrojDolatry — very  similar  are 
the  offerings  made  to  Birs.  The  Siifis,  or  devotees  of  the  Chishtia 
sect,  have  a  number  of  songs  [kdfiK)  which  they  consider  the  i'ood  of 
the    soul.      Their  principal  poets   aro   Budha   Shah,   Ghulam  Slijih,   a 

*C/.  the  story  of  the  Sikh  Gurii  Bam  Rai  given  at  eection  32  of  the  Punjab  Census  Report, 
1902. 


i  74  Chitragupta-hansi — Chitrdli. 

Sindlil,  and  Khwdja  Gliuldm  Farid,  late  sajjdda-iiisMn  of  Chachar^n 
Sharif.  The  Chishtis,  generally,  are  devoted  to  music.  Outwardly  the 
followers  of  tlio  sajjiida-nashins  of  Chacharftn  are  distinguished  by  a 
special  head-dress,  the  Chd-chanin-Wclla  top,  or  hat,  which  is  shaped 
like  a  mosque  and  is  about  15  inches  high,  covering  the  ears  and 
neck. 

As  a  caste  the  Chishtis  appear  to  be  absorbing  the  Naqshbandis,  many 
ot  the  Qadrias  and  other  Sufi  sects,  especially  in  the  south-east  Punid,b. 
liike  the  Bodlas  the  Chishtis  were  till  lately  wholly  nomad.  They  take 
Kiijput  girls  to  wife.  There  is  a  saying — "  You  can  tell  a  Chishti  by 
his  squint-eyo  "  ;  but   the   origin  of  the  saying  is  unknown. 

CHiTRAGorTA-BANsi,  oue  of  the  two  classes  of  the  Kayasths  q.  v.,  found  in 
Northern  India. 

Chitrali,*  an  inhabitant  of  the  State  of  Chitrd,!.  The  Chitrdlis  are  divided 
into  three  classes — Adamzadas,  Arbdbzd-das  and  Faqir-Miskm.  The 
first-named  are  divided  into  some  23  clans  including  the  Katoe,  the 
family  of  the  Mihtar  of  Chitral,  whence  it  is  also  called  Mihtari.  The 
other  Adamzada  clans  are — 

Khushwakte.fi 
Raza, 

Muhammad  Bege. 
Sangale. 
Kushamade. 
Khaniye. 
Burushe. 
Zundre  or  Ronos. 

From  the  Rono§  families  the  wazirs  are  generally,  but  not  always, 
chosen.  The  Ronos  are  most  numerous  in  Yassin,  Mastuj  and  Chitrd,l, 
and  are  found,  though  in  decreasing  numbers,  as  one  goes  eastward,  in 
Nilgar,  Gilgit,  Punyal,  etc.  In  Nagar  and  Yassin  they  call  themselves 
Hara  or  Haraiyo,  in  Wakhdn  and  Sarikul  Khaibar-Khatar,  and  in  Shigh- 
nan  Gaibalik-Khatar.  Wherever  found  they  are  held  in  great  respect. 
Three  principal  traditions  as  to  their  origin  exist,  (1)  that  they  descend- 
ed from  Zun,  Rono  and  Harai,  the  three  sons  of  Sumalik  who  ruled  in 
Mastuj  before  the  Shdhrei  dynasty  of  the  Shins  was  established ;  (2)  that 
they  are  of  Arab  descent,  from  Muhammad  Hanif a,  son  of  Ali ;  and 
(3)  that  they  came  from  the  ancient  principality  of  Rajauri,  near  Punch, 
and  are  descended  from  three  brothers,  Sirang,  Surung  and  Khangar 
Phututo.  In  appearance  generally  taller  than  the  other  inhabitants  of 
ChitrAl,  with  rather  high  cheek-bones,  oval  faces  not  thickly  bearded,  an.d 
fairly  developed  features,  some  of  them  resemble  high-class  Rajputs  in 
type.     They  give  daughters  to  the  ruling  families,    and  the   children   of 


Atam  Boge. 
Mazbe. 

Shighniye 
Dachman6 

Mirasiye. 
Khoshal  Bege. 
Khashe. 

Khoja. 
Byuriye. 

Roshte. 

Munfiat  Khane. 

Kisrawe. 

Bayike. 
Qabile. 

*  Chitral,  Chitrar  or  Chitlar,  as  it  is  also  called,  will  be  found  described  in  the  Imperial 
Gazetteer. 

•f  The  Khushwakt6  were  rulers  of  Mastiaj  and  conquered  Yassin.  Descendants  of  the 
Kfttore  and  Khushwakte  families  are  alike  called  Mihtarjao  or  Mihtarbak,  i,e.  sons  of 
Mihtars. 

X  Called  collectively  Shah  Sangale :  descended  from  the  common  ancestor  and  founder 
of  the  Katorl  and  Khushwaktd  families. 

§  Rono  appears  to  be  unquestionably  the  same  word  as  Rand,  the  change  from  d  to  o 
being  very  common.  Philological  speculation  might  suggest  the  following  equivalents: 
Sumalik  =  Siwalik ;  Zun  =  Jun,  the  aborigines  of  Si^lkot ;  Khalar  =  Kshatriya,  Khattri, 
or  Khattar  (iu  Bawalpindi). 


Classes  in  Chitrdl.  176 

such  marriages  can  succeed  to  all  the  honours  of  the  father's  family.  They 
all  give  daughters  to  Sayyids,  and  tlio  Zundro  of  Chitrill  do  not  refuse 
fchoni  to  the  Pathdns  of  Dir.  In  their  turn,  however,  they  take  wives 
from  both  Shins  and  Yeshkuns,  and  the  children  of  such  wives  rank 
as  Ronos  and,  if  daughters,  can  marry  into  vuling  families.  Occasioiially 
Rono  women  are  given  to  Shins  and  Yeshkuns,  but  this  is  a  penalty  for 
misconduct  when  they  cannot  find  husbands  in  their  own  class.  Kulino- 
families  give  daughters  born  of  slaves  or  concubines  to  Konos,  but  not 
those  born  of  lawful  wives.* 

The  Arbclbzddas  and  Faqir-Miskin  are  really  one  and  the  same,  but 
the  latter  are  the  very  poor  class,  some  having  barely  sufficient  to  live  on. 
The  Kho,  who  inhabit  the  whole  of  Kashkar  K4la,  the  Lut-kho  and 
Arkari  valleys  and  the  mam  valley  down  to  Drosh,  are  by  class  Faqir- 
Miskin.  They  call  the  country  Kho  also,  and  divide  it  into  Turi-klio 
(Upper),  Mul-kho  (Lower)  and  Lut-kho  (Great).  Tliey  speak  Kho- war, 
and  are  divided  into  classes  such  as  the  Toriye,  Shire,  Darkhane  and 
Shohane,  but  have  no  caste  distinctions.  The  Yidghal  are  also  classed 
as  Faqir-Miskins,  as  are  the  Kalash  and  Bashgali  Kafirs,  Danoariks, 
Gabr,  and  Siilh  Posh — all  broken  tribes  subject  to  Chitral. 

The  Arbdbzddas  are  really  well-to-do  Faqir-Miskin  who  have  been 
rewarded  for  services  to  the  Mihtar.  Coolies  and  ponies  are  furnished 
for  his  service  by  both  these  classes,  the  Adamzddas  being  exempt,  and 
this  corvee  falls  very  heavily  on  them. 

The  Ashima-dek  (or  more  correctly  Hashmat-diak),  according  to 
Biddulph.  is  a  large  class,  ranking  below  the  Zundre  and  comprising 
the  following  clans  : — 


Atam  Be^6. 
Bairani  Begd. 
Baiyeke. 
Barshintak. 


Daslimann6. 
Jikan6. 

Kashe,  of  Kaab,  in  Baclakhsban. 

Koshial  Beg6. 


Zadimd. 

Sha-ukd. 

Shighnie  (of  Shighnan). 


The  term  Hashmat-diakf  signiifies  food-giver,  and  this  class  is  bound  to 
supply  the  Mihtar  and  his  retainers  with  8  sheep  and  as  many  kharwdrs 
of  wheat  from  each  house  whenever  he  passes  through  their  villao-cs 
but  it  pays  no  other  revenue. 

In  the  valley  below  Chitral,  scattered  among  the  villages,  a  number  of 
the  meaner  castes  are  found,  as  in  the  Gilgit  and  Indus  valleys.  They  are 
called  Ustilds  or  "artificers"  and  include  Dartocho  (carpenters),  Daro-ere 
(wooden  bowl  makers),  Kulale  (potters),  Doms  (musicians),  and  Mochis 
(blacksmiths j.  The  two  latter  rank  below  the  rest  and  (»nly  intermarry 
among  themselves.  The  other  three  intermarry  without  restriction 
inter  se,  and  occasionally  give  daughters  to  the  Faqir-Miskin  class. 
Ustilds  are  not  found  in  Kdshkdr  Bdla  or  Lut-kho. 

The  physical  characteristics  of  the  Chitrjllis  vary  little.  In  appearance 
the  men  are  light,  active  figures  from  5'  5''  to  5'  8"  in  heio-ht.  Thouo-h 
well  made  they  are  not,  as  a  rule,  remarkable  for   muscular  development 


*  It  is  iiTineceasary  to  point  out  tho  analogies  presented  by  the  social  system  in  Cl.itril 
to  that  which  prevails  in  Kangra,  as  described  by  Sir  James  Lyall  in  hia  Settlement  Revort 
on  that  District.  *^ 

t  From  hashmat  or  ashmaf,  food,  given  to  the  Mihtar  and  his  servants  when  thev  are 
travelling,  by  the  Arbabzada  claas.  ^ 


1 76  Dress  in  Chitrdl. 

presenting  in  this  respect  a  marked  contraCst  to  the  Tartar  races,  and, 
despite  their  hardy,  simple  lives,  they  soom  unequal  to  any  prolonged 
physical  elTorl.  Tlioir  constitutions  also  lack  stamina  and  Ihey  succumb 
easily  to  disease  or  change  of  climate.  This  want  ot  physique  is 
strongly  marked  in  the  Shins.  In  disposition  tractable,  good-tempered, 
fond  of  merry-making,  the  Chitrdlis  are  neither  cruel  nor  quarrelsome 
and  readily  submit  to  authority,  though  the  Arbdbzdda  class  compares 
unfavouralDly  with  the  older  tribes,  having  been  guilty  of  cruelties  in  war. 

The  women  are  pleasing-looking  when  young,  but  not  particularly 
handsome.  The  Khos  of  Faqir-Miskin  status,  however,  are  Indo-Aryans 
of  a  high  typo,  not  unliko  the  Shins  of  the  Indus  about  Koli,  but  better 
looking,  having  oval  faces  and  finely- cut  features,  which  would  compare 
favourably  with  the  highest  types  of  beauty  in  Europe.  Their  most 
striking  feature  is  tbeir  large,  beautifift  eyes  which  remind  one  of 
English  gypsies,  with  whom  they  share  tho  reputation  of  being  expert 
thieves.  They  are  also  proud  of  their  unusually  fine  hair.  The  Chitral 
.  women  used  to  be  in  gi-eat  demand  in  the  slave  markets  of  K^bul, 
Peshdwar  and  Badakhshdn.  The  fairest  complexions  are  to  be  seen 
among  the  Burish  of  Yassin  and  Hunza  where  individuals  may  be  found 
who  might  pass  for  Europeans,  and  red  hair  is  not  uncommon. 

In  Chitrc41,  as  in  some  of  the  valleys  to  the  westward,   many   customs 
have  in  part  disappeared  under  the  influence  of  IsMm. 

The  usual  dress  in  Chitrdl,  as  in  Yassin,  Hunza,  Nagar,  Sirikot, 
Wdkhdn,  etc.,  is  a  loose  woollen  robe,  for  which  those  who  can  afford  it 
substitute  cotton  in  summer.  This  is  of  the  same  cut  as  the  woollen 
robe,  but  has  quilted  edges,  worked  round  the  neck  and  front  with  silk 
embroidery.  When  first  put  on  the  sleeves,  which  are  very  full,  are 
crimped  in  minute  folds,  right  up  to  the  neck,  giving  the  wearer 
a  clerical  appearance.  Boots  of  soft  leather  are  also  worn.  As  in 
WAkhdn  and  Sirikot  the  men  wear  small,  scanty  turbans,  not  the 
rolled  cap  of  Gilgit  and  Astor.  The  women  wear  wide  trousers,  over 
which  is  a  loose  chemise  of  coarse-coloured  cotton  stuff,  fastening  in  the 
middle  at  the  throat,  and  coming  down  to  the  knees.  The  opening  is 
held  together  by  a  circular  buckle,  from  which  hangs  a  curious 
triangular  silver  ornament  called  peshawez,  that  varies  in  size 
according  to  the  circumstances  of  the  wearer.  Round  the  neck  are 
generally  one  or  two  necklaces  of  silver  beads  with  oval  silver  medallions, 
and  a  piece  of  carnelian  or  turquoise  set  in  them.  Tliey  also  wear  a 
loose  woollen  cap,  generally  of  dark  colour  such  as  brown;  but  this 
kind  of  cap  is  now  confined  to  women  of  the  lower  classes  residing  in 
the  upper  valleys^  and  Chitral i  women  of  the  better  classes  wear 
embroidered  silk  caps.  In  the  Shin  caste  unmarried  women  are 
distinguished  by  a  white  cap,  which  is  never  worn  by  married  Shin 
women. 

Both  men  and  women  wear  numbers  of  charms,  sewn  in  bright- 
coloured  silk,  and  suspended  from  the  cap  or  dress  by  small  circular 
brass  buckles.  Some  of  the  buckles  are  veiy  tastefully  worked.  A 
curious  kind  of  cloth  is  sometimes  woven  out  of  bird's  down.  That  of 
wild  fowl  and  of  the  great  viilture  (G.  himalayensis)  is  most  generally 
used.  The  down  is  twisted  into  coarse  thread,  which  is  then  woven  like 
ordinary  cloth.     Robes  made  of  it  are  very  warm,  but  always  have  a 


Customs  in  Chitrdl,  177 

fluffy  uncomfox'tablc  look,  suggcstivo  of  dirt.  They  arc  only  made  in  the 
houses  of  those  in  good  uircuujstances.  The  iia^hm  of  the  ibex  is  also 
in  great  demand  lor  wai'm  clothing,  but  it  never  seems  to  lose  its  strono- 
goaty  smell. 

When  young  the  men  shave  the  whole  top  of  the  head  from  tlie  fore- 
head to  the  nape  of  the  nock,  the  hair  on  botli  sides  being  allowed  to 
grow  long  and  gathered  into  a  single  large  curl  on  each  side  of  the 
neck.  The  beard  is  kept  shorn.*  Youths  of  the  better  class  only  shave 
the  top  of  the  head  for  a  breadth  of  two  inches  in  Iront,  tapering  to  half 
an  inch  behind.  Those  who  cannot  boast  long  locks  dress  their  hair 
into  numerous  small  cork-screw  ringlets  all  round  the  head — an  ancient 
Persian  fashion.t  On  the  ajjproach  of  middle  ago  the  whole  head  ia 
shaved  in  orthodox  Muhammadan  fashion  and  the  beard  allowed  to  grow. 
The  effect  of  the  long-flowing  locks  reaching  to  the  waist  is  often  ex- 
tremely picturesque. 

The  mode  of  salutation  between  equals,  on  meeting  after  a  prolonged 
absence,  is  graceful  and  pleasing.  After  clasping  each  other,  first  on  one 
side  and  then  on  the  other,  hands  are  joined  and  each  kisses  the  other's 
hand  in  turn.  When  the  meeting  is  between  two  of  unequal  rank  the 
inferior  kisses  the  hand  ot  the  superior  and  he  in  return  kisses  the  for- 
mer on  the  cheek — in  the  anciout  Pei'sian  fashion. J 

In  Chitral  and  Yassin,  as  in  Shighnan,  Badakhshan,  VVakhdn,  Gilgit 
and  Hunza§  a  chief's  visit  to  a  chief  is  celebrated  by  the  kubah,  an 
observance  thus  described  Ijy  Biddulpli  : — "On  arrival,  the  visitor  is  con- 
ducted to  the  Sliawaran,!!  and  the  followers  of  both  chiefs  show  their 
dexterity  in  firing  at  a  mark  set  up  on  a  tall  pole,  from  horseback,  while 
galloping  at  speed.  After  this  a  bullock  is  led  out  before  the  guest, 
who  draws  his  sword  and  does  his  best  to  cut  its  head  off  at  a  single 
blow,  or  deputes  one  of  his  followers  to  do  so,  and  the  carcase  is  given 
to  his  retinue." 

In  tho  Khowar  tongue  the  term  "  uncle"  is  applied  to  the  brothers  of 
both  father  and  mother  without  distinction  :  but  aunts  on  tho  mother's 
side  are  styled  "  mother  "  which  may  point  to  polygamy  as  the  ancient 
custom  of  the  Khos.^  Marriage  of  a  widow  with  the  husband's  brother 
is  common,  though  not  compulsory. 

Cases  of  uifidelity  are  extremely  common,  and  the  men  show  more  of 
the  jealousy  of  their  wives  usual  in  older  Muhammadan  communities. 
In  case  of  adultery  the  injured  husband  has  the  right  to  slay  the 
guilty  couple  when  he  finds  them  together,  but  should  ho  slay  the  one 
and  not  tho  other  he  is  held  guilty  of  murder."^*  When  conclusive 
proof  is  wanting  in  a  trial  before  the  icazir,  guarantee  is  taken  for  the 


*  These  fashions  have  also  been  adopted  by  the  Baltis  in  Baltistan. 

f  Biddulph  cites  Rawlinson's  Ancient  Monarchies,  IV. 

J  Biddulph  cites  Strabo,  Bk.  XV,  Ch.  3,  20. 

§  In  N4gar  it  is  customary  to  kill  tho  buffalo  with  au  arrow. 

|{  Polo  ground  :  ao-callcd  in  Shine.     lu  Chitrali  it  is  called  jindli. 

^[  Maulavi  Ghulam  Muhammad  however  notes  that  the  mother'.s  sister  is  Cfllled  bia^, 

**  Tlu3  is  the  rule  in  Saiikul  and  Wakhau  as  well  as  south  of  the  Hindu  Kvs'd. 


U.  (fUC 


J  78  Chitrdli  games. 

future  by  the  accused  [)laciiijjf  his  lips  to  the  woman's  breast,  and  so 
sacred  is  the  tic  nf  fosterage  thus  created  that  it  has  never  been  known 
to  be  broken.     The  husband  has  howover  a  right  to  both  their  lives.'^ 

The  custom  ol:  fosterage  is  maintained  among  all  the  ruling  families 
of  the  states  of  tlie  Hindu  Kiish  and  its  ties  seem  stronger  than  those  of 
blood  kinshi}).  When  a  child  is  born  it  is  assigned  to  a  foster-mother 
and  brought  u])  in  her  house,  so  that  f  rec|uently  the  father  does  not  see  it 
till  it  is  six  or  seven  years  old.t  The  fortunes  ol'  the  foster-mother's  family 
are  unalterably  bound  up  with  those  of  the  child  and  should  exile  be 
his  lot  they  accompany  him.  On  the  other  hand  if  he  rises  to  influence 
his  foster-father  is  generally  his  confidential  adviser  and  his  foster- 
brothers  are  employed  on  the  most  important  missions. 

Friendship  too  is  commonly  cemented  by  the  milk  tie.  If  a  woman 
dreams  that  she  has  adopted  any  one,  or  a  man  dreams  that  he  has 
been  adopted  by  any  woman,  the  tie  is  created  in  the  manner, 
already  dpscribed  as  in  vogue  to  make  the  woman  tahu  to  the  man. 
Not  many  years  ago  this  custom  was  very  common,  though  it  is  falling 
into  disuse.J  A  young  couple  at  marriage  sometimes  induce  a  friend 
to  become  their  foster-father,  and  the  tie  is  ratified  when  they  eat 
together  :  both  being  seated  opposite  each  other,  the  foster-father, 
seated  between  them,  takes  a  piece  of  bread  in  each  hand  and 
crossing  his  arms  puts  the  bread  into  their  mouths,  taking  care 
to  keep  his  right  hand  uppermost.  Marriage  between  foster-kindred 
is  regarded  as  incestuous.  Among  the  Hashmat-diak  the  tie  of  fosterage 
is  formed  in  a  peculiar  way,  for  in  order  to  strengthen  tribal  unity  it  is 
customary  for  every  infant  to  be  suckled  in  turn  by  every  nursing  mother 
of  the  clan.  In  consequence  there  is  a  constant  interchange  of  children 
going  on  among  the  mothers. 

Polo  is  the  national  game  and  is  called  ghcil  in  Chitriil  where 
it  is  played  in  a  special  way.  Shooting  from  horse-back  at  a  gourd 
filled  with  ashes,  or  at  a  small  ball,  hung  from  a  pole  30  feet  high, 
is  also  pi*acti:3ed.  Dancing  is  the  national  amusement,  several  different 
steps  being  in  vogue,  each  with  its  special  air.  Almost  all  these 
commence  slowly,  increasing  in  pace  till  the  performer  is  bounding 
round  the  circle  at  top  speed.  In  Chitnll  and  Yassin  the  Hashmat-diak 
affect  to  despise  dancing,  but  the  mlers  keep  dancing-boys  for 
their  amusement.  Singing  is  common  and  the  Khowar  songs,  which 
are  mostly  amatory  in  character,  show  a  more  cultivated  taste  than 
those  in  the  Shina  tongue,  the  music  of  the  language  and  the  better 
rhythm  of  the  verse  entitling  them  to  the  first  place  in  Dard  poetry.§ 

The  Chitrdlis  are  noted  for  their  swordsmanship,  which  has  gained 
many  a  victoi'y  over  matchlocks. 


*  But  if  he  does  not  kill  them  and  intends  to  divorce  his  wife,  or  if  his  wife  or  daughter 
has  been  enticed  away  by  some  one,  he  can  take  as  compensation  some  or  all  of  the 
seducer's  property.  This  form  of  divorcr'  is  called  in  Shina  pito  phare  hdk,  i.e..  words  uttered 
while  turning  his  back  towards  tbe  assembly,  as  by  turning  his  back  he  signifies  his  accept- 
ance of  compensation, 

t  The  Raj 4  of  Bashahr  observes  a  similar  custom. 

J  Milk  from  a  woman's  breast  is  esteemed  a  sovereign  remedy  for  cataract  and  other 
eye-diseases.    lis  use  establishes  the  milk-tie  for  ever  afterwards. 

§  In  Gilgit,  Hunza  and  Nagar  the  songs  are  generally  of  a  warlike  nature  and  celebrate 
the  deeds  of  dillcrcut  princes. 


Chitrdli  feslivah.  179 

The  Cliitnil  calendar  is  computed  by  tim  aolar  year,  commencing 
with  tlio  winter  solstico ;  bat  tlie  inontlis  take  their  names  from  pecu- 
haritics  of  season  or  agricultural  operations  :  — 

1.  Thungshal  or  Tbhongshal  (longi     7.    Yogh  (full). 

nights).  I     8.  Miizho  Was  (middle). 

2.  Phhoting  (extreme  cold).  9.  Poiyaniso  (the  cad). 

3.  Ariyiin  (wild  duck).  10.  Kliolkrcmi  (tlircshing). 

4.  Shahdagh  (black  mark).*  11.  Kisliman  (sowing). 

5.  Boi  (sparrows).  12.  Chhauchori  (loaf-falling). 
0,    Ronzak      (trembling— of  the| 

growing  corn). 

The  Muhammadan  calendar  is,  however,  coming  into  use,  especially 
among  the  Uashinat-diak  class.  The  Muhammadan  days  of  the  week 
are  used,  but  Friday  is  called  Adinna. 

In  Chitrd,!  the  new  year  festival  is  called  Dashti.  It  corresponds 
to  the  Nost  of  Yasin,  Gilgit,  Hunza,  Nagar,  Ponyal,  Astor  and  Gor, 
but  no  bonfires  are  lit  as  in  those  territories.  J 

At  the  commencement  of  the  wheat  harvest  the  Phindik,§  as  it  is 
called  in  Chitral,  is  observed.  Tlie  day  having  boon  fixed  with  reference 
to  the  state  of  the  crop,  the  last  hour  of  daylight  for  the  precedino- 
ten  diiys  is  spent  in  dancing  on  the  f<liawaran.  At  dusk  on  the  evening 
before  the  festival,  a  mcmbci-  of  every  household  gathers  a  handful 
of  ears  of  corn.  This  is  supposed  to  be  done  secretly.  A  few  of 
the  ears  arc  hung  over  the  door  of  the  house,  and  the  rest  are  roasted 
next  morning  and  eaten  steeped  in  milk,  'l^he  day  is  ]->assed  in  the 
usual  rejoicings,  and  on  the  following  day  harvest  operations  are  com- 
menced. As  some  crops  are  always  more  forward  than  others,  and 
ready  to  bo  reaped  before  the  appointed  day,  no  restriction  is  placed 
on  their  being  cut  ;  but  to  oat  of  the  grain  before  the  festival  would 
provoke  ill-luck   and  misfortune. 

Next  comes  the  Jastandikitik  ||  or  "  devihdriving  "  which  celebrates 
the  completion  of  the  harvest.  When  the  last  cro])  of  the  autumn 
has  been  gathered,  it  is  nt-cessary  to  drive  away  evil  sjnrits  from 
the  granaries.  A  kind  of  porridge  called  mul  is  eaten,  and 
the  head  of  the  household  takes  his  matchlock  and  fires  it  iuto 
the  floor.  Then,  going  outside,  he  sets  to  work  loading  and  firing 
till  his  powder-horn  is  exhausted,  all  his  neighbours  being  similarly 
employed.  Tho  next  day  is  spent"  in  the  usual  rejoicings,  part  of 
which  consists  in  firing  at  a  sheep's  head  set  up  as  a  mark. 

A  festival  called  Binisik,  "  seed-sowing  " — somewhat  similar  to  the 
Chilli  of  Gilgit  and  the  Thumor  Piopan  or  "the  Tliam's  sowing"  of 
Hunza  and   Nt'igar — takes   place   in    Chitr.i.1  ;    but  the   present    ruling 


*  In  allusion  to  the  earth's  appearance  when  the  snow  melts. 

t  Nos  means  '  fattening,'  and  alludes  to  tlie  slau.i^htering  of  cattle  whirh  takes  place.  The 
first  day  is  one  of  work,  and  is  dovoted  in  every  household  to  dressing  and  storing 
the  carcases  of  bullocks,  sheep,  and  goats  slaughtered  a  few  ilays  previ(jusly.  This  is 
done  by  drying  them  in  a  i)articular  way,  so  that  they  remain  lit  for  food  for  several 
months.  This  is  necessary  because  the  pastures  have  become  covered  with  snow  and 
only  sufficient  fodder  is  stored  to  keep  a  few  animals  alive  through  the  winter. 

X  In  Chilas  and  Darcl,  too,  no  bonfires  are  in  vogue  at  the  Daikio,  as  this  fesavai  is 
there  called. 


§  Called  Ganoni  in  Gilgit  and  Shigat  in  Wskhan. 
jl  The  Domeniko  or  "  smoke -making  "  of  Gilgit. 


180  The  Chilli  festival  in  Gilgit. 

class  having  novor  identified  themselves  with  their  humbler  subjects, 
the  ruler  takes  no  part  in  it.'^  The  following  account  of  the  Chilli 
festival  in  Gilgit  is  contributed  by  Maulavi  Ghulam  Muhammad,  author 
of  The  Festivals  and  Folklore  of  Gilgit : — 

"  At  night  a  big  goat  called  asirkhan  ai  mugar  (the  goat  of  the  kitchen) 
was  killed  at  the  R^'s  house  and  a   feast   prepared  by  cooking  about  a 
maund  of  rice  and  two  of  flour.     The  baking  of   the   bread    was   com- 
menced by  an  unmarried  girl,  on  whom  a  gift  [khillat]  of  a  chddar  (head 
cover)  of  longcloth  was  bestowed,   but   the   other  women   took    up  her 
task.     In  former  times  a  big  loaf,  called  hi  ai  tiki  (the  loaf  of  seed),  of 
a  maund  of  flour,  was  also  cooked  on  a  fire  made  of    straw,  and  distri- 
buted,  half  to   a   man  of  the  Katchalat  family,  a  fourth  to  the  yarfa 
(the  Rajfis  grain  collector),  and  a  fourth  to  the  Rdjd-'s  ploughmen.    But 
on  this  occasion  three  loaves  (two  of  20  sers  each  and  one  of  ten  sers) 
were  prepared.     The  big  loaf  was  about   seven  feet   in  circumference 
and  four  inches  thick.     One  of  them,  with  24  sers  of  flour,  wasgiveu  to 
the  Katchata  in  the  morning,  and  the  other  two   were  divided   equally 
between    the    yarfa   and    the    ploughmen  in  the  afternoon.     The   local 
band  played    all    through    the  night    with   dancing   and    singing.     At 
10  in  the  morning  the  people   of   Gilgit,   Barmas,    etc.,    assembled   at 
the  R^'s  house  where  a  durhar  was  observed,  i-e.,  some  ghi,  chilli  leaves 
and  seeds  of  the  wild  rue    were  placed  on  an  iron  pan,  beneath  which 
a  little  fire  was  made   in  order   to   fumigate   the    air   with  its  smoke. 
The  bandsmen    and   the    man  who     had    brought   the  load   of   chilli 
branches  from  the  jungle,  were  then  each    given  a  khillat   of   a  muslin 
turban.     A  khillat  of  ti   turban  and  a   choga  (cloak)    was  also  given  to 
Ghulam,  one    of    the  Katchata   family,  whose    face    was   then  rubbed 
with  flour,  a  small  loaf  of  bread   mixed  with   ghi    being  given  him  to 
eat.     According  to  custom  while  eating  this  he  ought    to  have  bellowed 
like  an  ox,  but  this  I'ite  was  not  observed.     A  maund  of  wheat  was  also 
put  in  a  leather  bag.     The  procession  was   ready    to   proceed    to    the 
Rd's  field  by   about    11-30.     The  bag     of   grain     was   loaded   on    the 
Katchata,  one  man  took  the  iron  pan  used  in  the  Duban,   and    another 
took  the  two  big  loaves,  the  one  uppermost  being  covered    with    about 
four  sers  of  butter  with  a  pomegranate  placed  in  the  middle,  while  two 
chilli  branches  were  stuck  in  the  butter  r-ound  the  pomegranate.     Two 
men  carried  a  he-  and  a  she-croat,  while  the  remainder  of  the  procession 
had  branches  of  c/tiZZi  in  their  hands;  and  the  procession,  with  the  band 
playing  in  front,  started  for  the  Rd,'s  field  whei  e  the  sowing  was   to   be 
commenced. 

*  In  Yasin  this  festival  is  accompanied  by  a  curious  custom.  The  charvelu  is  mounted 
on  a  good  liorse  aod  clad  in  a  robe  of  honour  given  him  by  the  Mihtar.  In  this  way 
he  is  conducted  to  the  polo  ground,  where  all  seat  themselves  while  the  music  strikes 
up,  and  the  tnrangfah  gallops  twice  up  and  down  the  ground.  Should  any  accident  happen 
to  him,  such  as  either  himself  or  his  horse  falling,  it  is  regarded  as  a  presage  of  mis- 
fortune  to  the  whole  community,  and  of  speedy  death  to  himself.  In  order  to  avert  exil, 
he  and  his  family  observe  the  day  as  a  solemn  fast. 

+  A  family  of  Gilgit,  which  in  ancient  times  became  such  a  source  of  danger  to  the  chief 
of  Gilgit,  that  it  was  attacked  and  massacred  to  a  man,  only  a  pregnant  woman  managing  to 
escape  towards  Darel.  After  this  the  crops  of  Gilgit  did  not  flourish  for  several  years,  and 
a  damjdl  (soothsayer)  said  that  its  fertility  depended  on  the  Katchata  family,  and  that  until 
a  man  of  that  clan  was  brought  there  to  commence  the  seed-sowing  the  crops  would  never 
flourish.  After  a  great  search  the  son  of  the  woman  who  had  escaped  towards  Darel  was 
fouiid  and  brought  to  Gilgit.    On  his  return  the  crops  gave  a  gocd  outturn. 


Chohang-^ChoMhi.  181 

The  Katchata  then  took  from  a  leather  baj^  one  affor  the  other  4 
handfiils  of  wlieat,  in  eacli  of  wliich  he  rnixod  a  wa.s7ia  of  gold-dust., 
and  o-avo  them  to  Kajii  Ali  Dad  Khdu,  wlio  throw  the  first  handful 
towards  tho  west,  the  second  towards  the  east,  tho  third  to  tho 
north  and  the  fourth  to  the  soutii.  Then  the  Rti  himself  ploughed 
three  turns  in  his  field  with  a  pair  of  bullocks  which  were  ready  on  tho 
spot.  The  ivazir  of  Gilgit  ought  then  to  have  ploughed  three  turns  but 
this  was  omitted.  The  band  then  commenced  pLaying  and  two  grey- 
beards of  good  family,  with  swords  and  shields  in  their  hands,  jumped 
forward  and  began  to  dance  amid  joyous  cheers  from  the  people.  This 
dance  is  called  achhush  meaning  '  prestige^  or  '  pomp,'  and  is  intended 
to  awaken  the  deity  of  prestige  Meanwhile  a  hc-go;it  was,  accordino* 
to  custom,  killed  by  a  man  of  a  Rono  family.  This  goat  is  called 
acWiush  ai  mugar,  i.e.,  '  tho  goat  of  the  deity  of  pomp  '  and  is  sacrificed 
in  his  honour.  Its  head  and  two  of  its  foft  were  separated  and  two 
men,  one  with  the  head  and  thn  other  with  the  two  feet  in  their  hands, 
came  forward  and  danced  amid  the  rejoicings  of  the  people.  All  tho 
flesh  of  tho  goat  was,  as  is  customary,  given  to  the  people  of  Barmas 
village  to  prepare  a  feast.  A  she-goat,  called  the  yadeni  ai  ayi,  i.e., 
'  the  goat  of  tho  deity  of  drums,'  was  then  killed  and  given  to  tho  bands- 
meu.  The  procession  then  started  back  to  the  Rajii's  house  where  the 
feast  cooked  at  night  was  served.  The  Rdju  had  to  give  some  bread 
to  tho  niotabars  and  the  bandsmen  from  his  own  dish.  This  custom 
is  called  ishjnn ;  after  that  tho  people  started  for  the  shawaran  (])olo 
ground)  to  play  polo  and  make  merry.  After  polo  the  people  no-ain 
went  to  the  Rji'a  house  and  dined  there-  Tho  Katchata  commenced 
ploughing  his  fields  the  same  day,  while  the  other  zamhuldrs  did  not 
commence  work  on  their  fields  till  the  next  day."* 

Chohano,  a  Jat  clan  (agricultural)  found  in  Ami  itsar. 

CaoHAR,  a  Dogar  clan  (agricultural)  found  in  Amritsar. 

CaoKAEi,  a  Jd,t  clan  (agricultural)  found  in  Mukan. 


*  Tho  corresponding  Thomil  festival  of  Piniidl  is  thus  describod  by  the  Maulavi : 

"  A  very  intereatin,!!;  ceremony  known  as  tlie  Thomil  used  to  bo  observed  every  year  at 
Sher  Killa,  tho  seal  of  tho  Ilaja  of  Piuu;U,  before  seed-sowiiii;.  On  tlio  day  it  was  to  be 
observed,  the  people  visited  tlic  liajii  in  his  Fort  and  t^ot  from  him  10  or  2u  scrs  of  Hour,  4 
or  G  scrs  of  ghi  and  one  big  goat.  Tim  Hour  was  mado  into  broad  thin  leaves  on  which 
the  ghi  was  placed.  Tho  preliminaries  were  observed  in  the  Fort.  All  the  persons  present 
held  in  their  hands  a  small  branch  of  tho  holy  juniper  tree,  aad  thoso  possessing  oims 
brought  their  weapons  Avith  them.  From  the  gate  of  the  Fort,  tho  Raja  attended  by^  his 
people  marcliofl  out  to  (he  open  Holds  among  tlieir  shouts  and  cries,  a  band  playini?  various 
war-tunes.  The  assembly  then  gatliered  in  an  ojien  Held,  and  tho  cooked  leaves  were 
presented  to  the  Rija  who  tasted  one  of  them.  The  rest  was  then  distributed  amonc  all 
present.  After  tho  feast  prayer  was  madn  for  an  abundant  crop.  Tho  goat  was  then 
killed,  and  leaving  the  carcase  boliind,  its  iiend  was  brought  before  the  assembly  and 
being  greased  with  butter,  lloiu-  was  spriidded  on  it  from  tho  forehead  down  to  the  nose. 
Tho  head  was  then  placed  at  some  distance  as  a  tar<;et  to  be  lired  at.  Tho  firing  was  opened 
by  the  Raj^  who  was  followed  by  his  vwtahar.^  and  any  other  who  possessed  fire-arms. 
WHiosoever  hit  tho  head  was  liable  to  contribute  a  chalar  of  country  wino.  When  this 
target  practice  was  over,  the  assembly  dispersed  after  a  nnti  dance,  which  was  civcn  by  a 
motuhcir  of  th«  Raja,  who  used  to  prcs.mt  him  with  a  turban.  In  the  evening  the  goat's 
flesh  was  roasted  and  enjoyed  with  tho  wino  contributed  by  thos(>  who  had  hit'lts  head  io 
tho  day.  Only  the  people  of  Sher  Killa  had  the  right  to  share  in  this  merry-making,  no 
one  else  from  other  villages  of  Punial  being  even  allowed  to  attend  it.  A  few  years  ago 
this  ceremony  was  discontinued,  but  it  was  revived  this  year  (I'JIO)." 


182  ChoJcar'-^Chuhrd, 

Chokar,  Chliokar,  a  Gujar  tribe,  found  in  KarnAl,  where  they  have  lonpf  been 
settled.  Iininio-ratiag  from  beyond  Muttra  they  once  hold  a  chauhisi, 
or  group  of  21  villages,  with  Namaunda  as  their  head-quarters. 

Choke r A,  a  Muhammadan  Jiit  clan  (agricultural)  found  in  Montgomery. 

Choniya,   a  Jat  clan  (agricultural)  found  in  Mulfcdn. 

CnoNPRA,  a  Gujar  clan  (agricultural)  found  in  Araritsar. 

Chopea,  a  Khatri  section. 

Chosar,  a  J^t  clan  (agricultural)  found  in  Mnlt^n. 

Chota,  a  Mahtam  clan  (agricultural)  found  in  Montgomery. 

CeoTiA,  one  oE  the  clans  of  the  Pachddas  (9.  v.).  They  claim  to  be  Chauhd,n 
Kdjputs  by  descent  from  their  eponjm,  Chotiji.  Most  of  them  are 
Muhammadans  and  only  a  few  Hindus. 

Chowah,  Chowan,  a  J^t  clan  (agricultural)  found  in  Multan. 

Chuchkana,  a  clan  of  the  Sidls. 

CeuHAL,  an  agricultural  clan  found  in  Shdhpnr. 

Chuetan,  (?  Cbauhdn)  a  sept  of  Banrias,  claiming  Chaubd,n  descent,  found 
in  Fei'ozepur.  They  avoid  the  use  of  oil  in  lamps,  and  use  ghi  instead. 
After  the  wedding  a  girl  seldom  revisits  her  parents'  home,  and  if 
in  consequence  of  a  quarrel  with  her  husband's  people  she  does  do 
Fo,  and  dies  in  her  paternal  home,  her  parents  are  bound  to  find 
another  bride  for  her  husband  in  her  stead.  Fornication  in  this  sept 
is  punished  with  excommunication  and  re-admission  to  the  caste  only 
permitted  on  payment  of  a  fine,  but  even  that  does  not  remove  the  stigma. 

Chuhra. — The  sweeper  or  scavenger,  and  hence  the  out-caste,  par  excellence, 
of  the  Punjab,  whose  name  is  popularly  supposed  to  be  a  corruption 
of  Sudra."^  It  has  many  synonyms,  but  few  of  them  are  precisely 
the  exact  equivalent  of  Chuhr^.  Thus  a  Chamdr  is,  probably  by 
origin,  a  Chuhra  who  works  in  leather,  but  the  Chamars  appear  to 
form  almost  a  distinct  caste,  though  both  the  castes  are  placed  in  the 
same  rank  and  lumped  together  in  the  popular  phrase  Chuhr^-Chamar, 
just  as  Mochi-Juhihd,  is  used  to  denote  collectively  the  two  castes 
which  bear  those  names.  As  a  scavenger  or  rather  as  a  'sweeper  up 
of  dusc '  the  Chuhra  is  termed  khdk-roh.  As  a  domestic  he  is 
ironically t  styled  Mihtar  or  'chieftain':  as  a  worker  in  leather 
he  is  called  a  Dhed  (lit. 'crow '),  as  a  weaver  he  is  styled  Megh, 
at  least  in  Sid,lkot,  in  which  district  the  Meghs  however  form  to  all 
intents  and  purposes  a  tjeparate  caste :  and  as  an  executioner  he  is 
known  as  Jallad.  Further  as  a  tanner  the  Chuhra  is  called  a 
Khatik  in  the  Eastern  Punjab,  and  as  a  breeder  of  swine  he  is  known 
as  a  Hiili.  These  two  groups  appear  to  form  distinct  castes,  or  at 
least  sub-castes  which  rank  below  the  Chuhrii,  proper.  The  Khatiks 
have  a  sub-group  called  Basur. 

Chtinge  of  religion   also  involves  the   adoption  of   a   new   title    and 
the  Chuhra  on  conversion    to   Sikhisra   becomes  a   Mazbi   or   Mazhabi, 


*  Once  Balmik,  founder  of  the  caste,  arrived  late  at  a  feast  given  by  a  Bhagat  and 
found  only  fragments  of  it  left.  These  he  devoured  and  earned  the  name  of  Chuhra  or 
'one  who  eats  leavings.' 

t  But  in  Gurgaon  mihtar  is  used  as  equivalent  to  chcntdhri  and  the  term  may  be  origin- 
ally free  from  any  taint  of  irony. 


NOTES—CONCLUDED. 

'7;  They  will  eut  dead  bodies  of  It  «  "'^'  '""-''"''  '^  "^' 
rds),  but  not  foxes,  &c  T,!,%W,.  ■  n'  i"^''  *""«•'  '•'>'g« 
Sandal,  a  Chdhra,  who   „sed  7„  'f "''  ^■'"''•'^'  i^'''''  f™'" 

re  was  another  Club  a  who  use  I  t„  r""   g;;^^'   depredations. 
:  with  the  "cavern  "j  a!,jeat  men      IC  "!  *''"  ^"'^  ^''k  (the 
at   night    until    quite    latelvThl       '''r   ^^'"^^    ""^'^^'^   t" 
Bar  Tattar,  I'.e.,  tlie  desert    ^'  P^°P'^   sometimes    call 


The  Chuhra  grotqys.  183 

while  one  who  embraces  Isli'im  becomes  a  Musalli,*  vr  in  the  south-west 
of  the  Punjab  a  Kuitana,t  or  ho  niuy  ever  aspire  to  be  entitled  iJindar : 
indeed  in  the  villages  ol"  the  i'aclihada  KajpiitH  of  hsirsa  the  peu|ilo  who 
remove  filth  are  called  Dindar-Kluikrob  and  they  follow  Muhaniniadan 
observance.-,  being  even  admitted  to  tmoke  with  otlier  Muliaimiiadans. 
Bhangi  is  also  used,  but  not  very  correctly,  as  ii  synonym  for  Cliuliia. 

The  Chuhras'  relations  to  other  castes  vary  consideral)ly.  They  aro 
distinctly  superior  to  the  Sausis,  from  whom  alone  they  will  not  eat 
in  Niibha.  13ut  in  Gurgaon  they  are  also  said  to  look  down  upon  the 
Changars  or  Dliias,  who  are  makers  of  winnowing  sieves,  and  they 
are  said  to  refuse  food  from  the  Uhanak's  hands  too,  thongli  tJieir 
claim  to  superiority  is  a  doubtful  one.  The  Chuhras  aro  split  up  into 
various  groups  : 

Territorial. 


Deswali — of  the  Gangotic  plain. 
B^ofi-i — of  the  Great  Indian  Desert. 


Sotarwala—  of  the  rivei'ain  lands. 
Janfflilke — of  the  JanLral  tract. 


Various  other  divisions  exist,  being  recognised  by  the  Chuhras  them- 
selves if  not  by  others.     Such  are  : — 

1.     Bahniki.  |      2.     Ldl-Begi. 

These  two  are  really  identical,  Lai  Beg  having  been  Balmik's  disciple. 
Both  terms  aro  thus  equivalent  to  '  disciples  of  Balmik  or  Lai  Beg.' 

The  gots  of  the  Chuhras  are  numerous  and  some  are  wide-spread. 
Various  origins  are  claimed  for  them.  Thus  the  Bohat,  found  in 
Gurgaon,  claim  to  bo  Punwar  Rajputs,  and  the  Sdrwdn,  also  of  Gurgaon, 
to  be  Chauhans.     There  is  also  a  Chauhd,u  got,  south  of  the  Sutlej. 

In  Rohtak  the  Lohat  also  claim  to  be  descendants  of  one  Sdnjhar 
Das,  a  Rd,jput,  while  the  Baohar  say  they  are  Punwar  Rdjputs  from 
Dhciranagri  in  the  Deccan  and  that  their  ancestors  immigrated  into 
that  District  with  the  Ktlyaths.  These  two  gotii  do  not  intermarry  with 
Changars,  and  lay  stress  on  the  necessity  for  marrying  a  girl  before 
she  is  L5  or  16.  They  regard  Bdlmik  as  God's  brother  and  revere  him 
as  their  prophet  with  a  Muhammadan  ritual,  reciting  prayers  (navidz) 
in  a  line  headed  by  an  imam,  and  prostrating  themselves  with  the 
words  : — Balmik  hafi,  Bdliaik  slulfi,  Balmik  nm'dfi,  holo  momno  icohi  ck. 

The  Pail-powar  got,  in  Rohtak,  also  claims  Rajput  origin,  saying 
that  a  Rdjput  woman  who  was  pregnant  threw  in  her  lot  with  the 
Chuhrds.  Her  son  was  called  a  Pail-powdr  on  account  of  her  descent. 
This  got  reveres  Guru  Ndnak,  docs  not  employ  Brahmans,  and  gets  its 
weddings  solemnized  by  one  of  its  own  members.     But  it  buries  its  dead. 

The  original  division,  Dr.  Youngson  was  informed,  was  into  Lute, 
Jhae,  and  Tengre,  the  Lute  being  Manhd,s  Rajput,  wandering  Dogras  ; 
the  Jhae,  Dh^o  or  Sahi  being  named  from  their  founder,  who,  when 
a  child,  slept  beside  a  hedgehog  [sch) ;  and  the  Te'ngrc  being  makers 
of  wionowing-sieves,  living  in  the  desert,  and  named  Tengre  on  account 
of  their  pride.  Besides  the  three  original  divisions,  there  are  Goriyd, 
so  called  from  the  fact  that  their  founder   was  born   in   a   tomb    {gor). 

*  Musalli  may  bo  defined  as  a  Clmhi'a  converted  to  Islam  who  has  abandoned  hardin 
food,  eatinf^  only  haldl.  The  Muaallia  do  not  intermarry  with  the  Chuhras,  or  at  least 
only  take  dauj^hters  from  them. 

t  Kurtaua  or  Kotaiui  is  said  to  be  derived  from  Uindi  kora,  'whip,'  nixd  tan n a  'to 
stretch,'  and  thus  to  mean  '  flogger,'  because  swuepora  wero  employed  aa  executioners  by 
Muhammadan  rulers. 


184  Chuhrd  genealogy. 

They  bail  from  Delhi.  TIio  founder  was  Slmli  Jahan^s  son.  He  was 
also  called  Kandara,  because  lie  spoke  harshly.* 

Next  come  :  Pal.han,  originally  from  Kdbul,  in  Akbar's  time.  There 
were  three  brothers,  of  wh«m  phagana  was  the  eldest.  They  entered 
the  country  as /agiri',  or  ji5ir5.  Gil;  from  Chakrari  in  Gujrd,nwdld,.  A 
tree  sheltered  the  iirst  of  the  name  in  a  time  of  rain:  and  in  Dera 
Ghazi  Khan  tlie  section  respects  bricks.  Bhatti ;  from  the  Bar  in 
Gujrauwala,  Findl  Bhattian,  Dulla  being  their  chief.  Sahotre;  in 
Akbar's  time  Sahotra  was  thrown  to  the  tigers,  but  the  tigers  did  not 
injure  him.  In  Dera  Gha:,ii  Khan  the  Sahotra  section  respects  the 
lion.  iSoeni  Bliunniar  ;  descendants  of  Raja  Karn,  the  Brahman,  who 
gave  away  Ij  maunda  of  gold  every  day  before  he  ate  his  food. 

Then  follow  Laddar;  Khokar,  who  are  said  to  avoid  eating  the  heart 
of  a  dead  animal  in  Montgomery,  while  in  Dera  Ghd,zi  Khdn  they  do  not 
eat  hharta  or  things  roasted  on  the  fire  ;  Khonje,  Kaliane,  Ratti,  Mathi, 
Burt,  Mome  (in  ildqa  Moma  near  Gondhal).  The  Momi  are  said  to  be 
descended  from  Biilmik,  Hauns,  Chapriban  (in  Khak  beyond  Lahore, 
makers  of  wicker-work),  Ghussur,  Balhim,  Labante,  Nahir. 

The  Dum,  the  Chulira,  the  Mirasi,  the  Machchi,  the  Jliiwar,  and  the 
Changar,  are  all  of  the  same  origin.  They  claim  to  be  indigenous  in  the 
Sialkot  District,  at  least  as  far  as  the  older  divisions  are  concerned. 

In  the  time  of  the  Pandavas  and  Kauravas  there  were  four  sons  of 
Kanwar  Brahma,  viz.,  Puraba,  Partha^  Siddhra,  and  Prashta,  the  last 
being  also  called  Jhaumpra,  from  living  in  a  jungle.  There  are  other 
names  applied  to  him  and  to  his  successors,  such  as  Ghungur  Beg,  AU 
Maluk,  Lai  Beg,  Pir  Chhota,  Balmik,  Bala.  The  following  genealogical 
tree  was  given,  but  I  presume  it  is  a  voiy  uncertain  one : — 

A  Genealogy. 

Prashta. 

1    ■ 
Kalak  Das,  and  his  wife  Silawanti. 

I 
Alif. 

I 
Eighteen  generations,  all  jdngli. 

B41a  Rikhi  and  his  house. 

I 

Bamrik. 

I 
Bal. 

*  Another  version  (Ironi  Moutgomcry)  is  that  Jhata,  Jhaba,  Tiugri,  and  Athwal  were 
four  brotliera,  probably  Muharamadans.  Of  these  Jhata  became  a  follower  of  Baba  Farid, 
and  his  descendants,  called  Jhatas,  continued  to  observe  the  Muhammadan  law  (i.e.,  did 
not  become  Chuhras).  Jhaba's  and  Tingra's  descendants  worked  as  Chuhras,  and  are 
kuownasJhais  (Chais')  and  TIngras,  respectively.  Of  Athwal's  progeny  some  remained 
Muhammadans,  while  others  became  Chuhras  and  are  now  known  as  Athwal  Chnhraa. 

The  Jhaba  (Jhai  or  Chai)  section  is  closely  associated  with  Multan,  When  that  city 
was  founded,  tradition  asserts  that  the  king  commenced  to  build  a  fort  which  collapsed 
as  fast  as  it  was  built.  The  spot  was  held  by  the  Jhaba  Bhangis,  one  of  whom  offered 
himself  as  the  fort's  foundation-stone,  and  is  said  to  be  still  standing  in  the  Khani  Burj 
of  the  Fort.  Some  people  regard  this  hiirj  as  a  place  of  pilgrimage.  The  Jhai — possibly 
owinfT  merely  to  his  fortunate  name — was  sacrificed  to  ensure  victory  in  battle — Jhaye 
sandhi  faich  ^vandi,  which  is  explained  to  mean,  if  a  living  Chuhra  be  built  into  a  thick 
wall  of  burnt  brick  before  going  to  war,  victory  is  assured. 

In  Tarn  Taran  tahsil,  Amritsar  District,  Brahma's  son,  Chuhra,  had  three  sons.  Lata, 
Jhaba,  and  a  ^iclMag  named  Tingru,  from  whom  are  dttscynded  the  2|  original  eectioni  of 
the  caste. 


Att. 

I 

Patt. 


185 

Anothcb  Genealogy  ob  EosaiNAMA. 


Adis  and  wife  V^shni. 

.1 
Sadda  Saddijiva  and   wife  Govitfcri. 

I 
Ghnng  and  wife  Suranfjiyi. 

I 
Dhand  and  wife  SiU  Sakafc. 

Nil  Kanth  and  wife  G<5  Atma  Devf 

I 
Kanwur  Brahmi  and  wife  Burhadji  or  Jasfcrf. 


Sidhri.  Puraba.  Bhilrthi.  Prashta,  also  called  Jhaiimpri,  lat  Incarnation,  and  wife  Mansa  Divf. 

Ad  Gdpal  and  wife  Bhilni. 

I 
Sank^awar  and  wife  Sadawanti,  2nd  Incarnation. 


Un^sh  Deota.     MngaL  Gosafn  and  wife  Dhanwanti. 
I 
Gaur  Rikh  and  wife  Naurang^i. 

Dayal  Bikh  and  wife  Mangl4n.  , 

I 
Jal  Bhigan  and  wife  Pavittar^n. 

I 

Angaeh  Deoti  and  wife  Satwanti, 
I 
Agganwar  and  wife  Asna. 

Sankh  Pat  or  Sant6kh  and  wife  Jaaa  Vartf,  3rd  Incarnation. 

,  J 
Bala  Rikhi  and  wife  Sham  Rup,  4th  Incarnation. 

Bfr  Barorik  and  wife  Rajwanti,  Sth  Incarnation. 

I 

Ball  and  wife  Nan  Gbandran. 

I 
lawar  B4la  and  wife  Mans4,  6th  Incarnation, 

J 

Balmik  and  wife  Mah^n,  7th  Incarnation . 

I 


I  I 

Ud  Rikh.     Budh  Bikh  and  wife  Salikin. 

Marwar  Did4ri  and  wife  Dayali. 

,      I 
Nur  Did^ri  and  wife  Asiwanti. 

I 

Shim  Snrand4  and  wife  Surgan,  Sth  Incarnation, 

I 
Sham  Barbarj  and  wife  Lnchhmi. 

I 
Sri  Rang  Sham  and  wife  Rajwanti. 

Sati  and  wife  Salo. 

I 
Shah  Safa  and  wife  Savin. 


ArjAn  and  wife  Arfin. 

i 


186 


A  Chuhrd  genealogy. 

A 

Pir  S4val  and  wife  Jafarin. 


Qasa. 


Asa  and  wife  Janatan 
Ahir  Maliik  and  wife  Sikiawati. 
Ghungar  B6g  and  wife  Naear^n, 

Biz  B^g  and  wife  Sadiqan. 
Bar^hhl  Beg  and  wife  Varsin, 

Lai  B6g  and  wife  Patil4n,  9fch  Incarnation. 
Bali  Sher  (also  called  Pir  Jhdta,  the  wrestler)  and  wife  Amdlikan,  iOth  Incaraation. 
Sada  Bala  L41  Khan  and  wife  Roshanan. 

Fir  Dhagana  and  wife  Nur  Dfvanf, 

I 

Shah  Siira  and  wife  Gussan. 


Mahi  Sh4h.     Dargahi  Shah.     Shah  Akhlas  and  wife  Lachhmi. 


I 
Ghasiti  Shah. 


T£ra  Shah.     S6va  Shah  and  wife  Sarsi. 
I 


Saram  Shah. 

i 
Karam  Shah. 

I 
Fazl  Shah. 


Jam  Shah.  Arpar  Shih. 

!  ! 

Langar  Shih               |  I                  | 

I              Zabardast  Shih.  Chugatta  Murad 

Mohammed                  |  Shah.  Shah. 

Shah. 


Arif  Sh4h. 


Falel  Shah. 


*Karim 
Qasinti  Shah.       Shab, 


'  I 

*Qntab  I  I 

Shah.    Rahni  Shdh.     Umar  Sh4h. 


*Sardar  Shah.         *Sult4n  Shah. 


I  I  I 

Fath  Shah.     *Bahadur  Shih.     *Nadir  Shih. 

Bala  is  a  name  given  to  the  leaders. 


Jawabir  Shih.  Bari  Shih. 

I  .  I 

Alim  Shah.  *Jamiat  Sb4b. 

I  I 

*Alif  Shah.  *Gauhar  Shah. 


I  I  I 

*Hakim  Shah.    *Fath  Shah.     *Bahiwal  Shih. 

A  THIRD  GENEALOGY  FROM  (MALKR  KoTLA)  13 — 

Akal  Purakh  (i.e.,  God). 

I 
Mahadeo  Sri  Mahiraj. 

I 
Bikhi  Deo, 

I 
Rikhi  Deo. 

I 
Anaada. 

I 
Sahad  Rikh. 

I 
Sandokh  Rikh. 

I 
Balmik  or  Balnik. 


*  Fresenc  representatiTea. 


187 

A  FODRTn  GeKtAlOOT, 

Bald  Shdh  Santokh  Rilch  di,  Bala  Shah  is  son  of  SanWkh  Rikh, 

Santdkh  Rikh  Shardp  Dit  Rikh  dd,  Santokh  Rikh  is  son  of  Sharap  Dit  Rikh, 

Bhirdp  Dit  Rikh  Aindh  dd,  Sharap  Dit  Rikh  is  sou  of  Ainak, 

Aindk  Rikhi  dd,  Ainak  is  son  of  Uikhi, 

Rikhi  Bikhi  dd,  Rikhi  is  son  of  Bikhi, 

Bikhi  Mahddiv  dd,  Bikhi  is  son  of  Mahad6v, 

Mahddiv  bhagivdn  Ant  Ehandi  da,  Mahadev  or  Shiv  is  son  of  Aut  Kbanda, 

Aut  Khandd  Alakh  Purkh  dd,  Aut  Khanda  is  son  of  Holy  Person, 

Alakh  Purkh  Sakt  dd,  Holy  Person  is  son  of  Alndghty  Power, 

8akt  Agam  dd  Almighty  Power  is  son  of  the  Unknowable.* 

Another  version  is  that  Bh^rthd,  Sadhara,  Paratnd  and  Purba  were 
four  Brahman  brothers,  and  when  their  cow  died  they  made  Purba,  the 
youngest,  drag  away  the  carcase,  first  promif<ing  to  help  him  in  his  task, 
but  eventually  out-casting  him  for  doing  it.  In  Dera  Ghdzi  Khan 
Urga,  Bh^rga,  Sidhra  and  Frastd,  also  called  Chhaumpra,  are  given  as 
the  four  brothers,  and  the  following  verses  are  current : — 

(«)    Alldh  chitthi  ghalli  hai,  sab  khol  bidn,  God  sent  a  letter,  setting  forth  all  things  : 

Ithe  gid  manke  hun,  kiun  karin  ahhmdn  ?  '  Hereunto  you  submitted,  why  do  you  repine 

Qokhri  te  aike  sabi  kardi  arydn.  The  cow  was  cast  out  by  one  of  you,  why  then 

do  you  plead, 
Aadn  Brahman  janam  di  gal  jamd  tanydn.        That  "we  are   Brahmans  by  birth,"  ye  who 

wear  the  jdmd\  tied  with  strings.' 

The  last  couplet  is  also  given  thus  : — 

Odkhri  uU  daki  kardi  arydn,  '  They  are  all  arguing  over  the  COw  : — 

Aidn  Brahman  janam  de  gal  jdme  tanydn.         (Saying)  "  We  are  Brahmans  by  birth,  thongh 

we  wear  the  jdmd  fastened  with  tags." ' 

Further  these  two  verses  are  sometimes  added  : — 

Ute  charkhane  doreli  larydn,  Wearing  too  the  chicken  cloth, 

Rabbd  !  Sdde  bha  di  galldnmushkil  banian,      0  Lord  !  '  We  are  in  great  distress.' 

(it)  Alaf  Alldh  nun  ydd  kar  bandidn  %ve    dhun  '  Remember  God,  0  Man  !    Praise   be  to   him, 
surjanhdr,  the  Creator  and  Protector  of  mankind  1 

Chugdi  chardi  gokhri  ho  pd{  mu7-ddfd,  The  cow  fell  dead  while  grazing 

Hue  deote  akathe  jdke  karin  pukdrd.  The  gods  assembled  and  exclaimed : — 

Tubin  Brahman  zdt  de  ki  hangai  bhdrd,  "  Ye    are   Brahmans    by   caste,   yet  in  what 

distress  are  ye  fallen ! 

Tusdde  pichhdn  kaun    hai  jiadd    maqsad  Who  is  there  among  ye,  of  high  purpose  t '' 
bhdrd, 

Sdde    pichhun  Chhaumprd   jisdd    maqsad    "  Chaumpra  is  of  us  and  his  purpose  is  high," 

bhdrd, 
Hiikmho'gidChhaumpre'jdsat^murddra,'        Chaumpri    was    bidden    to    cast   away    the 

carcase. 
Usne  dhanak  charhdt,   gokhri  jd  pdi  pichh-    He  drew  his  bow  and  the  COw  was  thrown  far 

vidrd.  away. 

Ayd  gokhri  satke  Itahe  :' did lachanhamdrd.'     After    throwing    it    away  he  came  back  and 

said  :— "  Now  fulfil  your  promise." 
Chaukwn  sddidn  dur  hd  terd  nich  utdrd.  (But  they  said  :-)  "  Begone  from  our  hearths, 

thou  art  now  an  out-caste." 
The  following  stanza  is  also  current  in  Dera  Gh^zi  Khan  : — 

(Hi)  Tun,   Sdhib,  ghar  Bdhmandn  mcrd  janam  Thou,  God,  hast  given  me  birth  in  a  Brahman's 

dedi.  ^  house. 

Ehdke  sdnpal  pid,  ekd  thdli  ra86i.  I  was  brought  up  with  others,  eating  together 

,  with  them  in  the  same  dish. 

Chaumpra  age  Rab  de  kart  rajo'i :—  Chaumpia  prays  before  H  ^r^  :  — 

Khabrdn  ghallin  tordidn,  ho  m&nh  dhardi.  '  ThoU  liast  seni  jii'^  tidings  from  afar— now 

,  .               ,  come  before  me. 

Mera  janam  dio  nleh  ghar  men,  sun   band.  Thou  hast  given  me  birth  in  a  low  house,  heaf 

naivdzd.  nie,  mv  Lord. 


•  Cf.  the  genealogy  given  at  p.  530  of  The  Legends  of  the  Punjab,  V<-1.  III. 
T  The  jdmd  is  the  long  over;i?arment,  faetened  with  tag8  iastead  of  buttons 


iS^  Chuhrd  origins. 

Ndle  ummat  lakhsh,  ndle  lalchsh  jandzd.         Grant   me  followers   and  grant  me  funeral 

prayers— (or 
Forgive  my  followers  and  also   forgive  us  for 

not  having  funeral  prayers). 
Hindu,  nere  dwan  na  detven,  Musalmdn  na    The  Hindus   do  not   allow   us   to   come  near 
parheii  jandzd.  them,  and  Muhammadans  will  not  read  our 

funeral  prayers. 
Meri  Icaun  siffdt  Iharegd,  sun  gharih-nawdzd.    Who  will  bear  me  up— hearken  !  0  Lord  ! ' 
Alldh  dkhe  Chauinprid  tun  ho  sydnd.  God  says  :  '  Chaumpra  !  be  wise! 

Do  mazhab  de  niin  dd  mam  darydd  vagdnd.     I  will  make  two  rivers  to  flow  of  the  things 

which  are  forbidden  by  the  two  religions 

(i.e.,  one  of  the  carcases  of  cows  and  the 

other  of  the  carcases  of  pigs). 
Pdrjannat  bandki  sahmnd  vilchdnd.  I  will  make  heaven  across  them  and  show  it  to 

you. 
Bdm  te  Rahimne  chhip  chhiplahnd  i?i  Ram  (Hindus)   and   Rahi'm  (Muhammadans) 

will  conceal  themselves. 
Sawd  neze  din  Idkar  hd'i  ddzakh  dhdnd.  A  great  tire  will  be  burnt  in  hell  at  about  10  a.m. 

(i.e.,  when  the  sun  is  H  bamboo  high). 
Alldh  dJche  ChaumpHd  ummat  teri  nun  vich    God  says  :  '  Chaumpra,  now  will  I   send  thy 

jnnnat  pdh'&nch.dnd.  followers  to  Heaven.' 

Alldh  chitthi  likhi  he,  hath  Chatimpre  phardi.    God  has  written  a  letter  and  given  it  in  the 

hands  of  Chaumpra  : — 
Tunhi  isho  satnd  ji  tain'&n  di.  '  Thou  hast  to  carry  out  this  carcase — it  is  your 

fate.' 

Origins. 
Various  legends  have  been  invented  to  explain  the  origins  of  the 
Chuhra  caste  as  a  whole  and  of  its  different  groups.  Most  of  these 
carry  its  history  back  to  Bdlmik  as  its  progenitor,  or,  at  least,  its  patron 
saint.  Hence  it  is  necessary  to  recount,  in  the  first  instancs,  what 
current  tradition  has  to  say  of  Balmik. 

One  legend  avers  that  Bd,lmik  used  to  sweep  Bhagwan's  courtyard, 
and  that  the  god  gave  him  a  robe,  which  he  did  not  put  on  but  buried 
in  a  pit.  When  asked  by  Bhagwan  why  he  did  not  wear  it,  Balmik 
went  in  search  of  it  and  found  in  it  a  boy  whom  he  took  to  Bhagwan. 
The  god  directed  him  to  rear  the  boy,  who  was  named  Ld;l  Beg. 

Balmik  is  said  to  mean,  '  born  of  the  halni'  or  serpent's  hole. 
Balmik  was  a  Bhil,  a  race  of  mountaineers,  who  used  to  rob  and  kill 
travellers  passing  through  the  forest.  One  day  seven  Rishis  journeyed 
by,  and  when  Balmik  attacked  them,  they  asked  him  why  he  did  so,  as 
they  had  nothing  worth  stealing.  He  replied  that  he  had  vowed  to  kill 
all  whom  he  found  in  the  forest.  'J'he  Rishis  thpn  enquired  if  he  had 
friends  to  assist  him  if  captured.  Whereupon  he  asked  his  parents 
and  wife  if  tJiey  would  help  him  in  case  of  need,  but  they  declared  they 
would  not.  Balmik  then  told  the  Rishis  he  was  friendless,  and  they 
urged  him  to  give  up  his  evil  ways,  and  to  repeat  '  mard,  mard,' 
continuously.  But  rapidly  recited  '  mard ,  mard'  soumis  like  ^Ram, 
Kdm,'  and  as  he  thus  repeated  (jod's  name,  his  sins  were  forgiven  him. 
By  the  end  of  12  years  his  body  was  covered  with  dust  and  overgrown 
with  grass,  the  flesh  beingr  decomposed.  Once  more  the  seven  Rishis 
passed  by  and  heard  a  faint  voice  repeating  '  Ram,  Rom,'  under  a  cover- 
ing of  clay.  This  they  removed,  and,  having  re-clothed  his  bones  with 
flesh,  called  hiru  Balmik,  as  one  who  had  come  out  of  a  serpent's  hole. 

1.     Tabds  and  Totems. 
The  Gil  will  not  eat  hatdun,  the  egg-plant  (hhatd  hart)  :    the  Lute  do 
not  eat  hare  or  rabbit :  the  Kanar^  (?)  abstain  from  cloves  :  the  Sahotr^ 
refuse  to  look  on  a  tiger  ;   at  marriages,  however,  they  make  the  image 


Chuhri  panchfiyats.  189 

of  a  tiger  which  the  women  worship  :  the  Bhat^i  will  not  bit  on  a  bench 
of  boards  or  bricks :   no  Chuhrii  will  cat  seh,  or  hef^gehog. 

The  Sarwan  Chuhras  do  not  dye  cloth  with  hasumha,  eallron,  and 
will  only  use  thatch  for  their  roofs.  In  the  Bawal  nizdmat  of  Ndbha 
they  also  wear  no  gold  ornaments,  thinking  this  tahu  to  be  imi)Osed 
on  them  by  their  ,sati.  In  Dera  Ghazi  Kh^m  the  different  sections 
reveience  diffocnt  animals,  i.e.,  the  Sahoti  respect  the  lion,  the 
Athwal  or  Uthwdl  the  camel,  and  one  section  the  porcupine,  while  bricks 
are  said  to  be  revei'ed  by  the  Gil,  men  bowing  and  women  veiling  their 
faces  before  them.  Thus  the  Sindhu  muliin  or  got  rtispects  indigo  :  the 
Kandiara  respects  the  horned  rat ;  while  the  Khokhar  got  is  said  to  avoid 
eating  hharta,  ^.e.,  anything  roasted  on  a  fire.*  Thu  Khokhar  got  is 
also  said  to  abstain  from  the  flesh  of  dead  wnimals  as  well  as  from 
eating  the  heart,  which  all  other  Chuhras  will  eat. 

The  flesh  of  the  hare  is  also  avoided  by  Clmhras  generally — a  tahu 
explained  by  the  following  legend  : — Once  a  Chulira  by  chance  killed 
a  culf,  and  hid  it  under  a  basket,  but  its  owner  tracked  it  to  the 
Chuhra's  liouse.  'i'he  Chuhra  declared  that  the  basket  contained  a 
hare,  and  when  it  Avas  opened  it  was  found  that  the  calf  had  turned 
into  a  hare — so  from  that  time  all  the  Chuhras  have  given  up  eating 
hate.  iSome,  however,  do  not  abide  by  this  rule.  In  Kiingra  it  is  said 
that  once  a  hare  sought  Biilmik's  protection,  and  thus  the  tahu  arose. 
In  Montgomery  the  avoidance  of  hare's  llesli  is  ascribed  to  the  influence 
of  the  Makhdum  Jahaniau  of  Kher  fShcih,  those  who  are  not  his 
followers  disregarding  the  prohibition.  Li  Dera  Ghazi  Khdn  the 
current  legend  is  that  once  Billa  Shah,  the  ancestor  of  the  Chuhras, 
and  MuUdh  Niir,  the  Mirasi,  were  in  God's  dargah,  or  court.  The 
latter  asked  Bald  Shdh  not  to  sweep,  whereupon  a  quarrel  arose  and 
Bdla  Shah  struck  the  bard  with  his  broom,  knocking  out  his  right  eye. 
MulUh  Nur  appealed  to  God  and  produced  a  hare  as  his  witness — so 
now  the  sweepers  do  not  eat  hare's  flesh.  In  Gurgaon,  however,  the 
prohibition  is  said  to  be  confined  to  the  Sus  Gohar  got,  or,  according  to 
another  account,  to  the  Balgher  got.  In  Mdler  Kotla  it  is  confined  to  the 
Sahota  got.     About  Leiah,  women  are  said  to  eat  the  hare,  but  not  nien» 

2.     Governing  Body. 

Their  representative  assembly,  or  governing  body,  is  the  Painch, 
Panch,  Panchayat,  the  members  of  which  are  chosen  by  the  people, 
and  the  head  of  which,  i.e.,  the  Pir  Panch  or  Sar  Panch,  is  selected 
by  the  other  members.  I  have  heard  them  speak  of  a  kharjmuch  too, 
I.e.,  the  most  troublesome  n, ember  of  the  paiich  !  The  office  of  the 
^n'r  ^anc7i  is  held  permanently,  and  is  even  in  some  cases  hereditary. 
If  the  pir  is  unable  to  pieside  at  the  meetings  his  place  may  be  tak3n 
by  a  narharnh,  or  substitute,  for  the  time  being.  The  ^jaz/jc/i  settles 
disputes  of  all  sorts,  havin<r  to  interfere  especially  in  matters  of  mar- 
riage and  divorce  ;  it  also  looks  after  the  poor.  It  punishes  offenders 
by  excomnuinication,  liukka  panl  hand,  and  also  by  imposing  fines 
of  20,  40,  100  I'Uppes,  or  even  more-  Thf  punishment  of  excommuni- 
cation, of  being  haradari  so  jiidd,  is  a  heavy  one,  pointing  to  the  fact 
that  the   people,   valuing  s-o  highly    the   opinion  of   their  fellow-mexi, 

*  This  peenis   imposaiblo.     Bluirfhd   is   pocaibly   iutonded.     It   is  a   preporatiuu    of  the 
irinjal  {hatdun)  made  by  roasting  it  in  hot  ashes  :    Maya  Singh's  Panjabi  Dictionary :  s.  v. 


190  Chuhrd  marriage  rules. 

are  amenable  to  tlio  rules  of  their  society  by  reason  of  sanctions 
affecting  their  standing  in  the  society.  All  over  the  Punjab  the 
dearest  thhig  to  a  Fanjdbi  is  his  'izzat,  i.e.,  the  estimation  in  which 
he  is  held  by  his  fellows.  In  the  south-east  of  the  Province  the 
Chuhras  have  chahiUras  or  places  of  assembly  at  several  towns,  such 
as  Hiinsi,  Hiss.tr,  Barwdla,  Sirsa  and  Bhiwani.  Each  chahutra  is  under 
a  chaicdhri,  who  in  Gurgaon  is  styled  mihtar.  The  chaudhris  preside 
over panchdyats  at  which  all  kinds  of  disputes  are  decided,  and  also  act 
at  weddings  as  muMiias  or  spokesmen.  In  Nabha  the  chaudhris  are 
indeed  said  to  exercise  supreme  authority  in  caste  disputes. 
3.     Kdles  of  Intermarriage. 

They  do  not  marry  within  their  own  section,  but  they  take  wives 
from  all  the  other  divisions.  Marriage  with  a  wife's  sister  is  permitted 
after  the  death  of  the  wife.  Marriage  with  the  wife's  mother,  or  wife's 
aunt,  is  not  allowed-  Two  wives  are  allowed;  the  former  of  whom  is 
considered  the  head,  and  has  peculiar  rights  and  privileges.  The 
wives  live  together  in  the  same  house.  Marriage  takes  place  when 
the  giii  is  about  7  or  8,  and  even  5  years  of  age. 

Marriages  are  arrauged  by  the  ndi  (barber),  the  chhimhd  (washerman), 
and  the  mirdsi  (village  bard  and  genealogist).  The  consent  of  the 
parents  is  necessary  in  all  cases,  except  when  the  woman  is  a  widow, 
or  independent  of  her  parents.  Girls  are  never  asked  whom  they  will 
uiiirry,  or  if  they  are  willing  to  marry.  They  would  not  give  an  ex- 
pression of  their  wishes,  as  they  say,  sharm  he  mare,  for  shame.  There 
is  no  freedom  of  choice  in  the  case  of  young  persons  marrying. 

A  price  is  paid  by  the  bridegroom's  family,  the  amount  of  it  being 
settled  by  the  two  contracting  parties.  It  becomes  the  bridegroom's 
property  after  marriage.  An  engagement  to  marry  may  be  broken 
off  in  the  case  of  a  defect  or  bleQiish  in  either  the  man  or  the  woman, 
and  divorce  may  be  obtained  after  marriage  by  a  regular  "  writing:  of 
divorcement."  Divorced  wives  marry  again.  Children  of  different 
mothers  inherit  on  equal  terms,  and  all  assume  the  father's  section. 

Widows  remarry,  but  they  have  no  price.  The  widow  of  an  elder 
brother  may  marry  a  younger  brother,  and  the  widow  of  a  younger 
brother  may  marry  an  elder  brother.  A  widow  marrying  out  of  her 
husband's  family  takes  her  children  with  her. 

4.     Food. 

It  is  difficult  to  say  precisely  what  animals  the  Chuhras  really  avoid, 
and  probably  the  prohibitions  against  eating  any  particular  animal  are 
loose,  varying  from  place  to  place  and  under  the  pressure  of  circum- 
stances. Chuhras  in  Gujrd;D  will  eat  dead  animals,  i.e.,  those  which 
have  died  a  natural  death  :*  also  the  sahna  (lizard)  and  wild  cat,  but 
not  the  jackal,  fi)X.  goh  (lizai'd),  or  tortoise:  yet  one  group  lives  chiefly 
on  the  tortoise  and  is  called  huchemdnda.  Hence  the  Chuhras  are 
superior  to  the  Sdnsfs  who  eat  jackals,  etc.,  and  interior  to  the  Musallis 
who  have  given  up  eating  the  flesh  of  animals  which  have  died  a  natural 
death.  In  Si^lkot  the  Chuhrd,s  are  said  to  avoid  pork  and  only  to  eat 
flesh  allowable  to  Muhammadans,  but  they  may  eat  hardm  flesh  as  well 
as  haldl. 

*  Thus  in  Moutgomery  it  is  said  all  Chuhras,   except  the  Khokhars,  will  eat  the  flesh  of 
dead  animals 


Chuhrd  observances.  191 

II.— DOMESTIC  CEREMONIES. 

Birth  and  Peeq nancy. 

In  accouchement  the  woman  sits,  with  one  woman  on  each  side  of  her 
and  one  behind  her.  The  ddi,  or  midwife,  sits  in  front.  No  seat  ia 
used.  When  the  child  is  born  the  midwife  places  h'-r  liead  on  the 
stomach  of  the  mother  to  press  out  the  blood,  and  with  her  feet  and 
hands  presses  (dabdli)  the  whole  body.  The  ddi  and  women  relations 
attend  during  and  after  confinement. 

As  an  expression  of  joy  at  the  birth  of  a  child  a  string  of  shirin,  or 
acacia  leaves,  is  hunp;  across  the  door.  Green  symholises  joy  and  bless- 
ing, vnibdrikhddi.  The  leaves  of  the  akh,  a  plant  with  poisonous  milky 
juice,  are  thrown  en  the  house  to  keep  away  evil  spirits.  If  the  child 
is  a  boy,  born  after  two  girls,  they  put  the  boy  in  a  cloth,  which  they 
tie  at  both  ends  as  a  sort  of  cradle,  and  then  they  lift  the  child  throuo-h 
the  roof,  while  the  nurse  says  : — Trihhal  hi  dhdr  d-gai,  i.e.,  '  the  third 
time  thrives.'  Gtir  is  given  to  the  friends,  and  ten  days  after  that  a 
dinner,  to  which  the  relatives  are  invited.  At  the  end  of  21  days  the 
mother  is  over  her  separation,  and  resumes  cooking. 

Adoption. 

Adoption  of  children  is  common,  but  with  no  special  ceremonies. 

Initiation. 

A  man  of  any  other  caste  can  be  admitted  into  the  Chuhra  caste  after 
the  following  initiatory  rite  has  been  performed  : — The  would-be  convert 
asks  the  Chuhra  headman  of  the  place  to  fix  a  day,  on  which  all  the 
Chuhras  assemble  at  the  than  of  Bdlmik.  At  the  time  and  dat"  appointed 
the  dhddhis  of  Balmik  go  there,  prostrate  themselves  and  sing  praises 
to  God  and  Bdlmik,  with  accompaniments  on  the  rabdna  and  dotdra. 
Tho  khidmatgdr,  or  attendant  at  the  shrine,  lights  &jot,  or  large  lamp 
filled  with  ghi  and  gogal  at  the  candidate's  cost,  as  well  five  ordinary 
lamps  filled  with  ghi.  He  also  prepares  churmd  of  wheat  or  other 
grains  according  to  the  candidate's  means,  \vith  ghi  and  gur  in  the 
name  of  God  and  Balraik  ;  boiling,  too,  IJ  se?'6' of  rice  in  an  iron  pan 
in  the  name  of  Balmik's  orderly.  When  all  these  things  are  placed 
in  front  of  the  than  in  Dera  Ghdzi,  the  Chuhras  assembled  say  :— 

Sihdhe !  Bdli  didn  karin  kardhidn,  le  dwin  than  de  age, 

Jo  koi  mane  tainu  ndl  sidaq  de  usnic  har  shdkhd  phal  lage, 

Awen  dekh  nahin  bhuhid  oh  raze  bage, 

Teri  matti  da  buki  manid  dhar  dargdh  de  age. 

Baki  ute  mnin  dcvdn  brdtdn  jiwen  banaydn  din  te  rdtdn, 

Bolo  momno  '  eh  sach  paun  dhani.' 

"  Make  hakva,  0  Sihdhas  (Chuhras)  in  Bd,li's  honour,  and  bring  it 

before  his  shrine. 

Whosoever  adores  thee  in  sincerity,  prospers  in  every  way. 

Be  not  misled  by  whited  domes, 

A  handful  of  his  (or  thy)  earth  is  acceptable  to  the  Almighty. 

I  will  bring  thee  offerings   on    a   camel's    back    as    often   as   day 

follows  night, 

Declare,  ye  believers  in  God,  that  the  One  True  God  is   Master  of 

the  Winds." 


192  Ghuhfd  betrothals. 

The  candidate  is  then  admitted  into  the  caste.  He  is  made  to  eat 
a  little  cMirmd  and  rice  out  of  the  kardhi,  drink  some  water  and 
smoke.  The  rest  of  the  churmd  is  distributed  among  the  other  Chuhfas 
and  he  is  declared  a  member  of  the  caste. 

In  Hohtak  B^lraiki  sweepers  admit  a  man  of  any  caste  into  the 
Chulird  ranks,  except  a  Dh^nak,  a  S^nsi  or  a  Dhia.  The  recruit  is 
merely  required  to  prepare  IJ  sevf^  of  malida  and.  after  placing  it  under 
Bdlmik's  banner,  worship  the  saint.  The  followers  of  Nd,nak  admit 
converts  of  every  caste  into  their  ranks. 

In  Grurgaon  the  rite  of  initiation  is  a  revolting  one  and  is  thus  de- 
scribed : — 

Over  a  rectangular  pit  is  put  a  chdrpdi,  and  beneath  it  the  candidate 
is  seated  in  the  pit,  while  the  Chuhrd,s  sit  on  the  chdrpdi.  Each  bathes 
in  turn,  clearing  his  nose  and  spitting,'^  so  that  all  the  water,  etc.,  falls 
on  to  ihe  man  in  the  pit.  He  is  then  allowed  to  como  out  and  seated 
on  the  chdrpdi.  After  this  all  the  Chuhrd,s  wash  his  body  and  eat  with 
him,  and  then  ask  him  to  adopt  their  profession. 

An  initiate  appears  to  be  called  Bhangi,  or  in  Gnrgaon  Sarbhangi. 
The  latter,  it  is  said,  may  smoke  and  eat  with  the  Chuhrd,s,  but  are  not 
admitted  to  intermarriage  with  them. 

Betrothal. 

When  a  betrothal  takes  place,  the  Idgi,  the  marriage  functionary  and 
o-o-between,  goes  to  the  house  of  the  boy's  parents,  taking  with  him 
suo-ar  and  dates  for  the  inmates.  He  states  the  purpose  of  his  visit, 
and  there  is  placed  before  him  five  or  ten,  or  more,  rupees,  of  which 
he  takes  one  and  goes.  If  the  people  are  very  poor  they  intimate  to 
the  Idgi  how  much  he  should  take  out  of  the  heap.  Returning  to  the 
house  of  the  girl's  parents  he  makes  his  report,  describing  the  boy,  bis 
prospects,  circumstances,  and  so  on. 

A  Idgi  now  goes  from  the  boy's  residence,  carrying  clothes  and 
jewels  for  the  girl.  He  himself  is  presented  with  a  turban  {pagri)  and 
songs  are  sung  by  the  womankind.  The  bindingr  portion  of  the  cere- 
monies is  where  the  turban  is  given  to  the  Idgi  before  witnesses. 

In  two,  three,  four,  or  five  years,  the  girl's  parents  send  the  Idgi  to 
say  that  it  is  time  for  the  marriage.  If  the  parents  of  the  boy  find  it 
convenient,  they  declare  that  they  are  ready,  and  instruct  the  Idgi  to 
ask  the  other  house  to  send  a  nishdn,  hahdchd,  hahord,  which  is  a  present 
of  three  garments,  one  to  the  mirdsi,  one  to  the  ndi,  and  the  third  to 
the  chuhrd  who  lights  the  fire.  There  is  gur  also  in  the  basket  contain- 
ino"  the  clothes,  and  this  is  distributed  to  the  singing  girls  and  others. 
The  Idgi  receives  a  rupee  or  two,  and  goes  back  with  the  news  that  the 
hahdchd  has  been  accepted.  Then  a  trewar,  a  present  of  seven  garments, 
is  prepared,  and  sent  from  the  gii'l's  residence,  a  white  phulkdri  (embroi- 


*  Chuliras  tliink  that  ttie  dirt  of  their  own  bodies  purifies  others  and  they  so  remore 
it  with  their  own  hands.  If  a  man  follows  their  occupation  but  does  not  undergo  the 
ordeal  described  above  they  do  not  treat  him  as  a  Chuhra  or  effect  any  relationship 
with  him. 


Chuhrd  weddings.  1J)3 

dered  shawl),  a  chdb  or  chop  (a  red  cotton  shawl  with  a  silk  embroidered 
edge),  a  chdli  (bodice),  a  kurtd  (jacket),  a  daridi  (narrow  silk  cloth),  a 
lungi  or  sdya  (a  chenk  cloth  or  petticoat),  two  pagria  (turbans)  and  one 
chddar  (sheet  or  shawl).  The  jacket  has  a  gold  button,  hird,  and  three 
silver  ones  called  allidn,  and  gota,  or  gold  and  silver  lace,  with  the  Go^ure 
of  a  man  embroidered  on  the  right  breast  or  shoulder.  This  present 
is  sent  to  the  boy's  residence,  where  the  garments  are  spread  out  on  a 
bed  to  give  the  inmates  and  friends  an  opportunity  of  seeing  them. 
The  Idgi  takes  with  him  also  giir,  patdsse  (sweets),  and  a  rupee  as  rofind, 
which  he  gives  to  the  bridegroom.  This  rdpnd  may  be  seven  dried 
dates,  and  other  tliiners.  The  boy's  hands  are  dyed  with  maiudt  (henna) 
to  sifjnify  joy.  Again  rupees  are  placed  before  tho  logi,  of  which  he 
takes  as  many  as  he  has  been  instructed  to  take.  He  then  says  that 
such  and  such  a  day  has  been  6xed  for  the  wedding  and  goes  back  to  tell 
the  bride's  friends  that  the  day  is  appointed.  On  this  occasion  songs 
are  sung  by  the  boy's  sister  and  mother. 

Eight  or  nine  days  before  the  wedding  they  have  what  they  call  «iat 
pdnd,  that  is,  they  take  ghungnid^'i  (wheat  roasted  in  the  husk)  to  the 
quantity  of  five  or  six  parSpi,  which  they  put  in  tho  boy's  lap.  This  he 
distributes  with  gicr  to  his  friends,  of  the  same  age  as  he  is,  seated  on  a 
basket.  Wheat  is  distributed  to  the  other  friends,  perhaps  as  much 
as  four  or  five  maunds,  with  gur.  The  boy  is  anointed  with  oil  as 
many  times  as  there  are  days  before  the  marriage,  and  a  song  is  sung 
by  his  friends. 

The  ndi  anoints  the  bridegroom  to  make  hira  sweet.  The  ointment 
is  made  of  the  flour  of  wheat  and  barley,  kachiir  (a  drug),  khardal 
(white  mustard),  chaihal  charild  (a  scent),  and  oil.  This  preparation 
is  called  batnd. 

When  the  boy  is  taken  off  the  basket  they  bind  a  gdnd  (ornament) 
or  Jcangnd  (bracelet)  on  his  wrist,  which  consists  of  an  iron  ring,  a 
cowrie,  and  a  manka  (string)  of  kach  (glass)  beads.  They  put  a  knife 
into  his  hand  at  the  same  time.  All  this  is  to  keep  off  the  evil  spirits. 
The  same  operation  is  performed  on  the  giil  by  her  friends  ;  only  she 
puts  on  a  kangni  (wrist  ornament)  or  churi  (bracelet  of  iron),  instead 
of  taking  a  knife  in  her  hand. 

Betrothal  takes  place  at  any  time  from  five  years  of  age  and  upward, 
the  consent  of  the  parents  only  being  necessary.  If  the  betrothal 
is  cancelled,  the  painch  aiTanges  the  amount  to  be  repaid,  and 
recoveT's  it. 

When  the  wedding  day  approaches,  a  big  dinner  is  given  in  the 
boy's  home  on  a  Wednesday,  the  entertainment  extending  to  Thursday 
morning.     This  is  called  mel. 

The  hharjdi,  or  gome  other  relative,  with  his  wife,  goes  to  the  well 
for  a  jar  of  water,  which  they  carry  between  them.  With  this  water 
the  ndi  washes  the  biidegroom  on  a  basket.  His  hair  is  washed 
with  buttermilk  and  oil.  Seven  chapman  (unburnt  earthen  plates) 
are  placed  before  him.  These  ho  breaks  with  his  ftx  .  His  uncle  on 
the  mother's  side  gives  him  a  cow,  etc.,  and  the  bride's  uncle  gives 
the  same  to  her.     The  bridegroom   puts  on   his   new   clothes,   the   old 


194  Chuhrd  weddi7igs. 

ones  being  appropriated  by  the  oidi.     After  his    uncles   have   sung,   his 
sister  sings  and  gives  him  his  clothes. 

He  is  then  dressed  on  a  rug  after  his  bath  ;  the  sdfd  or  turban  is 
placed  on  his  head,  over  which  the  sehra,  or  garland  of  flowers,  is 
throvpn  and  saffron  is  sprinkled  on  his  clothes. 

A  tray  is  put  down  with  a  rupee  in  it,  representing  101  rupees. 
On  the  rupee  gur  is  spread,  while  they  say,  Jagat  pai-wd^i  sitpri  so 
dharm,  Ikotr  sau  rupaid  ghar  dd  ;  "  According  to  the  custom  which 
binds  us  like  religion,  We  lay  before  you  101  rupees  of  our  own 
house." 

Then  into  the  tray  is  put  the  tamhol  or  neundrd,  i.e.,  the  contribution 
given  by  wedding  guests  to  defray  the  expenses  of  the  festival.  At 
each  succeeding  marriage  one  rupee  more  is  given,  or  the  same  sum 
is  given  each  time,  if  it  is  so  arranged.  Neundrd  is  given  in  the  girl's 
home  as  well.  This  custom  of  giving  at  each  other's  wedding  is  a 
very  binding  one.  Whoever  receives  neundrd  from  his  guests  must 
pay  back  in  neundrd  one  and  half  or  double  the  amount  at  their 
wedding  feasts. 

The  party  now  gets  ready  to  go  to  the  bride's  home.  The  bridegroom 
is  seated  on  a  mare,  or,  if  poor,  he  goes  on  foot.  He  is  accompanied 
by  the  sarhahla,  or  bridegroom's  friend,  generally  seated  behind  him 
on  the  same  animal.  On  their  way  they  give  a  rupee  to  the  headmen 
of  the  villages  they  pass.  This  is  for  the  poor.  Fireworks  blaze  as 
they  proceed,  while  the  drums  and  other  noisy  instruments  of  music 
announce  the  coming  of  the  bridegroom,  who  sits  under  a  paper 
umbrella,  or  canopy,  which  has  been  made  by  the  fireworks-man. 
This  last-named  individual  gets  money  also  on  the  way — a  rupee  or 
so.  As  they  approach  the  bride's  village  the  women  and  girls  of  the 
villagfc  come  out,  singing,  to  surround  the  whole  party  with  a  cotton 
thread,  as  if  they  had  made  prisoners  of  them  all. 

Meantime  the  bride  has  been  dressed,  and  songs  have  been  sung  by 
her  friends. 

Having  arrived  at  the  village  they  rest  in  a  garden,  or  go  to  the 
ddrd,  or  traveller's  rest-house,  while  dinner  is  being  prepared.  .A 
large  tray  is  brought  out  {changer  la  I)  with  sugar  in  it.  The  lagis  put 
some  into  the  bridegroom's  mouth,  the  rest  beine:  divided  among  the 
guests.  The  sarbahld,  or  bridegroom's  friend,  and  the  others  prepare 
to  go  to  the  bride's  house  with  the  beating  of  drums.  The  two  parties 
meet  and  salute  one  another.  The  bride's  father  gives  a  cow  or  a 
buffalo,  but  if  he  is  poor  he  gives  a  rupee,  which  the  mirasi,  or  village 
bard,  gets.  Nearing  the  house  they  find  the  way  obstructed  by  a  stick  , 
[kuddan)  placed  across  the  path  by  the  meMars,  or  dg  hdlnihcdle,  (fire- 
lio-hters).  They  must  be  paid  a  rupee  before  the  party  can  proceed. 
They  reach  another  grate  formed  by  a  red  cloth  held  by  women.  This 
is  chunni.  The  bride's  sister  receives  a  rupee  at  this  stage.  The 
mdchhi,  or  jhiwar  {water-carrier),  brings  a  vessel  of  water,  and  says, 
"  Mere  kumh  dd  lag  deo,  Give  the  price  of  my  earthen  water  jar." 
He  also  receives  a  rupee. 

The  marriage  party  now  dine,  while  the  women  of  the  marriage 
party  sbg. 


Chuhrd  weddings.  195 

While  the  party  dines  outside,  the  lard  (bridegroom)  and  the  sarhdhld 
(friend)  go  inside  the  house.  A  chhdnani  (a  sort  of  sieve  for  cleanino- 
flour  or  wheat)  ia  placed  over  the  door  with  a  light  barnino-  in  it. 
Thrt  bridegroom  strikes  tins  vvith  a  sword  or  knife  seven  times,  knocking 
it  down,  light  and  all,  with  the  seventh  stroke.  The  sarhdhli,  or  bride's 
friend,  comes  wich  a  handful  of  oil  and  gur  which  she  holds  firmly, 
while  the  othei"  girls  tell  the  bridesfruom  to  open  the  hand  with  his 
little  finger.  This  he  tries  to  do,  but  the  star fca/tZa  advises  him  to  use 
his  thumb  and  press  more  forcibly.  When  her  hand  is  opened,  she 
rubs  the  bridt^groom's  face  with  the  mixture.  The  young  lady  also 
spits  rice  in  his  face — phurhrd.  The  bridegroom  is  then  drawn  into 
an  inner  room  by  means  of  a  pair  of  trousers  {piejdma)  twisted  round 
his  neck.  He  has  to  give  the  girls  a  rupee  before  they  let  him  go. 
They  place  a  small  tent  made  of  reeds  [ghdrdheri)  like  a  tripod,  on  a 
IDiri  (stool),  and  in  it  kujidil  (small  lamps  and  vessels)  made  of  dough. 
One  of  tliese  is  lit,  and  the  bridegroom  is  asked  to  put  cloves  into  the 
little  kujidn. 

They  then  take  a  tray  and  put  it  on  a  cup  (katSrd).  This  they 
call  tilkan.  All  the  girls  press  down  the  tray  on  the  cup  with  their 
hands  one  above  another,  telling  the  bridegroom  to  lift  it  up.  He 
tries  to  do  so  but  cannot,  and  the  sarhdhld  with  his  foot  overturns  it. 
This  is  the  signal  for  the  girls  to  giyegdli  (abuse)  to  the  sarhdhld  :  they 
pull  his  hair,  slap  him,  push  him  about,  and  generally  ill-treat  him  until 
the  bridegroom  at  his  cries  for  help  asks  them  to  desist. 

They  deny  having  beaten  him,  and  treat  them  both  to  sweets  [laddu 
and  pardkridTi)  and  sugar  which  they  call  hejwdri  or  hdjirl.  The  bride 
is  now  admitted  and  seated.  They  throw  bits  of  cotton  wool  on  her, 
wluch  he  picks  off.  He  takes  off  her  troubles,  as  it  were.  They  throw 
them  on  him  also.     Daring  these  observances  the  girls  sing  at  intervals. 

The  bridegroom  now  walks  seven  times  round  the  bride,  and  the 
bride  seven  times  round  him.  He  lays  his  head  on  hers,  and  she  hers 
on  him,  after  which  she  kicks  him  on  the  back.  The  others  follow 
suit.  It  goes  hard  with  the  unhappy  bridegroom  then.  They  seize 
his  chddar  (shawl),  and  tie  two  pice  in  it.  The  bride  then  fastens  it 
tightly  round  his  neck,  meaning  by  this  that  he  is  captured  and  is 
hallnn  jogd  nahin  (unable  to  move).  He  recites  the  following 
couplet : — 

Maiyi  hhafdngd,  tan  khdin.        I  will  earn  money,  and  feed  you. 
Meri  galo'n  patkd  Idhiii.  RemoTe  the  shawl  from  my  neck. 

The  bride  then  takes  off  the  chddar,  but  they  tie  it  to  the  bride's 
shawl  {gand  chattr.ivd),  meaning  that  they  are  now  one. 

The  girl  ia  bathed,  the  barber's  wife  {nain)  braids  her  hair,  then  she 
flits  on  a  {{ukra)  basket  under  which  is  a  light.  Two  pice  are  placed 
under  her  feet.  The  one  that  gives  the  bath  gets  the  pice.  The  uncle 
gives  the  girl  a  cow,  etc.  Of  the  earth  wetted  with  the  water  of  the 
bath  some  is  thrown  to  the  ceiling.  The  mother  passes  before  the  girl 
a  large  basket  made  of  reedi  seven  times.  This  is  called  khdrd  langdi, 
and  she  then  sing&  : — 

Khdri  chiitar  machittar,  The  basket  is  of  divers  colours, 

Khdrd  addiyd,  And  I  sit  on  the  basket. 

Khdre  ton  utdr.  Take  me  ot!  the  basket, 

Mdrnmd  vaddhiyd.  Great  uncle. 


198  Chuhrd  weddings. 

The  girl  is  taken  away,  and  the  bridegroom  gives  the  barber's  wife  a 
rupee. 

The  lagi  is  now  sent  to  bring  the  clothes  that  the  bridegroom  has 
brought  for  tlie  bride.  Jewels  also  he  brings,  and  she  is  fully  dressed. 
These  jewels  are  various — for  the  nose,  huldk,  laung,  nath ;  ear, 
dandidh,  pattar,  chaunke,  bale  ;  neck  and  throat, /lass,  harnel,  takhtidn  ; 
ioTehe'<i,d,  chikkdn,  chaunk,'ph{d ;  arm,  pi  dan,  bowattd,^  chura,  gokhru, 
hangan  ;  fingers,  chhdj)  or  chhalld,  drsi  ;  foot,  paajebdn,  karidn. 

The  bride  is  now  ready  and  comes  to  be  married.  She  is  seated 
and  the  Brahman  (or  the  Maulavi)  is  called.  Four  poles  are  stuck  in 
the  ground  fastened  together,  with  green  branches  above.  The 
Brahman  (or  Maulavi)  reads  a  service,  and  two  pice  are  handed  seven 
times.  The  Brahman  says  :  Sntto;  eki,  meki,  neki  teki,pd6  dhangd,  and 
snaps  the  pice. 

The  bridegroom  goes  round  the  bride  seven  times,  and  she  round  him 
peven  times  under  the  green  canopy.  The  Brahman  gets  four  annas 
in  pice,  and  one  rupee.  The  married  pair  sit  on  a  bed  or  seat,  while 
the  bride's  people  bring  him  clothes,  which  he  puts  on  over  the  ones 
lie  has.  The  mirdsi  seizes  his  turban,  and  retains  it  until  it  is  redeemed 
with  a  rupee.  Tiie  parents  are  next  called,  and  water  is  brought  to  be 
sprinkled  over  the  hands  of  the  married  pair.  She  is  thus  given  over 
to  him.  They  rise  from  the  chdrpdi,  and  go  inside,  throwing  backward 
over  their  heads  barley  and  cotton  seeds  which  had  been  placed  in  their 
laps.     They  do  not  take  away  all  the  blessing. 

A  trewar  (21  or  12,  etc.,  pieces)  of  clothes  is  now  given  [khat),  all 
shown  to  the  assembled  guests,  and  vessels  also  seven,  viz.,  thai 
(platter),  cJihannd  (metal  drinking  vessel),  loh  (large  iron  baking  pan), 
hardhi  (trying  pan),  degchi  (pot),  kaixhhi  (ladle),  dhaknd  (lid).  There 
are  21  kalle,  or  scones,  placed  in  the  basket  of  clothes.  The  Idgis 
who  take  this  away  receive  presents  of  money.  The  bridegroom's 
father  gives  alms  to  the  poor  at  this  point,  and  there  is  much  crying 
and  weeping  as  the  bride  prepares  to  leave  her  home. 

The  bride  is  put  into  the  doll  (palanquin),  and  the  bridegroom's 
father  throws  money  on  it,  which  goes  to  the  poor. 

The  bridegroom's  party  return  home  carrying  the  bride  with  them. 
At  the  bridegroom's  house  all  the  women  sing  at  intervals.  When 
they  reach  the  house  the  mother  is  at  the  door. 

The  mother  has  a  cup  of  water  in  her  hand,  which  she  waves  round 
the  heads  of  the  married  couple.  She  then  attempts  to  drink  it  seven 
times,  the  bridegroom  preventing  her.  At  the  seventh  time  she  drinks. 
Then  they  enter  the  house,  and  the  bride  is  placed  on  a  mat.  All  the 
bridegroom's  relations  are  called,  and  a  large  vessel  called  a  para i  is 
brought,  in  which  is  a  mixture  of  rice,  ghi  and  sugar  cooked.  This  is 
gotkundld.  The*  women  seat  themselves  and  of  this  they  take  a  morsel 
and  each  puts  a  little  m  the  bride's  mouth.  She,  sharm  ke  mare  (out  of 
shame)  refuses  to  take  it,  but  they  insist  as  they  are  her  relations. 

The  women  all  partake.  They  call  this  bharmddld,  i.e.,  union  with 
the  family.  If  they  do  not  have  this  meal,  they  do  not  admit  the  other 
party  to  family  privileges. 


The  Chuhrd  tnukld,v^.  I97 

After  this  the  bride  remains  two  days  more  in  the  house,  and  on  the 
third  and  fourth  day  the  women  again  gather.  They  take  a  pardt 
(tray)  in  wliich  they  put  water  and  milk,  or  kachchi  las^i,  and  in 
another  vessel  they  put  citd  (meal).  In  the  meal  they  put  gur  and  ghi, 
mixing  them  together  (gulrd).  Into  the  tray  of  milk  Hnd  water  they 
make  the  bride  put  her  heel,  and  in  it  the  bridegroom  washes  her  foot. 
The  bridegroom  now  puts  in  his  foot,  and  she  is  told  to  wash  it.  This 
\b  shagun.  The  bride  unties  her  gdnd  (wrist  ornament),  which  is  so 
securely  fastened  that  they  sometimes  draw  it  over  the  hand,  while 
they  sing.  It  is  thrown  into  the  pardt  o?  uiilk  and  water.  Then  the 
bridegroom  unfastens  the  bride's  gdnd. 

It  is  placed  in  the  vessel  next.  They  are  fastened  together.  The 
nain  [Idgin]  tnkos  both  and  turns  them  round  in  the  water  seven  times. 
She  drops  them  in  the  water  seven  times,  the  bride  and  the  bridegroom 
grabbing  at  them.  The  one  that  succeeds  the  oftener  in  getting  hold 
of  them  first  wins — the  caste  therefore  wins.  This  is  done  amid  great 
laughter.     Only  women  are  present,  besides  the  bridegroom. 

The  flour,  ghi  and  sugar  are  then  ciivided  amongst  them.  Other 
Bongs  are  sung  when  the  bride  first  comes  to  the  house.  The  ^rirls  also 
express  their  opinion  of  the  dowry  in  a  song. 

Mdklava,  oe  the  Home-coming  op  the  Bride. 

Next  day  the  bride  goes  back  to  her  father^s  house,  and  there  is  sent 
after  her  kachchi  piuni,  or  kachchi  hhdji,  which  is  rice  flour  with  sugar. 
She  returns  to  her  husband's  home  in  six  months,  or  two  years,  or 
three,  when  there  is  mukldva,  as  sending  home  a  wife  is  called.  She 
brings  a  suit  of  clothes  for  her  husbanil,  one  for  her  mother-in-law 
and  one  for  her  father-in-law.  She  wears  kach,  i.  e.,  glass  bracelets 
because  she  is  still  kachchi  (unripe)  ;  not  pakki.  She  now  resides  in 
her  husband's,  her  own  house.    Various  songs  are  sunt:  on  this  occasion. 

A  few  branches  of  the  Chuhr^s,  including  the  Sotarwala,  celebrate 
niarriagfes  by  the  Muhammadan  nikdh,  but  the  great  majority  observe 
the  Bindu  p/iera.  The  following  is  a  specimen  of  the  songs  {chhand  or 
shlok)  sung  at  aphera: — 

Pahli'm  smirdn  ek  Unkdr, 

Duje  guru  Ganesh, 
Tije  sviiran  ddh  Bhiicdni, 

8at  dip  nu  kund  jdni. 
Atvan  ke  dil  tani  sanwdre, 

Tin  log  ke  kdraj  sdre ; 
Magh  pati  pith  panchami, 

Kaho  bed  ke  sdj. 
Jis  din  gaurdn  ar  ndye, 

Chanda  charhe  ugds ; 
Ndm  lijiyo  Ganesh  kd, 

Bo  sdjan  nistar. 
Gaydra  din  se  lagan  chalaya, 

Le  hokar  gurudwdre  pati  sab  parwdr ; 
Ghar  ghar  turi  mewa  bichdr, 

Do  Pdn4i  bakhshish. 


198  Chtihrd  huryings. 

One  or  two  customs  observed  by  the  Chuhrd,g  at  marriages  deserve 
notice  :— 

On  the  evening  when  the  bridegroom  sets  out  for  the  bride's  house, 
his  mother  cooks  10  sei's  of  rice  sweeteued  with  gur,  and  invites  all 
the  women  of  the  communifcy  to  eat  each  a  mouthful  of  it.  They 
then  Hsk  her  to  j^ive  them  a  chhdj  (a  sieve  for  winnowing  grain)  and  a 
doi  (wooden  spoon),  and  she  at  once  does  so.  Two  or  three  of  the 
women,  one  of  whom  is  wearing  a  ghaghm  (the  lower  part  of  a 
petticoat)  instead  of  a  frock,  get  on  top  of  the  house  with  the  chhdj  and 
the  doi,  and  the  woman  in  the  ghaghrd  sings  an  obscene  song  at  the 
top  of  her  voice,  beating  the  chhdj  after  every  stanza  so  violently 
that  it  is  broken  to  pieces.  This  custom  is  termed  iiharuhd  (foolery). 
It  is  an  indispensible  observance  at  a  wedding. 

Last  but  not  least  comes  the  rite  of  admitting  the  bride  into  the 
bridegroom's  got  which  is  done  in  this  wise : — 

Two  or  three  days  after  the  bride's  arrival  her  mother-in-law 
prepares  a  maund  and  ten  sers  of  sweet  rice  and  serves  it  up  on  a 
large  tray.  Seven  sohdgans  (women  whose  husbands  are  alive)  are 
invited,  and  they  eat  with  the  bride  out  of  the  tray.  Unless  this  is 
done  she  is  not  considered  a  real  member  of  the  got. 

Bigamy  is  permissible,  that  is  to  say,  a  man  whose  wife  is  barren  or 
who  only  gives  birth  to  girls,  may  take  a  second  wife.  But  he  cannot, 
at  least  in  Mdler  Kotla,  take  a  second  wife  if  he  has  a  son,  under 
penalty  of  excommunication,  nor  can  he  take  a  third  wife  while  the 
other  two  are  with  him. 

Divorce  is  practised. 

Death  and  burial. 

The  Chuhras  generally  bury  their  dead.  When  a  person  is  dyinj? 
they  call  in  the  Muhamraadan  priest  to  read  the  sahdni,  but  if  it  is  in 
a  Hindu  village  where  there  is  no  mulla  nothing  of  this  nature  is  done, 
except  that  in  some  cases  they  lift  the  sick  man  on  to  the  ground.*  This 
they  call  satthar.f  The  dead  are  carried  to  the  grave  on  a  bed,  bound 
in  a  shroud  made  of  cloth,  which  is  tied  at  the  head  and  the  feet  like 
a  sack,  and  in  the  middle.  The  body,  after  being  washed  with  soap 
and  water,  is  dressed  in  a  jacket,  a  cap,  and  a  sheet,  or  in  two  sheets, 
and  is  sprinkled  with  rose  water.  In  the  grave  the  shoulder  is  placed 
towards  the  pole  star,  and  the  feet  to  the  east.  If  it  is  that  of  a  young 
person  they  put  a  black  blanket  over  the  bier,  if  of  an  old  person  a 
red  one.  This  is  called  khes.  The  priest  sits  on  the  west  side  and 
looks  towards  the  east.  He  recites  a  prayer,  and  they  repeat  it  after 
him.     This  is  jandza.     One   rupee,   called  askdt,X   is  given  to  the  priest 

*  In  Maler  Kotla  the  Chuhras  bury  the  dead,  like  Muhammadaiis,  but  on  their  way  to 
the  grave  the  carriers  of  the  bier  change  places  as  among  Hindus.  And  on  their  return 
they  pick  up  straws  and  break  them,  saying,  '  God  bless  the  dead  and  protect  those  left 
behind',  while  the  faqir,  who  usaally  accompanies  the  parties,  recites  verses  of  Guru 
N4nak,  like  a  Sikh.  Three  days  later  the  deceased's  nearest  relative  feeds  the  men  who 
•  carried  the  bier,  and  on  the  17th  day  h^-  listributea  food  to  the  poor  and  to  unmarried 
girls. 

I  Satthar,  lit.,  a  couch. 

J  A.skdt,  probably  for  zahdt,  alms, 


The  Chuhrd  creed.  100 

on  the  Qurdn.  A  cloth  called  jde  namdz  is  also  given.  The  blanket 
becomes  the  property  of  the  mirdsi.  The  face  of  the  dead  is  not  placed 
downwards. 

If  a  very  old  person  dies,  his  fripnds  make  a  mock  mourning :  bat 
their  grief  is  really  very  great  for  a  young  person. 

They  (the  women) ''^  stand  in  a  circle  ;  the  mirdsan  (wife  of  the 
family  bard)  stands  in  the  centre.  She  sings  mournful  tunes,  the 
other  women  following  her.  They  beat  their  legs,  breasts  and  fore- 
head with  their  hands  in  time  to  the  dirge.  Nothing  could  be  sadder. 
The  woman  that  leads  repeats  the  aldhni,  and  the  other  women  beat 
the  breast,  thus  making  sidpd. 

Purification  Rites. 
After  child-birth  a  woman  is  unclean    for  21  days.     In  the   period  of 
menstruation    she   does  not   go  to  a  well,    and   alter  it  she   washes  her 
clothes  and    bathes.     After  a  funeral   all   who   may   have    touched  the 
dead  body  or  the  grave  must  bathe. 

Many  Chuhras  reverence  sanghar,f  in  order  that  sanghat  or  trouble 
may  be  averted. 

Sanghar  kd  vart, — They  have  a  special  favour  for  Vaishnu  Devi. 
They  put  mehndi  on  girls'  hnnds,  and  tie  a  mauli,  or  cotton  bracelet, 
round  their  wrists,  feeding  the  girls  also  in  the  devVs  name,  that  the 
children  may  be  preserved. 

Devi  dd  vart. — On  Thursflay  night  they  liHve  darud,X  praying  for 
the  dead.  They  pour  water  into  a  cup,  and  take  bread  in  their  hands. 
They  eat  a  little,  drink  a  little,  and  give  the  remainder  to  a  child. 
They  have  no  special  days. 

TIL— RELIGION. 

(a). — The  Dedication  op  a  Temple  to  Bala  Shae. 

The  principal  goddesses  or  devis  of  the  Hindus,  e.  gf.,  Kdli  Devi, 
appear  to  be  of  low  caste.     This  is  especially  noteworthy. 

When  a  shrine  is  made  to  Bala,  the  Chuhrd,s  make  a  mound  of  earth 
in  which  they  bury  a  gold  knife,  a  silver  knife,  a  copper  knife,  the  head 
of  a  goat,  and  a  cocoanut,  all  bound  in  Ij  yards  of  red  cloth.  Having 
levelled  the  mound,  or  rather  dressed  it  and  made  it  neat  and  tidy, 
they  raise  on  it  a  sort  of  altar  of  mud,  in  which  they  make  three  niches 
for  lamps.  Having  put  oil  in  the  lamps  and  lighted  them  they  place 
them  in  the  niches.  Goat's  tiesh  is  cooked,  of  which  part  is  eaten  and 
part  distributed  to  the  poor.  A  chela  performs  the  sacrifice,  after 
which  they  all  eat  together. 

The  order  of  rehgious  ceremony  is  as  follows  : — A  basket  (changcrd) 
is  placed  near  the  mud  altar^  which  resembles  a  raised  grave  more 
than  anything  else,  and  in  the  basket  there  is  churmdh,  made  of  flour 
butter  and  sugar.  In  front  of  the  altar  the  chela  burns  ghi  with  spices, 
such   as   camphor.     He    spriukles   the   assembled   company  with   lasai 


*  The  women  go  half-way  towards  the  graveyard  weeping  and  wailing, 
f  Sanghar  is  the  pod  of  the  jand  tree,  which  is  used  as  a  vegetable  by  the  poorer  claues 
especially  in  times  of  ecarcity. 
J  Darudfdtia — obseqaiea. 


200 


Chuhrd  lays. 


(butter  milk  or  rather  whey)  for  cooling  purposes.  Five  pice  are  put 
in  the  ghi,  which  become  the  chela's,  as  a  fee.  Silver  or  gold  is  put 
in  a  cup  of  water  and  the  water  is  sprinkled  on  the  people.  This  is 
called  chandii.  The  c/ieZa  stands  before  the  altar,  the  people  standing 
behind  him,  while  he  recites  a  dedicatory  Htanj. 

The  Chuhr^s  have  a  lofty  conception  of  Bd-lmik,  and  believe  that 
when  he  hoiioured  the  earth  with  his  existence  all  the  regions  of 
heaven  and  earth  were  illuminated  as  described  in  the  following 
verses,  current  in  Maler  Kotla  : — 

Arise,  mother   Mainawanti,    from    slumber, 

Baba  Bala  has  been  incarnated. 
A  trembling  has  come  upon  Paital,  the  dust 

has  come  off. 
Armies    have  come  from  Kumbaf   shouting 

for  Khwaja ! 
Kuhidn,'\    viachh,    chirhore   and   tandueX   fly 

and  demand  flesh. 
The    war    of    Ganesh  has  been  declared  at 

Dera  Ghizi  IQian. 
The  heaven  was  illuminated  with  lamps,   the 

burnt  dead  have  been  revived. 
Riding  on  a  brown  mare  with  iron  curb  in 

her  mouth. 
Godhan,  the  hermit,  has  come  at  the  door. 
The  bridle  of  the  mare  is  of  hempen  rope_  and 

her  ears  decorated  with  anhan  sankan.^ 
Godhan,  the  hermit,  is  standing  with  his  joined 

hands. 
The  leader  of  the  armies  applies  for  more 

strength. 
I  offer    kardhi  churma\\    and  goats.    He   is 

the  One  \ 


Uth  Mata  Mainawanti*  sutie,  Babe  Bale   lid 

autdr. 
Bhamak 'pari  Faitdl  men  :  chhutigardghohdr. 

Char  {an  di  Kumbd  te  Khivdjd  di  pukdr  ! 

Euhidn,  machh,  chirhore,  ud  ud  mange   mds 

tandtie. 
Chher  chhiri  Gonesh  di  Dera  Ghdzi  Khdn. 

Jotdn  jalen   akds  ud   ud   baithke   jagd  lie 

rnasdn. 
Munh  kajiale  (Jcandiale=curb)  sdr  de  kakki 

keli  de  asivdr. 
An  khare  Gndhan  tapashi  Darbdr. 
Eundt  san  de  lagdm  die,  ankan  sankan  kdn. 


An  khnrote   Godhan   tapashi   band   kharotd 

hath. 
Chherdn   de   agwdn   uhal   mange,  hun   bal 

inange  sandeh  dd. 
Dhidn  kardhi  churma  av,r  bakre-sakre   wahi 

ik! 


The  two  following  songsl  are  sung  in  honour  of  Giljhapra,  one  of  the 
titles  by  which  Lai  Beg  is  known  : — 

In  the  name  of  God,  the  most  merciful  and 

compassionate ! 
Be  on  thy  head  the  hand  of  the  priest,   the 

spiritual  guide ;  be  thy  faith  perfect. 
Bounty  (springs)  from  bountiful  God ! 
Compassion**  from  the  Compassionate  ! 
There  is  no  goodness  like  that  of  NikahiLft 
There  is  no  glory  like  that  of  Az^ziL^ 
There  is  no  swiftness  like  that  of  Israfil.§§ 
Even  beneath  the  earth,  even  on  the  summit 

of  the  heavens  :  thou  art  found  everywhere. 
Empire    is    Muhammad's,    the    Bestower   of 

greatness  and  blessing ! 
Thou  art  the  sole  master  of  the  faith,   who 

hadst  heard  everything. 
Welfare  comes  from  God,  the  Most  High. 


Bism  illdhir  Bahmdn-ir-Rahim  ! 

Bir  par    dast   Pir   Murshid  dd,   sdhit   rahe 

yaq^in. 
Karrn  to  Earima  I 
Bdm  to  Bohima  ! 
NeU  tan  Nekdhil  di. 
Azmat  tdn  Azdzil  di. 
Daur  tan  Isrdfil  di. 
Zatnin  de  daliche  :  asmdn  de  samete  :   simat 

simal  tu. 
Bddahdhat  Muhammad  di  ujmo  barkat  deo  ! 


Ap  itiqdd  de  mdlik,  zikar  sune  the  ^dre. 
Ehair  tdn  Allah  Ta'dla  di,  Nis  Ta'dld  di 


*  Mother  of  Gopichand. 

I  Probably  the  Dame  of  a  place. 

J  These  are  auimala,  but  of  what  kind  Is  not  known. 

§  An  ornament  worn  by  horaeB. 

il  A  kind  of  sweet  cooked  food. 

^  The  first  of  these  songa  is  clearly  a  variant  of  the  Dedicatory  Litany  given  by  Dr. 
YouDgson. 

**  "  Ram,"  a  corruption  of   "  Raham  "  "  compassion." 

ft  Nikahll,  for  Mikdil,  the  archangel  Michael. 

tj  Azazil,  the  fallen  angel,  now  called  Shaitan. 

§§  larafil,  the  archangel  who  will  sound  the  trumpet  to  destroy  the  whole  world  on  the 
last  day. 


Chuhrd  lays. 


201 


Daman  Bibi  Fdtima  de. 
Chhatar  tan  Dilli  da. 

Tabd  tan  Makke  dd. 

Ajmer  tan  Zindd  Khwdjd  Mauj  Din  di. 

Eazrat  Kdti  Kafalmin  manuJch  tan  dc. 

A^vwal  amdn  ik  nastu. 

Dum  amdn  do  nasf.u. 

Tidram  amdn  ta  nastu. 

Chdram  amdn  lip  nastu. 

Awwal  Fir  Asd. 

Dom  Plr  Hazrat  E}uudjd  Khdsd, 

Soin  Fir  Safd. 

Chdram  Fir  Dddd  Giljhaprd. 

Pet  nun  ruti  tan  nun  kaprd  ! 

Nezd  to  damdun  ! 

Sadd  sadd  bdnkrd  jduii  ! 

Fir  merd  ja7nid  :  sab  pirdn  lar  pdyd. 

Jhaggd  topi  Mdi  Gaurjd**  leke  pahndyd. 

Teh  muhdrki  Alldh  Nabi  nun  di. 

Wdh  wdh  ji  mere  shdh  di  sdmali,  bel  bahut 

si  barhdi. 
Bale  Siidh  Nuri. 
■Eaidar  Shdh  Nuri, 
Habbut  Ta'dld  Nuri. 
Mania  Mushkil-kushd  Ddkhddkh  Nuri. 
Takht  bakht  Rabbul  Almiii  Nuri, 

Bald  Shdh  Nuri  kiMe  bete  ? 
Amir  Shdh  Nm'i  de  bete, 
A7nir  Shdh  Nuri  kihde  bete  ? 
Eaidar  Shdh  Nuri  de  bete, 
Eaidar  Shdh  Nuri  kihde  bete  ? 
Rabbut  Ta'dld  Nuri  de  bete. 
Habbut  Tadla  Nuri  kihde  bete  ? 
idauld  Mushkil'kushd  Ddkhddkh  de  bete, 

Manila  Mushkil-kushd  kihde  bete? 
Takht  bakht  Rabbul  Almin  Nuri  de  bete. 
Wdh  tudh  ji  Sat  Jug  men  ki  bhdnd  bartdyd  ? 

Sonne  dd  ghat,  tonne  dd  mat  : 

Sonne  dd  ghord,  Sonne  dd  jord, 

Sonne  di  kunji,  sonne  dd  tdld,  Honne  de  kiwdr 

Dakkhan  munh  mori,  uttar  munh  diivdr 

Ldo  kunji  kholo  kiiodr 

La  mere  sachche  Dddd  Fir  de  diddr 

Shahanshdh  be  paricdh, 

Wohi  ik  Alldh, 

Tere  nam  dd  palld, 

Tu  zdhir  nam  ik  Alldh 

Wdh!    wdh!    ji  !    Tretd    men   kyd    bhdnd 

bartdyd  ? 
Chdndi  dd  ghat,  Chdmdi  dd  mat  ; 
'  Chdiidi  dd  ghord,  Chdndi  dd  jord, 
Chdndi  d{  kunji,    Chdndi  dd  tdld,    Chdndi 
di  kiivdr 


The  skirt  *  of  Fdtima  (is  most  trustworthy). 
There  is   no  crown   like  that  of   the    Delh 

empire.- 
There  is  no  tahdf   like  that  of  Makka. 
Ajmer   belongs    to    the    ever-living    Khwaji 

jVIaujciin.+ 
Ilazrat  Kati  Katalmin  of  mamikh  lan.'\ 
The  Ih-st  faith  is  the  first  nastu,-f 
The  second  faith  is  the  second  na^itu. 
The  third  faith  is  the  third  nastu. 
The  fourth  failhjs  the  lipf  of  nastu. 
The  first  I'ir  is  Asa.§ 

The  second  Pir  is  His  Majesty  Khwajd  Khnsa  || 
The  third  Pir  is  Safa/j 
The  fourth  Pir  is  father  Giljhapra, 
Bread  is  to  tlie  belly,  clothing  to  the  body, 
I  bend  the  spear ! 
I  go  joyfully  for  ever  and  ever. 
My  Pir  has  been  born  and  committed  to   the 

charge  of  all  the  I'irs. 
Mother  Gaurj-i  put  on  him  a,  jhaggd  and  a  cap. 
Congratulation  to  God  and  the  Prophet. 
How   excellent  it   is,    my    Lord !  Thou  hast 

greatly  increased  my  Saint's  progeny. 
The  god-like  Bale  Shah. 
The  god-like  Haidar  Shdh, 
The  god-like  Halibut  Ta'ala. 
Thegodlike  Maula  ilushkil-kushaft  Dakhdikh. 
The  Heavenly  Preserver  of  the  Worlds,   (Lord 

of)  throne  and  wealth. 
'  AVhose  son  is  Bala  Shah  Nuri  ? ' 
'  (He  is  son)  of  the  god-like  Amir  Shah.' 
'  Whose  son  is  the  god-like  Amir  Shah  ? ' 
•  Of  the  god-like  Haidar  Shah.' 
'  Whose  son  is  the  god- like  Haidar  Shdh  ? ' 
'  Of  the  Heavenly  Habbut  Ta'ala.' 
'  Whose  son  is  the  Heavenly  Habbut  Ta'ala  t ' 
'  Of  the  god-like  Maula  Mushkil-kushi  Dikh- 

dakh.' 
'  Whose  son  is  Maula  Mushkil-kusha  ?  ' 
'  Of  the  Heavenly  Preserver  of  the  Worlds.' 
How  excellent,  sir  !  How   was   a  vat  used   ia 

the  Sat  Jug  ? 
Golden  waterpot,  golden  dome : 
Golden  horse,  golden  clothes. 
Golden  is  the  key,  golden  is  the  padlock,  and 

golden  are  the  door-leaves. 
Entrance  to  the  south,  wall  to  the  north ! 
Bring  the  key  and  open  the  door. 
Behold  my  true  Father  Saint, 
The  independent  King  of  Kings, 
He  alone  is  the  one  God, 
In  Thy  name  is  my  refuge, 
Thou  art  evidently  one  God. 
How  excellent,  sir !  How  was  a  vat  used  in  tho 

Treta? 
Silver  waterpot,  silver  dome. 
Silver  horse,  silver  clothes, 
Silver  is  the  key,  silver  is   the  padlock,   and 

silver  are  the  door- leaves. 


*  Lit.  skin,  so  '  protection,' 
f  Meaning  unknown. 

j  The  correct  name  is  Muin-ud-Din  Chishti, 
§  Asa=Isa,  Josus  Chriet. 
II  Khwaji  Khizr. 

T[  Saf4,  it  is  not  known  who  thia  Saf4  wa3. 
♦•  P4rbati,  wife  of  Shiv. 
tt  Bemover  of  diflaculties. 


202 


Chuhrd  lays. 


Uttar  munh  mori,  daJckhan  munh  diiodr, 

Ldo  kmiji  kholo  kiwar, 

Le  mere  aachche  Dddd  Fir  de  diddr, 

Shnhanshdh  be  parivdh, 

Woh{  ik  Allah. 

Tere  nam  dd  palld, 

Tu  zdhir  nam  ik  Alldh. 

Kijo  khaii'sald. 

Jumld  fuqron  kd  ishq  Alldh. 

Wdh  !  wdh  !  ji  !  Divdpar  Jug  men  kyd  bhdnd 

hartdyd  ? 
Tdmbe  dd  ghat,  tdnihe  dd  7nat  : 
Tdmbe  dd  ghord,  tdmbe  ddjord, 
Tdmbe  di  kunji,   tdmbe   dd  tdld,    tdmbe  de 

kiwar 
Purab  munh  mori,  pachhajn  mukh  diwdr, 
Ldo  kunjt  kholo  kiivdr, 
Lo  mere  sachhe  Dddd  Pit  de  diddr, 
Shdhnnehdh  be  parwdh, 
Wohi  ik  Alldh. 
Tere  nam  dd  palld, 
Tu  zdhir  ndin  ik  Alldh  ! 
Wdh  !  lodh  !  ji !  Kal  Jug   men  kyd  bhdnd 

bartdyd. 
Mitti  dd  ghot,  mitfi  dd  mat  ; 
Milti  dd  ghord,  mitti  ddjord, 
Mitti  di  kun)i,  mitti  dd  tdld,  mitti  de  kiwar. 

Pachham  munh  mori,  purab  munh  diwdr, 

Ldo  kunji  kholo  kiicdr, 

Lo  mere  sachhe  Dddd  Pir  de  diddr, 

Shdhanshdh  be  parwdh, 

Wohi  ik  Alldh. 

Tere  nam  dd  palld, 

Tu  zdjhir  nam  ik  Alldh  ! 

Wdh  !  tudh  !  ji  !  Ldlo  Ldl  karenge  nihdl 

Ghari  ghari  de  kdfenge  kdl. 

Ldl  ghord,  ldl  jord  : 

Ldl  kalghi,  ldl  nitshdn, 

Ldl  tambu,  ldl  pahilivdn, 

Ldl  mai.ldn, 

Sonne  di  tokri ;  rupe  dd  jharu  :  gal  phulon 

de  hdr. 
Jd  khare  hote  sachhe  Sdhib  de  Darbdr 
Kijiye  chhutkdrd. 

Ali  sdhib  Paighambar  Duldul  sangdrd  : 
Khabar  hui  Ddnon  nu  kitd  dilkdrd. 
Yd  Pirji,  merd  bhi  dii   kartd  hai  jang  men 

chalUngd  kardrd, 
Chix-ngi  to  niwdld. 
Sarsabz  rahe  dumdld. 
Arash  pe  kurushmen  dhuni  pd  baifhe,  Nuri 

8hdh  Bdld. 


Arash  te  uttard  ghard  wa  pidld, 

Hukm   hud   Sa7ndli   Beg    nu  pi   gayd,  hud 

mativdld. 
Sirarid,  Vgatid,  sahnd  bidd  karnd  ikkindrd, 

Sdr  di  chhari  Multdn  di  kumdn,  indal  hasti 
zard  ambdri. 


Entrance  to  the  north,  wall  to  the  south, 

Bring  the  key  and  open  the  door, 

Behold  my  true  Father  Saint, 

The  independent  King  of  Kings, 

He  alone  is  the  one  God. 

In  Thy  name  is  my  refuge, 

Thou  art  evidently  one  God. 

Grant  us  welfare. 

All  the  saints  love  God. 

How  excellent,  sir !  How  was  a  vat  used  in 

the  Dwapar  Jug  ? 
Brazen  water-pot,  brazen  dome  : 
Brazen  horse,  brazen  clothes, 
Brazen  is  the  key,    brazen  is  the  padlock  and 

brazen  are  the  door-leaves. 
Entrance  to  the  east,  wall  to  the  west, 
Bring  the  key  and  open  the  door, 
Behold  my  true  Father  Saint, 
The  independent  King  of  Kings, 
He  alone  is  the  one  God. 
In  Thy  name  is  my  refuge, 
Thou  art  evidently  one  God  ! 
How  excellent,  sir  !   How  was  a  vat  used  in  the 

Kal  Jug  ? 
Earthen  water-pot,  earthen  dome  : 
Earthen  horse,  earthen  clothes, 
Earthen  is  the. key,  earthen  the  padlock  and 

earthen  the  door-leaves. 
Entrance  to  the  west,  wall  to  the  east, 
Bring  the  key  and  open  the  door, 
Behold  my  true  Father  Saint, 
The  independent  King  of  Kings, 
He  alone  is  the  one  God, 
In  Thy  name  is  my  refuge, 
Thou  art  evidently  one  God  ! 
How  excellent !  Lalo  Lai  will  exalt  us, 
(He)    will   remove   the  difficulties  of  every 

moment. 
Red  is  the  horse,  red  are  the  clothes : 
Red  is  the  plume,  red  is  the  standard. 
Red  is  the  tent,  red  is  the  wrestler. 
Red  is  the  field, 
Of  gold  is  the  basket,  of  silver  the  broom : 

garland  of  flowers  on  the  neck. 
(He)  attends  the  court  of  the  True  Lord : 
Release  us. 

The  prophet  Ali  equipped  his  Duldul:* 
The  giants  heard  of  it  and  made  a  noise. 
0  Lord  !  I  too  have  a  desire,  I  will  certainly 

march  bravely  in  the  battlefield. 
Chungi  to  niwala.f 
May  the  dumdld  remain  green. 
By  the  Throne  of  God  on  the  Arsh  the  god-like 

Bala  Shih  lighted  fire  and  sat  there   (extort- 
ing compliance  with  what  he  wanted  from 

God). 
From  Heaven  came  down  a  pitcher  and  a  cup, 
An  order  being  given  to  Samali  Beg,  he  drank 

it  up  and  was  intoxicated. 
0  !  Siraria  !  Ugatia  !  Dismiss    ond   avert  our 

difficulties. 
Of  sdl.X  the  stick,  the  bow  from  Multan ;   the 

tuskless  elephant,  and  yellow  (golden)   seat 

with  the  canopy. 


*  The  name  of  Ali's  horse. 

t  Meaningless  phrase. 

I  The  sal  tree  is  the  shorea  robusta. 


Chuhrd  lays. 


203 


Came  riding  on  the  Father  Lai  Beg,  the  true 

Saint  and  Prophet, 
Welcome.  0  Lai  Klwn,  thou  courtier. 
Seventy  plun  two,  i.e.,  seventy-two  evils  (were) 

destroyed  under  thy  hand ! 
Thou  wilt  separate  water  from  milk.* 
Prorisions  and  a  silk  skein  are  offered  to  thee, 

vouchsafe  us  a  little  help. 
On  the  royal  throne,  with  the  Multan  bow,  in  a 

golden  hoivdah,  on  a  tuskless  elephant. 
Came  the  Father  Lil  Beg,  the  true  Saint  and 

Prophet. 
Welcome,  0  Lai  Khan,  darhdrl, 
By    the    testimony   of  Sarwar,  by  the  holy 

Kalima  of  Muhammad, 
None  is  worthy  of  being  worshipped  but  God  ; 

and  Muhammad  is  His  Prophet. 


Ai  Dddd  Ldl  Beg  sachche  Sat  Gar   Wall  dt 

sawdri, 
Ao  Miydn  Ldl  Khd^i  Darbdri. 
Sattar  do  hahattar  bald  tumhdre  panje   tale 

■mdri ! 
Chhdnnnge  diidh  dd  dudh,  pdui  dd  pdni. 
Toshd  xKi  Imhhvd,   bhet  hai   tnmhdrl ;   Jcuchh 

hijo  madiid  hamdri. 
Shdh  detakht,  Mulidn  dl  human,  indal  haati, 

zard  a)nhdrl, 
Ai  Dddd  Ldl  Beg  sachche  Sat  Gar  Wall  di 

.  HnUHh'i. 

Ao  Miydn  Ldl  Khdn  Darbdri,' 

Sarwar  dl  shahidi  Hazrat  dd  kalima  pdk. 

"  Ld  ildha  ill-illdho;  Mohammad-ir-RasM'Ul- 
laho." 

(2).     Another  runs  as  follows  :- 

Awxoal  Fir  And. 

Dom  Plr  Khdsd, 

Som  Pir  Sdfd. 

Chdram  Pir  Giljhoprd. 

Bare   dd   mat,    jit4   dd  pahilivdn,    sarjan 

umrnat  pai  ! 
Sachche  Sliahe  Tcald  tihdl. 
Jis   din     Alirdn    Shdh    Ja^iamid,    chauddn 

tahaq  hoi  rushndi  ! 
Thdpi  tnili  Muhammadon  ! 
Baddi  mill  Paighambron  ! 
Jhotdjamid  ban-khande  men ;  chhutdphird 

Dargdh  wich  maqtulon  bang  sundi, 

•*  Kholo  bdivnn  topi  chird  "  :  htirdn  mangal 

gdi. 
Tale  bage  jmdd  Dariydo,  jithe  pire  ashndn 

lagdi. 
Uchche   daliche   satranjidn,  jithe  pire  mdl 

pdi, 
Sone  di  fohri ;   rupe  dd  jhdvu, 
Ki  hhandi  hai  tolcri  ;  ki  khandi  hai  jhdru,  ? 
Tokri  kh'indi  hai  "  pdk  dar  pdk  :  '' 
Jhdru  kha)uli  hai  "  khdh  dav  khdk." 
Jhdrii  jharmidii  dil  kar  safd  ! 
Le  borid  ah  de  dere  nd  jde. 
Eds  di  kunji  ?  Kda  dd  tdld  ? 
Kaun  hai  kholnewdld  ? 
Ishq  di  kunji,  prem  dd  tdld, 
Jibrdil  hai  kholnewdld ; 
Wohi  ik  hai. 

All  now  seat  themselves,  and  then  the  ghi  having  been  burnt  and  horn 
thus  offered,  the  chimndn,  made  of  flour,  sugar  and  ghi,  is  distributed 
to  the  worshippers.  The  chongerd,  or  basket,  is  carried  round.  Some 
of  the  chtirmdn  is  given  to  the  dogs,  some  to  the  crows,  some  to  the 
cows,  some  to  the  old  women,  ani  then  the  people  eat,  beginninor  with 
the  most  wealthy  and  resf)ectable.  The  wrestler  for  Shdh  Eli  gets  a 
share.  The  remainder  is  given  to  friends  in  the  neighbourhood  who  are 
abgent.     A  collection  of  money  is  also  taken. 

While  they  are  seated,  two  stools  are  placed  by  the  altar,  and  near 
them  four  cakes  of  dried  cowdung   are  lighted,  so    that   the    drummer 

*  To  Hopiralo  water  from  milk,  i.e.,  to  administer  the  hiphost  jastice, 

t  Th«  male-buffalo  donotinp;  Lil  Beg. 

X  Thia  phrase  meaca  "auroad  the  52  turbans," 


The  first  Pir  is  Asa. 

The  second  Pir  is  Khasa. 

The  third  Pir  is  Safa. 

The  fourth  Pir  is  Giljhapra. 

The  friend  of  the  defeated,  the  hero  of  the 

victorious,  (he)  has  followers  of  repute  ! 
The  true  saint  has  done  this  miracle. 
When  Miran  Shah  was    born    the    fourteen 

regions  were  illuminated ! 
He  received  a  pat  from  Muhammad  ! 
He  was  glorified  by  the  Prophet ! 
The  male-buffalot  was  born  in  the  wilderness 

and  strayed  in  God's  court :  from  the  slain  a 

call  was  heard, 
The  virgins  of  Paradise  sang  joyfully  "  Kholo 

bdwan  topi  chird.'''!(. 

Below  flows  the  life-giving  river  where  the 

saint  bathed. 
Above  were  spread  carpets  and  rugs  whereon 

the  saint  was  seated. 
Golden  is  the  basket ;  silver  is  the  broom, 
What  says  the  basket ;  what  says  the  broom  ? 
The  basket  says  "  pure  and  clean  "  : 
The  broom  says  "  dirt  and  dust." 
Sweep  with  the  broom,  clean  the  heart ! 
Take  the  mat  and  go  to  his  dwelling. 
Of  what  is  the  key  ?  Of  what  is  the  lock  ? 
Who  is  the  opener  ? 

Of '  love '  is  the  key,  of '  love  '  is  the  look : 
Jibrafl  is  the  opener  ; 
He  is  the  One. 


204  The  Chtihrd  priests. 

may  dry  his  rahhnna  (tambourine)  when  it  becomes  limp.  It  being 
evening  the  two  chelas  sing  to  the  rahhdna  (tambourine)  and  the  dotdra 
(fiddle).  The  drum  is  heated  until  it  gives  a  ringing  sound  when 
beaten,  the  dotdra  goes  (as  one  of  the  men  expressed  it)  Un^  bin,  bin, 
bin,  the  rabbana,  c/ham,  ghavi,  gham,  gham,  and  all  are  ready.  Bulanda 
comes  and  says,  "■  Pir  Bashk  is  here  and  so  is  N^nak,  but  where  is  the 
lame  man  ?  He  is  lying  in  the  house,  is  he  ?  What  will  he  be  able  to 
tell  to-morrow  morning?"  The  farmers  gather  round  and  ask  them 
whrttthey  sre  singing.  Thny  answer  :  "  Let  us  sing  the  five  attributes 
of  God,  and  then  we  shall  have  leisure  to  speak  to  you.'* 

The  chelas  get  their  fees  and  go.  Every  year  after  the  crop  is 
gathered  in  Hdr,  they  go  through  this  service,  with  the  exception  of  the 
making  of  the  shrine,  the  butti  on  the  thard  (the  altar  on  the  platform), 

IV.— RELIGIOUS  BELIEFS. 

(a). — Priests. 

With  respect  to  their  priests,  whose  names  are  Bala  Shdh,  Markhande. 
Mid,n  Sura,  Lai  Beg,  BRlmik,  Jhaumpra,  Pir  Jhot^,  Gungar  Beg,  Ail 
Maluk,  they  look  on  them  as  antdrs  (incarnations)  of  the  one  Bala, 
Jhaumprd,  in  one  of  these  traditions  is  called  by  Alif  Chela,  the  tenth 
incarnation. 

The  priests  are  called  'pir,  and  do  duty  at  marriages  and  funerals.  At 
marriages  the  mirdsi  (bard)  places  a  diva,  lamp  of  dtd  (dough)  in  a 
clean  place  and  the  people  bow  before  it,  while  he  says  that  the  jot,  or 
light  of  their  ancestors,  is  being  burnt. 

Their  faqirs  or  sddhus  are  b'h^h  Madd^ri,  Naushahiyd,,  Nangesh^hiya, 
Yatimsh^hiya,  Bairiigi.  The  Sh^h  Madariya  has  a  lit,  or  bodi,  and  a 
rosary.  The  Naugeshaliiya  have  long  hair  plaited  with  bor  kd  dudh 
(the  milk  of  the  banyan  tree)  and  washed  with  earth.  They  bind  it 
round  the  head  with  a  cord  of  wool,  and  wear  over  it  a  turban  of  yellow 
cloth.  'Phey  wear  a  laro^e  bead  over  the  forehead.  They  go  naked  for 
twelve  years,  having  the  person  smeared  with  ashes. 

The  Bairagi  is  dressed  much  like  the  Nangeshahiya,  but  he  carries  a 
bairdgan,  or  prop,  on  which  he  sits. 

The  Naushdhiya  has  the  hair  united.  He  wears  a  rosary,  and  on  the 
wrist  an  ornament  called  a  gajrd.  His  clothes  are  yellow — whatever 
he  has  of  clothes. 

The  Yatimshdrhiya  is  like  the  Baird,gi. 

The  faqirs^  work  is  to  expel  evil  spirits  with  their  mantras  (incanta- 
tions). 

(b). — Articles  of  faith. 
The  tenets  of  their  religion  are  especially — 
1.     Sin  is  a  reality.     2.     There  is  one  God.     3.     Bd,ld,  is  a  mediator. 

Sdddi  MTi  tere  agge,  Our  cry  is  to  thee  ; 

Teri  kuk  dhur  Dargde.—Amin.  Thy  cry  reaches  the  presence  of  God. 

4.  They  sacrifice  an  animal,  and  also  present  offerings  of  corn,  gur, 
ghi.    It  is  cooked  and  placed  on  the  shrine.     It  is  called  hafdhi. 


Chuhrd  beliefs.  205 

The  gydni,  chela  or  priest,  stands  in  front,  the  congi-ej^atiou  behind 
him.  When  the  gryani  (knowing  one)  says,  '  Bolo,  moniino,  sarhgati' 
they  say,  *  Amin,  sarbgati,'  i.e.,  '  let  all  have  salvation.'  The  victim 
sacrificed  is  a  fowl  or  a  goat  according  to  their  means.  It  is  called 
All \h  da  Nam  (God's  Name).  The  i\.od  is  distributed  and  eaten,  and 
the  fanj  sifateu  (five  attributes)  are  sung. 

5.  The  spirit  returns  to  God. 

6.  'i'hero  will  be  a  resurrection  of  the  body. 

7.  There  will  be  judgment. 

8.  Tlierc  are  angels. 

The  priests  of  the  Chuhras  are  recruited  from  various  sources.  Thus 
in  many  parts  of  Gurgaon  weddings  are  performed  by  pddhas,  who 
will  eat  with  Chuhras,  though  they  are  probably  degraded  Brahmans 
by  caste,  like  the  Cbamarwci.     See  also  Lalbeqi. 

(c). — Shrines. 

The  shrine  in  a  village  always  faces  the  east.  Ita  shape  is  a  dome, 
or,  as  they  say,  gdo  dum  ki  shakal  (like  a  cow's  tail),  upright.  There 
are  only  lamps  in  it,  no  idols.     The  name  of  the  shrine  is  Bala  Shah. 

(d) . — Rites. 

They  have  no  secret  rites.  Their  shrine  is  worshipped  on  Thursdays, 
sacrifices  are  ofi:"ered,  and  also  chiirmdn  (a  sweetmeat  made  of  bread 
crumbs  mixed  with  butter  and  sugar),  and  the  gydjii  prays.  It  is  only 
at  the  consecration  of  a  new  slirino  that  the  head  of  the  animal  sacrificed 
and  knives  are  buried  under  the  shrine.  The  shrine  is  built  on  the 
sacrifice  and  sacrificial  weapons,  as  a  foundation. 

There  is  no  ceremony  for  admission  among  the  Chuhrds,  except 
participating  in  the  hardhi. 

(e). — Saceifices, 

The  animal  sacrificed  is  a  fowl,  a  goat,  and  perhaps  a  cow. 

The  gydni,  or  a  Muhammadan  mulla,  offers  the  sacrifice. 

The  sacrifice  is  offered  not  near  the  ahrine  but  at  a  little  distance 
from  it.  It  is  cooked  and  eaten.  They  also  burn  ghi,  rdl  or  scented 
resin,*  and  guggal  (a  gum,  used  as  incense) .     This  is  called  horn. 

When  a  child  is  born,  he  is  brought  on  the  twenty-first  day  and 
offered  or  consecrated  to  Billmik,  and  called  Bdlinik  ha  bor.  He  is  a 
nazar,  or  offering. 

(/). — Fetishism. 

Belief  in  spirits  is  general.  A  spirit  may  attach  itself  to  a  roof  and 
break  it,  or  to  a  well  and  throw  a  man  in,  or  to  animals  and  they  will 
attack  and  injure  man.  A  bad  ruh  (an  evil-spirit)  may  meditate  mischief 
and  God  sends  a  warning.     This  is  called  sabhdicak  (of  good  intent). 

Good  spirits  attach  themselves  to  wood  and  other  things,  especially 
cooking  vessels.     They  bring  blessings. 

Fields  are  haunted  and  may  accordingly  be  barren. 
•  Rdl,  resin  of  the  Sho  rea  rdbusta. 


206  Chuhrd  beliefs. 

(g). — Ancestor- WORSHIP. 

The  ChulirdiS  fear  the  spirit  of  a  woman  who  dies  in  childbirth, 
because  she  has  become  a  churel,  a  witch  that  is  to  be  dreaded.  Faqirs 
have  power  over  spirits  and  receive  information  from  them  of  the 
designs  of  the  spirit  world. 

Bad  dreams  come  from  the  dahdi  (the  pressure)  of  an  evil  spirit.  To 
drive  the  evil  spirits  away  BAlmik's  name  is  taken.  Sickness  is  caused 
by  had  ruh  hi  say  a  (the  shadow  of  an  evil  spirit).  Faqirs  and  jpirs 
drive  away  spirits  \\it\\  jhdrd'^  karaund,  jhdr  phunkt  (conjuring). 

Ghosts  of  the  dead  haunt  houses,  burial  grounds,  etc.  They  come  as 
little  boys  vtith  white  hair.  Not  long  since  in  this  neigbourhood  two 
children  strayed  from  home  in  the  gi'ey  dawn  and  were  seen  by  some 
of  the  villagers,  who,  not  recognising  them  as  children  of  the  village, 
were  terrified  at  the  sight  of  them,  believing  them  to  be  ghosts.  I 
understand  that  the  children  ran  some  risk  of  being  treated  harshly,  if 
not  killed,  as  evil-intentioned  ghosts. 

Churels  have  their  feet  pointing  backwards.  They  have  long  paps 
which  they  throw  over  their  shoulders.  Their  hair  is  long,  and  face 
beautiful.  A  dyer  was  returning  home  one  day,  when  he  met  a  churel, 
who  accompanied  him  to  his  house.  She  was  very  attractive,  for  she 
concealed  the  marks  by  which  he  would  have  recognised  her.  But  at 
night,  wlien  it  was  time  to  put  outthe  light,  she  did  it  with  her  hand, 
which  she  stretched  to  such  a  distance  that  the  dyer  in  terror  found 
he  had  a  churel  by  his  side.  He  would  have  given  the  alarm,  but  she 
threatened  him  and  gave  him  a  rupee.  The  fag ir  found  her  out,  how- 
ever, being  set  to  do  it  by  the  dyer's  friends.  Usne  use  qdhu  harliyd 
(he  caught  her).     She  then  asked  for  her  rupee  and  disappeared. 

If  a  woman  dies  before  giving  birth  to  her  child,  she  certainly 
becomes  an  evil-spirit.  When  they  bury  her,  they  put  a  nail  through, 
her  hands  and  her  feet,  and  put  red  pepper  on  her  eyes.  They  place  a 
chain  round  her  ankles  and  so  bury  her.  On  the  way  home  they  sow 
■seti  sarou  (white  mustard)  that  it  may  blind  her.  They  have  tuna  for 
her,  i.e.,  charms,  otherwise  she  would  come  and  hurt  every  one  in  the 
house.     "  This  is  a  fact,"  said  my  informant  emphatically  ! 

At  a  certain  stage  of  the  incantations  the  cheld  says,  "  Are  you 
going  ?  "  The  spirit  says,  "  Yes,  but  I  wa,nt  a  fowl,  a  goat,  a  piece  of 
cloth,  etc."     This  is  given,  and  the  bad  spirit  goes. 

There  are  several  kinds  of  spirits,  churel,  bhilt,  kliavis,  jinn,  deo,  pari. 
The  churel  we  have  described.  The  j^aris  are  churds  when  they  come 
in  companies.  Kfaqir,  who  dies  within  his  twelve  years  of  faqiri, 
becomes  a  bhitt,  or  a  khavis,  or  a  jinn,  or  a  deS.  If  he  dies  in  his  forty 
days  of  fasting,  when  he  comes  to  eat  one  grain  a  day,  he  becomes  a 
hhavis  or  a  jmn,  or  a  deo. 

Totems. 

Laung  (clove)  J  is  the  name  of  one  of  the  ancestors  in  the  clan  of 
Goriye.     It  is  especially  revered. 


*  Lit.  'sweep  away.' 

t  Lit.  'blow  away.' 

X  Also  a  noaa  stud  or  oraament. 


Chuhrd  omens  and  oaths.  207 

Among  the  Gils,  the  haingyah  (egg  plant)  is  particularly  noticed. 
The  chiefs  name  was  Parth,  so  they  do  not  eat  the  'part*  (rind)  of  the 
haingyan. 

Women  never  take  the  name  of  their  zdt  (caste)  on  their  lips. 

V.-SUPERSTITIONS. 

Omens  and  Names. 

If  a  Chuhrd  goes  on  a  journey  and  meets  a  rnirdsi,  he  goes  back. 
If  some  one  calls  after  him  he  goes  back.  The  braying  of  a  donkey 
meeting  him  is  a  good  omen,  if  a  washerman  meets  a  man  beginning 
a  journey,  it  is  sufficient  to  send  him  back,  certain  of  failure  if  he  goes 
on.  Some  men  are  known  to  carry  good  fortune,  and  are  sent  out  to 
meet  travellers. 

A  Chuhra  never  steps  over  a  broom.  The  broom  that  is  used  to  sweep 
corn  ia  hung  up  on  a  nail  in  the  house.  That  for  ordinary  use  is  placed 
on  a  grave,  bat  never  upright. 

Children  are  frequently  given  names  arising  out  of  superstitions  :  thus, 
Kakd  is  used  as  a  first  name.  Ghasita  means  dragged,  that  is,  dragged 
over  a  dust  heap,  ruri.  Rur^  hH.s  the  same  meaning.  As  the  name  is 
one  of  dishonour,  tlie  evil-eye  will  not  fall  on  the  children  that  bear  it. 
Likar  means  having  half  of  tho  liead  shaved,  and  the  other  not ;  this  ia 
to  keep  the  child  alive.  Nathu  means  having  a  ring  in  the  nose,  to 
hold  him  and  keep  him  from  going  away,  i.e.,  dying. 

Oaths,  magic  and  witchceaft. 
The  oath  by  B^la  Shdh  is  used. 

The  practice  of  magic  arts  is  confined  to /ajiVg  and  pzV«.  It  is  the 
sauhrief  that  bring  evil-spirits.  A  person  possessed  is  cured  in  the 
following  manner : — The/ag-iV  takes  a  drum,  a  thdli  or  platter  and  a 
ghard  or  earthen  jar.  The  platter  is  placed  over  the  jar,  and  the  whole 
is  called  gharidl.X  Thefaqir  beats  the  drum,  another  person  beats  the 
gharidl,  and  others  sing.  The  sick  person  shakes  his  head,  and  when 
the  music  (?)  ceases  they  ask  him  questions:  "  Who  are  you  ?"  "  I  am 
so  and  so,"  he  replies.  "  How  did  j  on  come  into  this  state?"  "Such 
and  such  a  one  put  me  into  this  state."  "  Who  bewitched  you  ?"  "  So 
and  so."  "  What  did  he  get  for  doing  it  ?"  '•'  So  many  rupees."  "  For 
how  long  are  you  sick?  "I  have  to  be  sick  so  many  days,  and  then 
die."  They  play  and  sing  again.  After  a  time  the  sick  man  perspires 
and  recovers.     The  evil-spirit  goes  with  the  perspiration. 

A  curious  and  repulsive  cure  is  used  among  Hindus  and  probably 
others.  It  is  called  jari  or  niasdn.  An  unmarried  person  dies,  and  his 
or  her  body  is  burnt  at  the  burning  ghdt.  A  faqir  takes  some  of  tho 
ashes  from  the  burning  pile,  goes  to  tho  hills  for  a  certain  plant,  and 
makes  bread  of  these  two  ingredients  on  a  grave.  The  broad  is  made 
into  pills,  one  of  which  is  given  to  a  naked  childless  woman.  She  gives 
the  pill  in  a  drink  to  her  enemies,  and  herself  has  a  child.  Her  barren 
condition  was  caused  by  an  evil-spirit.  Masdn  means  demon,  and  burn- 
ing-place among  Hindus. 


*  Part  is  the  form  given  in  Maya  Singh's  Punjabi  Dictionnry,  p.  877. 
I  Sauhrd,—  i,  lit.  (I)  parenta-in-law;  (2)  Bimpieton,  wretch. 
%  Qharidl,  lit.  a  gong. 


208  Chuhrd  social  customs. 

Jhundd  is  an  iron  whip  which  a  faqir  beats  himself  with  for  the 
sake  of  another,  so  that  the  evil-spirit  in  him  may  be  troubled  and  flee. 
They  also  burn  oil  in  a  tavd  (iron  dish).  The  faqir  puts  his  hand  in 
the  hot  oil  and  pours  it  on  his  person.  The  evil-spirit  feels  it,  but  the 
faqir  does  not.  Tho  faqir  also  beats  his  body  with  a  millstone.  After 
the  sick  man  recovers,  the  faqir  takes  a  fowl,  kills  it,  dips  a  string  in 
its  blood,  knots  the  string,  blows  on  it,  and  finally  binds  it  round  the 
sick  man's  neck,  assuring  him  that  the  evil-spirit  will  not  come  again. 
If  the  man  goes  where  there  is  impurity  [sutak]  the  virtue  in  the  string 
disappears. 

Dreams  are  from  evil-spirits,  and  the  Chuhras  fear  them.  To  dream 
that  a  person  who  is  dead  is  cutting  flesh,  is  an  intimation  that  there 
will  be  a  death  in  the  house.  Muhammadan  Sayyids  give  the  ta^wix  (a 
charm)  to  keep  away  dreams. 

The  evil  eye  is  universally  believed  in.  Some  men  are  very  injurious 
in  this  way.  If  a  man  with  the  evil  eye  looks  at  any  one  taking  food, 
sickness  follows.  To  cure  this,  the  sick  person  asks  a  bit  from  the 
evil-eyed  man  when  he  is  at  a  meal.  The  morsel  given  acts  as  a  cure. 
"When  a  cow  is  sick,  and  gives  no  milk,  they  give  her  a  bit  of  the 
evil-eyed  {had  nazr)  man's  food. 

Sorcerers  and  witches  act  on  their  victim  by  making  a  figure  of  him 
and  torturing  the  figure  by  inserting  a  needle  into  it.  The  torture 
reaches  the  person  who  is  personated.  Nails  and  hairs  are  carried 
away  to  be  subjected  to  pain  that  the  original  owners 'may  be  tormented. 
They  are  carefully  thrown  away  when  cut  off,  lest  any  enemy  should 
get  possession  of  them.  Women  are  especially  careful  in  this  parti- 
cular. 

Sickness  is  caused  by  evil  spirits. 

Ceremonial  prohibition  or  taboo. 

The  Chuhrds  never  touch  a  Gagra,  or  a  Sansi,  gipsy.  Women  and 
children  do  not  go  near  graves.  The  daughter-in-law  never  mentions 
the  father-in-law's  name.  Chuhras  do  not  eat  monkeys,  or  snakes,  or 
jackals,  or  rats. 

Agricdltdeal  superstitions. 

Crops  are  cut  on  a  Sunday,  Monday,  or  Friday,  and  sown  on  a 
Monday,  Tuesday,  and  Wednesday. 

If  the  Chuhyd,s  burn  a  siip  (winnowing  sieve  or  fan)  in  a  village,  the 
farmer  is  injured.     It  is  a  curse— the  curse  of  the  poor. 

Social  cdstoms. 

The  household  eat  together,  but  the  women  eat  after  the  men.  If 
men  eat  after  women  they  are  injured,  because  women  are  weak  of 
intellect. 

'  Yd  jidh  ya  jhuth,  donon  nuqsdn  pahuchdnde  : '  *  Food  touched  by 
others  and  falsehood  are  both  injurious.'  They  use  shardb  (strong 
drink),  opium  {aflm,  post,  hhang)  and  charas.     Drunkards  are  despised. 

Customs  op  social  intercourse. 
In  salutation,  they  say  pairie  pan  to  the  great,  the  answer  being  terd 
hhald  kare  Khudd.     Also  mathd  teknd,  saldm. 


Chuhrd  vocations,  209 

COSTOMB  BEARINa  ON  SOCIAL  STATUS. 

They  eat  paJcki  among  themselves,  and  kachchi  with  Gagre  and 
Sd,nsis.  They  smoke  only  among  themselves.  No  caste  above  them 
eats  with  them. 

VI.— OCCUPATION. 

The  oEioiNAL  work  op  the  Chdhras. 
They  were  the  tanners  of  the  village  communities,  and  used  to  lire 
in  huts  at  a  distance  from  the  village,  the  walla  of  which  were  made  of 
bones,  and  the  roof  of  skins.  When  an  animal  died,  the  Hindus  beat  a 
drum  to  let  them  know  that  they  must  come  and  carry  off  the  dead 
body.  Five  rupees  was  the  fee  given  and  also  a  ehroud.  The 
Chuhr^s  took  off  the  animal's  hide  and  ate  its  flesh.  Sweeping  was 
also  their  work. 

Formerly,  when  a  Hindu  died,  the  Chuhrds  received  a  sheet  or 
Jcafan  (nhroud),  and  they  still  receive  clothes.  In  the  old  days  they 
got  five  rupees  at  the  Hindu  burning-place,  and  exacted  it  with  clubs. 
If  a  cow  dies  on  a  Hindu's  laud  they  call  it  dushndy  and  the  Hindu 
who  takes  the  cow's  tail  to  the  Ganges  to  be  purified  is  beaten  there  by 
a  Chuhra  with  a  shoe. 

VII.— RELATIONS  TO  LAND. 

Nowadays  their  work  is  farm  service.  They  are  landless  day- 
labourers  on  the  farm.     They  are  divided  into — 

(1)  The  dthr%,  who  gets  a  maund  of  wheat  for  every  mdni  at  the 
harvest ;  also  odds  and  ends.  He  has  ghundidn,  pir  de  ddne,  the  barley 
that  is  sown  in  a  strip  round  the  wheat  field;  wheat  soAvn  by  the  water- 
course ;  bread  twice  a  day ;  clothes  and  shoes  twice  a  year ;  tobacco ; 
vegetables  and  wood  : 

(2)  The  se'p  hhulli,  who  receives  three-quarters  of  a  maund  for  every 
mdni,  and  bread  daily  if  he  goes  to  a  distance  to  work ;  and 

(3)  The  wife,  who  takes  away  dung  from  the  farmyard,  and  receives 
half  a  maund  of  corn. 

It  was  cow-burying  that  led  to  their  isolation.  They  say  the  Mdchhi, 
the  Jhiwar,  thn  Chuhrd,  the  Changar,  and  the  Mird,si  are  all  of  the 
same  caste,  but  have  different  occupations. 

There  is  a  story  told  of  the  Chuhras  by  Muharamadans  and  others 
that  does  not  reflect  to  their  credit.  They  are  believed  to  be  inclined 
to  be  uppish  and  to  forget  past  favours,  being  ungi-ateful,  and  are 
supposed  to  work  best  when  they  are  well  beaten,  otherwise  they  take 
advantage  of  the  kindness  of  their  masters.  I  give  this  only  as  the 
opinion  of  their  neighbours. 

The  story  ia  that  once  on  a  time  the  king  of  the  Chuhrfls  met  Moses, 
who  was  on  his  way  to  talk  with  God.*  The  king  of  the  Chubrds  asked 
Moses  to  carry  a  petition  to  God  from  him,  that  he  might  be  enabled  to 
take  the  usual  tax  from  people  passing  through  his  territory.  Moses 
accordingly  presented  the  king's  petition,  but  God  said,  "  Moses,  you  do 


*  They  and  others  call  Moses  Mihtar  Mdsa;  mihtar  being  a  title  of  distinction,  although 
used  mostly  for  the  Chnhfas. 


210  Chunian^Churdhi. 

not  know  what  yon  are  doing,  yon  do  not  know  this  people.  They  will 
turn  on  you,  and  dishonour  you  in  the  end.*'  But  Moses  persevered, 
and  obtained  for  the  Chuhrd  king  what  he  desired,  viz,,  that  he  should 
levy  taxes  on  travellers.  The  next  time  Moses  passed  that  way  he 
was  accosted  in  a  most  humiliating  manner.  "  Oh  Musri,  are  you  the 
man  that  carried  a  petition  for  me  ?  You  must  pay  the  dues."  "  Did 
I  not  tell  you,  Moses,"  snid  God,  "  that  you  would  bring  dishonour  on 
your  head.     They  have  no  gratitude." 

IX.— THE  TRADITIONS  OP  THE  CHUHR^S. 

The  Chuhrds  have  oral  traditions  which  they  recite  at  their  gather- 
ings. If  a  Chuhrd,  wishes  to  learn  them,  he  becomes  the  disciple  of  some 
one  who  is  in  possession  of  them,  i.  e.,  who  can  repeat  them  from 
memory.  I  heard,  however,  that  there  was  a  book  of  the  Chuhrds  in 
Gujrd,nwala  District,  but  I  was  unable  to  obtain  it,  as  the  owners  had 
the  idea  that  I  would  use  it  to  their  disadvantage, 

Chdnian,  a  Muhammadan  Jdt  clan  (agricultural)  found  in  Montgomery. 

Churahi  is  the  generic  name  for  the  people  of  the  Chur&h.  wizdrat,  in  Chamba 
State,  who  include  Brahmans,  Rdjputs,  Thdkurs,  Rdthis,  and  the  follow- 
ing low  castes : — Hdlis,  Kolis,  Sippis,  Barw^las,  Lohdrs,  Chamdrs, 
Dumnas,  Rih^ras,  Chandls,  Meghs,  etc.  The  low  castes  are  all  endog- 
amous. 

Tradition  makes  the  Thdknrs  descendants  of  the  old  R^n^s,  or  petty 
chieftains,  who  held  Chamba,  prior  to  the  foundation  of  the  State  by  the 
Rdjd,s,  and  the  Hdlis,  its  oldest  inhabitants.  It  also  makes  the  Brahmans 
immigrants  from  Brahmaur  and  the  Rajputs  from  the  plains  ;  but  the 
Rdthis  preceded  these  two  castes,  having  been  expelled  from  the  Dugar 
counti'y  by  Gugga  Chauhd,n — a  curious  legend. 

Marriage  among  the  Churdhis  is  adult,  and  women  are  allowed  every 
license  before  marriage.  Three  degrees  on  either  side,  counting  from 
the  grandparents,  are  avoided,  but  otherwise  there  are  few  restrictions, 
Brahmans  intermarrying  with  Rd,this,  by  both  forms  of  marriage,  and 
also  with  Rdjputs  and  Thdkurs.  Polyandry  is  not  recognized,  but  polygamy 
is,  and  the  first  or  head  wife  (bari  Idri*)  is  given  Rs.  6  when  a  second 
wife  is  admitted  into  the  house.     This  fee  is  caWed  jethw a ghf. 

The  observances  at  betrothal  are  simple.  The  initiative  is  taken  by 
the  boy's  people,  and  the  binding  rite  consists  in  the  boy's  agents  placing 
eight  Chamba  coins,  worth  nearly  2  annas,  in  the  plates  used  for  enter- 
taining the  bride's  ruhdrus  or  representatives,  and  giving  one  rupee 
for  ornaments  to  the  girl. 

Marriage  is  of  three  kinds.  In  the  superior  form,  called  ^'awatj,  the  per- 
liminaries  are  as  follows  : — Some  six  months  before  the  wedding  the  boy's 
father  or  brother  goes  to  the  girl's  house  with  one  or  two  friends  and  gives 
her  father  Rs.  7  and  a  goat  as  his  Idg^.  A  rupee  is  also  given  to  the 
bride  to  buy  ornaments,  and  this  is  called  handhd  dend\\.     If  the  parents 


•  Ldri  =  wife. 

f  Fr.jeiha.  elder  and  udgh,  a  share, 

J  Jandi  (jdni  =^  marnage),  jandi  appears  to  be  a  diminutive. 

§  Lag,  a  custorr.ary   due. 

jl  Bandhd  —  jewelleiy. 


Weddings  in  Churdh,  ^ll 

agree,  an  auspicious  day  is  fixed  for  the  wedding,  and  a  day  before  it  two 
messengers  {dhdmu*)  from  the  bride's  house  come  to  fetch  the  boy,  who 
worships  the  family  deva  or  devi.  Next  day,  accompanied  by  a  few  friends 
and  one  of  the  dhdmu,  he  goes  to  the  bride's  house.  One  of  the  boy's 
menial  Hdlis  accompanies  him,  carrying  the  badhdi^f,  a  present  of  two 
mdnisX  o^  grain,  to  her  father.  This  Hdli  is  called  putridr^.  On  his 
arrival  at  the  entrance  the  boy  worships  the  kumhk\\  (a  vessel  full  of 
water)  ;  throwing  two  copper  coins  into  it  and  then  seating  himself  on  a 
blanket  placed  near  the  wall.  The  bride's  sister  now  has  a  mimic  fight 
with  him  and  does  not  let  him  sit  down  till  he  has  paid  her  two  annas. 
This  is  called  bishk^.  She  then  fetches  the  bride  and  seats  her  by  the 
boy  whose  future  brother-in-law  brings  a  vessel  of  boiled  rice  which  he 
and  the  boy's  brother  scatter  over  the  floor.  This  is  called  bhdt 
chingdna*''^.  The  pair  are  then  seated,  as  are  the  guests,  and  a  feast  with 
songs  and  dancing  follows.  The  bride's  dowry  called  sudytt  is  then  given 
to  her  by  her  parents.  In  the  afternoon  the  boy's  party  returns  to  his 
house  with  two  or  three  of  the  girl's  friends,  and  the  bride  herself  and 
other  men  and  women  of  the  bride's  party.  Before  leaving  the  threshold 
of  the  bride's  house  the  ceremony  of  drtiH  is  performed,  a  lighted  lamp 
being  waved  four  times  rouud  the  head  of  the  pair  by  a  priest,  who 
recites  verses  from  the  SukUmber  and  Deo  Lild.  At  the  boy's  house  this 
observance  is  repeated,  and  the  kumhh  worshipped  by  the  bride  and 
bridegroom,  at  the  door.  Then  the  boy's  mother  lifts  up  the  bride's  veil 
and  presents  her  with  a  rupee  or  half  a  rupee  according  to  her  position. 
This  is  called  ghundu^^  khard  karnd.  After  this  a  feast  is  eaten  and 
another  feast  given  on  the  following  day,  and  songs  and  dances  performed. 
The  binding  portion  of  the  ceremony  is  when  drti  is  waved  round  the 
couple's  heads  at  the  boy's  house.  At  his  wedding  the  boy  wears  a  high 
peaked  cap  like  a  Gaddi's,  but  not  a  sehra  ||  || . 

Within  a  month  after  the  marriage  the  married  pair  pay  a  visit  to  the 
wife's  parents  and  make  them  a  small  present.  This  observance  is 
called  har-phera^^i. 

Widow  remarriage  is  recognised.  Formerly  the  widow  was  obliged  to 
many  one  of  the  deceased  husband's  brothers,  but  now  this  is  not  the 
practice.  She  can  choose  her  own  husband  within  her  own  caste  or 
sub-division.  This  union  is  solemnized  by  an  inferior  form  of  marriage 
called  sargudhi'^^*.  There  are  no  dhdmu,  and  the  bridegroom  simply 
goes  to  the  woman's  house  with  his  putridr  and  brother.  The  bandhd  is 
given  as  at  a  regular  wedding,  but  drti  is  not  performed,  and  there  is  less 
feasting  and  the  cost  is  much  less.  The  binding  ceremony  in  this  form 
is  when  an  ornament  is  put  on  her,  usually  a  nose-ring. 

*  Dhnmu,  fr.  dham  a  feast  1  dhdmu  =  guest. 

+  Badhdi,  fr.  harhna,  to  increase. 

T  Mdniy  a  measure. 

&  Putridr^  from  pufr,  a  son . 

I  Kumhh  =  a  new  ghard  full  of  water. 
^  Bishk,  fr.  bishnd  =  haithnd,  to  sit  down. 
*•  Chingdna,  to  scatter. 
"f^  Sudj,  dowry  :  fr.  sud,  red. 

tt.4rh'.  to  swing  round  anything  from  right  to  left. 
§8  Ohundtl-thddar,  a  bride's  head-dress. 
fill  Sehra,  bridegroom's  bead-dress. 

^fl  Har-phera,  fr,  flctr,  God,  and  pheriid,  to  go ;  to  visit  in  the  name  of  God, 
**•  Sargudhi,  fr.  tar,  head  (hsir)  and  gudhnd  or  gundhna,  to  plait. 


212  Marriage  in  Ghurdh, 

A  quiet  form  of  sargudhi  marriage  is  called  garih  chdra*.  The  lag, 
etc.,  are  all  rendered  as  iii  the  other  form,  but  on  an  auspicious  day  the 
bridegroom  accompanied  by  his  sister  simply  goes  to  the  bride's  house,  and 
at  the  entrance  worships  the  kumhh.  He  then  seats  himself  on  the  blanket 
in  the  usual  way,  and  the  girl  is  seated  next  him  by  her  mother.  After 
eating  the  couple  take  leave  of  the  girl's  father  and  proceed  to  the  boy's 
house  where  the  kuinbh  is  again  touched.  This  second  worship  of  the 
kumhh  makes  the  marriage  binding. 

The  third  and  lowest  form  of  marriage  is  the  handhd  ludndf  in  which  a 
widow,  who  is  to  marry  her  husband's  brother,  is  married  to  him  on  the 
kiria  day,  i.e.,  7th  to  the  11th  or  ISthday  after  the  first  husband's  death. 
She  puts  aside  her  late  husband's  ornaments  and  puts  on  his  brother's,  in 
token  that  she  accepts  him.  A  he-goat  is  sacrificed  at  home  to  the  de- 
ceased husband  and  a  small  feast  usually  given.  The  widow's  parents  need 
not  attend,  but  they  are  entitled  to  a  lag,  called  hakrd,  as  being  the  price 
of  a  goat.  If  the  widow  wishes  to  marry  a  stranger,  he  must  pay  the 
hakrd  of  one  rupee,  and  Re.  1-8  or  Rs.  3  as  chadydliX  to  her  parents.  An 
auspicious  day  after  the  kiria  karm  period  is  ascertained  from  a  jotshi,^ 
and  the  ornaments  changed  as  described  above. 

Lastly  a  man  who  elopes  with  a  girl  can,  after  a  certain  interval,  open 
neo'otiatioiis  with  her  father,  and  if  he  assents,  pay  him  Rs.  7  and  a  goat  as 
compensation.  This  observance  is  termed  lag  rit\\  and  operates  as  a  valid 
marriage.! 

The  custom  of  gharjawdntri  or  service  in  lieu  of  a  money  payment  for 
a  wife,  is  common  among  all  castes  in  the  State,  especially  in  the  Churah 
and  Sadr  wizdrats.  The  term  of  service  is  usually  three  or  seven  years, 
and  the  marriage  may  take  place  at  any  time  if  the  girl's  father  is  agreeable. 

A  husband  may  divorce  his  wife  if  he  cannot  get  on  with  her.  The 
divorce  is  complete  if  the  husband  receives  back  his  ornaments  and  says  : 
"  I  have  divorced  you,  Bdjd  ki  durohi^^/'  i.e.,  on  the  Rajd,'s  oath.  The 
husband  also  breaks  a  stick  in  her  presence.  Divorced  wives  can 
remarry  if  they  like. 

In  succession  all  sons,  even  bastards,  if  recognized  by  the  father, 
succeed  on  equal  terms,  but  the  eldest  son  gets  the  best  field  as  his 
jethwdgh  ;  the  second  son  gets  a  special  implement,  sickle,  sword  or  axe 
as  his  hathidr,  while  the  third  gets  the  family  house  as  his  mulwdher. 

The  son  {rand  put)  or  daughter  {rand  dhidff)  of  a  widow  born  in 
her  husband's  house  has  all  the  rights  of  her  deceased  husband's  own 
children.  It  is,  however,  essential  that  the  widow  should  continue  to  live 
in  her  husband's  house  and  the  child  be  begotten  therein. 

*  '  The  custom  (c/idra)  of  the  poor.' 

f  Ludnd  =  to  put  on  aa  a  dress. 

j  Chadydli,  fr.  chadnd  =  chorna,  to  let  go. 

§  Jotuhi,  an  astrologer. 

[|  Rit  =  custom. 

^  Marriage  customs  differ  considerably  in  the  eastern  and  western  portions  of  Churah,  and 
the  above  description  chiefly  applies  to  the  eastern  half.  In  the  western  half  the  bydh 
or  full  marriage  rite,  according  to  orthodox  Hindu  custom,  is  the  rule,  and  the  janai  is 
uncommon  ;  but  the  other  forms  are  as  above. 

**  Durohi  =^  oath, 

■\-\-Rand  =  'widow,  and  dhid  =  daughter. 


Tenv/res  in  Churdh.  213 

All  doad  Hindus  except  children  not  yet  tonsured  are  burnt.  The 
head  is  placed  towards  the  north  and  the  hands  on  tho  chest,  the  face 
being  turned  skyward.  _  Tho  Hindu  rites  are,  in  essentials,  observed,  but 
tho  place  of  the  achdraj  is  taken  by  the  Bhd^. 

For  seven,  nine  or  thirteen  days  mourning  is  observed,  only  one  meal 
a  day,  called  upas*,  being  eaten,  and  on  tho  day  on  which  mourning  is  to 
cease,  a  suit  of  good  woollen  clothes  (which  are  prepared  beforehand  in 
anticipation  of  death  and  worn  on  festival  days)  is  given  to  the  priest 
,  who  presides  over  the  obsequies.  Sixteen  balls  of  rice  are  prepared 
and  offered  to  the  deceased's  ancestors  and  finally  removed  and 
thrown  into  the  nearest  stream.  The  relations  of  the  deceased  also 
wash  their  clothes  and  a  he-goat  is  killed.  Then  a  feast  is  given  to  the 
relations  and  the  mouruing  ends.  This  feast  is  usually  given  by  the 
deceased's  wife's  parents.  Ceremonies  are  performed  and  balls  made 
and  offered  after  one,  three  and  six  months,  a  year  and  four  years,  to 
the  deceased.  At  the  latter,  i.  e.,  at  the  end  of  the  fourth  year,  called 
chuharhi,  the  ceremonial  is  done  on  a  big  scale. 

The  obsequies  of  any  man  who  dies  childless  are  done  in  tho  same  way, 
but  if  he  brings  any  calamity  on  the  household  an  effigy  is  made  and 
placed  near  a  spring  or  on  the  roof  of  the  house  or  in  some  good  place 
and  worshipped  by  offering  him  a  cap,  bread,  and  an  earthen  pot  of  ghi 
which  are  finally  worn  and  eaten  by  the  man  who  is  supposed  to  have 
been  affected  by  him.  The  spirit  of  the  person  who  dies  a  violent  death 
is  appeased  by  taking  an  earthen  pot  full  of  boiled  ghi,  a  pitcher  full  of 
water,  and  a  goat  to  the  spot  where  he  met  his  death,  aad  the  goat  is 
killed  there  and  his  head  and  the  vessels  rolled  down  the  hill.  This  is  done 
onthepaniydru,  i.e.,  on  the  hiria  harm  day.  The  people  perform  sarddh. 
Ceremonies  are  also  performed  for  the  propitiation  of  ancestors  in 
general,  t 

The  Chur^his  are  zaminddrs  and  hold  land  on  two  forms  of  tenure. 
Those  who  pay  half  its  produce  are  called  ghdrdX  and  those  who  pay  a 
fixed  share  of  gi'ain,  etc.,  are  called  mudydri.^  The  half  share  is  alone 
divided  after  deducting  the  seed  for  the  next  crop.  Occupancy  tenants 
are  not  allowed  any  special  privilege  in  the  shape  of  remission  of  rent  or 
favourable  rates.  The  Chur^his  are  primarily  and  essentially  cultivators, 
but  many  of  them  own  flocks  of  sheep  and  goats  with  which,  like  the 
Gaddis,  they  visit  Pdngi  in  summer  and  tho  low  hills  in  winter. 

The  Churd.hia  worship  the  deities  on  the  following  days  :— 

Shiv — Sunday,  Monday  and  Thursday. 

Sdkti — Sunday,  Moaday  and  Tuesday. 

Nag  or  Mahal — Thursday  and  Saturday. 

Kailu — Thursd  ay . 

Kyelang — Sunday  and  Thursday. 

Sitla — Sunday,  Tuesday  and  Thursday. 

Chaund — Tuesday,  Thursday  and  Sunday. 


*  Opd$  =  fast. 

t  Men  who  have  died  childless  are  propitiated  by  putting  garlands  of  flowera  and  a  red 
woolleD  cap  on  their  effigies  on  the  Sankrdnt  and  tfdns  days. 
1  Fr.  ghdr  =  half, 
f  Fr.  muda,  a  fixed  amoant. 


21*  Churdhi  festivals. 

To  Shiv  are  offered  a  chola  or  woollen  coat,  a  sheep,  charms  of  silver 
oblono;  in  shape  worn  round  the  neck,  a  nddi  (a  silver-arch  ornament 
shaped  like  a  drnm).  These  offerings  are  taken  by  the  head  of  the 
family,  and  the  ornaraentjg  are  worn  by  him  out  of  respect  for  Shiv  and 
to  avert  his  wrath.  To  Sakti  Devi  are  offered,  as  elsewhere,  a  goat, 
trident  and  cakes.  The  offerings  to  a  Nd,g  are  an  iron  mace  {khan(fa), 
a  crooked  iron  stick  {kundi),  (these  are  left  at  the  shrine),  a  sheep  and 
cakes  (these  are  divided  among  the  priest,  chela  and  worshipper,  and 
eaten).  To  Kailu  are  offered  a  red  cap,  an  iron  mace  and  a  kid.  The 
cap  and  part  of  the  kid  go  to  the  priest,  the  rest  to  the  worshipper. 
Kyelang's  offerings  are  a  mace,  a  goat  and  a  red  cap.  Sitla^s  offerings 
are  a  goat  and  cakes  like  the  Devi's.  Chaand  gets  cakes,  and  occasion- 
ally a  goat,  is  also  sacrificed  at  her  shrine. 

Churahis  make  a  pilgrimage  to  Manmahesh  in  Bhadon  or  in  Asuj,  on 
the  Drub  Ashtami  day. 

Blocks  of  wood  or  stone  which  are  supposed  to  possess  some  super- 
natural attributes  are  worshipped.  When  a  deity  is  to  be  set  up  for  the  first 
time  and  consecrated,  a  Brahman's  presence  is  necessary.  The  priests 
preside  at  shrines;  and  in  dwellings  the  elder  members  of  the  household. 
Priests  are  not  selected  from  the  Brahman  class  only,  but  from  all  the 
other  castes  except  low  castes.  Brahmans,  Rdjputs,  Rathis  andfhakkara 
are  eligible  to  hold  the  position  of  a  priest. 

The  following  are  some  of  the  festivals  observed  in  Churd,h  :— 

1.  Biswd.,  on  1st  Baisd,kh,  at  which  pindri  or  balls  of  grain  are  eaten 
with  honey  and  ghi  or  gur.  People  also  collect  together  tor  singing  and 
dancing,  this  being  the  Hindu  New  Year's  Day. 

2.  Patvom  ki  sankrdnt*  on  1st  Bhadon,  held  in  memory  of  their 
ancestors.  Flour  is  mixed  with  water,  salt  and  spices  and  spread  on 
bhuji  leaves,  called  patroru,  and  eaten. 

3.  Masru,  held  on  the  same  day  as  the  Drub  Ashtami  at  Manimahesh 
in  honour  of  Shiva — that  is,  on  the  eighth  day  of  the  light  half  of 
Bhadon.     It  is  accompanied  by  dancing. 

4.  Several  of  the  ordinary  melas  observed  in  the  capital,  such  as 
Holi,  Diwd,li,  Lohri,  etc.,  are  also  held  in  Churd,h. 

5.  Chhinj,  or  wrestling  matches,  associated  with  the  Lakhd^ta  cult, 
are  held  annually  in  every  pargana  of  Churah. 

Ceorbra,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Chub£qar  :  ( I )  a  maker  of  bracelets,  called  in  the  west  Bangera  or  Wangri- 
gar.  Also  called  sometimes  Kachera  or  glass-worker,  the  Churigar 
generally  makes  bracelets  of  glass  or  lac,  which  are  sold  in  the  east  by 
the  Manid-r,  and  in  the  west  by  the  Bangera.  The  Churigar  also  makes 
bracelets  of  bell-metal  or  any  other  material  except  silver  or  gold. 
The  term  is  probably  merely  an  occupational  one,  and  in  the  east  of  the 
Punjab  practically  synonymous  with  Manidr.  (2)  A  Jd,t  clan  (^agricul- 
tural) found  in  Multan. 

Sanhr&ni  =:  firit  d»j  of  the  month. 


215 

D 

Dabb,  Dab,  a  Ji\  clan  (agricultural)  found  in  Multdn  and  Shdhpur. 

Dabekah,  a  Kamboh   clan  (agricultural)  found  in   Amritsar. 

Pabgar,  a  low  caste  who  make  kuppis  for  oil  and  yhi.  Tliey  prepare 
the  raw  hides  themselves.  The  term  is,  at  least  in  these  Provinces,  a 
purely  occupational  one,  but  the  dabgars  are  principally  recruited 
from  the  Chamdr  caste,  and,  in  Sidlko^,  from  the  Khojds  and  Chuhrds 
also.     By  metathesis  the  term  becomes  badgar. 

Dabkaya,  Dahaya,  cf.   Katayfi,  a  gilder,  a  beater  of  wire. 

Dachchi,  a  clan  of  the  Bhattis  of   the  Sandal  Bdr,   who   are  said    to  marry 

with  the  Chaddrars,  but  not  with  the  Bliagsiri  or  Jandrdkea,  though  the 

latter  also  are  both  Bhatti  clans. 

Dadd,  an  agricultural  clan  found  in  Shdhpur. 

Daddcke,  a  Kharral  clan  (agricultural)   found  in    Montgomery. 

Dadi,  a  sept  of  Rajputs,  descended  from  Chhatar  Cliand,  3rd  Bon  of  Par^ 
Chand,   Slst  Rdja  of  Kahlur  or  Bilaspur  State. 

Dadi,  see  under  Dawai. 

Dadpotra,  a  J^t  clan  (agricultural)  found  in  Multau  (doubtless  Ddud- 
potra,  q.  v.). 

Dadra  BHAffi,  a  Rdjput  clan  (agricultural)    found  in  Montgomery, 

Dadu,    a  3a\  clan  (agricultural)  found  in  Multd,n. 

Dadupanthi, — Founded  by  DiLdu,*  a  Gaur  Brahman,  who  died  in  1703.  The 
Dddupanthi  sect  is  usually  divided  into  three  orders  : — 

(*)  Ndga3,t  found  in  the  villages  about  Jaipur  :  they  wear  the 
choti  or  scalp-lock,  and  ornaments,  and  are  wrestlers,  fencers 
and  on  occasion  warriors  ; 

(»i)  the  Viraklas,J  who  wear  ochre-coloured   garments   and    do  not 
livo  in  houses ; 


*  Didu  was  born  at  Ahmad4bad  in  Ouzerit,  wbence  he  migrated  to  Narilina  50 
miles  south-west  of  Jaipur  and  now  the  head-qnarters  of  the  sect.  At  the  gurHdwdra 
hero  the  D^d^panthis  assemble  in  Ph^gan  and  thence  go  to  Sambhar  where  a  fair  ia 
held  on  the  Hnniversary  of  Dado's  death.  Regarding  his  birth,  tradition  avers  that  an  a"ed 
Brahman  had  no  son,  but  one  day  God,  in  the  guise  of  an  old  man,  told  him  in  response'^  to 
his  prayers,  that  he  would  find  floating  on  the  river  a  box  containing  a  male  child,  sucking 
its  toe.  He  did  so,  and  his  wife's  breasts  miraculously  filled  with  milk,  so  that  she 
was  able  to  suckle  the  child.  When  the  boy  was  10  years  old,  the  aged  man  again  appear, 
fid  to  the  boy  and  gave  him  some  betel  from  his  own  mouth,  whereby  all  secrets  were 
revealed  to  him,  and  the  old  n.an  then  named  him  Dadii  Jiv,  bidding  him  remain 
celibate  and  found  an  order  of  his  own.  Dadii  then  exclaimed  ;  Dddit  gaih  mahin  gur 
dev  mild,  pdyd  ham  parshdd,  Mastak  meri  kar  dharyd  dekhd  agam  agdd.  "  By  chance  J 
found  a  guru  ;  he  gave  me  pnrshdd  and  laid  his  hands  upon  my  hend,  whereby  all  secrett 
were  revealed  to  me.''  Didii'a  death  is  assigned  to  Sbt.  17G0  (1703  A.D.)  •  but  he 
is  nlso  said  to  have  been  6th  in  descent  from  Riiminand.  If  so  he  flourished  in  1600 
A.  D.  Other  accounts  make  him  contemporary  with  Dar4  Shikoh,  others  with  Govind 
Singh.  According  to  Vacauliffe,  Sikh  Religion,  VI,  p.  140,  the  D^dupanthfa  place  D4dd's 
death  at  the  same  time  and  place  as  Kabir's. 

t  N4ga  is  said  to  be  derived  from  Sanskrit  ndgvaka,  naked,  but  thero  ia  the  usaal  play 
on  the  words  nanjfa  (naked)  and  nag,  snake.  The  Nig4s  are  mercenary  soldiers  in 
Jaipur  and  other  States  of  R4jputana  but  are  not  known  in  the  Punjab.  See  below 
also. 

J  Virakta  simply  means  ascetic.  Mr.  Maolagan  eaya  the  celibates  of  to-day  wear 
white,  shave  the  beard  and  moustache,  and  wear  necklaces,  with  white  round  caps  to 
whiob  ia  attached  a  piece  of  cloth  which  hangs  down  the  baok^-olearly  the  kapdli. 


216  The  Dddupanthia. 

{in)  the  Uttradhas,  who  shave  the  head  with  the  beard  and  mous- 
tache,''^ wear  white  clothes,  and  generally  practise  as  physi- 
cians; besides 

(iv)  the  secular  Dddupanthis,  who  are  called  Bistardharis. 

Dadu  is  said  to  have  had  52  disciples  who  established  as  many  deras 
or  resting  places.t  The  head  of  each  dera,  the  deraddr,  presents 
contributions  to  the  gaddi-nashin  or  incumbent  of  the  guru'dwdra  at 
Nardind,  who  is  elected  by  a  conclave  of  the  deraddrs.  The  eect  is 
recruited  from  the  Brahman,  Kshatriya,  Rdjput,  Jdt  and  Gujar  castes, 
but  never  from  those  of  menial  rank 4     As  a  rule  children  are  initiated. 

Dddu  composed  a  book  called  the  Dddu  Bani,  of  5,000  verses,  some  of 
which  are  recited  by  his  followers,  after  cheir  ablutions  every  morning. 
In  the  evening  drti  is  performed  to  it  by  lighting  lamps  and  reciting 
passages  from  it.§  Dd,du  forbade  idolatry,  built  no  temples,||  and 
taught  the  unity  of  God.  In  salutation  his  votaries  use  the  word  Sat 
Rdm,  the  "  True  God."  But,  in  spite  of  Dd,du's  denunciation  of  idolatry, 
his  hair,  his  tumha  (cup),  chold  (gown)  and  kharsun  (sandals)  are 
religiously  preserved  in  his  cave  (guphd)  at  Sdmbhar.^ 

Before  a  guru  admits  a  disciple  the  privations  and  diflficulties  of  jog 
are  impressed  upon  him,  and  he  is  warned  that  he  will  have  to 
remain  celibate,  live  on  alms,  abstain  from  flesh  and  stimulants,  and 
uphold  the  character  of  his  order.  In  the  presence  of  all  the  sddhus 
the  guru  shaves  off  the  disciple's  choti  (scalp-lock)  and  covers  his  head 
with  the  hapdli  (sknll-cap),  which  Dd,du  wore.  He  is  also  given  a 
kurta  of  hhagwd  (ochre)  colour,  and  taught  the  guru-mantra  which  he 
must  not  reveal.     The  rite  concludes  with  the  distribution  of  sweets. 

On  a  guru's  death  the  usual  Hindu  rites  are  observed,  and  on  the 
I7th  day  a  feast  is  given  to  the  sddhus.  A  fine  tomb  is  sometimes 
erected  outside  the  dera,  in  memory  of  the  deceased,  if  he  was  wealthy. 

Although  the  Dddupanthis  proper  are  celibate,  both  men  and  women 
are  admitted  into  the  community,  and  a  great  many  have  taken  to 
marriage  without  ceasing  to  be  D5,dupanthi8.  These  form  the  histat' 
dhdri  or  secular  group,  which  should  probably  be  regarded  as  a 
separate  caste.  Many  of  them  are  merchants,  especially  in  grain,  and 
wealthy. 


*  The  Utfcradhi  have  a  guru  at  Rathia  in  Hissar.     See  below. 

•j-  Of  these  52  digoiples,  Raijab,  Gharib  Dis  and  Sundar  D43  were  the  chief.  Raijab 
was  a  Muhammadan  ;  it  is  said  that  Muhammadana  who  follow  Dad^  are  called  Uttradhi  in 
contradistinction  to  the  Hindu  Dadiipanthi8  who  are  called  Nagf.  But  the  N^gi  is 
clearly  the  N4ga  already  described,  and  Uttradhi  can  only  mean  "  northern." 

The  second,  Gharib  DAs,  composed  many  hymns,  still  popular  among  Hindus,  but  his 
followers  are  said  to  be  mostly  Chamirs,  who  cut  the  hair  short  and  wear  cotton  quilting. 
Bundar  Dig  composed  the  Sahya,  a  work  resembling  the  Sikh  Qranth. 

J  But  see  the  foregoing  foot-note.  The  followers  of  Gharib  Das.  at  any  rate,  elude 
Ohamirs,  and  Mr.  Maclagan  adds  that  many  adherents  of  the  sect  are  found  among  the 
lower  castes. 

§  According  to  Wilson  the  worship  is  addressed  to  Kama,  the  deity  negatively  described 
lntheVed4nta  theology. 

II  Now  temples  are  built  by  his  followers  who  say  that  they  worship  "  the  book  ''  in  them. 

<||  Mr.  Maclagan  adds  :  "  In  fact,  the  doctrine  of  Dadu  is  sometimes  described  as 
pantheistic.  It  is  contained  in  several  works  in  the  Bhasba  tongue  which  are  said  to 
include  many  of  the  sayings  of  Kabir.  Accounts  of  the  guru  and  his  followers  are  given 
in  the  Janm-lila." 


rhe  Mall.  LAHORE. 
I  Alipur  Road.    DELHI. 


\J  c  ^  c^  . 


Dadwd  I — Ddgi.  217 

Dadwal. — The  Rdjput  clan  to  which  belongs  the  ancient  ruling  family  of 
Datarpur,  but  said  to  take  its  name  from  Ddd'i  in  Kiuigra  on  the 
Hoshidrpur  border.  The  Rdnds  of  Bit  Manasw^l,  or  tableland  of  the 
Hoshi^rpur  Siwaliks  were  Dadwdl  Rajputs,  and  the  clan  still  Lolds 
the  tract. 

The  Dadw^ls  are  found  in  the  neighbourhood  of  Datd,rpur,  the  seat 
of  their  former  sovereignty,  and  on  the  south-west  face  of  the  Siwd,lik3 
in  Hoshidrpur  tahsil  near  Dholbdha  and  Jatiauri  or  Jankipuri,  its 
ancient  name,  which  is  .still  used.  Jdnnk  was  an  ancienfc  Surnjbausi 
ruler.  The  Dadwdls  are  a  branch  of  the  Katoch  and  do  not  intermarry 
with  them,  or  with  the  Golerid,3  or  Sibd,yas  on  the  ground  of  a  common 
descent.  They  have  an  interesting  local  history  which  describes  how 
they  wrested  the  tract  round  Datdrpur  from  a  Chdhng  rdni. 

The  Dadvv^ls  have  several  als  or  families,  whose  names  are  derived 
from  their  settlements,  such  as  Janaurach,  Dholb^hia,  Datd,rpurift, 
Fatehpuria,  Bhdmnowdlia,  Khangwarach,  Naruria,  Rdmpuria,  etc. 
Datiirpur  is  their  chief  village,  but  they  have  no  system  of  chhats 
and  makdns.  (For  their  history  and  the  septs  which  intermarry  with 
them  see  the  Hoshidr'pur  Gazetteer,  1904,  pp.  48-9.) 

DaprIna,  an  agricultural  clan  found  in  Shdhpur. 

Daqar,  a  Jat  tribe,  numerous  in  Delhi  and  Gurgdon,  and  with  a  small 
colony  in  Rohtak. 

DAaf,  Dagdi,  (from  (^o'gr/i,,''^  a  blemish ;  the  word  ddghi  is  a  term  of  abuse 
in  KuUu),  a  generic  term  for  an  impure  caste  in  Kullu.  Koli  is 
hardly  a  synonym,  though,  according  to  Ibbetson,  these  two  words, 
together  with  a  third,  Chanel,  are  used  almost  indifferently  to  describe 
the  lower  class  of  menials  of  the  highest  hills.  The  Koli  of  the 
plains  is  easily  distinguishable,  by  his  locality,  from  the  Koli  of  the 
hills.  The  former  is  probably  nothing  more  than  a  Chamar  tribe 
immigrant  from  Hindustan  ;  the  latter,  of  Kolian  origin.  The  two 
would  appear  to  meet  in  the  Siwaliks.  Cunningham  believed  that 
the  hills  of  the  Punjab  were  once  occupied  by  a  true  Kolian  race 
belonging  to  the  same  group  as  the  Kols  of  Central  India  and  Behar, 
and  that  the  present  Kolis  are  very  probably  their  repret^entatives. 
He  points  out  that  dd,  the  Kolian  for  water,  is  still  used  for  many 
of  the  smaller  streams  of  the  Simla  hills,  and  that  there  is  a  line  of 
tribes  of  Kolian  origin  extending  from  Jabbalpur  at  least  a<?  far  as 
AlUhd,biid,  all  of  which  use  many  identical  words  in  their  vocabularies 
and  have  a  common  tradition  of  an  hereditary  connection  with  work- 
ing in   iron.     The   name  of  Kullu,  however,  he  identifies  with  Kulinda, 


*  But  according  to  the  late  Mr.  A.  Anderson  : — "  The  popular  explanation  of  the  word 
Dagi  is  that  it  is  derived  from  (iflfir  cattle,  because  they  drau  away  the  carcasses  of  dead 
cattle  and  also  eat  the  flesh.  If  a  man  says  ho  is  a  Koli,  then  a  Kanet  turns  round  on 
him  anl  asks  him  whether  he  does  not  dmg  carcassea  ;  and  on  his  saying  he  does,  the 
Kanet  alleges  he  is  a  Dagi,  and  the  would-be  Koli  consents.  There  are  very  few  in 
Kullu  proper  that  abstain  from  touching,'  the  dead.  There  are  more  in  Saraj,  but  they 
admit  tliey  are  called  either  Bagis  or  Kolis,  and  that  whether  they  abstain  from  touching 
carcasses  or  not,  all  eat,  drink  and  intermarry  on  equal  terms.  It  is  a  mere  piece  of 
afiectation  for  a  man  who  does  not  touch  the  dead  to  say  he  will  not  intermarry  with 
the  family  of  a  man  who  is  not  so  fastidious.  This  is  a  social  distinction,  and  probably 
also  indicates  more  or  less  the  wealth  of  the  individual  who  will  not  touch  the  dead." 


^18  Ddgis. 

and  thinks  that  it  has  nothing  in  common  with  Kol.  KoU,  the 
ordinary  name  for  any  inhabitant  of  KuUd,  is  a  distinct  word 
from  Koli  and  with  a  distinct  meaning. 

The  names  Koli,  Ddgi,  and  Chanel  seem  to  be  used  to  denote  almos* 
all  the  low  castes  in  the  hills.  In  the  median  ranges,  such  as  those 
of  K^ngra  proper,  the  Koli  and  Chanel  are  of  higher  status  than 
the  Ddgi,  and  not  very  much  lower  than  the  Kanet  and  Ghirth 
or  lowest  cultivating  castes  ;  and  perhaps  the  Koli  may  ba  said  to 
occupy  a  somewhat  superior  position  to,  and  the  Chand.1  very  much 
the  same  position  as,  the  Chamar  in  the  plains,  while  the  D^gi 
corresponds  more  nearly  with  the  Chuhra.  In  Kullu  the  three  words 
seem  to  be  nsi^d  almost  indifferently,  and  to  include  not  only  the 
lowest  castes,  but  also  members  of  those  castes  who  have  adopted 
the  pursuits  of  respectable  artisans.  The  interesting  quotations  from 
Sir  James  Lyall  give  full  details  on  the  subject.  Even  in  Kdngra 
the  distinction  appears  doubtful.  Sir  James  Lyall  quotes  a  tradition 
which  assigns  a  common  origin,  from  the  marriage  of  a  demi-god 
to  the  daughter  of  a  Kullu  demon,  to  the  Kanets  and  Ddgis  of 
Kullu,  the  latter  having  become  separate  owing  to  their  ancestor 
who  married  a  Tibetan  woman,  having  taken  to  eatmg  the  flesh 
of  tlie  yak,  which,  as  a  sort  of  ox,  is  sacred  to  Hindus  ;  and 
he  thinks  that  the  story  may  point  to  a  mixed  Mughal  and  Hindu 
descent  for  both  castes.  Again  he  writes :  "  The  Koli  class  is 
"  pretty  numerous  in  Rdjgiri  on  the  north-east  side  of  pargana 
"  Hamirpur ;  like  the  Kanet  it  belongs  to  the  country  to  the  east  of 
"  Kdngra  proper.  I  believe  this  class  is  treated  as  outcast  by  other 
"  Hindus  in  Rdjgiri,  though  not  so  in  BiUspur  and  other  countries 
"  to  the  east.  The  class  has  several  times  attempted  to  get  the  Katoch 
"  Rdjd  to  remove  the  ban,  but  the  negotiations  have  fallen  through 
*'  because  the  bribe  offered  was  not  sufiBcient.  Among  outcasts  the 
•'Chamars  are,  as  usual,  the  most  numerous."  Of  pargana  Kdngra  he 
writes  :  "  The  Dagis  have  been  entered  as  second-class  Gaddis,  but 
"  they  properly  belong  to  a  different  nationality,  and  bear  the  same 
''relation  to  the  Kanets  of  Bangdhal  that  the  Sepis,  Badis,  and  H^lis 
"  (also  classed  as  second-class  Gaddis)  do  to  the  first-class  Gaddis." 
So  that  it  would  appear  that  Dagis  are  more  common  in  Kdngra 
proper,  and  Kolis  to  the  east  of  the  valley  ;  and  that  the  latter  are 
outcast  while  the  former  claim  kinship  with  the  Kanet.  {Kdngra 
Settlement  Eeport,  ^  67 ,  -pp.  6b  aT:\d  t)2 ;  113  shows  that  in  Kullii  at 
least  the  Dagi  is  not  a  caste).  Hali  is  the  name  given  in  Chamba 
to  D^gi  f*!"  Chandl;  and  the  H^lis  are  a  low  caste,  much  above 
the  Dumna  and  perhaps  a  little  above  the  Chamar,  who  do  all  sorts 
of  menial  work  and  are  very  largely  employed  in  tlie  fields.  They 
will  not  intermarry  with  the  Chamdr.     See  also  Koli. 

The  late  Mr.  A.  Anderson,  however,  wrote  as  to  the  identity  of  Dagi 
and  Chanel  : — "  In  Kullu  proper  there  are  no  Chand,ls,  that  is,  there  are 
none  who  on  being  asked  to  what  caste  they  belong  will  answer  that 
they  are  Chanals  ;  but  they  will  describe  themselves  as  Dagi-Chana,ls 
or  Koli-Chan^ls,  and  men  of  the  same  families  as  these  Ddgi-Chanals 
or  Koli-Chanals  will  as  often  merely  describe  themselves  as  D^gis  or 
Kolis.  In  Kullu  Dagi,  Koli,  and  Chanal  mean  very  nearly  the  same 
thing,  but  the   word   Koli   is  more   common  in   Sard.j  and   Chanal   is 


Dahd^Dahha,  219 

scarcely  used  at  all  in  KuUu  ;  but  Cliandils  are,  I  believe,  numerous 
in  Mandi,  and  in  the  K^ngra  valley.  A  Dagi  who  had  been  out  of 
the  Kullu  valley,  told  me  he  would  call  himself  a  Ddgi  in  KuUu,  a 
Chand,!  in  Kangra,  and  a  Koli  in  Pldch  or  Saraj,  otherwise  these  local 
castes  would  not  admit  him  or  eat  with  him.  Again  aud  afain 
the  same  man  lias  called  himself  a  Dagi  and  also  a  Koli.  If  a  Kanet 
wishes  to  be  respectful  to  one  of  this  low  caste  he  will  call  him  a  Koli 
if  angry  with  him  a  Ddgi.  A  Chanal  of  Mandi  State  will  not 
intermarry  with  a  Kullu  Udgi.  In  some  places  as  in  Mandli  kothi, 
Kanets  smoke  with  D&gia,  but  this  is  not  common  in  Kullu,  though 
the  exclusiveness  has  arisen  only  within  the  last  few  years,  as  casto 
distinctions  became  gradually  more  defined  ....  A  Chamd,r  in  Saraj  will 
call  himself  a  Dtlgi,  and  men  calling  themselves  Kolis  sai'l  they  would 
eat  and  drink  with  him.  They  said  he  was  a  Chamdr  merely  because 
he  made  shoes,  or  worked  in  leather.  Most  Ditgis  in  Kullu  proper 
will  not  eat  with  Cbamars,  but  in  some  places  they  will.  It  depends 
on  what  has  been  the  custom  of  the  families." 

pAHA,  a  Rd,jput  clan  (agricultural)  found  in  l\3ultd,n,  Kabirwdla  tahsil, 
Dalid,  (Pahd),  also  a  Jd,t  sept,  found  in  Dera  Ghdzi  Khj'ui.  Like  the 
Parhdr(s)  Jdts,  and  tlieir  Mirasis  the  Mongla  and  Sidhar,  they  are 
said  to  eschew  the  use  of  black  clothes  or  green  bangles. 

Da  HAL,  a  Jd,t  clan  (agricultural)  found  in  Multdn. 

Dahalo,  Dahalo,  two  Jdt  clans  (agricultural)  found  in  Multdn. 

Dahamrai,  Dahamraya,  a  Jdt  clan  (agricultural)  found  in  Multin. 

Dahan,  one  of  the  principal  clans  of  the  tTd,ts  in  Karnal :  head-quarters  at 
Shahrmalpur. 

Dahan,  a  Jdt  clan  (asrricultural)  found  in  Multdn. 

Dahang,  a  J^t  clan  (agricultural)  found  in  Multdn. 

Dahar,  a  Jat  tribe,  akin  to  t'le  Langilh,  found  in  Multan  (agricultural). 

Dahar,  an  agricultural  clan  found  in  ShAhpur. 

Dahar,  a  Jat  clan  (agricultural)  found  in  MuUftn.  In  Bahflwalpur  they 
hold  an  important  position.  Their  descent  is  traced  from  Raja  Rawan, 
ruler  of  Mirpnr  Mathila,  near  Ghot-ki,  who  wts  conveited  to  Isldm  by 
Sayyid  JhIjII  and  was  by  him  named  Amir-nd-Djlhr,  or  "  Ruler  of  the 
Age."  Once  rulers  of  part  of  Sindh,  the  Dilhr  power  decreased  in  the 
time  of  the  Langfih  supremacv,  anrl  in  Akbar's  time  they  were  address- 
ed merely  as  Zaminddrs,  but  the  Nd,hars  conceded  many  privileo-es 
to  them  and  these  were  maintained  by  the  Ditudpotr.4s  on  their  rise  to 
power.  The  Ddhrs  are  closely  connected  with  the  Gihlni-Makhdums 
of  Uch,  to  whom  they  have,  it  is  said,  given  eighteen  daugrhters  in 
marriage  from  time  to  time.  (For  further  details  see  the  Bahdwalmir 
Gazetteer.) 

Dahar,  a  Jat  clan  (asricultural)  found  in  Multdn. 

Dahawa,  a  Jdt  clan  (agricultural)  found  in  Multdn. 

Dahba,  a  Muhammadan  ZiX  tribe  found  in  Gujrdt.  It  claims  Janjua  Rajput 
origin  and  descent  from  one  Khoga,  a  servant  of  Akbar  who  gave  him 
a  robe  of  honour  and  a  gray  {dahh)  horse — v^ hence  its  name. 


220  Dahima — Dahiyd. 

DahimAj  a  group  of  Brahmans,  found  in  Hiss^r. 

Dahiya — (1)  A  J&\  tribe  found  on  the  north-eastern  border  of  the  S^uipla 
and  the  adjoining  portion  of  the  Sonepat  tahsils  of  Eohtak  and  Delhi. 
They  claim  to  be  descended  from  Dalila,  the  only  son  of  a  Chauhdn 
Rdjput  natned  M^nik  Rai,  by  a  Dhankir  Jdt  woman.  This  is  probably 
the  Manik  Rai  (Jhaulian  who  founded  Hansi.  Another  account  makes 
their  ancestor  Dhadhij,  son  of  Haria  Harpdl^  son  of  Prithi  Raja.* 
Another  traiHtion  derives  the  name  Dahiyd/  from  Dadhr^rd,  a  village 
in  Hissdr,  which  it  thus  makes  tlie  starting  place  [nikds)  of  the  tribe. 
The  Dahiyd,  is  one  of  the  36  royal  tribes  of  Rdjputs,  whose  original 
home  was  about  the  confluence  of  the  Sutlej  with  the  Indus.  They 
are  possibly  the  Dahiae  of  Alexander. 

(2)  A  faction,  opposed  to  the  Ahuldna,  said  to  be  named  after  the 
Dahiyd  Jats.  These  two  factions  are  found  in  Karddl,  as  well  asin  Delhi 
and  R  'htak.  The  Ahulaua  faction  is  headed  l)y  the  Ghatwdl  or  Malak 
Jats,  whose  head-quai'ters  are  Dher-ka-Ahiildna  in  Gohdna,  and  who 
were,  owing  to  tlieir  successful  oppo>*ition  to  the  Rajputs,  the  accepted 
heads  of  the  Jats  in  these  parts.  Some  one  of  the  emperors  called 
them  in  to  assist  him  in  coercing  the  Mandahar  Kajputs,  and  thus  the 
old  enmity  was  strengthened.  The  Dahiya  Jats,  growing  powerful, 
became  jealous  of  the  supremacy  of  the  Ghatwals  and  joined  the 
Mandahdrs  against  them.  Thus  the  country  side  was  diviHed  into  two 
factions;  the  Gujars  and  Tagas  of  the  tract,  the  Jaglan  Ja,ts  of  thapa 
Naultha,  and  the  Latmar  Jd,ts  of  Rolitak  joining  the  Dahiyas,  and  the 
Huda  Jats  of  Rohtak,  and  most  of  the  Jats  of  the  tract  except  the 
Jdglans,  joining  the  Ahulanas.  In  the  Mutiny,  disturbances  took  place 
in  the  Rohtak  District  between  these  two  factions,  and  the  Mandahdrs 
of  the  Nardak  ravaged  the  Ahulanas  in  the  south  of  the  tract.  The 
Dahiya  is  also  called  the  Jat,  and  occasionally  th-e  Mandahar  faction. 
The  Jdts  and  Rajputs  seem,  independently  of  these  divisions,  to 
consider  each  other,  triUally  speaking,  as  natural  enemies.  This 
division  runs  right  throui^h  Sonepat  and  more  faintly  through  Delhi 
tahsil,  and  is  so  firmly  rooted  iu  the  popular  mind  that  Muhammadans 
even  class  themselves  wiih  one  or  the  other  parly.  Tlius  the  Muham- 
madan  Giijars  of  Pdnohi  Gdjran  call  themselves  Dahiyas  and  so  do 
all  the  neighbouring  villages. 

*  Jn  Delhi  the  legend  is  that  Haria  Harp4l,  being  defeated  in  battle  by  the  king  of  Delhi 
took  refuge  in  a  lonely  forest  which  from  the  number  of  its  trees  he  called  Ban  auta — now 
corrupted  into  Barauta-in  Rohtak.  There  he  ruled  and  his  son  Uhaclhij  after  him.  Dhadhfj 
one  day  in  hunting  chanced  upon  a  certain  pond  or  tank  near  PogLhaU  in  the  same  district 
•where  the  Jat  women  had  come  together  to  get  their  drinking-water  Just  then  a  man 
came  out  of  the  village  leading  ■■>  buffalo-calf  with  a  rope  to  the  pond  to  give  it  water.  The 
animal  either  from  fright  or  frolic  bounded  away  from  the  hand  of  its  owner,  and  he  gave 
chase  but,  in  vain.  Neighbours  joined  in  the  pursuit,  which  was  nevertheless  unsuccessful, 
till  the  animal  in  its  headlong  flight  came  across  the  path  of  a  Jatni  going  along  with  .-wo 
gharrti^  of  vvaier  on  her  head  She  quietly  put  out  her  foot  on  the  rope  which  was  trailing 
along  the  ground  and  stood  firm  under  the  strain  which  the  impetus  of  the  fugitive  gave. 
The  calf  was  caught,  and  Dhadhfj  looking  on  with  admiration,  became  enamou.ed  of  the 
stalwart  comeliness  of  its  captor.  Such  a  wife,  he  said  must  needs  bear  a  strong  race  of 
sons  to  her  husband,  and  that  husband,  notwithstanding  the  fact  of  her  already  being 
married  he  forthwith  detenuined  to  be  himsnlf.  »y  a  mixture  ^-.f  cajolery,  threats  and 
gift-making  he  obtained  his  desire— and  the  Jatni  married  the  Kshalri  prince  By  her 
ht-  had  three  sons — 'I'eja  Snhja,  and  Jaisa.  Dhadhij  gave  his  name  to  the  Dahiyas.  and 
his  children  spread  over  the  neiyhi'Ouring  tracts,  dividing  the  country  between  them— 
Tejrt's  descendants  live  in  Kohtak  ;  Sahja's  partly  in  Rohtak  and  partly  in  13  villages 
of  Delhi  ;  while  Jaisa's  descendants  live  in  Rohtak  and  in  Iti  villages  in  Delhi. 


■\Vk  are  asked  to  anuounce  that  the  third 
anneal  meeting  oi'  the  Dakiiiia-Mahasabhu 
will  he  held  on  the  2:Jrd,  21th  and  L'oth  Marcli 
at  the  temple  Qf  tSri  Padhiniati  Mataji  (family 
o-oddtss  of  the  Dahima  JJrahmaus)  situated 
near  the  village  of  Manglod  in  the  Nagor 
<listr:ot  of  the  Jodhpnr  Stat". 


rf 


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.^.i^.  ///.'.  .'^^''. 


^^ 


186. 


Dahria 

Freethinker 

Nastik 


Only  11  persons  have  returned  themselves  as  Dahrids.     It  is  a 
]i     sian  term  used  to  denote  atheism.     Freethinker    is    a    some 
^     similar  term  adopted  by  5  men,  who   do   not   practically  b( 
in   any    religious   doctrines    whatever.     Ndstih   is   the  San 


15 


/ 


■{//^zr. 


/7 


/\  c  A,^       M,  ^(A  <^  ^         -v*  4  >?.  /*  ' 


Dahleo-^Dalo.  221 

The  Ahuldna  tradition  traces  their  origin  to  RdjputAn.^.  Their 
ancestor  was  coming  Delhi-wards  with  his  brothers,  Mom  and  Som,  in 
search  of  a  livelihood.  They  quarrelled  on  the  road  and  had  a  deadly 
fight  on  the  banks  of  the  Ghdtd,  naddi.  Mom  and  Som,  who  were  on 
one  side,  killed  their  kinsman  and  cmne  over  to  Dellii  to  the  king  there 
wlio  received  them  vvith  favour  and  gave  them  lands  :  to  Som  the  tract 
aciosH  the  Ganges  wht^re  his  descendants  now  live  as  Rajputs.  M6ra  was 
sent  to  Rohtak,  and  he  is  now  represented  by  the  Ja^s  there  as  well 
as  in  Hdnsi  and  Jind.  The  Rohtak  party  had  their  head-quarters  at 
Ahulana  in  that  district,  and  thence  on  account  of  internal  quarrels 
they  spread  themselves  in  different  directions,  some  coming  into  the 
Delhi  district. 

Dahko,  a  Jd,t  clan  (agricultural)  found  in  Multiin. 

DAHLOLf,  a  J^t  clan  (agricultural)  found  in  Multiin. 

Daho,  a  Jdt  clan  (agricultural)  found  in  Mult^m. 

Dahoka,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Dahon,  a  J^t  clan  (agricultural)  found  in  Amritsar, 

Da  HONDA,  a  Jdt  clan  (agricultural)  found  in  Mult^n. 

Dahrala,  a  Jd,t  clan  (agricultural)  found  in  Multfln. 

Dabrija,  a  Jdt  clan  (agricultural)  found  in  Multd,n. 

DaIr,  a  3&X  clan  (agricultural)  found  in  Multttn. 

Dak,  Dakaut,  Dakotra  :  see  under  Brahman. 

Dal,  a  Jd,t  clan  (agricultural)  found  in  Multdn. 

Dalal,  a  Jdt  tribe  found  in  Kohtak.  It  claims  Rd,thor  RSjput  origin,  and  its 
traditions  say  that,  28  generations  ago,  one  Dhanna  Rao  settled  at 
Silauthi,  and  married  a  Badgujar  Jat  woman  of  Sankhaul  near 
Bahddurgarh,  by  whom  he  had  four  sons — Dille,  Desal,  Man  and 
Sahiya.*  From  these  sprang  the  four  clans  of  Dalai,  Deswal,  M^n  and 
Sew^gt  Jats,  who  do  not  intermarry  one  with  another.  The  Daldls  are 
hereditary  enemies  of  the  Dahiya  J^ts. 

Dalani,  a  Jd.t  clan  (agricultural)  found  in  Mult^n. 

Dalel,  a  Dogar  clan  (agricultural)  found  in  Amritsar. 

Daleo,  a  small  Jdt  clan,  found  in  Ludhiana.  They  say  that  Jagdeo  had  five 
sons:  Daleo,  Dewal,  Ulak  (Aulak),  MalanghJ  and  Pamar.  Now  R4id, 
Jail  Pangal  promised  a  Bh^tni,  Kangali  by  name,  lO  times  as  much 
largi'sse  as  Jagdeo  gave  her.  But  Jagdeo  cut  off  his  head.  The 
BhtUni,  however,  stuck  it  on  again.  Still,  ever  since  this  clan  has  had 
stiiall  necks ! 

Dallawalia,    the    eighth   of   the    Sikh    misls  or   confederacies    which  was 

recruited  from  J^ts. 
Dalo,  Dalo,  two  (?)  Jat  clans  (agricultural)  found  in  Mult^n. 


*  Or  Drtlla,  Desu,  Man  and  Sewa  were  the  sons  of   Kbokhar,  a   Chauhan    Bijput   who 
married  a  Jat  wife,  according  to  the  Jind  acconnt. 
t  Or  Sawal  iu  Jfad. 
t?  Bailan^ 


222  Damai— Darwgfar. 

Damai,  a  Gurkhil  clan  in  the  Simla  Hill  States,  who  do  tailor's  work,  and 
are  thought  a  very  low  caste. 

Dammar,  (m.)  a  tribe  of  Jdts,  originally  called  Ldr,  immigrants  from  Sind. 
They  affect  the  Sindhi  title  of  Jjlm  and  claim  to  be  superior  to  other 
Jdts  in  that  they  do  not  marry  daughters  outside  the  tribe  ;  but  the 
rule  is  often  broken. 

Dandan,  a  Rajput  clan  (agricultural)  found  in  Amritsar. 

Dandi,  (i)  a  Jdt  clan  (agricultural)  found  in  MuUfln,  (ii)  also  a  Sany5,8l 
aub-order. 

Dandial,  an  agricultural  clan  found  in  Sbdhpur. 

Dandiwal,  a  Jat  clan,  claiming  Chauhd,n  descent,  which  emigrated  from 
Delhi  via  Jaisalmir  to  Sirsa  :  found  in  Hissar,  ard  also  in  Jind  State. 
In  the  latter  it  affects  the  jathera  and  jandidn  worsliip,  and  has  as  its 
sidh  a  Pir  whose  shrine  is  at  Beluwald,  in  British  'Teiritory.  At  the 
birth  of  a  son,  they  offer  to  his  samddh  a  piece  of  gur,  a  rupee  and 
some  cloth  which  are  taken  by  a  Brahman. 

Danqarah,  a  Jdt  clan  (agricultural)  found  in  Multd,n. 

Danqarik,  lit.  '  cow-people' :  ^0  a  small  tribe,  confined  to  four  villages  in 
Chitr5,l  and  said  to  speak  a  language  cognate  with  Shina.  Though 
long  since  converted  to  l8ld.m,  the  name  Daogarik  would  seem  to  show 
that  they  were  Hindus  originally  ;  {ii)  a  term  applied  to  all  the  Shina- 
speaking  people  of  Chitral  and  the  Indus  Kohist^n  generally, 
because  of  the  peculiar  aversion  of  the  Shins,  which  is  only  shared 
by  the  Dangariks  and  Kd,ldjsh  Kd,firs,  for  the  cow  and  domestic  fowls. — 
Biddulph's  Tribes  of  the  Hindoo  Koosh,  pp.  64  and  113. 

Dangk,  an  Ardin  clan  (agricultural)  found  in  Amritsar. 

Danna — see  Wargara. 

Panwar,  a  J^t  clan  (agricultural)  found  in  Multan. 

Daoli,  a  hill  caste  of  Dumnd  status  who  work  for  gold  in  streams  in  the  low 
hills  {e.g.,  al>out  Una) ;  in  the  high  hills  {e.g.,  Kdngra)  called  Sansoi, 
and  correspondmg  to  the  Khirs  who  are  the  goldworkers  of  the  plains. 
Cf.  daula,  ddula,  a  washer  for  gold. 

Darah,  a  Dogar  clan  (agricultural)  found  in  Amritsar. 
Dakain,  Deen,  see  Mallah. 

Dard,  a  term  applied  by  the  Mair  to  the  tribes  of  the  Indus  Kohist^n  who 
live  on  the  left  bank  of  that  river  :  Biddulph's  Tribes  of  the  Hindoo 
Koosh,  p.  12. 

Dakqare,  wooden  bowl  makers,  see  Chitr^li. 

Daegh,  a  Jdt  clan  (agricultural)  found  in  Multd,n. 

Daeol,  Daroli,  a  sept  of  Rajputs  descended  from  Mian  Kela,  a  son  of 
Sangar  Chand,  16th  Rajd,  of  Kahlar. 

I>ART0CHE,  carpenters,  in  the  valley  below  Chitrdl,  and  in  the  Gilgit  and 
Indus  valleys  :    see  Chitrdli. 

Dabugar,  a  maker  of  gunpowder.  This  term  and  its  synonyms  include 
various  castes  ;  always  Mubammadans. 


^ 


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Darvesh — Ddtye.  223 

Darvesh. — Darveah  means  one  who  beps  from  door  to  door  (tiar  "door"). 
But  the  Darvesh  of  our  Census  returns  are  a  peculiar  class  found  mainly 
in  Batala  and  Pathaukot  and  in  Amritsar  and  Kapurthala.  They  culti- 
vate a  little  land,  play  musical  instruments,  br'y,  make  ropes,  go  to  a 
house  where  there  has  been  a  death  and  chant  the  praises  of  the 
deceased,  hang  about  mosques,  and  so  forth.  They  are  hardly  ascetics, 
yet  ihe  small  number  of  women  seem  to  show  that  they  have  not  yet 
formed  into  a  Sf'parate  cnste,  and  are  still  recruited  from  outside. 
Elsewhere,  e.  g.  in  Gujrat,  they  are  poor  scholars  who  seek  instruction  in 
mosques  and  live  on  alms  or  by  bogging  from  door  to  door,  resembling 
the  tdlib-ul-ilm  of  the  frontier.  Sometimes  they  are  employed  as  bdngis 
at  mosques,  or  in  other  minor  posts. 

Darvesh  Kbel. — The  Utmanzai  and  Ahmadzai  clans  (descendants  of  Mus^ 
Darvesh)  of  the  Wazir  Fa^hans  [q.  v.). 

Darzi. — Hindi  syn.  suji,  a  purely  occu [national  term,  there  being  no  Darzi 
caste  in  the  proper  acceptation  of  the  word,  though  there  is  a  Darzi 
guild  in  every  town.  The  greater  number  of  Darzis  belong  perhaps 
to  the  Dhobi  and  Chhimba  castes,  more  especially  to  the  latter;  but 
men  of  all  castes  follow  the  trade,  which  is  that  of  a  tailor  or  sempster. 
The  Darzis  are  generally  returned  as  Hindu  in  the  east  and  Musalman 
in  the  west. 

Das(a) — (a)  Sanskrit  ddsd,  a  mariner  ;  according  to  the  Purdn,  begotten  by 
a  Sudra  on  a  Kshatriya.  The  Sdstrd  and  Tdntrd  give  a  differenc  origin 
(Colebrooke's  Essays,  p.  274)  ;  (6)  Dds,  the  appellation  common  to  Sudrds. 
cf.  Karan. 

Dasa,  fr.  das,  *  ten,'  as  opposed  to  Bisa,  fr.  bis,  '  twenty  ' :  half-caste,  as 
opposed  to  one  of  pure  descent — see  under  Bdnia.  In  Gurgaon  the 
term  is  applied  to  a  group,  which  is  practically  a  distinct  caste,  of 
Tagas  who  have  adopted  the  custom  of  widow  remarriage,  and  so  lost 
8ta,tus,  though  they  are  of  pure  Taga  blood :  Punjab  Ctistoninry  Law, 
Zi,  p.  132. 

Dashal,  fr.  Dashwal,  *  of  the  plains,'  is  a  group  of  Rajputs  found  in 
the  Simla  Hills.  To  it  belong  the  chiefs  of  Ghund,  Theog,  Madh^n 
and  Darkoti,  four  baronies  feudatory  to  Keonthal  State.  It  is 
asserted  tha*;  the  Dash^ls  once  ranked  as  Kanets,  wearing  no  sacred 
thread  and  performing  no  orthodox  funeral  rites  ;  and  a  fifth  Dashd 
sept  is  still  only  of  Kanet  status.  This  latter  sept  gives  its  name  to 
Dashauli,  a  village  in  Puuar  iiargana  of  Keonthal. 

Dashti,  once  a  servile  tribe  of  the  Baloch,  now  found  scattered  in 
small  numbers  through  Deras  Ghdzi  and  Ismail  Kh^n  and  Muzaffargarh. 
Possibly,  as  Dames  suggests,  from  one  of  the  numerous  dashts  or  table- 
lands, found  throughout  the  country. 

JPaspal,  a  Jdt  clan  (agricultural)  found  in  Multan, 

Dasti,  Dasbti  (from  dasht,  '  wilderness  '). — A  Baloch  tribe  of  impure  de- 
scent.    See  under  Baloch. 

Da-tono-kar-po,  DaoNQRU-KARU  :     See  Chdhzang. 

Datyi,  a  Labana  clan  (agricultural)  found  in  Amritsar. 


224  The  Ddudpotras, 

Daitdpotra.— The  sept  to  which  belon^s'J'the  ruling  family  of  Bahawalpur. 
It  claims  to  be  Abbdssi*  and  is  practically  confined  to  Babdwalpur  and 
the  neighbouring  portions  of  Multdn,  part  of  which  was  once  included 
in  that  State. 

The  Dd.udpotra  septa  trace  their  descent  from  Muhammad  Khdn  II, 
Abb^si,  loth  in  descent  from  Ddud  Khd,n  I.  Muhammad  Khdn  II  had 
three  sons : — 

(1)  Firoz  or  Piruj  Khdn,  (2)  A'rib  (or  Arab)  Khdn,  ancestor  of  the 
Arbd,ni  sept,  and  (3)  fsab  Kh&n,  ancestor  of  the  Isbd,ni  or  HiBbd,ni  sept. 

The  descendants  of  Piruj  Khd.n  are  known  as  Pirjanis,  Firozdnis  or 
Pir  Pirjcluis  and  to  this  sept  belongs  the  family  of  the  Naw^bs  of 
Bahawalpur.  A  sub-sept  of  the  Pirjinis  is  called  Shamd,ni,  from  Shah 
Muhammad  Khdn. 

The  Arbdnis  have  five  sub-septs :  Mus^ni,  Ruknd,ni  or  Rukrd-ni, 
Rahm^ni,  Jarabrdni  and  Bhinbr^ni,  all  descended  from  eponyms  (Musd. 
KH^n,  etc.).  The  Miasd,ni  have  an  offshoot  called  Kandd,ni.  The 
Isbdnis  have  no  sub-septs. 

A  large  number  of  sub-septs  also  claim  to  be  Dd,U(lpotra  though  they 
are  not  descended  from  Muhammad  Khd;n  II.  Thus  the  Achr^nis  claim 
descent  from  Achar,  a  son  of  Kehr.  Kehr  was  brother  to  the  wife  of 
Channi  Khdn,  father  of  Ddud  Khda  I,  and  founded  the  Kehrd,ni  sept, 
which  has  seven  main  branches  : — 

Achrdni. 

Haldni. 

Bakhshdni."^ 

Jamdni.         I 

Mundh^ni.    }■  These  five  are  knownf  collectively  as  Panj-pdre. 

Marufdni.     I 

Tayyibani.  J 
A  number  of  other  septs  also  claim  to  be  D^udpotra,  but  their  claims 
are  often  obscure,  disputed  or  clearly  untenable.  Such  are  the  Nohani, 
Zoraia,  Kardni  (who  claim  to  be  Kehrdnis),  Ronjha  or  Ranuhja  (a  sept 
of  the  Sammas),  and  Chandr^ni  (who  intermarry  with  the  Arbd,nis  and 
therefore  are  presumed  to  be  Arbdnis).  The  Wisr4ni,t  Muldni, 
Thumra,§  Widani,  K^lra,  Jhiinri,  Bhanbhani,  Hakrd  and  Kat-bal||  are 
spurious  Ddudpotras. 

*  For  the  origin  of  this  title  see  the  Bahdioalpur  Gazetteer. 

\  .'pare,  is  said  to  mean  '  -fold,'  but  c/.  the  Panj-pare  among  the  Path4ns,  also  the 
Panj-pao  of  Multan. 

t  The  Arbani  and  Isbani  Diudpotras  do  not  recognise  the  Wisranis.  The  former  declare 
that  four  families  of  the  Abra  {q.  v.)  tribe  migrated  from  Wlsarwah  in  Sindh  in  the  time 
of  Nawab  Muhammad  Bahawal  Khan  II.  The  Abras  gave  one  daughter  in  marriage 
to  Balawal  Khan,  Pirj4ni,  a  second  to  an  Arbani  family,  and  a  third  to  an  Isbini, 
and  asked  their  sons-in-law  to  admit  them  among  the  Daiidpotras,  so  that  they  might 
be  entitled  to  all  the  privileges  which  the  Daiidpotras  enjoyed.  This  was  granted  and  they 
were  called  Wisrani  Daudpotras  (from  Wiaharwah). 

§  The  story  goes  that  once  Muhammad  Bahawal  Khan  III  happened  to  see  one  Nuria 
Kharola  with  his  head  shaved.  A  shaven  head  being  generally  looked  down  upon,  the 
Naw4b  remarked  in  Sindhi  (which  he  always  spoke),  ho  disso  thora,  '  look  at  that  bald 
head,'  and  so  they  were  nick-named  Thumra.   They  are  really  Kharolas  (converted  sweepers) 

by  caste.  , .  ,    . 

II  Originally  Jits  of  low  status  (there  is  still  a  sept  of  Mohanas  which  is  known  by 
this  name).  They  give  their  daughters  in  marriage  to  any  tribe  while  the  Da-fidpotras 
are  particularly  strict  in  forming  alllancea. 


Ddiidzai — Ddwari  225 

For  a  full  account  of  the  Dd,udpotra  septs,  whose  modern  develop- 
ments illustrate  the  formation  of  a  tribe  by  descent,  aflSliation  and 
fiction,  reference  must  be  made  to  the  Bahdwalfur  Gazetteer. 
Daudzai.— The  Pathan  tribe  which  occupies  the  left  bank  of  the  Kabul  river  as 
far  down  as  its  junction  with  the  Bara.  Like  theMohmand,  the  Ddudzai 
are  descended  from  Daulatvdr,  son  of  Ghorai,  the  progenitor  of  the 
Ghoria  Khel.  Ddud  had  three  sons,  Mandkai,  RJtimur,  and  Yusuf, 
from  whom  are  descended  the  main  seciions  of  the  tribe.  Mandkai 
had  three  sons.  Husain,  Nekai,  and  Balo,  of  whom  only  the  first  ia 
represented  in  Ppshdwar.  Nekai  fled  into  Hindijst^n,  while  Bale's  few 
descendants  live  in  parts  of  Tirah.  Kalid-i-Afdidm,  pp.  167,  168.  179. 
182.     A.  N.,  p.  i.,  iii.  ff         i        ,        i 

Daul,  a  J^t  clan  (agricultural)  found  in  Amrifcsar. 

Dadla,  an  Arain  clan  (agricultural)  found  iu  Montgomery. 

Daulat  Khel. — One  of  the  four  great  tribes  of  the  Lohani  Pa^h^ns''^  which 
about  the  bpginni)ig  of  the  17th  century  drove  the  Marwats  and  Mid,n 
Khel  out  of  Tank.  Their  principal  clan  was  the  Katti  Khel ;  and  under 
their  chief,  Katal  Khd,n,  the  Daulat  Khel  ruled  Tank  in  Dera  Ismail 
Kbdn,  and  were  numerous  and  powerful  about  the  middle  of  the  18th 
century.  They  accompanied  the  Durrdni  into  Hindustd,n,  and  brought 
back  mu?h  wealth.  But  since  that  time  the  Bhitanni  and  other  tribes 
have  encroached,  and  they  are  now  small  and  feeble.  The  Naw^b  of 
Tdnk,  the  principal  ^rtfjircZar  of  the  District,  is  a  Katti  Khel.  Raverty 
described  them  as  ildtsov  nomads  dwelling  to  the  north  of  the  Sulaiman 
Range  from  Daraban  town  on  the  east  to  the  borders  of  Gha/mi  on  the 
west,  along  the  banks  of  the  Gomal,  each  clan  under  fhe  nominal  rule 
of  its  own  malik.  Though  their  principal  wealth  consisted  in  flocks 
and  herds  they  were  engaged  in  trade,  importing  horses  from  Persia 
and  majitha  into  Hindustan,  and  taking  back  with  them  piece-goods 
and  other  merchandise  for  sale  in  Kabul  and  Kandahd,r.  They  used  to 
pay  ushr  or  tithe  to  the  dynasty  at  Kdbul,  but  were  not  liable  to 
furnish  troops. 

Dauleke,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 
Daura,  a  messenger  :  cf.  Baldhar, 
Dauri,  see  Djiwari. 

Dautannj,  Dotanni,  aPathdn  clan,  numbering  some  700  fighting  men,  which 
inhabits  the  Wilno  valley  and  the  country  between  the  Waziri  hills 
and  the  Gumal.  Their  lands  are  comparatively  fertile,  growing  rice 
and  cereals.  They  are  on  good  terms  with  the  Wazirs,  and  are  well- 
to-do,  carrying  on  a  profitable  trade  with  Bokhara.  They  brino-  down 
postinft,  chakmas,  and  charras.  They  have  three  kirris  in  ^British 
territory,  near  Katmalana  and  in  the  Kahiri  ildqa.  About  a  third  of 
them  are  kafila  folk  and  have  no  kirris.  They  own  about  3,500  camels. 
They  leave  their  flocks  behind  in  the  hills.  They  come  and  go  aloncr 
with  the  Midn  Khels,  though  forming  separate  caravans. 

Dawari. — Living  on  the  fertile  alluvium  of  the  Tochi  valley  in  Nor- 
thern   Waziristan,   the  Ddwari s  or  Dauris  have  no   necessity    to   culti- 

*  Really  only  a  clan  of  the  Mimu  Khel,  tho  Daulat  Khel  practically  absorbed    that  tribo 
and  gave  its  own  name  to  it. 


226  Ddwari  septs. 

vate  very  strenuously  or  to  migrate.  Hence  they  are  lacking  in 
military  spirit,*  unenterprising  and  home-staying,  and  a  Dawari,^  even 
when  outlawed,  will  not  remain  away  from  the  valley  for  more  than 
a  couple  of  years. 

Their  descent  is  thus  given  : — 

PA  WAR,  EPONYM. 
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ft 

There  are  also  two  disconnected  sections,  Malakh  and  Amzoni.  The 
Idak  sub-section  also  does  not  claim  descent  from  either  of  the  main 
branches.  The  Malakh  are  a  mixed  division,  including  the  Muhammad 
Khel,  Idak  Khel,  Pai  Khel,  Dihgans,  Land  Boya  and  Ghazlamai. 
The  latter  sept  includes  three  or  four  Sayyid  houses  which  claim 
descent  from  t)angar  Sahib.  The  Dihgans  are  quite  a  distinct  sept, 
cnniing  from  Afghanis td,n.  The  origin  of  the  Malakh  is  the  common 
Afghan  story  of  a  foundling.  Some  Durrauis  abandoned  a  boy  in  a 
box,  and  as  Dangar  Pir  found  him  he  brought  him  up,  calling  him 
Malakh  because  he  was  good-looking. 

The  Amzoni  comprise  the  following  septs  : — Chiton,  Umarzai,  Kurvi 
Kalla,  Raghzi  Kalla,  Urmur  Kail  a,  Ahmad  Khel,  Ali  Khel,  Fath  Khel, 
Bai  Khel,  Khatti  Kalla,  Kharri  Kalla  and  Aghzan  Kalla. 

Amzon,  the  ancestor  of  these  septs,  is  said  to  have  been  a  Shammai 
Khostwd,l  who  mixed  with  the  Dawaris.  But  the  Fath  Khel  and  Bal 
Khel  are  known  to  be  Wazirs,  and  the  Urmur  Kalla  are  by  origin 
Urmurs  of  Kdniguram. 

The  Darpa  Khel  consist  of  Darpa  Khels,  Panakzai  and  Khozi,  and  of 
these  tht)  Panakzais  are  Momit  Khel  Dd^waris  while  the  #Khozis  are 
Akhunds.  As  regards  Darpa  Khel  himself  it  is  said  that  he  was  a 
Khostwal,  but  others  say  that  he  was  a  Dum  of  Tanis. 

The  Idak  sub-section  is  composed  of  three  different  septs, 
Taritas,  Madira,  and  Malle  Khels,  who  agreed  to  settle  in  one  village 
on  the  Id  day,  whence  the  village  was  named  Idak.  The  Malli  Khel 
are  Turis,  the  Taritas  are  Kharotis,   while  the  Madiras  are  Katti  Khels. 

The  Tsori  are  stated  to  bie  Khattaks.  Of  the  Hassu  Khel,  the  Shinki 
Khel  are  the  offspring  of  a  baby  found  near  the  Shinki  Kotal  or  pass. 
The  Mosakkis   are   said   to   be   Bangash   Haidar   Khels.     Urmuz  and 

*  But  to  this  rule  the  Malakh  form  an  exception,  being  much  like  the  Wazirs,  pastoral, 
migratory  and  not  keeping  their  women  secluded. 


Ddwari' customs.  227 

Shammarare  descendants  of  Tir  who  was  an  Isakhel,  but  another  story 
is  that  he  came  from  the  Wurdak  country.  All  the  rest  of  tho  septs 
artj  Dilwaris  proper. 

Personal  appearance. — The  use  of  the  spade  in  cultivating  the  stiff 
soil  of  the  valley  has  made  the  Dawaii  a  very  broad-shouldered, 
muscular  man,  not  very  tall,  with  thick  legs  and  arms,  heavy  in  gait 
and  slow  in  his  movements. 

Personal  habits. — The  vices  of  the  Dt4waris  are  sodomy  and  chmras- 
smoking.  The  latter  habit  is  said  to  be  on  the  increase.  The  Ddwaris 
are  by  repute  the  laziest  and  dirtiest  of  all  the  Wazirist^n  tribes.  Cut 
off  from  the  outside  world,  they  had  no  inducement  to  cultivate  more 
land  than  would  ensure  a  supply  of  grain  till  the  next  harvest  and 
their  habit  of  greasing  their  clothes  with  ghi  makes  them  filthy  to  a 
degree.     There  are  no  professional  washermen  in  the  valley. 

The  Ddwaris  used  to  be  famous  for  their  hospitality,  which  took  the 
form  of  wasliing  a  guest's  hands,  spattering  his  clothes  with  ghi,  and 
scattering  the  blood  of  a  goat  or  sheep  ostentatiously  on  the  outer  walls 
of  the  house  as  a  sign  that  guests  were  being  entertained.  They  were 
also  steadfast  supporters  of  their  clients'  or  hamsdyas'  riiJ:hts  and  true 
to  their  engagements.     They  are  now  said  to  bo  losing  these  qualities. 

Ornaments. — Dawari  men  used  to  dye  the  right  eye  with  black  anti- 
mony and  the  left  with  red,  colouring  half  their  cheeks  also  in  the  samo 
way.*  The  men  (but  not  the  women)  used  also  to  wear  coins  sewn  on 
the  breast  of  their  cloaks  as  is  commonly  done  by  Ghilzai  women. 

Medicine.— The  only  treatment  in  vogue  is  the  common  Path^n  one 
of  killing  a  sheep,  the  flesh  of  which  is  given  to  the  poor,  and  wrapping 
the  patient  in  tho  skin.  This  is  the  remedy  for  every  disease  and  even 
for  a  wound.  Its  efficicy  is  enhanced  by  tho  prayers  recited  by  a 
mullah,  who  also  used  sometimes  to  give  amulets  to,  or  sometimes 
merely  breathe  on,  the  sick  man. 

Cultivation. — Owing  to  the  heavy  nature  of  the  soil  the  plough  is  not 
used,  all  cultivation  being  dono  by  the  im,  a  spade  with  a  long  handle. 
Wheat,  barloy,  maize  and  inferior  rice  with,  in  a  few  villages,  millet 
and  7nung  are  sown.  Fruit-trees  are  i^rown  only  near  the  villages  and 
trees  and  cultivation  used  to  be  confined  to  the  area  commanded  by  the 
firearms  possessed  by  each  village. 

Crafts-— The  Dawaris  practise  the  weaving  of  coarse  cloth,  rude 
carpentry  and  blacksmith's  work,  carpenters  being  the  only  artizans 
known.  These  are  employed  to  make  doors  for  the  houses,  which  are 
mere  huts,  built  by  the  people  themselves. 

/SociaZ  organization. —The  Dawaris,  as  is  usual  among  the  southern 
Pathdn  tribes,  are  intensely  democratic.  The  maliks  or  headmen  havo 
little  influence  unless  they  liave  a  strong  following  among  their  own 
relations.  The  D.1,waris  are  fanatical  and  l)igoted,  and  much  under  the 
influence  of  m?<Z^a/is  who  exercise  a  powerful  weapon  in  tho  right  to 
exclude  a  man  from  the  religious  congregation  and  other  ceremonies. 

Marriage  Customs.— As  among  the  Wazirs,  the  Diiwari  wedding 
customs  are  much    the  same  as  among  other  Pathan  tribes.     When  the 


*  For  a  somewhat  similar  custom  see  the  Indian  Antiquary,  190G     .  213, 


228  Ddwari  marriage. 

parents  are  agreed  that  their  son  and  daughter,  respectively,  are  suited 
and  shall  be  married,  a  day  is  fixed  and  the  bridegroom's  kinsmen  go 
to  the  bride's  guardian's  house  taking  with  them  sheep,  rice  and 
Rs.  80  Kabuli  with  which  to  feast  the  bride's  relatives  and  friends. 
The  marriage  contract  is  then  ratified,  the  two  young  people  are 
formally  betrothed,  and  the  price  to  be  paid  by  the  bridegroom  for  the 
bride  is  fixed.  The  bride's  guardians  may  ask  any  price  they  like,  as 
there  is  no  fixed  scale  of  prices  in  Ddwar,  and  unless  the  guardians  are 
amenable  and  remit  a  portion  of  the  money  demanded,  the  sum  demanded 
by  them  for  the  girl  must  be  paid.  The  price  thus  paid  is  taken  by  the 
girl's  guardian,  who  is  of  course  her  father,  if  alive — if  noc  her  brother, 
and  if  she  has  no  brother,  then  by  the  relation  who  is  by  custom  her 
wdris.*  The  guardian,  however,  sometimes  gives  a  portion  of  the  price 
to  the  girl  to  fit  herself  out  with  ornaments,  etc.  Some  few  years  ago  a 
determined  eifort  was  made  by  Vdemaliks  and  mullahs  of  Lower  Dawar 
to  have  the  price  of  girls  in  Dawar  fixed  at  Rs.  200  for  a  virgin  and 
Rs.  100  for  a  widow.  This  they  did  because  they  thought  that  many 
D^waris  were  prevented  from  marrying  owing  to  the  high  prices  de- 
manded by  guardians,  which  sometimes  ran  up  to  Rs.  1,000  and  more, 
and  showed  a  tendency  to  increase  rather  than  decrease.  The  majority 
of  the  malihs  were  in  favour  of  the  proposal,  and  as  a  test  case  the 
mullahs  attempted  last  year  to  enforce  the  new  custom  on  the  occasion 
of  the  marriage  of  the  sister  of  the  chief  malik  of  Tappi.  Public 
opinion,  however,  was  too  strong  for  the  reformers  and  a  serious  riot 
was  only  prevented  by  the  intervention  of  the  authorities.  The  usual 
reference  to  the  Political  Officer  on  the  subject  was,  of  course,  met 
with  the  reply  that,  although  he  was  glad  to  hear  of  the  proposal,  yet 
he  could  not  and  would  not  interfere  m  what  was  a  purely  domestic 
question  for  the  Ddwaris  themselves  to  settle.  The  subject  was  then 
allowed  to  drop  and  now,  as  before,  everyone  can  put  what  fancy 
prices  they  like  on  their  girls.  The  husband  has  no  claim  on  the 
girl  until  this  ceremony  (known  locally  as  lasniwai  or  clasping  of  hands) 
has  been  performed. 

The  next  ceremony  is  that]of  nihah  which  is  the  consummation  of 
the  marriage. 

In  Dawar  and  Waziristan  boys  and  girls  are  betrothed  at  the  ages 
of  8  and  6  respectively,  and  the  mairiage  is  consummated  at  their 
majority.  Should  the  husband  die  after  the  lasuiwai  aud  before  the 
nikah,  the  girl  becomes  the  property  of  his  heirs,  and  one  of  them  can 
either  marry  her  or  they  can  give  her  in  marriage  elsewhere,  provided 
that  she  is  given  to  a  member  of  the  same  tribe  and  village  and  that 
the  parents  consent.  If  the  parents  do  not  consent,  then  they  can 
buy  the  girl  back  again  by  returning  all  the  money  received  for 
her,  and  are  then  free  to  marry  her  to  whom  they  please.  Simi- 
larly a  widow  is  married  by  one  of  the  deceased's  heirs,  or  they 
may  arrange  a  marriage  for  her  elsewhere.  She  must,  however, 
be  supported  by  them  until  she  marries  again,  otherwise  she  is 
free  to  marry    as  she  chooses,  and  they  are  not  entitled  to  exact  money 


*  No  money  ie  given  to  the  mother  of  the  girl,  except  when  she  is  a  widow  and  has 
been  turned  out  by  her  late  Lusband's  heirs,  and  has  alone  borne  the  cost  of  the 
girl's  upbringing. 


Custom  in  Ddwdr.  229 

for  her.  As  a  rule  the  bride  and  bridegroom  are  much  of  an  age,  but 
occasionally  here  as  elsewhere  some  aged  David  takes  his  Abit^hag  to 
his  bosom.  These  are  not  as  a  rule  happy  marriages.  'J'he  expenses  of 
a  wedding  in  Waziribtdn  are  fairly  heavy.  A  wealthy  man  will  spend 
HS  much  as  Ks.  1,500  or  evi-n  ];s.  2,000  Ktibuli.  An  ordinary  well-to-do 
man  spends  some  Rs.  500  and  a  poor  one  Rs.  200  K^buli.  There 
are  no  restrictions  on  intermarriage  between  Dawaris  and  Wazirs. 
They  intermarry  freely,  and  the  majority  of  the  bigger  D^war  malikti 
have  a  Wazir  wife,  and  the  Wazir  maliks  living  in  D^war  have 
generally  at  least  one  Ddwari  wife.  As  a  rule  Dawaris  do  not  give 
their  daughters  to  thu.se  living  far  away,  which  is  probably  due  mostly 
to  the  fact  that  those  living  far  off  do  not  come  and  ask  for  them,  but 
content  themselves  with  something  nearer  home.  The  Mullah 
Powindah  who  lives  at  Kamjuram  bas  a  Ddwari  wife  of  the  village  of 
Idak,  but  this  is  an  exception,  and  probably  due  to  the  fact  that  be- 
fore our  occupation  and  iiis  rise  to  power,  be  used  to  live  during  the 
six  months  of  ihe  cold  season  in  Idak.  There  is  no  law  or  custom 
regarding  marriage. 

Inheritance. — The  ordinary   Muhammadan  laws  hold   good  in    Ddwar 
with  regard  to  inheritance. 

Customary  Law  in  Da  war. 
General. — With  regard  lo  oflences  against  the  human  body,  the 
general  principle  of  the  customary  penal  law  in  Dawar  may  be  said 
lo  be  that  ot  "  an  eye  for  an  eye,  and  a  tooth  for  a  tooth."  For  murder 
the  penalty  is  d^ath;  for  bodily  injury,  bodily  injury  of  a  similar 
nature.  Nevertheless  the  Ddwari,  though  like  every  other  Pathan,  has 
his  price,  whereby  his  wounoed  body  or  side  may  be  salved  ;  and  for 
most  offences  a  fixed  sum  is  laid  down  by  paying  which  the  offender 
may  satisfy  the  wrath  of  the  party  offended.  The  amount  actually 
paid,  however,  depends  largely  on  the  strength  and  influence  of  the 
oppo  ing  parties,  the  weaker  usually  having  to  go  to  the  wall,  being 
mercilessly  fleeced  if  the  offending  party,  and  having  to  be  content 
with  little  or  uothmg  if  offended.  As  a  general  rule,  for  purposes  of 
calculating  C(  mpensation  a  woman  is  considered  as  equal  to  half  a 
man,  and  a  Hindu  is  equal  to  a  woman.  Children  over  two  years 
old  are  considered  men  or  women,  according  to  sex,  for  purposes 
of  assessing  compensation.  Customary  law  in  Ddwar  only  takes 
cognisance  of  the  actual  deed  accomplished  and  not  the  intention 
of  the  offender;  for  instance,  there -is  no  such  thing  in  Ddwar, 
as  attempted  murder.  If  the  man  is  merely  wounded  in  the  attempt 
compensatioa  is  only  paid  for  the  hurt  actually  caused.  Again  there 
is  no  such  thing  as  letting  a  man  oft'  because  he  killed , another 
man  accidentally.  Accident  or  no  accident,  the  man  is  dead  and  the 
penalty  must  be  paid  either  in  cash  or  kind.  The  right  of  self-defence 
is  recognised,  but  in  no  case  does  it  extend  to  the  killing  or  perma- 
nent maiming  of  the  person  against  whom  it  is  exercised,  not  even  if 
he  be  attempting  to  commit  murder.  Should  he  be  Ijilled  compensation 
must  be  paid  to  his  kins,  and  if  pennnnently  maimed  to  himself. 
Revenge  is,  if  possible,  taken  on  the  actual  offender  {badiddr)  whde  he 
lives.  But  after  his  death  his  brother  inherits  the  feud  and  after  him 
the  murderer'a  other  heirs.     If  he  leave  no  such  relatives,  his  section  is 


2  30  Criminal  Law  in  Dawar. 

responsible,  if  the  injured  party  belongs  to  another  section.  If  the 
offendod  party  kill  a  relation  of  the  actual  hadiddr,  while  he  is  still  alive, 
Hs.  100  must  be  paid  as  componsafcioa.  If  the  offender  and  his  brothers 
die  without  revenge  having  been  taken,  and  the  inheritance  falls  to  a 
relation,  tliat  relation  can,  if  he  wishes  to  escape  the  feud,  renounce  the 
heritage   with  the  feud  attached  to  it. 

The  tendency  among  the  D^waris  as  among  the  Wazirs  is  to  exact  the 
blood  penalty,  but  if  a  man  is  afraid,  he  can  get  the  village  elders  and 
go  and  kill  a  sheep  before  the  house  of  the  offended  party  (a  cere- 
mony known  as  nanowali  and  have  the  compensation  assessed  and 
the  case  settled  in  that  way. 

Murder. — In  Ddwar,  as  far  as  the  consequences  of  the  deed  are 
concerned,  there  is  no  difference  between  murder  and  the  accidental 
killing  of  a  man  or  woman.  The  penalty  is  the  same  in  either  case. 
The  punishment  is  death  at  the  hands  of  the  murdered  man's  relations, 
or  if  they  cannot  inflict  it  themselves,  at  the  hands  of  assassins  hired 
by  them. 

A  murder  can,  however,  be  compounded  on  the  intervention  of  the 
village  jVrgra  by  the  payment  of  a  sum  varying  from  Rs.  1,000  to 
Rs.  1,200  in  cash.  In  some  cases  a  woman  is  given  in  marriage  to  a 
relative  of  the  murdered  man  by  the  murderer,  in  which  case  the  price 
of  the  woman  is  agreed  upon  between  the  parties  'and  deducted  from 
the  amount  of  compensation  to  be  paid.  If  both  of  the  parties  do  not 
compound  the  offence  willingly,  but  one  is  forced  to  do  so  by  the 
other,  or  both  are  forced  to  do  so  by  the  village  or  tribal  jirga,  then 
compensation  is  only  paid  in  cash.  The  amount  of  compensation  paid 
for  a  woman  is  in  all  cases  half  that  of  a  man,  and  the  amount  paid 
for  the  murder  of  a  Hindu  is  the  same  as  that  for  a  woman.  There  are 
four  exceptions  to  the  law  that  the  death  or  hurt  of  a  man  or  woman 
must  be  avenged  by  the  relations,  either  by  taking  a  life  or  by  taking 
money  in  compensation.     The  exceptions  are — 

[i)  If  a  man  is  accidentally  killed  or  hurt  in  a  nandasa  (the  name 
given  to  the  local  dance   at  the  Id)  :   unless  it  can    be  prov- 
ed that   the  man  who    killed  the   other  had   a  feud    or   any 
grudge  against  the  deceased. 
[ii)   If  any  one  be  accidentally  hurt  or  killed  in  the  stone-throwing 
which  sometimes  accompanies  a  wedding  :  provided  always 
that  there  is  no  grudge  or  feud. 

{ii'))  At  a  tent-pegging  match  if  a  rider  warn  the  bystanders  that 
his  horse  is  unmanageable,  no  claim  lies  against  him  if 
any  one  is  injured. 

[iv]  If  a  man  cutting  wood  from  a  tree  warn  people  sitting  under 
the  tree,  he  is  not  responsible  for  any  accident  that  may 
occur  from  falling  branches. 

If  a  person  is  injured  by  a  runaway  horse  or  other  animal,  the  animal 
is  usually  given  in  compensation.  The  burden  of  proof  of  any  injury 
being  accidental  is  on  the  party  who  inflicts  it.  A  council  of  elders  is 
summoned  at  his  expense,  and  if  he  can  satisfy  them  that  it  really  was 
an  accident,  they  assess  the  compensation  as  they  think  fit.  All  feuds 
are  suspended  while  the  parties  are  out  with  a  tribal  lashkar  or  chigha. 


Criminal  Law  in  Ddwar. 


231 


the  punishment  is 
for  a  nose  or  ear 
of  compensation* 
This 


The  rates  of  compensation  for  a  female  are   the   same   aa  those  for 

a  male,  as   also   are    those  for  Hindus,    but  in   the    Malakh  ildqa  the 

rates   for  women    are  only  half    those  for  men,  and   Hindus  are   con- 
sidered equal  to  women. 

Under  the  custom  the  punishment  for  a   hurt   is  a  hurt  of    similar 
nature  to  that  inflicted,  i.  e.,   for  the  loss   of  a  limb 
the  loss  of  that  limb;  for  a  wound,  a  similar  wound  ; 
cut,  a  nose  or  ear  cut.     There  is,    however,    a  scale 
fixed  by  which  nearly  every  form  of  hurt   can   be  compensated, 
scale  is  as  follows  : — 

For  the  permanent  total  disablement  of  an  arm  or  a  leg,  Rs.  500. 
If  the  disablement  be  not  quite  total  then  the  compensation  is  Rs.  250, 
and  if  it  bo  only  slight  Rs.  120. 

Rs. 

For  the  loss  of  one  eye       250 

Ditto  both  eyes     ,.,        500 

The  rates  for  the  loss  of  fingers  are — 

Thumb  ,        ...  50 

1st  finger  40 

2nd    „  35 

3rd    „  30 

4th     „  2o 

The  compensation  for  cutting  off  a  nose  is  from  Rs.  500  to  Rs.  600. 
Ears  are  paid  for  at  Rs.  100  a  piece.  The  compensation  for  a  wound  is 
Rs.  JO  to  Rs.  100  according  to  its  nature,  and  that  payable  for  teeth  is  — 

Rs. 

Front,  upper  or  lower  loO 

Further  back  50 

Back  teeth     25 

Adultery. — 'If  the  parties  are  caught  in  the  act,  both  may  be  killed,  but 
in  the  Malakh  and  Tappizai  ildqas  (where  a  woman  is   considered    half 

*  In  the  Malakh  ildqa  the   scale  is  somewhat  different,   though  for  permanent   disable- 
ment of  a  limb  it  is  the  same. 


For  the  loss  of  one  eye 
„  ,,  both  eyes 

Compensation  for  fingers  : — 


Rs. 

500 
1.000 


First  joint. 

Second 
joint. 

Third  joint. 

Rs. 

Rs. 

Rs. 

Thumb         

130 

250 

Ist  finger     

30 

60 

120 

2nd       , 

65 

30 

15 

3rd        

35 

17-8 

8-8 

4th        , 

25 

12-8 

6-4 

The  compensation  for  a  wonndnd  nose  is  Rs.  85,  or  if  cut  off  entirely  Rs.  500. 

A  wound  in  ihe  face  more  than  one  finger  in   breadth  is   Rs,  85,  but   if-  on   any  other 
part  it  is  only  Ks.  12-8  per  finger  breadth. 

For  teeth  the  compensation  is--  Rs. 

Two  front,  upper  or  lower       ...         ...         ■        ...         ...     100  each 

Next  two,  ,,  80     „ 

Next  two,  ,,  60     „ 

Back  teeth,  ,,  50    „ 


232  The  Dawi  PafMns. 

a  man)  tlie  woman  alone  can  be  killed  and  the  man's  foot  cut  off,  and 
if  the  man  is  killed  half  the  compensation  for  his  murder  must  be 
paid.     This  is  the  invariable  rule  in  the  Malakh  ildqa. 

For  rape  the  man  may  be  killed,  and  for  an  assault  •  with  intent  to 
outrage  a  woman's  modesty  he  may  be  killed  and  half  compensation 
paid,  or  his  foot  may  be  cut  off.  For  house  trespass  in  order  to 
commit  adultery  the  man's  nose  or  ear  may  be  cut  off,  and  if  the  hus- 
band suspects   his  wife   of  being  a   consenting  party,   he  may   kill  her. 

The  penalty  for  elopement  or  abduction  is  death  or  Rs.  1,000.  Should 
a  woman  go  wrong  and  become  a  bad  character  the  husband  may  cut 
off  her  nose  and  divorce  her.  Should  she  then  marry  again  he  is 
entitled 'to  no  compensation. 

Offences  against  property. — The  punishments  for  burglary,  robbery 
and  theft  are  all  much  the  same.  The  amount  stolen,  with  compensa- 
tion for  the  damage  done  and  the  expenses  of  the  suit  are  recovered, 
plus  a  village  fine  of  Rs.  40  to  Rs.  200^  according  to  the  offender's 
means.  If  no  damage  is  done  and  no  property  stolen,  only  the  village 
fine  is  recovered. 

Arson. — In  cases  of  arson  the  risker  is  referred  to  the  village  jirga 
which,  if  the  offence  is  pioved,  realises  a  village  fine  of  from  Rs.  100 
to  Rs.  200.  Compensation  is  also  realised  and  paid  to  the  offended 
party.t  Should  loss  of  life  result  from  the  fire,  the  pen&lty  for  murder 
who  perishes  in  the  flames,  is  exacted  in  addition,  for  every  person. 

Cutting  of  crops. — Compensation  for  the  damage  done  is  paid,  as  well 
as  a  fine  of  Rs.  5  if. the  offence  is  committed  by  night,  and  Rs.  2 
or  Rs.  3  if  the  offence  is  committed  by  day. 

Dawi,  a  tribe  of  Ghorgasht  Path^ns,  descended  from  Dd,wai,  son  of  Dd,nai, 
and  so  akin  to  the  Kakar,  Naghar  and  Payni,  The  Dawi  live  in  the 
tract  held  by  the  last  nam^d,  occupying  Sanger  or  Sang-Mandali,  and 
the  Zarghun  Darra  or  ^  green  valley.'  Dd^wai  had  two  sons,  Domarah 
and  Homarah  and  adopted  three  more,  viz.,  KhAvardai,  Zamar  and 
Samar,  according  to_  the  most  authentic  account,  but  other  traditions 
omit  the  two  last-named.  The  story  goes  that  Dawai  espoused  the 
widow  of  a  Sayyid  of  Khujand,  and  adopted  her  son  by  him.  His 
name  was  Hasan,  but  in  his  youth  he  was  notorious  as  a  robber  {ghal). 
He  repented,  however,  of  his  misdeeds  and  became  the  disciple  of  a 
saint  of  Multan,  roarried  a  Pathan  wife  and  had  four  sous,  Musa,  Ali, 
Sikandar  and  Balil,  whose  descendants  are  known  as  Hasani  or  Khundi 
{lit.  protected),  a  corruption  probably  of  Khujandi.  The  Hasani,  being 
of  Sayvid  blood  dwell  among  other  tribes  as  their  spiritual  guide,  and 
Shaikh  Hasan  Dawi,t  one  of  the  most  famous  of  them,  attached  himself 
to  the  Shaikh-nl-Islam  Baha-ul-Haqq-wa-ud-Din  Zakaria§  of  Mnltd,n, 
and  was  buried  at  a  spot  between  Tul  and  Sambar.  His  tomb  is  still  a 
place  of  pilgrimage  and  tales  of  his  power  of  thought-reading  are 
still  told.      Another   Dawi   saint   was   Shaikh    Neknam,    and   a   third 

*  In  the  Malakh  ildqa  the  fine  is  Rs.  60  and   in  Dangar  Khel  Rs.  100. 
+  In  the  Malakh  iJaqa  rlonble  compensation  is  paid. 
X  Not  to  be  confused  -wiih  Hasan  Dawi,  tfap  prosenitor  of  the  tribe. 

§  The   '  Saint  of  Multan  '   who  died  in  1265  6  at  the  age  of  100.     He  was  a  disciple    of 
the  Shaikh-ul-Kamil,  Shahab-ud-D  in,  8oa  of  Abu-Hifz,  Umar-ua-Saharwardi, 


Ddya-^Deswdli.  288 

Shaikh  Hd,ji  Abu  Ishitq,  who  was  accounted  an  Afghdn  because  hia 
mother  was  an  Afghan.  He  was  a  contemporary  of  Sultan  Sher  Sbdh 
and  dwelt  at  Kaitbal. 

Daya,  a  synonym  for  Machhi  in  Multan,  fom.  ddi  (so  called  because  women 
of  the  Machhi  caste  act  as  wet-nurses).     Cf.  Vaidehd. 

Dayal,  a  Rajput  clan  (agricultural)  found  in  Amritsar. 
Dedhar,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Dehgan,  Dihqan,  Dihqan,  an  Iranian  (Tdjik)  tribe  (or  rather  class,  as  the 
word  means  husbandman)  which  is  represented  by  the  Shalmanis  of  the 
Peshjiwar  valley.  Raverty  says  that  the  Chaghun-Sarai  valley  on  tho 
west  side  of  the  Chit  nil  river  also  contains  several  large  Dihgdn  villages 
which  owe  allegiance  to  the  Sayyids  of  Kunar. 

Debia,  one  of  the  principal  clans  of  the  Jats  in  Karn^l.  It  has  its  head- 
quarters at  Ludhidna  and  originally  came  from  Rohtak.  Probably  the 
same  as  Dahia. 

Dehe,  a  Muhammadan  Kamboh  clan  (agricultural)  found  in  Montgomery. 

Deo, —  (1).     A  title  of  several  ancient  ruling  families,   used  as  an  aflSx,  like 
.  Chand  or  Singh.     It  was  thus  used  by  the  old  dynasty  of  Jammu. 

(2).  A  tribe  of  Jdts  which  is  practically  confined  to  the  Sidlko^ 
district  where  they  regard  Sankatra  as  one  of  their  ancestors  and  have  a 
highly  revered  spot  dedicated  to  him,  in  tho  town  of  that  name,  in 
tahsil  Zafarwal.  They  claim  a  very  ancient  origin,  but  not  Rajput. 
Their  ancestor  is  said  to  be  Mahdj,  who  came  from  "  the  Saki  jungle  "  in 
Hindustcin.  Of  his  five  sons,  Soh^l,  Kom,  Dewal,  Aulakh  and  Deo,  the  two 
latter  gave  their  names  to  two  Jdt  tribes,  while  the  other  branches  dis- 
persed over  (xujr^nwdld,  and  Jhang.  But  another  story  refers  them  to  Raj^ 
Jagdeo,  a  Surajbansi  Hdjput.  They  have  the  same  marriage  ceremony 
as  the  Sahi,  and  also  use  the  goat's  blood  in  a  similar  manner  in  honour 
of  their  ancestors,  and  have  several  very  peculiar  customs.  They  will 
not  intermarry  with  the  Md.n  Jd,ts,  with  whom  they  have  some  ancestral 
connection.     Also  found  in  Amritsar. 

Deoania,  a  Jd,t  tribe  found  in  Sialkot  and  apparently  distiact  from  the  Deo. 

Deora,  a  sept  of  Kanets  descended  from  a  son  of  Tegh  Chand,   third  son   of 

Rd,]^  Kahn  Chand  of  Kahlur. 
Deowana,  an  agricultural  clan  found  in  Shdhpur. 

Derija,  a  Jd,t  clan  (agricultural)  found  in  Multan. 

Desi,  (i)  of  the  country,  fr.  des,  country  ;   (ii)  of   the   plains,   as   opposed  to 
jmhdri,  of  the  hills :  cf.  P.  Dicty.,  p.  287 ;  (iii)  a  Jdt   clan   (agricultural) 
.  found  in  Multan.     Cf.   Deswali. 

Dbswal,  '  men  of  the  country,'  a  Jat  tribe,  sprung  from  the  same  stock  a3 
the  Dalai.  They  are  most  numerous  in  Rohtak,  Gi]rgdon,and  KarniU. 
In  Mew^r  and  Ajmer,  Mu-ialman  Rilj puts  are  callei  Deswiil,  and  are 
hardly  recognised  as  Hiijputs. 

Deswala,  a  territorial  term  sometimes  applied  to  certain  Ji{  tribes  as  opposed 
to  Pachhamw^la. 

Deswali,  opposed  to  Bdgri,  q,v. 


234  Dewa — Dliamdn. 

Dewa,  a  title  given  in  Sirmur  to  Kanet  families  which  perform  priestly  duties 
in  the  deotas'  temples.  A  Dewd,  will  generally  marry  in  a  Dewd,  family 
and  a  Negi  in  a  Negi  family.  The  Dewiis  rank  below  the  Bhdts  and 
above  the  Deth is,  an H  are  intimately  connected  with  the  (feoias.  wliora 
they  serve  :  e.g.,  the  temple  of  Mahasu  must  be  closed  for  20  day?  if 
therp  is  a  I'irth  or  death  in  the  Dewa' 3  family — see  the  Sirmur  Gazetteer , 
pp.  42—44.     Gf.  Karan. 

The  form  of  this  designation  in  the  Simla  Hills  appears   to  be  dinwdn. 

Dewal,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Dewala,  a  Jat  clan  (agricultural)  found  in  Multdn. 

JDewak,  a  J^t  clan  (agricultural)  found  in  Mult^n. 

Dhaca,  Dabha,  Dhabi,  Dibha,  syns.  of  Dhobi,  q.v. 

Phabba,  a  Khatri  sub-division. 

Dhadah,  a  tribe  of  Jdts,  found  in  Kapurtliala,  whither  it  migrated  from  Delhi. 

Dhadhi,  Dhadi,  a  musician,  singer  or  panegyrist ;  fr.  dhdd,  a  kind  of 
tabor.  In  the  Derajdt,  however,  the  Dhadi  only  chants  and  never,  it 
is  said,  plays  on  any  instrument :  he  is  also  said  not  to  ijitermarry  with 
the  Dum.   In  Mult^n  he  is  a  panegyrist,  if  given  alms ;  if  not,  he  curses. 

Dhakar,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Dhakkae,  a  Mahtam  clan  (agricultural)  found  in  Montgomery. 

Dhakktj,  an  agricultural  clan  found  in    Shdhpur   and   Montgomery.    Classed 

both  as  Rdjput  and  Jat  in  the  latter  district. 
Dhakochi,  a  sub-caste  of  Brahmans  in  the    hills   of   Haz^ra,   which    allows 

widow  remarjiage.     It  does  not  intermarry  or  eat  with  the  Pahd^ria,  the 

other  sub-caste  of  Brahmans  in  these  hills. 
Dhala,  a  caster  of  metals. 

Dhalan,  a  small  J^t  clan  found  in  B^wal  (Nd,bha  State).  They  derive 
their  orio-in  from  Raja  Dhaj,  a  Tunwar  ruler  of  Hastinapar,  who 
lost  caste  by  marrying  a  foreign  wife. 

Dhali,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Dbali,  a  tribe  of  Muhammadan  J£ts,  found  in  Gujrat,  where  its  founder,  a 
Bhatti  Rajput,  obtained  a  grant  of  land  from  Akbar  in  exchange  for  a 
fine  shield,  dhdl,  which  he  possessed. 

Dhaliwal,  see  Dh^riwal. 

Dhalon,  a  Jat  clan  (agricultuial)  found  in  Amritsar. 

Dhamali,  a  class  of  Muhammadan /agiVs  (=  Jalali).  fr.  (i/iamaZ,  leaping  and 
whirling. 

Dhaman,  an  endogamous  occupational  sub-caste  of  the  Loh^r-Tarkhd,n 
castes,  fr.  dhaund  'to  blow'  the  bellows.  The  Dhaman  are  black- 
smiths, as  opposed  to  the  Khatti  or  '  carpenter '  sub-caste.  The 
Dhamd,n  is  by  far  the  largest  group  among  the  Tarkhans  and  forms 
a  true  sub-caste  in  Sirsa,  in  Hoshiiirpur  (in  which  district  the  Dham^ns 
and  Khattis  will  not  eat  or  smoke  together)  and  probably  throughout 
the  eastern  districts,  as  far  north  as  Gujrd,nw^la.  The  Dhamd^ns 
include  the   Hindu  Suthaes,  q.v. 


i  tf 


''^. '-   .y   ^3L...J-^^-<Cr  f^. 


/ 


/7 


il,  p.  <  /<»— ^,-f.   ^ 


^f^c  ^     -'6^ 


Dhamra — Dhan.  235 

Dhamra,  an  agricultural  clan  found  in  Shahpur. 

Dhanak,  a  caste,  essentially  of  Hindustan  and  not  of  tlio  Punjab  proper, 
and  confined  to  the  south-east  of  the  Province.  Wilson  derives  the 
names  from  the  Sansk.  dhanashka,  bowman,  but  the  Dh^naks  of  the 
Punjab  are  not  hunters  and  only  differ  from  the  Chuhras  in  that  they 
will  not  remove  nightsoil,  though  they  will  do  general  scavenging.  In 
villages  they  do  a  great  deal  of  weaving  also.  The  Chuhras  are  said  to 
look  down  on  them,  but  thev  are  apparently  on  an  equality,  as  ncitlier 
will  eat  the  leavings  of  the  other  though  eaoh  will  eat  the  leavings 
of  all  other  tribes  except  Sdnsis,  not  excluding  even  Khatiks. 
There  are,  practically  speaking,  no  Sikh  or  Mussahnfln  Dhdnaks, 
and  their  creed  vvould  appear  to  be  that  of  the  Chuhras  The  only 
considerable  tribe  the  Dhanaks  have  returned  is  Ldl  Guru,  another 
name  for  Ld,l  Beg,  the  sweeper  Guru.  But  they  are  said  to  burn  their 
dead.  They  marry  by  phera  and  no  Brahman  will  officiate.  'I'hey  also 
appear  to  be  closely  aihed  to  tiie  Pasis."^     See  Lillbegi. 

Dhanda,  a  small  clan  of  Jats,  found  in  Jind,  Their  jathera  is  Swdmi 
Sundar  D<is,  at  whose  samddh  milk  is  offered  on  the  12th  sudi  every 
month  :  beestings  also  are  offered,  and,  at  weddings,  a  lamp  is  lighted 
there. 

Dha^jdsahar,  a  JiCt  clan  (agricultural)  found  in  Amritsar. 

Phaijtqe,  an  Arain  clan  (agricultural)  found  in  Amritsar. 

Dhanial,  a  tribe  of  Rfljput  status  which  belongs  to  the  group  of  hill  tribes 
of  the  Salt-range  Tract.  It  is  from  them  that  the  Dhani  country  in  the 
Chakwal  tahsil  of  Jhelum  takes  its  name  ;  and  there  appears  still  to  be 
a  colony  of  them  in  those  parts,  though  they  are  now  chietly  found  in 
the  lower  western  hills  of  the  Murree  ranore,  being  separated  from  the 
Satti  by  the  Ketwal.  They  claim  to  be  descended  from  Ali,  son-in-law 
of  the  Prophet.  They  are  a  fine  martial  sot  of  men  and  furnish  many 
recruits  for  the  army,  but  were  always  a  turbulent  set,  and  most  of  the 
serious  crime  of  the  surrounding  country  used  to  be  ascribed  to  them. 
Many  of  them  are  of  J^t  status. 

Dhanjon,  an  Arilin  clan  (agricultural)  found  in  Amritsar.  Also  a  Kamboh 
clan  in  that  District  and  in  Montgomery.  In  the  latter  it  is  both  Hindn 
and  Muhammadan. 

Dhankae,  a  Jat  tribe  of  the  same  stock  as  the  Rdthi.  They  are  almost 
confined  to  Jhajjar  tahsil  in  Rohtak,  and  arc  perhaps  nothing  more 
than  a  local  clau  of  the  Ratlii  tribe. 

Dhanoe,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

DHAN9,Ai,  a  jpogar  clan  (agricultural)  found  in  Amritsar.  j 

Dha^^T,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

Dhar,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Dhari,  a  bard  (Monckton's  8.  R.  Gujrdt,  53),  doubtless=I)HApi,  q.v. 


*  In  Karnil  they  are  regularly  employed  in  weaving.     But  they  also  collect  cnw-dung  and 
take  it  to  the  fields,  and  get  a  chapdUi  u  day  from  each  client's  house  and  a  little  at  harvest. 


236  Dhdriwdl'-Dhaunchah. 

Dhakiwal. — The  Dh^riwdl,  Dhdni-  or  Dh^liwal,  (or,  in  Karndl,  Phor)  Jdts,  for 
the  name  is  spelt  in  all  three  ways,  are  said  to  be  Bhatti  Rajputs,  and 
to  take  their  name  from  their  place  of  origin  Dhar^nagar.  They  say  that 
Akbar  married  the  daugliter*  of  their  chief,  Mihr  Mitha.t  They  are 
found  chieBy  on  the  Upper  Sutlej  and  in  the  fertile  district  to  the  west, 
their  head-quarters  being  the  north-western  corner  of  the  Mdlwa,  or 
Ludhidna,  Ferozepur,  and  the  adjoining  parts  of  Pati^la.  Mr.  Brandreth 
describes  them  as  splendid  cultivators,  and  the  most  peaceful  and  con- 
tented portion  of  the  population  of  the  tract.  Akbar  conferred  the 
title  of  Mi^n  on  Mihr  Mitha  and  gave  him  120  villages  round  Dhaula 
Kd,ngarJ  in  jdgir.  The  Dhdriwd,l  have  undoubtedly  been  settled  in 
that  part  from  an  early  period,  and  the  south-east  angle  of  the  Moga 
tahsil  is  still  called  the  Dhdliwal  tappa.  Mitha's  descendants  are  still 
called  Miiin,  but  they  are  said  not  to  have  been  converted  to  Islam 
though  for  several  generations  their  leaders  bore  distinctly  Muham- 
madan  names.  However  this  may  be  Mihr  Mitha  is  now  their  sidh 
with  a  shrine  at  Lallawala  in  Patiala,  and  on  the  2nd  eudi  of  each 
month  sweetened- bread  and  milk  are  offered  to  it.  In  Sidlkot,  however, 
their  sidh  is  called  Bhoi  and  his  seat  is  said  to  be  at  Janer§  Fatta. 

The  Dhdriwdl  are  divided  into  two  groups,  Udhi  or  Odi  and  Moni 
or  Muni  (who  alone  are  said  to  be  followers  of  Mihr  Mitha  in  Gujrdn- 
wala) . 

Dhaekhan,  a  synonym  of  Tarkh^n  {q.i\)  throughout  the  South-Wesfc  Punjab. 
In  Jhang  they  are  all  Muhammadans  and  have  Awd,n,  Bharmi,  Bhat-ti, 
Dhddhi,  Gilotar,  Jaujuh^n,  Kari,  Khokhar,  Sahdrar,  S4hte  and  Sid,l 
septs.  The  latter  when  the  first  tonsure  of  a  child  is  performed,  cook  2| 
hhasaria  or  cakes,  each  containing  I5  sers  of  wheat-flour,  and  of  these 
the  eldest  of  the  family  eats  one,  the  second  is  given  in  alms  and  the 
third  (^)  is  eaten  by  the  girls  of  the  family. 

Dhaeuera,  a  group,  practically  a  sub-caste,  of  Brahmans  found  in  Grurgaon, 
who  have  become  out-castes  because  they  adopted  the  custom  of  widow 
remarriage.il  The  name  may  be  derived  from  (i/iare^,  a  concubine,  or 
dharewa,  marriage  of  a  widow.     They  are  Gaurs. 

pSAsf,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

Dhatjl,  an  agricultural  clan  found  in  Shahpur,  and,  as  Muhammadan  Jiis, 
in  Montgomery. 

DhauLka,  an  agricultural  clan  found  in  Shd,hpur. 

Dhau^i  (Dhawan),  a  Khatri  got,  see  P.  Dicty.,  p.  304. 

DSAONCHAK,  one  of  the  principal  clans  of  the  Jats  in  Karnd,!,  with  its  head- 
quarters at  Binjhaul.     Intermarries  in  Rohtak. 

*  As  her  dower  100  ghumaos  of  land  were  given  her  at  Kangir  and  this  land  was  trans- 
ferred to  Delhi  and  kept  as  the  burial  ground  of  the  Mughal  emperors  ! 

f  Mihr  or  Mahr,  '  chief,'  and  Mitho,  a  name  unknown  to  Akbar's  historians 

j  Dhaula,  the  '  white '  house  or  palace.  Kangar  is  in  Patiala  territory  to  the  south-east 
of  Moga. 

§  Janer  is  described  by  Cunningham,  Arch.  Sui'vey  Reports  XIV,  67—69. 

II  Punjab  Customary  Law,  II,  p.  132, 


^<^, 


D}iaugri~-Dhillon.  237 

Dhadgei,  see  Dhogrj. 

DhawnAj  a  Rajput  clan  (agricultural)  found  in  Montgomery. 

Dhed,  a  tribe  of  J^ts  found  in  Multan,  where  they  settled  in  Akbar's  time. 

Dhed,  lit.  a  crow  ;  a  leather- worker. 

Dhedh,  Dherh,  Dhed,  (see  above).  A  synonym  for  Chaniclr.  The  te>-ra  is, 
however,  used  for  any  'low  fellow/  though  especially  appliod  to  a 
Chamdr.  In  the  Punjab  the  Dhodh  is  not  a  separate  caste,  as  it  is  in 
Bombay  and  the  Central  Provinces. 

pHENDYE^  a  Gujar  clan  (agricultural)  found  in  Amritsar, 

Dher,  a  tribe  of  Jd,ts  claiming  Solar  Rajput  origin  through  its  oponym 
and  his  descendant  Harpiil  who  settled  near  Kalanaur  and  thence  it 
migrated  into  Sialkot. 

Dhesi,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Dhidha,  an  Ardin  clan  (agricultural)  found  in  Montgomery. 

Dhiduana,  a  clan  of  the  Sid,ls. 

DfliLA,  an  agricultural  clan  found  in  Shd,hpur. 

Dhillon,  Dhillhon. — The  phillon*  is  one  of  the  largest  and  most  widely  dis- 
tributed Jiit  tribes  in  the  Punjab,  especially  in  the  Sikh  Districts. 
Their  head-quarters  would  appear  to  be  Gujranwd,la  and  Amritsar  ;  but 
they  are  found  in  largo  numbers  along  the  whole  course  of  the  Sutlei 
from  Ferozepur  upwards,  and  under  the  hills  to  the  east  of  those  two 
Districts.  The  numbers  returned  for  the  Delhi  District  are  curiously 
large,  and  it  is  doubtful  whether  they  really  refer  to  the  same  tribe. 
Like  the  Gord,ya  they  claim  to  be  Saroha  Rajputs  by  origin,  and  to 
have  come  from  Sirsa.  If  this  bo  true  they  have  probably  moved  up 
the  Sutlej,  and  then  spread  along  westwards  under  the  hills.  But 
another  story  makes  them  descendants  of  a  Surajbansi  Rajput  named 
Lu  who  lived  at  Khdrmor  in  the  Miilwa,  and  held  some  office  at  the 
Delhi  court.  They  are  said  to  be  divided  into  three  great  sections,  the 
Bdj,  S^j  and  Siinda. 

Another  pedigree  is  assigned  them  in  Amritsar.  It  makes  Iju  (Loh 
Sain)  son  of  Raja  Karn,  thus  :— 

SURAJ  (Sun). 

Karn,  born  at  Karn  Bas  in  Bulandshahr. 
\ 

r  I j ^ 

Loh  Sain.         Chatar  Sain.  Brikh  Sain,  Chaudar  Sain. 

I 
DhiUou. 

Earn's  birth  is  described  in  the  legend  that  Rajd  Kauntal  had  a 
daughter  Kunti  by  name,  who  was  married  to  Rslja  Pclndav.  War- 
bhiishd  rikhi  taup;ht  her  a  mantra  by  Avhich  she  could  bring  the  sun 
under  her  influence  and  by  its  power  she  bore  Karn  who  became  Rdja 
of  Hastimlpur.  Whi^n  Ptlndav  renounced  his  kingdom  after  the  battle 
at  Kuruchhetar  and  Rajd  Karn  had  been  killed  in   the    battle,    Dhillon 


*  Folk-etymology  connects  the  name  with  dhilla,  *  lazy.'    It  is  also  said  to   be  dcriTcd 
from  a  word  meaning  'gentle.' 


238  Dhindsa'—Dhiruke. 

left  Hastindpur  and  settled  in  Wangar  near  Bhatinda,  where  his 
descendants  lived  for  10  generations.  Karn  is  said  to  have  a  temple  at 
Amb  on  the  Ganges,  where  he  is  worshipped  on  the  Chet  chaudas.  In 
Sidlkot  the  Dhillu  jathera  is  Ddud  Shdh,  and  he  is  revered  at  weddings. 
The  Bhangi  misl  of  the  Sikhs  was  founded  by  a  Dhillon,  Sirdar 
Ganda  Singh.  In  Amritsar  the  Dhillon  do  not  marry  with  the  Bal 
because  once  a  mirdsi  of  the  Dhillons  was  in  difficulties  in  a  Bal  village, 
and  they  refused  to  help  him,  go  the  Dhillons  of  the  Manjha  do  not  even 
drink  water  from  a  Bal's  hands;  nor  will  the  mwdsis  oi  the  Dhillon 
intermarry  with  those  of  the  Bal.  In  Ludhiana  at  Dhillon  village  there 
is  a  shrine  of  the  trihal  jathera,  who  is  called  Bdbaji.  Gur  is  offered  to 
him  at  weddings  and  he  is  worshipped  at  the  Diwali,  Brahmans  taking 
the  offerings. 
Dhindsa,  a  Jdt  tribe,  which  would  appear  to  be  confined  to  Ambd.la,  Ludhiana 
and  the  adjoining  portion  of  Patiala.  They  claim  to  be  descended  from 
Saroha  Rajputs.  In  Jind  their  Sidh  is  Bdbd  Harndm  Dd,s,  aBairdgiof 
the  17th  century,  whose  shrine  is  at  Khari^l  in  Karnal.  Offerings  are 
made  to  it  at  weddings.    In  Sialkot  the  Dhindsa  also  revere  a  sati's  tomb. 

Dhing,  an  agricultural  clan  found  in  Shdhpur. 

Dhinwar,  Dhimar. — The  word  Dhinwar  is  undoubtedly  a  variant  of  Jhinwae,* 
while  the  term  Dhimar  is  a  corruption  of  it,  with  possibly,  iu  the  Punjab, 
a  punning  allusion  to  the  custom  described  below.  The  Dhinwar  is 
confined  in  the  Punjab  to  the  tracts  round  Delhi,  where  the  word  is  also 
applied  to  any  person  of  dark  complexion.  The  Dhinwars  are  divided 
into  two  groups,  one  of  which  makes  baskets  and  carries  jydlkis,  works 
ferries  and  is  in  fact  a  Kahae.  Many  of  this  group  are  fishermen  or 
boatmen,  and  call  themselves  Mallahs,  while  some  are  Bharbhunjds. 
The  other  group  is  so  criminal  in  its  tendencies  that  it  was  once  pro- 
posed to  proclaim  the  Dhinwars  a  criminal  tribe,  but  violent  crime  is  rare 
among  them  and  though  they  wander  all  over  the  Punjab,  disguised  as 
musicians,  beggiiig,  pilfering  and  even  committing  burglary  or  theft  on 
a  large  scale,  many  of  them  are  cultivators  and  some  even  own  land. 
The  Dhinwars  of  Gurgd,on  once  used  to  marry  a  girl  to  Bhaironji,  and 
she  was  expected  to  die  within  the  year.  The  Dliimars  do  not  own  the 
Dhinwars  as  the  latter  are  notorious  thieves.  No  Hindu  of  good  caste 
will  take  water  from  a  Dhinwar's  hands,  though  he  will  accept  it  from 
a  Dhimar.  (The  latter  caste  appears  to  be  the  equivalent  of  the  Jhinwar 
in  the  United  and  Central  Provinces).      See  also  under  Jhinwar. 

Dhiemalia,  the  second  oldest  sect  of  Sikhs.  The  Dhirmalia  owe  their  origin 
to  Dhirmal,t  who  refused  to  acknowledge  Guru  Har  Rai,  his  younger 
/<"  hrother,  as  the  Guru.  The  sect  has  an  important  station  at  Chak  Rdm 
Das  in  Shdhpur,  where  the  Bhais  descended  from  Dhirmal  own  the 
village  lands.  They  have  a  considerable  following,  chiefly  of  Khatris 
and  Aroras.  Bdba  Bar  Bhag  Singh,  another  member  of  the  family,  has 
.  a  shrine  at  Mairi,  near  Arab  in  Hoshidrpur.  The  sect  has  no  special 
tenents  differentiating  it  from  the  Nanakpanthis. 

Dhiecke,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

*  For  ih,  =  d/i,  cf.  rij/ia,  cooked,  for  Wd/ii:  lajha  hM,  ior  bdndhd  hud,  tied:  rvjjha,  for 
ruddhd,  busy,  and  other  examples. 

t  Not  the  second  son  of  Ramdas,  the  4th  Gur^,  as  sometimes  stated,  but  of  Gurditta,  the 
Udasi  who  never  became  Guru. 


Cf- 


^J^t^'l^ir'  f^  ^t     <    ^  CC^j/(  *^^     6-W  ^t^^^i^" 


>«•       c^ 


:^^.  C4^^    — ,,1^,7,    ^^^    ^o   9->*^  ^^;"- 


<^ 


Dholv-^Dhotar.  '  239 

Dhobi,  perhaps  the  most  clearly  defined  and  the  one  most  nearly  approaching 
a  true  caste  of  all  the  Menial  and  Artisan  castes.  He  is  found  undor 
that  name  throughout  the  Punjab,  but  in  the  Derajat  and  tlie  Multiln 
Division  he  is  undistinguishable  from  the  Charhoa.  He  ia  the  washer- 
man of  the  country,  but  with  washing  he  generally  combines,  especially 
in  the  centre  and  west  of  the  Province,  tlie  craft  of  calico-printing, 
and  undoubtedly  in  these  parts  the  Dhobi  and  Chhimba  castes  overlap. 
The  Dhobi  is  a  true  village  menial  in  the  sense  that  he  reci^ves  a  fixed 
share  of  the  produce  in  return  for  washing  the  clothes  of  the  villajjes 
where  he  performs  that  office.  But  he  occupies  this  position  only 
among  the  higher  castes  of  landowners,  as  among  the  Jdts  and  castes 
of  similar  standing  the  women  generally  wash  the  clothes  of  the  family. 
The  Dhobi  is,  therefore,  to  be  found  in  largest  number  in  the  towns. 
His  social  position  is  very  low,  for  his  occupation  is  considered  impure  ; 
and  he  alone  of  the  tribes  which  are  not  outcast  will  imitate  the  Kumhdr 
in  keeping  and  using  a  donkey.  He  stands  below  the  N^i,  but  perhaps 
above  the  Kumhar.  He  often  takes  to  working  as  a  Darzi  or  tailor, 
and  in  Peshiiwar  dhohi  simply  means  a  dyer  (rangrez).  He  is  most 
often  a  Musalmitn.  His  title  is  barita  or  khalifa,  the  latf  er  being  the 
title  of  the  heads  of  his  guild. 

The  Dhobi  sections  appear  to  be  few.     They  include  : — 

1.  Agrai.  5.     Kamhoh.  9.     Rikhari. 

2.  Akthra.  6.     Khohhar.  10      Liirli. 

3.  Bhalam.  7.     Koh^ns.  11.     Lippal. 

4.  Bhatfi.  8.     Mahraal. 

(Those  italicised  are  also  Chili m  Via  a?icZ  Charhoa  po^v,  Nos  1,  3  and 
9  being  also  Charhoa  gots).  The  Hindu  Dhobis  in  Kapurthala  say  they 
are  immigrants  from  the  United  Provinces  and  preserve  four  of  their 
original  seven  gro^s,  fi^.,  Magia,  Miirwair,  Balwar  and  Kanaujia,  while 
the  Muhammadan  sections  are  said  to  be  Galanjar,  Mohar,  Role,  Sano-ari, 
Saukhar  and  Satal- 

Dhoda,  an  agricultural  clan  found  in  Sluthpur. 

Dhodi  Bhandaet,  KeATAR,  Namonana  and  Waib,  fonr  Rajpijt  septs  (agricul- 
tural) found  in  Mult^n. 

Dhoqri,  the  ironsmiths,  miners  and  charcoal-burners  of  the  Barmaur  wizcirat 
of  Chamba  State,  where,  when  holding  land  as  tenants,  they  are,  like 
other  low-castes,  termed  jhumridhc,  lit.  '  family  servants'.  In  Kullii 
territory  all  say  the  term  dhogri  is  applied  to  any  Dt'iglu  or  K'oli  who 
takes  to  iron-smelting :  cj.  Chhazanq  for  the  Dhongru  Kd,ru  in  Spiti. 

The  name  is  probably  connected  \y ith  dhaukni,  etc.,  'bellows,'  and 
dhauna,  '  to  blow  the  bellows. ' 

Dhol,  a  tribe  of  Jats,  found  in    Kapurthala,  whither  it   migrated   from   the 

East,  beyond  the  Jumna,  after  settling  in  Amritsar :  see  also  Dhaul. 
Dbori,  a  J^t  clan  (agricultural)  found  in  Shdhpur. 

Dhot,  a  Kamboh  clan  (agricultural)  found  in  Amritsar  and  Montgomery — 
in  the  latter  both  Hindu  and  Muhammadan. 

Dhotar,  a  Jdt  tribe,  almost  entirely  confined  to  Guji'iinwala.  They  are  mostly 
Hindus,  and  claim  to  be  descended  from  a  Solar  Rajput  who  emigrated 
from  Hindustan  or,  according  to  another  story,  from  Grhazni,  sjmo  20 
generations  back. 


240  Dhudhi — Dhund. 

Dhudhi,  Dhudbi,  a  tribe  of  Muhammadans  found  in  Pdkpattan  tabsil, 
Montgoraery  district,  and  akin  to  the  Raths,  In  this  district  it  is 
clasbed  as  Rcijput,  3 At,  Ardin,  and  in  Sh^hpur  as  Ji\,.  In  Montgomery 
the  Dhudhi  Hutidna  raok  as  Rajputs. 

Dhudhial,  an  agricultural  clan  found  in  Sh^hpur. 

Dhudhi,  a  small  clan  of  Panwdr  Rajputs  found  with  their  kinsmen  the  Rathor 
scattered  alonor  the  Sutlej  and  Chendb.  Their  original  seat  is  said  to 
have  been  in  the  Mails!  tahsil  of  Multd,n,  where  they  are  mentioned  as 
early  as  the  first  half  of  the  14th  century.  When  the  Delhi  empire  was 
breaking  up  they  spread  along  the  rivers.  One  of  them,  Hdji  Sher  Mu- 
hamra-id,  was  a  saint  whose  shrine  in  Multdn  is  still  renowned.  They 
are  said  to  be   "  fair  agriculturists  and  respectable  members  of  society." 

Dhddi,  a  Jilt  tribe  found  in  tahsil  Mailsi,  district  Multdn,  and  formerly,  in 
the  13th  century,  established  in  the  extreme  east  of  it. 

Dhul,  an  agricultural  clan  found  in  Shdhpur  and,  as  Riijputs,  in  Montgomery. 

Dhul,  one  of  the  principal  clans  of  the  Jats  in  Karnal,  with  its  head- quarters 
at  Pai. 

Dhdllu  Bhatti,  a  Rajput  clan  (agricultural)  found  in  Montgomery. 

Dhund,  the  Dhund  with  the  Satti,  and  Ketwal,  occupy  nearly  the  whole  of 
the  Murree  and  Hazd-ra  Hills  on  the  right  bank  of  the  Jhelum  in  the 
Hazdra  and  Rawalpindi  districts.  Of  the  three  the  Dhund  are  the  most 
northern,  being  found  in  the  Abbottlbdd  tahsil  of  Hazdra  and  in  the 
northern  tracts  of  Rawalpindi,  while  below  them  come  the  Satti. 
Andwd,l  appears  to  be  one  of  the  Dhund  clans.  They  claim  to  be 
descendants  of  Abbas,  the  paternal  uncle  of  the  Prophet ;  but  another 
tradition  is  that  their  ancestor  Takht  Khd,n  came  with  Taimur  to  Delhi 
where  he  settled ;  and  that  his  descendant  Zorab  Khan  went  to  Kahuta 
^  in  the  time  of  Shdh   Jahan,   and   begat    the    ancestors   of   the   Jadwd,l, 

/^  Dhund,  Sarrd,ra,  and    Tandoli  tribes.     His  son  Khal^ra  or  Kulu  Rai  was 

sent  to  Kashmir,  and  married  a  Kashmiri  woman  from  whom  the  Dhund 
are  sprung,  and  also  a  Ketwd,l  woman.  From  another  illegitimate  son  of 
his  the  Satti,  who  are  the  bitter  enemies  of  the  Dhund,  are  said  to  have 
sprung  ;  but  this  the  Satti  deny  and  claim  descent  from  no  less  a  person 
than  Nausherwan.  These  traditions  are  of  course  absurd.  Kulu  Rai  is 
■  a  Hindu  name,  and  one  tradition  makes  him  brought  up  by  a  Brahman. 
Colonel  Wace  wrote  of  the  Dhund  and  Karrdl :  '^  Thirty  years  ago  their 
acquaintance  with  the  Muhammadan  faith  was  still  slight,  and  though 
they  now  know  more  of  it,  and  are  more  careful  to  observe  it,  relics  of 
their  Hindu  faith  are  still  observable  in  their  social  habits."  This  much 
appears  certain  that  the  Dhund,  Satti,  Bib,  Ohibh,  and  many  others, 
are  all  of  Hindu  origin,  all  originally  occupants  of  the  hills  on  this  part 
of  the  Jhelum,  and  all  probably  more  or  less  connected.  Among  the 
Punwdr  clans  mentioned  by  Tod,  and  supposed  by  him  to  be  extinct,  are 
the  Dhoonda,  Soruteah,  Bheeba,  Dhund,  Jeebra,  and  Dhoonta  ;  and  it 
is  not  impossible  that  ttiese  tribes  may  be  Punwd,r  clans.  The  history  of 
these  tribes  is  given  at  pages  592  j(y^  of  Sir  Lepei  Griffin's  Punjab  Chiefs. 
They  were  almost  exterminated  by  the  Sikhs  in  1837.  Colonel  Cracroft 
considered  the  Dhund  and  Satti  of  Rawalpindi  to  be  a  '  treacherous, 
feeble,  and  dangerous  population,'  and  rendered  especially  dangerous  by 
their  close  connection  with  the  Karral  and  Dhund  of  Hazdra.     He  says 


tr.^   / 


y   C^      S^    ^  J 


A    ^  / 


Dhunia — Dllazak.  241 

that  the  Satti  are  a  finer  and  more  vigorous  race  and  less  inconstant 
and  volatile  than  thp  Dhund,  whoso  traditional  oneniios  they  are.  Sir 
Lepel  GriflRn  wrote  that  the  Dhund  "  have  ever  been  a  lawless  untract- 
able  race,  but  their  coiiratre  is  not  equal  to  their  disposition  to  do  evil." 
On  the  other  hand,  Major  Wace  described  both  the  Dhund  and  Karral  as 
"attached  to  their  homes  and  fields,  which  they  cultivate  simply  and 
industriously.  For  the  rest  their  character  is  crafry  and  cowardly." 
Both  tribes  broke  into  open  rebellion  in  1857,  and  the  Dhund  were 
severely  chastised  in  Rfiwalpindi,  but  left  unpunished  in  Hazdra. 
Mr,  E.  B.  Steedmnn  said  :  "  The  hillmen  of  Rawalpindi  are  not  of  very 
fine  physique.  They  have  a  good  deal  of  pride  of  race,  but,  are  rather 
squalid  in  appearance.  The  rank  and  file  are  poor,  holding  but  little 
land  and  depending  cliiofly  on  their  cattle  for  a  livelihood.  They  have 
a  great  dislike  to  leaving  the  hills,  especially  in  the  hot  weather,  when 
they  go  up  as  high  as  they  can,  and  descend  into  the  valleys  during  the 
cold  weather.  They  stand  high  in  the  social  scale."  In  Haz^ra  the 
local  tradition  makes  two  of  the  two  main  Dhund  clans,  Chandial  and 
Ratnic'll,  descendants  of  two  Rdjput  chiefs  who  were  descended  from  Gahi, 
ruler  of  a  tract  round  Delhi.  To  this  day  they  refuse  to  eat  with  other 
Muharamadans  or  even  to  allow  them  to  touch  their  cooking  vessels. 
At  weddings  they  retain  the  Hindu  custom,  whereby  the  hardt  or  pro- 
cession spends  2  or  3  days  at  the  house  of  the  bride's  fattier,  and  various 
other  Hindu  social  observances.  They  rarely  marry  outside  the  tnbe^ 
but  polygamy  is  fairly  common  among  them.'^'  Mr.  H.  D.  Watson 
describes  them  as  physically  rather  a  firie  racf,  and  intelligent,  but 
factious  and  unscrupulous. 

DflUNiA,  a  synonym  for  Penja  [q.  v.).     See  also  under  Kandera. 

Dhunsar,  Dhusar,  see  under  Bhargava  Dliusar. 

DiiDSSA. — A  daughter  of  Guru  Har  Rai  married  a  Gend  Khatri  of  Pasrur, 
named  Amar  Singh,  whose  descendants  arc  called  dhussas  or  intruders, 
but  no  sect  of  this  name  appears  in  our  Census  tables. 

DiHADRAE,  a  Jat  clan  (agricultural)  found  in  Amritsar. 
DiLAZAK,  an  important  Pathan  tribe. 

The   Dilazak  were  the  first  Afghdn  tribe  to  enter  the  Peshiiwar  valley, 
and  the  Akhund,  Darweza,  avers  that  they   came  first  into  Nangrahdrt 

*  E.  Molloy,  in  P.  N.  Q.  II,  §  281. 

t  The  "Dilazaks  first  fcntcred  Nangrahar  from  the  west  or  south-west  and,  prior  to  Ti'raur's 
invasion,  settled  in  the  Peshawar  valley,  allying  themselves  with  the  Shalmim's.  In  Bihar's 
time  and  under  Akbar  they  held  Walasau  and  the  eastern  part  of  Bajaur.  They  assigned  the 
Doilba  to  the  Yusufzais  and  Mandars  and  they  in  turn  to  the  Gagi'unis,  but  the  latter  were  defeat- 
ed by  the  Uibzaks  Upon  this  tlie  Khashis,  headed  by  Malik  Ahina  1.  the  Mandar  chief,  attacked 
the  Dilazaks  and  drove  them  out  of  all  their  territorios  north  of  the  Kibul  river.  The  Khalfls 
and  Mohmands  then  induced  Kamran  to  attack  the  Dilazaks  and  he  expelled  them  from  Pesha- 
war and  all  their  possessions  west  of  the  Indus  (c  1533-4).  Subsequently  (c.  1d4'.)-S())  Khan 
Kaju.  Malik  Ahmad's  successor,  formed  a  great  confederation  of  Khashi  tribes  and  defeated  the 
Ghwaria  Khel,  headed  by  the  Khah'ls,  at  shaikh  i'apiir  in  154.i-5o.  Kh.in  Kaju's  power  may  be 
gauged  from  the  fact  that  he  had  at  one  time  a  force  of  150,000  men  under  his  command  and  his 
authority  was  acknowledged  from  Nangrahar  to  the  Marigalla  pass,  and  from  Upper  Swit  to 
Pindi  and  Kalabagh.  Adam  Khi'm  Gakhar  is  said  to  have  been  his  feudatory.  Three  or  four 
j'ears  later  in  1552  Hum^yim  reached  Peshawar,  which  fortress  he  found  in  ruins,  and  appointed 
Sikandar  Khan  the  Cossack  (Qa/ak)  its  governor.  Soon  after  1552  Khan  Kaju  marched  on 
Bagram  and  there  invested  isikandar,  but  havins;  no  artillery  or  other  firearms  was  pompelled 
to  raise  the  siege.  Khan  Kaju's  Mulla  or  chief  priest  and  minister  was  Shaikh  Mali  who  divided 
the  conquered  lands  among  the  Khe^shis. 


242  Diiiddr'^Dirmdn. 

from  the  west  and  passed  on  eastward  before  the  time  of  Timur.  Enter- 
ing the  vale  of  Peshdwar  they  formed  an  alliance  with  the  Shalmfinis, 
who  were  then  bubject  to  the  Sultd,n  of  Sw^t,  and  subdued  or  expelled, 
exterminated  or  absorbed  the  other  tribes  which  held  the  valley.  Thus 
they  occupied  the  eastern  part  of  Bdjaur,  and  their  territory  extended 
from  the  Jinde  riv^r  to  the  K^Mpani  and  the  hills  of  Swat.  The 
Shalmanis  held  the  Hashtna»ar  tract,  but  all  the  lands  from  Bd,jaur 
to  the  Indus  north  of  the  K^bul  and  south  of  it  as  far  as  the  Afridi 
hills,  were  Dilazak  territory  .vhen  the  Khashi  Pathdns  appeared  on 
the  scene.  That  branch  of  the  Afg'hd,n  ration  had  been  expelled  from 
their  seats  near  Kabul  by  Mirza  (Jlugh  Beg,  B^bar's  uncle,  they  ap- 
plied for  aid  to  the  Dilaz^ks  and  were  by  them  assigned  the  Shabkadr 
Do-dbah  or  tract  between  the  two  rivers. 

Accordingly  the  Yusufzai  ard  Mandar  tribes  of  the  Khashis  settled 
in  the  Do-^bah,  and  some  under  the  Mandar  chief,  Mir  .Jamd,l  Amanzai, 
spread  towards  Ambar  and  Diinishkol,  while  many  Mandars  and  some 
of  the  Yusufzais  pushed  on  into  Bdjaur.  Then  they  came  into  collision 
with  the  Umr  Khel  Dilazdks,  who  held  the  Chanddwal  valley,  and  defeated 
them  with  the  loss  of  their  chief,  Malik  Haibu.  The  Yusufzai,  Mfindar 
and  Khalil'^  then  divided  Bajaur  among  themselves,  but  soon  fell  out 
and  in  the  end  the  Khalils  were  crushed  in  a  battle  fought  in  the  Hindu- 
raj  valley.     The  Khalils  never  again  obtained  a  footing  in  Bajaur. 

Meanwhile  the  Gagidnis  had  attempted  to  set  a  footing  in  Bdjaur 
but  failed  and  besought  Malik  Ahmad  Mandar  for  aid.  He  assigned 
the  ])o-abah  to  them,  but  they  soon  found  cause  of  quarrel  with  the 
Dilazaks,  and  even  with  the  Yusufzais  and  Mandars  also.  In  1519 
the  Gagidnis  brought  Bd,bar  into  the  Hashtnagar  tract,  ostensibly 
against  the  Dilazdks,  with  whom  the  Yusufzai  and  Mandars  left  them 
to  fight  it  out.  In  the  result  the  Dilazak  completely  overthrew  the 
Gagi.anis.  The  former  were  elated  at  their  victory,  and  thus  aroused 
the  jealousy  of  Malik  Ahmad,  who  formed  a  great  Khashi  confederacy, 
including  various  vassals  of  the  Yusufzai  and  Mandar.  In  a  great 
battle  fought  in  the  Guzar  Kud,  between  Katlang  and  Shahbdzgarhi, 
the  Dilazaks  were  defeated  with  great  loss,  but  in  the  pursuit  Ahmad's 
son  Khdn  Kaju  chivalrously  allowed  the  Dilazdk  women  to  escape  across 
the  Indus.  He  subsequently  received  the  hand  of  the  daughter  of 
the  Dilazdk  chief,  and  the  political  downfall  of  the  Dilazak  was 
thereby  sealed.  As  good  subjects  of  Bdbar  they  were  obnoxious  to 
Mirza  Kamrd,n,  and  this  doubtless  accounts  for  the  failure  of  all  their 
attempts  to  retrieve  their  position,  since  they  were  only  finally  overcome 
after  much  severe  fighting.  In  alliance  with  Kamr^n  the  Khalils 
sought  to  despoil  the  Dilazaks  of  their  remaining  lands,  and  by  1534 
they  had  obtained  possession  of  the  country  from  Dhdka  to  Attock, 
together  with  the  Khyber  and  Karappa  passes. 

DiNDAR, 'possessed  of  the  Faith':  a  term  applied  to  a  Chuhra,  Chamdr 
or  any  other  low-caste  convert  to  Islam.  Better  class  converts  are 
called  Naumuslim,  Sheikh  or  somewhat  contemptuously,  Sheikhra.  Gf. 
Kho]ah. 

DiEMAN,  (a  corruption  of  Abdur-rahmd,n)  an  Afghan  sept  of  theKBAGiANi  tribe. 

*  The  Khalils  had  quarrelled  with  the  other  tribes  of  the  Ghwaria  Khel  and  quitted  th 
northern  Qandahar  territory  to  occupy  the  Lashura  valley  in  Bajaur,  some  time  previouslyQ 


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Diwdna'^Dod.  248 

DiwANA. — The  third  oldest  sect  of  the  Sikhs.  To  Guru  Har  Rai,  or  perhaps 
to  Guru  Rdm  Dds,  must  ho  ascribed  the  origin  of  the  DiwJlna  Siidhs 
or  "  Mad  Saints,"  a  name  they  owe  chiefly  to  their  addiction  to  ex- 
cessive consumption  of  hemp  drugs.  Founded  by  Bahl  and  Uaria 
with  the  Guru's  permission  the  order  is  but  loosely  organised,  and  is 
recruited  mainly  from  the  Jdts  and  Ohamars.  Its  members  are  for 
the  most  part  non-celibate.  Outwardly  those  S^dhs  keep  the  hair 
uncut  and  wear  a  necklace  of  shells,  with  a  peacock's  feather  in  the 
pagri.  They  fellow  the  Adi  Grantli  and  repeat  the  true  name.'^  Sikh 
history  relates  that  one  of  the  sect  who  attempted  forcible  access  to  Guru 
Govind  Singh  was  cut  down  by  a  sentry,  whereupon  Ghudda,  their 
spiritual  guide,  sent  50  men  of  the  sect  to  assassinate  him.  But  of  these 
48  turned  back,  and  only  two  proceeded  to  the  Guru,  without  weapons, 
and  playing  on  a  sarangi  ;  and  instead  of  killing  him  they  sang  to  him. 
He  gave  them  a  square  rupee  as  a  memorial.  (Macauliffo  :  ISikh  Re- 
ligion, V,  p.  218).     They  are  mainly  returned  from  Kdngra  district. 

DiwAR,  a  family  of  Oadhioks,  settled  at  Dalwd-l  in  Jhelum, 

DoD,  a  Rajput  tribe  found  in  Hoshidrpur,  The  Dods  are  almost  entirely 
con6ned  to  the  Bit  tract  in  the  Siwdliks,  their  head  being  the  Rdna 
of  Mdnaswd.lt.  The  Dods  are  Jadav  or  Chandr-bansi  by  origin.  Tra- 
dition avers  that  they  once  fought  an  enemy  H  times  as  numerous  as 
themselves,  and  so  became  called  Deorha,  whence  Dod.  The  clan  once 
ruled  in  Orissa,  whence  Deo  Chand  fought  his  "way  to  Delhi,  defeated 
its  rulers,  the  Turs  (Tunwdrs),  and  then  conquered  Jaijon  : — 

Orisa  sc  charhiya  Raja  Deo  Chand  Barydhan  Tika  ae. 

Tur  Raja  auliydn  jo  thaJce  fauj  rachae, 

Tur  chhadde  nathhejo  mil  baithe  hai, 

Dod  Qarh  Muktesar  men  jo  mile  chare  thdon, — 

'  Raja  Deo  Chand  marched  from  Orissa.  The  Tiir  Raja  collected  a  large  army  in  order  to 
meet  him,  but  fled  before  him.     The  Dods  occupied  Garh  Muktesar  and  the  places  round  it.' 

Thus  Deo  Chand  came  to  Jaijon  and  ruled  the  Dodba,  His  descend- 
ant Jai  Chand  gave  his  name  to  Jaijon.  The  Dod  Rdjd  was,  however, 
defeated  by  a  Rdjd  of  Jaswdn,  and  his  four  sons  separated,  one  taking 
Jaijon,  the  second  Kungrat,  the  third  Mdnaswal  Garhi  and  the  fourth 
Saroa.  Jaijon  and  Saroa  were  subsequently  lost  to  the  Dods,  and  after 
their  defeat  by  Jaswdn  they  sank  to  the  status  of  rdnas,  losing  that  of 
Rajas.  Of  the  22  villages  dependent  on  Kungrat,  none  pay  talukddrl 
to  the  rdna  who  is  a  mere  co-proprietor  in  Kungrat,  as  the  family  lost 
its  position  during  the  Sikh  rule.  The  Rana  of  Manaswdl,  however, 
maintained  his  position  under  the  Sikhs  and  holds  most  of  the  22 
Mdnaswal  villages  (Bit  =  22)  in  jdgir,  his  brothers  holding  the  rest. 

Another  account  runs  thus  :  — 

Four  leaders  of  the  tribe  migrated  from  Udaipur  to  Garh  Mandil,  I.IOU  years  ago,  and 
thence  to  Garh  Muktasar.  Thence  Jodh  Chand  seized  Minaswal,  expelling  Hira,  the  Mahton 
leader,  whose  tribe  held  the  tract,  40  generations  a^o.  Rana  Chacho  Chand,  the  19th  Rana, 
was  attacked  by  the  Katoch  ruler,  but  his  brother  Tilok  feingh  (Tillo)  defeated  him  at 
Mahiidpur  in  Una,  and  Tillo's  shrine  at  Bhawani  is  reveninced  to  this  day.  In  Samb»t  1741 
Rana  Jog  Chand  repelled  a  Jaswal  invasion.  R4na  Bakhl  Chand  annexed  Bhalan,  with  12 
dependent   villages,  in  Una.     His  successor,  Ratn  Chand,  repelled  a  Jaswal  army  under 

*  Maclagan,  §  101.  The  Diw4na  Sadhs  appear  to  be  a  sect  of  the  Milwa  with  head- 
quarters at  Pi'r-pind  in 

t  But  the  Manj  Rdjputs  have  a  baiya  in  Bit  Manaswil,  according  to  Mr.  ColdBtream  in 
Punj4b  Notes  and  Queries  I,  §  465. 


244  Dodai — l)ogar. 

Bhagwan  Singli  Sonkhla  who  was  killed,  and  in  his  memory  a  sbrinc  at  Kharali  was 
erected.  A  treaty  now  dciined  the  Jaswal  and  Dod  territories.  Under  Mian'Gulab  Singh/ 
regent  during  /\chal  Chand's  minority,  Nadir  Shah  is  said  to  have  visited  the  tract  and 
ordered  a  massacre  of  the  Kasali  people,  but  the  Rima  obtained  from  him  a  grant  of  Bathri, 
then  a  Jaswi  1  villaiic.  Rai.a  Jhagar  Chand,  however,  espoused  the  Jaswals'  cause,  when 
they  Wire  aUncJitd  by  Sansar  Chand  of  Kangja  in  U04  A.  D.,  and  repulsed  him.  On 
Ranjit  Singh's  invasion  of  the  Blanaswal  plateau,  the  Rana  was  confirmed  in  his  possessions, 
subject  to  a  contingent  of  15  horse.  The  rule  of  inheritance  was  primogeniture,  mitigated  by 
a  .system  of  lopping  olT  villages  as  fiefs  for  younger  sons,  many  of  whose  descendants  still 
hold  villages,  thus  reducing  the  size  of  the  estate. 

The  Dods  are  also  found  aa  a  Muhammadan  J  at  clan  (agricultural) 
in  Montgomery. 

DoDAi^  once  an  important  Baloch  tribe,  but  not  now  found  under  that 
name.  Its  most  important  representatives  are  the  Mirr^ni  of  Deras 
Ghdzi  and  Ismdil  Khd,n,  and  Jhang,  and  the  most  important  clans 
of  the  Gurcli^ni. 

DoDHi,  a  Gaddi  milkman,  in  Gujrdt. 

DoDi,  a  Jat  clan  (agricultural)  found  in  Multan. 

JDoGAR,  fern.  Dogarni. — The  Dogars  of  the  Punjab  are  found  in  the  upper 
valley  of  the  Sutle]  and  Be^s  above  the  lower  border  of  the  Lahore 
district,  and  have  also  spread  westwards  along  the  foot  of  the  hills  into 
Si^lkot.  There  are  also  considerable  colonies  of  them  in  Hissar  and 
Karnd,l.  'I'he  Dogars  of  Ferozepur-,  where  they  hold  the  riverside 
almost  exclusively  from  20  miles  below  to  20  miles  above  the  head- 
quarters of  that  District,  were  thus  described  by  Mr.  Brandreth  : — 

"  In  my  account  of  the  Ferozepur  ildqa  I  have  already  alluded  to  the 

Dogars,  who  are  supposed  to  be  converted  Chauhd,ii^'   Kajputs  from  the 

neighbourhood  of  Delhi.     They   migrated    first  to  the  neighbourhood  of 

P^k   Patfan,    whence    they    spread    gradually    along  the  banks  of  the 

JSutlej,  and  entered  the  Ferozepur  district  about    100   years   ago.     The 

Ferozepur  Dogars   are   all   descended  from  a  common  ancestor  named 

Bahlol,  but  they  are  called  Mahu  DogarSj  from   Mahu  the   grandfather 

of  Bahlol.     Bahlol  had  three  sonsjt  Bambu,  Langar  and  Sammu.     The 

Dogars  of  Ferozepur  and  Mull^nwd,la  are  the   descendants   of    Bambu  ; 

those  of  Khai  the  descendants  of  Langar  ;    the    descendants  of    Sammu 

live  in  the  Kasiir  territory.     There  are    many   other    sub- castes   of  the 

Dogars  in  other  districts  Hlong  the  banks  of  the  cSutlej,  as  the   Parchats, 

the  Topuras,  the  Chopuras,  etc.     The  Chopura  Dogars  occupy  Mamdot.J 

Ferozepur  Dogars  consider  themselves  superior  in  rank   and  descent  to 

*  Francis  (.Ferosepwr  Gazefteer,  1888-9,  pp.  15-16)  gives  a  full  account  of  the  Dogar 
history  in  that  District  and  on  p.  56  he  says  that  the  Dogar  claim  to  be  Punwar,  as  well  as 
Chauhau,  and  are  probably  a  section  of  the  great  Ehatti  trite  and  clotely  allied  to  the 
^'AIrAL.  The  Manj  traditions  say  that  the  Dogars  are  descended  from  Lumra  (?  fox)  who, 
like  Naipal,  was  cne  of  Rana  Blmti's  :i4  sons.  They  thrust  aside  the  Watnis  to  the  west 
and  the  Naip^ls  to  the  east,  aud  piokably  subdued  the  Machhis,  Malhihs  imd  other  inferior 
tribes,  assuming  the  position  of  social  superiors  rather  than  that  of  actual  cultivators,  and 
affecting  the  title  of  Sirdar. 

t  Francis  ^Ferczcpur  Gazetieer,  p.  f<6)  gives  a  different  account  He  fays  that  Mahu  had 
two  sons  Sahlol  (whose  descendants  live  on  the  Kasur  side  of  the  Sutlej)  and  Bahlol, 
From  Bahlol  sprang  four  branches,  Khamii,  Phaimaki,  Ullaki  and  Kandarki.  The  Phaimaki 
hold  Khai  and  Avill  not  give  daughters  to  other  branches  which  they  consider  inferior. 
Infanticide  was  formerly  common  amongst  them. 

i  Francis  says  the  sections  mostly  locateu  in  Mamdot  are  the  Mattar,  Chluni,  Rupal, 
Pbandi  and  Kbamma,  as  wOil  as  the  Chopra, 


The  pogars.  245 

tho   other   sub-castts.     They    arc    very    particular    to  whom  they  give 
their  daughters  in  marriage  though  they  take  wives  from  all    the   other 
families.     At  one  time    infanticide    is    said    to    have  prevailed  nmong 
them,  but  1  do  not  think  there  is  much  trace  of  it  at  the  present  day. 
"  Sir  Henry  Lawrence,  who  knew  the  Dogars  well,   writes   of   them 

,  that  'they  are  tall,  handsome,  and  sinewy,  and  wre  remarkable  for 
liaving,  almost  without  exception,  large  acquiline  no.•^esJ  they  are 
fanciful  and  violent,  and  tenacious  of  v/hat  they  consider  their  rights, 
though  susceptible  to  kindness,  and  not  wanting  in  courage ;  they 
appear  to  have  been  always  troublesome  subjects,  and  too  fond  of  their 
own  free  mode  of  life  to  willingly  take  service  as  soldiers.  The  Jewish 
face  which  is  found  among  the  J)ogais,  and  in  which  they  resemble 
the  Afghans,  is  very  remarkable,  and  makes  it  probable  that  there  is 
very  little  Cliauh^n  blood  ia  their  veins,  notwithstanding  the  fondness 
with  which  they  attempt  to  trace  their  connection  with  that  ancient 
family  of  Kajputs.  Like  the  Gujars  and  Naipdls  they  are  great  thieves, 
and  prefer  pasturing  cattle  to  cultivating.  Their  favourite  crime  is 
cattle-stealing.  There  are,  however,  some  respectable  persons  among 
them,  especially  in  the  Ferozepur  ildqa.  It  is  only  within  the  last  few 
years  that  the  principal  Dogars  have  begun  to  wear  any  covering  for 
the  head ;  formerly  the  whole  population,  as  is  the  case  with  the  poorer 
classes  still,  wore  their  long  hair  over  their  shoulders  without  any 
covering  either  of  sheet  or  turban.  Notwithstanding  tho  difference  of 
physsiognomy,  however,  the  Dogars  preserve  evident  traces  of  some 
connection  v/ith  the  Hindus  in  most  of  their  family  customs,  in 
which    they    resemble    the    Hindus   much   more   than    the   orthodox 

Muhammadans.^' 

Mr.  Purser  wrote  that  they  are  divided  into  two  tribes,  one  of  which 
claims  to  bo  Chauhan  and  the  other  Punwar  Rdjputs,  and  he  noted 
their  alleged  advent  from  Fak  Pattan,  but  not  their  previous  migra- 
tion from  Delhi.  If  they  ever  did  move  from  Delhi  to  the  Montgomery 
district,  it  can  hardly  have  been  since  the  Ghaggar  ceased  to  fertilize 
the  intervening  country,  and  the  date  of  the  migration  must  have  been 
at  least  some  centui-ies  back  ;  and  the  Dogars  of  Hissar  camo  to  those 
parts  from  the  Punjab,  probably  from  the  Sutlej  across  the  Sirsa 
district.  Tho  Dogars  of  Lahore  and  Ferdzepur  are  essentially  a 
riverside  tribe,  being  found  only  on  the  river  banks  :  they  bear  the 
very  worst  reputation,  and  appear  from  the  passage  quoted  above  to 
have  retained  till  lately  .some  at  least  of  the  habits  of  a  wild  tribe. 
Their  origin  was  probably  in  the  Sutlej  valley.  They  appear  to  have 
entered  the  Ferozepur  district  about  1700  A.D.,  and  during  the  next 
forty  years  to  have  possessed  ihemsolves  of  a  very  consideralale  portion 
of  the  district,  while  their  turbulence  reudoied  them  almost  independ- 
ent of  the  Sikh  Government.  In  1808  wo  recognised  the  Dogar 
State  of  Ferozepur,  and  took  it  under  our  protection  against  Kanjit 
Singh  ;  but  it  lapssed  in  1835. 

The  Rdjput  origin  of  the  Pogars  is  probably  very  doubtful,  and  is 
strenuously  denied  by  their  Ivdjpiit  neighbours,  though  Sir  Deuzil 
Ibbetson  believed  that  Dogar,    or   perhaps  Doghar,*^    is    used  in    some 


*  Doghar  means  two  waterpots,  one  carried  on  top  of  the  other.    The  d  is  soft.    lu  Dogar 
it  is  hard. 


246  Dogli—Dohli. 

parts  of  the  Provinco  to  denote  one  of  mixed  blood.  Another  derivation 
of  tlie  name  is  doghgar  or  milkman."^"  The  Dogars  seem  to  be  originally 
a  pastoral  rather  than  an  agricultural  tribe,  and  still  to  retain  a  strong 
liking  for  cattle,  whether  their  own  or  other  people's.  They  are  often 
classed  with  Gujats,  whom  they  much  resemble  in  their  habits.  In 
Karndl,  Lahore  and  Ferozepur  they  are  notorious  cattle-thieves,  but 
further  north  tliey  seem  to  have  settled  down  and  become  peaceful 
husbandmen.  They  are  not  good  cultivators.  Their  social  standing 
seems  to  be  about  that  of  a  low-class  Rajput,  but  in  Sirsa  they  rank  as 
a  good  agricultural  caste,  of  equal  standing  with  the  Wattus.  They  are 
practically  all  Musalmdns,  but  in  Karndl  their  women  still  wear  the 
Hindu  petticoat  j  and  in  marriage  the  mother's  got  is  excluded.  In 
Jullundur  they  marry  late,  and  are  said  to  have  marriage  songs 
unintelligible  to  othor  tribes.  Some  of  the  largest  Dogar  clans  are 
the  Mattar,  China,  Tagra,  Mdhu  and  Chokra. 

According  to  an  account  obtained  from  Kapurthala  the  Dogars  were 
originally  settled  at  Lakhiwal,  near  which  was  fought  a  battle  between 
the  Man]  and  Bhatti  Rajputs,  the  Dogars  siding  with  the  latter.  The 
Manj  were,  however,  victorious  and  expelled  the  Dogears  from  Lakhiwdl, 
but  for  generations  no  Dogar  would  drink  from  the  hands  of  a  Manj. 

The  Dogar  septs  in  Kapurthala  are: — Dasal,  from  LakhiwS,!:  founded 
Dasal  which  was  destroyed  by  the  Sikhs,  who  had  been  plundered  by 
the  Dogars  in  their  flight  from  Ahmad  Shah  Abd^li ;  Biljwa,  or  Ratrd., 
from  Sund,ru;  Ripd^l,  Nainah,  Mattar,  Asar  all  from  Lakhiwal. 

Other  gots  are  the  Si<^hi,  Banch,  Ddre,  Chhane,  Khame,  Mabhi,  M4hu, 
Daddd,  Dhandi,  Gug,  Dher,  Tote,  Kohli,  Fade,  Sanapi,  Jakhra,  Katwdl, 
Chhohar,  Chopri,  Ghangi,  Wali,  Wisar,  Khari,  Sombar,  Ilsar,  Johde, 
Kotordal,  Gosa^l,  Saurai,  Dbaurdi  and  Gamload. 

In  Montgomery  the  Dogar  -Khiwa,  -Mahu  and  -Mittar  rank  as  three 
agricultural  Rajput  clans. 

DoGLi. — A  term  applied  to  the  offspring  of  a  Rajput  man  by  a  Gaddi  woman 
in  Kdngra.     Cf.  Dogala,  a  mongi-el.     (The  d  is  soft). 

DoGBA,  a  term  applied  to  any  inhabitant  of  the  Dugar  fZes,t  whatever  his 
caste,  but  more  especially  to  the  Hindu  Rajputs  of  that  region.  Brah- 
mans  also  are  included  in  the  term,  as  are  Rathis  and  'I'hakkurs  (as 
Rajputs),  but  not  Ghirths  or  Kanets.J 

According  to  Drew  [Jammu  and  Kashmir  Territories,  pp.  43  et  seq.). 
there  are  two  lakes  near  Jammu,  the  Saroin  Sar  and  Man  Sar,  and  the 
country  between  them  was  called  in  Sanskrit  Drigarhdesh  or  the 
country  between  the  two  hollows.  This  was  corrupted  into  Dugar. 
Drew  divides  the  Dogras  of  the  Jammu  hills  into  Brahmans,  E^jputs 
(including  the  Midns  and  workiug  Rajputs),  Khatris,  Thakars,  Jats, 
Banyas  and  K(i;rars  (petty  shopkeepers),  Nais,  Jiurs  (carriers)',  Dhiy^rs 
(iron-smelters),  Meghs  and  Dums. 

DoHLi,  a  drummer  (player  on  dol)  in  Gujrat. 


*  In  Hissar  the  Dogars  have  a  vague  traditiou  that  they  camefrom  the  hill  called  Dogar  in 
Jammu. 

t  Deb  here  does  not  appear  to  mean  '  plain,'  but  simply  tract. 

ISee  Bingley's  Dogras  {Class  Band'booki  for  the  Indian  Army,  1899). 


c^ 


"^  ^/     ^.n:^  ^^.1^ 


sj  U  >,^    i.  ^t- 


L  e^  L  a—        A 


^Jla,  -^^         '^        ^^    ^   " / 


U.    li^i^ 


Li.''   J^^c  i 


Dolat—Drigs.  247 

DoLAT,  DuLHAT,  a  claii  of  Jrlts  found  in  Ndbha,  Pa^idla  and  Ferozepore."*^  Rai 
Khanda,  their  ancestor,  is  said  to  have  held  a  jagir  near  Delhi.  His 
brothers  Ragbir  and  Jagobir  were  killed  in  Nadir  Shah's  invasion,  but 
he  escaped  and  fled  to  Siuna  Gujariwdla,  a  village,  now  in  ruins,  close 
to  Sunam,  and  then  the  capital  of  a  petty  state.  He  sank  to  Jat  status 
by  marrying  his  brother's  widows.  The  origin  of  the  name  Dolat  is 
thus  accounted  for.  Their  ancestor's  children  did  not  live,  so  his  wife 
made  a  vow  at  Naina  Devi  to  visit  the  shrine  twice  for  the  tonsure 
ceremony  of  her  son,  if  she  had  one.  Her  son  was  accordingly  called 
Do-lat  (from  lat  hair). 

Dolat,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

DoM,  DoMB,  fern,  dombdni,  Bal.,  a  bard,  minstrel ;  see  Dum.  In  Dera  Gh,4zi 
Khdn  the  doms  or  mirdsis  arc  a  low  class  of  Muhammadans  who  used 
to  keep  horse-stallions  and  still  do  so  in  the  Bozdd;r  hills. 

DoMARAH,  a  Jd,t  clan  (agricultural)  found  in  Multdn. 

DoMBKi,  DoMKi. — Described  in  ballads  as  •'  the  greatest  house  among  the 
Baloch/  and  of  admittedly  high  rank,  the  Domki  are  still  called  the 
Dapfar  fPers.  daftar)  or  recorders  of  Baloch  genealogy.  But  owing 
to  this  fHct  and  the  similarity  of  name  some  accuse  them  of  being 
Doms,  and  a  satirist  pays :  'The  Dombkis  are  little  brothers  of  the 
Doms.'  The  name  is  however  probably  derived  from  Dumbak,  a 
river  in  Persia.     Their  present  head-quarters  aie  at  Lahri  in  Kachhi. 

DoMRA,  a  young  bard  :   a  term  of  contempt,  but  see  Dumril. 

DosALi,  a  small  caste  found  in  Hoshidrpur,  but  not  east  of  the  Sutlej.f 
Its  members  make  dishes  of  leaves,  often  of  ^awar  leaves  for  Hindus 
to  eat  of.  At  weddings  their  services  are  in  great  request  to  make 
leaf  platters,  and  that  appears  to  be  their  priticipal  occupation.  They 
sew  the  leaves  together  with  minute  pieces  of  dried  grass  straw, 
as  is  done  in  the  Simla  Hills  by  Dumnas.  The  Dosdli  is  deemed  an 
impure  caste,  and  Rdjputs,  etc.,  cannot  drink  from  their  hands.  But 
it  is  deemed  hifj;her  than  the  Sarera,  or  the  Bhanjrd,  but  below  the  Bdhti 
or  Ghirth,  and  near  the  Chhimba.  The  Dosdli  rarely  or  never  marries 
outside  his  own  caste. 

DoTANNi,  see  Dautanni. 

DoTOEN,  see  Thakur. 

DoYE,  an  Arain  clan  (agricultural)  found  in  Amritsar. 

Drakhan,  Bal.,  a  carpenter-    contrast  dras-hk,  a  tree. 

Dren,  see  Mallah. 

Drigs,  a  tribe  of  Jdta  found  along  the  Cheiidb  in  Multdn.  They  attribute 
their  origin  to  Kech  Makrdn  and  were  probably  driven  out  of  Sind  late 
in  the  15th  century  setthng  in  Bet  Kech  in  Akbar's  time.  They  are 
entitled  Jdm. 

*  But  their  Sidh  and  Pi'r  is  Didar  Si  igh,  whose  shrine  is  at  Mard  Khefa  in  Jmd. 

I  Ibbetson  indeed  describes  the  Dosali  as  a  hill  caste,  somewhat  above  the  Chamar,  or 
rather  aa  an  occupational  group,  deriving  its  name  from  duKa,  the  small  piece  of  straw 
used  to  pin  loaves  together.  I'.ut  the  Uosalfs  are  also  found  in  Amritsar  where  they  have  a 
tradition  that  their  forebear  used  to  carry  a  lantern  before  the  emperor,  whence  h«  was 
called  Misaali.  This  menial  task  led  to  his  excommunication,  and  the  name  was  corrupted 
into  Dosili. 


248  Drishah — Drugpa. 

DhisnAK,  aro  the  most  scattered  of  all  theRALoCH  tumans  of  Dera  Ghdzi  KhSn, 
many  of  theif  villaofes  lying  among  a  Jd,t  population  on  the  bank  of  the 
Indu"  ;  and  this  fact  renders  the  tnman  less  powerful  than  it  shoulc?  be 
from  its  numliers.  They  hold  no  portion  of  the  hills,  and  are  practically- 
confined  to  the  Ghazi  district,  lying  scattered  about  between  the 
Pitok  Pass  on  the  norhh  and  Sori  Pass  on  the  south,  The  tribe 
belongs  to  the  Rind  section ;  but  claims  descent  from  Hot,  son  of 
Jaldl  Kh^n.  Its  sections  are  the  Kirm^mi,  Mingwani,  Gulpadh, 
Sargdni,  Arbdni,  Jistkdni  and  Isanani,  the  chief  belonging  to  the 
first  of  these.  Their  head-quarters  are  at  Asni  close  to  Rdjanpur. 
They  are  said  to  have  descended  into  the  plains  after  the  Mazdri,  or 
towards  the  end  of  the  17th  century. 

Deugpa,  *  red-cap  '  (but  see  below). — A  Buddhist  order.  Like  its  sister  order 
the  NiNGMAPA,  from  whom  they  appear  to  be  distinct,  the  Drugpa  was 
founded  about  750  a.  d.  by  Padanisambhava,  who  is  known  iu  Ld^hul  as 
'Guru'  or  Guru  Rinpoche.  Padamsanibhava  visited  Mandi,  Ganotara, 
Ldhul,  Kashmir  and  both  the  Bangd,hal8,  but  died  in  Great  Tibet.*  One 
of  his  great  doctrines  was  called  Spiti  Yoga,  and  he  may  have  developed 
it  in  Spiti.  A  sorcerer  and  exorcist,  he  helped  to  decjrade  the  faith  by  the 
most  debased  Tantraism,  but  he  merits  admiration  as  a  great  traveller. 

The  name  Drugpa  possibly  means,  according  to  Mr,  Francke,  the 
Bhutia  order,  the  Tibetan  for  Bhutan  being  Drukyiil  or  Drugyiil  and  for 
a  Bhutia  'Drugpa.'  The  Bhutan  church  is  governed  by  a  very  great 
Ldma,  who  is  ahnost  a  Pope  in  himself.t  In  Spiti  his  title  is  given  as 
Dorji  Chang,  but  in  Ladd,kh  he  is  known  as  N(g)a(k)wang  Namgial. 
The  Bhutan  Ldma  appears  to  rule  the  following  religious  houses  in 
Western  Tibet  :— 

Ganphug*, 

Gesar  and  Sumor  in  the 
Daba  dzong.  According  to 
a  Spiti  manepa  (preacher) 
his  Heu tenant  in  Tibet  is 
known  as  the  Gangri 
Durindzin,or  Gyalshokpa  J 
and  his  influence  is  widely 
spread.  He  is  or  should 
be  appointed  for  a  term  of 
three  years. 

In  LShuI  there  are  two  distinct  f-ects  of  the  Drugpas  : — 
1.  The  Zhung  Drugpas  (Middle  Bhuteas)  or  Kargiutpa  (Tantraists). 
This  sect  has  3  Lahula  communities  all  connected  with  the  parent  com- 
munity at  Hemis  :  only  one  Ldhula  house  boasts  an  abbot  {khripa), 
[pronounced  thripa]  and  he  is  appointed  by  the  abbot  of  Hemis.  The 
head  monastery  is  at  Dechen  Choskor  near  Lhassa. 

*  Padamsambhava  was  an  Indian  monk  who  became  a  great  friend  of  the  Tibetan  emperor 
Khrising  bte  btsau  (pron.  Treshing  detsam),  who  extended  his  empire  from  the  Chinese 
frontier  to  Gilgit. 

t  Sherring  describes  the  curious  P.  ru?a  administration  which  rules  one  of  the  most 
sacred  regions  of  Tibet  independenth  ,  and  sometimes  in  defiance  of  the  Lhassa  authorities  ; 
Westetn  Tibet,  p.  278. 

J  Dashok,  according  to  Sherring,  op.  cU,  and  the  Kangr  Donjan  of  the  Gazetteer  of 
the  Eangra  District,  Fart  II. 


(i) 
(ii) 

Dariphug  and 

Zatulphug  in   the   holy  cir- 
cuit of  Kailas, 

(ix) 
(X) 

(iii) 

Jakhyeb    in    Take     Md,na- 
sarowar. 

(iv) 

(V) 

(vi) 

Khojarn^th, 
Rungkhung  and 
Do.   in   the  Upper  Karn^li 
river, 

(vii) 
(viii) 

Garrdzong,  near  Gartok, 
Iti. 

^ 

^ 


Duhir-^Dum.  249 

But  the  Zhun  Drngpas  acknowledge  the  suzerainty  of  the  pope  or 
Dalai  Ld,raa  of  Bliuti1,ii,  and  in  December  1909  the  abbot  of  Hernia 
Skoshok  Stag  Tsang  Has  Chen  passed  through  Kullu  to  attend  the 
Bhuti'm  Dalai  Ldina's  court. 

2.  Hlonilrugpa,  pronounced  Lodrug]Da  (the  Southern  Bhuteas).  There 
are  no  less  than  ivvelvG  houses  of  this  order.  All  are  subordinate  to 
Stagna  (pron,  Takna)  in  Laddkh  and  that  house  again  is  subordinate  to 
Bhutiln.  The  abbot  of  Stagna  appoints  the  abbot  of  the  ancient  house 
of  Guru  Ghuntd,l  or  Gandhola  which  was  founded  by  Guru  Rinpoche 
himself,  and  the  Gandhola  abbot  appoints  the  other  Lahula  abbots  of 
the  order.  He  sends  an  annual  tribute  of  Rs.  30  to  Gangri  Durindzin 
through  the  abbot  of  Stagna.  The  Drugpas  of  Mhul  thus  keep  up  their 
connection  with  Bhutan.  Orders  appointing  or  relieving  an  abbot  are 
supposed  to  be  signed  in  Bhutan,  and  when  the  ritual  dancing  at 
Krashis  (Tashi)  Dongltse  (at  Kyelong)  was  revised  a  brother  was  bent 
to  Bhutiin  to  learn  the  proper  steps,  instead  of  to  the  much  less  distant 
Drugpa  monastery  at  Hemis  in  Lad^kh.* 

Like  the  Ningmapas  the  Drugpas  are  distinguished  for  their  low 
moral  standard  and  degraded  superstitions  which  are  little  bettor 
than  devil-worship.  The  brethren  are  allowed  to  marry  and  their 
children  {huzhan  or  '  naked  boys ')  let  their  hair  grow  till  they 
enter  the  community. 

DoBfR,  a  weighman,  in  Muzaffargarh. 

DuHLAB,  an  agricultural  clan  found  in  Sh^hpur. 

DuKPA,  Lo-DUKPA,  the  Buddhist  sect  to  which  all  the  monks  in  L^hul  and 
the  monks  of  the  Pin  monastery  in  Spiti  belong.  Its  peculiarity  is  that 
no  vow  of  celibacy  is  required  of,  or  observed  by,  its  members,  who 
marry  and  have  their  wives  living  with  them  in  the  monasteries.  The 
sect  wears  red  garments  and  is  subject  to  the  Dharma  R^jd,  of  BhutJln, 
in  which  country  it  is  most  numerously  represented.  The  Nyingmd  is 
the  sub-division  of  the  Dukpa  sect  to  which  the  monks  of  Pin  and 
the  families  from  which  they  are  drawn  belong.  The  word  merely 
means  *  ancient,'  and  they  appear  to  have  no  distinguishing  doctrines. 
(Apparently  the  same  as  the  Nyimapa  sect  of  §  252  of  Census  Report, 
1881).  But  see  Drugpa  and  Ningmapa  from  Mr.  Francke's  accounts 
of  those  orders. 

DuM,  or  less  correctly  Dom  :  fern.  Dumni,  dim.  Diimnl.  According  to  Ibbetson 
the  D urn  is  to  lie  carefully  distinguished  from  the  Dom  or  Domrd,,  the 
executioner  and  corpse-burner  of  Hindustan,  who  is  called  Dumna  in  the 
liills  of  Hoshidrpur  and  Kdngra.  But  in  Chamba  the  Dumnsl  is  called 
Dum  and  in  the  Hill  States  about  Simla  he  is  a  worker  in  bamboo.t 
Aocording  to  Ibbelson  the  Dum  of  the  plains  is  identical  with  the 
MiRASi,  thrt  latter  being  the  Muhamraadan,  Arabic  name  for  the  Hindu 
and  Indian  Dum.     But  though   the    Diims   may   overlap   the    Mirdsis 


*  Tt  is  not,  however,  certain  that  all  Drugpas  are  subject  to  Bhutan.  Kamsay  gives  a 
separate  sect  called  Hlondukpa  (Hlo  meaning  Bhutin)  which  includes  the  Stagna 
house.  It  was  founded,  he  says,  in  the  1 5th  century  by  N(g')a(k)wang  Namgial :  Dicty. 
of  WeUern  Tibet,  Lahore,  1890,  p.  83.  Possibly  there  was  a  reformation  from  Bhut4n  in 
the  iDth  century. 

t  In  Maya  Singh's Pttnjd6i  Didy.  §  Diimn'i  is  said  to  —  '  a  species  of  bee. 


250  Duftf^Dumnd. 

and  be  in  common  parlance  confused  with  them,  they  appear  to  be,  in 
some  parts  of  the  Punjab  at  least,  distinct  from  tliem,  and  the  Mirdsis 
are  beyond  all  question  inextricably  fused  with  the  Bh^ts.  In 
Gurgdon  the  Dum  is  said  to  be  identical  with  the  Kanchan,  and  to  be 
a  Minlsi  who  plays  the  tahla  or  camoigi  for  prostitutes,  who  are  often 
Mirdsi  girls.  Such  Dums  are  also  culled  htiarwa  (pimp)  or  sufardai. 
Dum  women  fis  well  as  men  ply  this  trade.  But  another  account  from 
the  same  District  says  that  the  Dum  is  the  mirdsi  of  the  Mir^sis  ;  and 
that  he  gets  his  alms  from  the  menial  castes,  such  as  the  Jhiwar, 
Dakaut,  Koli,  Oliamfir,  Bliangi,  Juldhd,  and  Dhd,nak.  la  Lahore  too 
they  arc  described  as  quite  beyond  the  Mirdsi  pale,  as  the  true  Mirdsis 
will  not  intermarry  with  them  nor  will  prostitutes  associate  with  them, 
though,  like  the  Bhands,^  they  sing  and  play  for  them  when  they  dance 
or  siny  professionally.  In  fact  they  rank  below  the  Chuhrd.  So  too 
in  Ludhidna  tl)ey  are  distinct  from  and  lower  than  the  Mlrasi. 

In  Dera  Ghdzi  Khd,n  the  Dum  or  Langd,  are  said  to  be  an  occupa- 
tional grtmp  of  the  MiRAsis,  and  to  be  the  mird.n  of  the  Baloch  tribes. 
In  other  words  they  are  identical  with  the  Dom  or  Domb,  whose  name 
means  minstrel  in  Balochi. 

DuMNA.— The  Dumnd.,  called  also  Domra,  and  even  Dum  in  Chamba,  is  the 
Chuhrd.  of  the  hills  proper,  and  is  also  found  in  large  numbers  in  the 
sub-montane  tracts  of  Kdngra,  Hoshidrpur  and  Gurdd,spur.  Like  the 
Chuhrd  of  the  plains  he  is  something  more  than  a  scavenger ;  but 
whereas  the  Chuhrd.  works  chiefly  in  graes,  the  Dumna  adds  to  this 
occupation  the  trade  of  working  in  bamboo,  a  material  not  available 
to  the  Chuhrd.  He  makes  sieves,  winnowing  pans,  fans,  matting,  grass 
rope  and  string,  and  generally  all  the  vessels,  baskets,  screens,  furniture 
and  other  articles  which  are  ordinarily  made  of  bamboo.  When  he  con- 
fines himself  to  this  sort  of  work  and  gives  up  scavengering,  he  appears 
to  be  called  Bhanjra,  at  any  rate  in  the  lower  hills,  and  occasionally 
Sariiil.  'I'he  Dumna  appears  hardly  ever  to  become  Musalmdn  or  Sikh, 
and  is  classed  as  Hindu,  though  being  an  outcast  he  is  not  allowed 
to  draw  water  from  wells  used  by  the  ordinary  Hindu  population. 

TheDumnd,  is  often  called  Dum  in  other  parts  of  India,  as  in  Chamba; 
and  is  regarded  by  Hindus  as  the  type  of  uncleanness.  Yet  he  seems 
once  to  have  enjoyed  as  a  separate  aboriginal  race  some  povfer  and 
importance.  Further  information  regarding  him  will  be  found  in 
Sherring  (I^  400)  and  Elliott  (I,  84).  He  is,  Sir  Deuzil  Ibbetson  con- 
sidered, quite  distinct  from  the  Dum-Mirdsi. 

DtJMNA,  a  low  sweeper  caste,  a 'so  called  Bhanjrd,  in  the  hills  and  in  Gurdds- 
pur,  Jnllundur  and  Hoshiarpur.  They  make  chiks,  baskets,  etc.,  of 
bamboo  and  do  menial  service.  Apparently  the  term  is  a  generic  one, 
including  Barwalds,  Batwd^ls,  Daolis  and  Sansois.  But  in  Lahore,  where 
the  Dumna  is  also  found,  he  is  described  as  distinct  from  the  Batwdl, 
and  as  a  Hindu  who  is  yet  not  allowed  to  draw  water  from  Hindu  wells. 
Some  of  the  Dumnd,s  will  eat  from  a  Muhammadan's  hands.  Their 
clans  are  Kalotra,  Manglu,  Pargat,  Drahe  and  Lalotra.  The  word  is 
probably  only  a  variant  of  Dum. 

*  The  Diain  ranks  below  the  Bhand  also.  The  latter  are  skilled  in  hhanddr  a  practise  of 
which  the  Diim  is  ignorant.  It  consists  in  absorbing  all  the  water  in  a  large  bath  and 
ejecting  it  through  the  ears,  nostrils  or  mouth. 


V'^ 


Dumrd — Dutanui,  251 

DuMRA,  DoMRA,  dim.  of  Dura,  q.  v.  In  the  hills  the  term  is  applied  to  any 
low  caste  which  works  as  tailors,  masons  or  carpenters,  or  in  bamboo. 

Dun,  a  tribe  of  Jdte,  found  in  Jmd,  and  so  called  from  duhnd,  to  milk,  be 
cause  they  used  to  milk  she-buffaloes. 

DuND  Rai,  a  tribe  of  Jdts  which  claims  Solar  Rrljput  origin  through  its 
eponym  who  .settled  in  the  Milnjha  and  his  descendant  Hari  who 
migrated  to  Sid,lkot. 

Durrani,  see  Abdd,li. 

DuSAUH,  Dos^d,  a  Purbia  tribe  of  Chanidrs.  They  are  the  thieves  and 
burglars  of  Behdr  where  also  the  c/iatiA;ida7*«  have  been  drawn  from 
this  class  from  time  immemorial. 

DusANJ,  a  Hindu  Jdt  tribe  found  in  Ferozepur,  whom  tradition  avers  that 
Saroia,  Jat,  had  five  sons,  Sdugha,  Mallhi,  Dhindsa,  Dhillon  aud  Dusanj, 
eponyms  of  as  many  gots. 

DuTANNi,  see  Dautanui. 


253 


Faizullaporia,    the   sixth    of    the  Sikh   misls   or  confederacies,    which  was 
rccruitccl  fi'om  Jilts. 

Faqartadaei,  a  J^t  clan  (agricultural)  fouud  in  Multan. 

Faqib,  pi.  FDQAKA, 'poor/ a  mendicant  (Arabic).  'I'he  term faqir  compre- 
hends at  least  two,  if  not  three,  vcrj  ciifferent  classes,  exclusive  of  the 
religious  orders  pure  and  simple.  Many  of  these  are  of  the  highest 
respectabihty ;  the  members  are  generally  collected  in  moDasterics  or 
shrines  where  they  live  quiet  peaceful  lives,  keeping  open  house  to 
travellers,  training  their  neophytes',  and  exercising  a  wholesome  influ- 
ence upon  the  people  of  the  neighbourhood.  Such  are  many  at  least 
of  the  Bairagis  and  Gosains.  .Some  of  the  orders  do  not  keep  up 
regular  monasteries,  but,  travel  about  begging  and  visiting  their 
disciples;  though  even  here  they  generally  have  permanent  head- 
quarters in  some  village,  or  at  some  shrine  or  tcmjile  where  one  of  their 
order  officiates.  So  too  the  monastcrial  ordeis  travel  about  among 
their  disciples  and  collect  the  offerings  upon  which  they  partly  subsist. 
There  is  an  immense  number  of  these  men  whose  influence  is  almost 
wholly  for  good.  Some  few  of  the  orders  are  professedly  celibate, 
though  even  among  them  the  rule  is  seldom  strictly  observed;  but  most 
of  the  Hindu  orders  are  divided  into  the  Sanyogi  and  Viyogi  sections 
of  which  the  latter  only  takes  vows  of  celibacy,  while  among  the  Musal- 
m^n  orders  celibacy  is  seldom  even  professed.  Such,  however,  as  live 
in  monasteries  arc  generally,  if  not  always,  celibate.  The  professed 
ascetics  are  called  Sadhs  if  Hindu,  and  Pirs  if  Musalm^n.  The  Hindus 
at  any  rate  have  their  neophytes  who  are  undergoing  probation  before 
admission  into  the  order,  and  these  men  are  called  chela.  But  besides 
these  both  Hindu  and  Musalman  ascetics  have  their  disciples,  known 
respectively  as  scicak  and  murid,  and  these  latter  belong  to  the  order 
as  much  as  do  their  spiritual  guides;  that  is  to  say,  a  Kayath  clerk 
may  be  a  Bairagi  or  a  Pa^han  soldier  a  Chishti,  if  they  have  committed 
their  spiritual  direction  respectively  to  a  Bairagi  guru  and  Chishti  pir. 
But  the  Muhammadan  Chishti,  like  the  Hindu  Bairagi  or  Gosain,  may 
in  time  form  almost  a  distinct  caste.  Many  of  the  members  of  these 
orders  are  pious,  respectable  men  whose  influence  is  wholly  for  good. 
But  this  IS  tar  from  being  the  case  with  all  the  orders.  Many  of  them 
are  notoriously  profligate  debauchcrs,  who  wander  about  the  country 
seducing  women,  extorting  alms  by  the  threat  of  curses,  and  relying 
on  their  saintly  character  for  protection.  Still  even  these  men  are 
members  of  an  order  which  they  have  deliberately  entered,  and  have 
some  right  to  the  title  which  they  bear.  But  a  very  large  portion  of 
the  class  who  are  included  under  the  name  Faqir  are  ignorant  men  of 
low  caste,  without  any  acquaintance  with  even  the  general  outlines  of 
the  religion  they  ])rofess,  still  less  with  the  special  tenets  of  any  parti- 
cular sect,  who  borrow  the  garb  of  the  regular  orders  and  wander 
about  the  country  living  on  the  alms  of  the  credulous,  often  hardly 
knowing  the  names  of  the  orc^crs  to  which  the  external  signs  they  wear 
would  show  them  to  belong.  Such  men  are  mere  beggars,  not  ascetics ; 
and  their  numbers  are  unfortunately  large.  Besides  the  occupations 
described  above,  the  Faqir   class  generally   have  in   their  hands   the 


254  Faqir  miskin — Firdusi. 

custody  of  petty  shrines,  the  menial  service  of  village  temples  and 
mosques,  the  guardianship  of  cemeteries,  and  similar  semi-religious 
offices.  For  these  services  they  often  receive  small  grants  of  land 
from  the  village,  by  cultivating  which  they  supplement  the  alms  and 
offerings  they  receive. 

The  subject  of  the  religious  orders  of  the  Hindus  is  one  of  the  greatest 
complexity  ;  the  cross-divisions  between,  and  the  different  meanings  of, 
such  words  as  Joc.i,  Saniasi  and  Sadh  are  endless.  See  also  Bharai, 
Chajjupanthi,  D^dupanthi,  Jogi,  Saniasi,  Udd,si,  etc.,  etc. 

Faqir  miskin,  see  under  Chitrd,li. 

Faqeakh,  a  Jd,t  clan  (agricultural)  found  in  Mult^n. 

Fardka,  an  agricultural  clan  found  in  Shahpur. 

Fattiana,  one  of  the  principal  branches  of  the  Sid-ls  of  Jhang. 

Fekozkb,  a  Kbarral  clan  (agricultural)  found  in  Montgomery. 

Firdusian,  a  sect  or  order  of  the  Sufis,   founded   by  Shaikh   Najm-ud-Din 
Firdus. 


25.5 

G 

Gabare,  Gaware  (also  called  Mahron,  from  their  principal  village),  a  group 
of  souie  300  families  found  in  certain  villages  of  the  Kohi  tract  in  the 
Indus  Kohistdn.  Thoy  speak  a  dialect  called  Gowro  and  have  a  tradi- 
tion that  they  originally  cauie  from  lldsliuug  in  Swat. — Biddulph'a 
Tribes  of  the  Hindoo  Koonh,  p.  10. 

Gabhal,  a  Muharamadan  Jdt  clan  (agricultural)  found  in  Montgomery. 

Gabir,  a  Jdt  clan  (agricultural)  found  in  Multdn. 

Gabr,  or,  as  they  call  themselves  Narisati,*  a  small  tribe  found  in  a  few 
villages  in  Chitral.  Possibly  the  Gabrak  of  Bd,bar'3  Memoin,  their 
language  differs  onsiderably  from  that  of  the  Gabare  of  the  Indus 
valley.  The  Chitrdlis  speak  oi  them  as  a  bald  race,  and  they  certainly 
have  scanty  beard«.  Sir  G.  Robertson  describes  them  as  all  Musal- 
md,ns  of  the  Sunni  sect,  who  have  a  particular  language  of  their  ONvn 
and  are  believed  to  have  been  anciently  fire-worshippers. 

The  Gabr  has  no  very  .listinctivo  appearance  except  that  one 
o^'-cabionally  seea  a  face  like  that  of  a  pantomime  Jew.  There  are  one 
or  two  fair-visagpd,  well-looking  men  belonging  to  the  better  class, 
who  wouid  compare  on  equal  terms  with  the  similar  class  in  Chitral  : 
they,  however,  are  the  exception, 

The  remainder,  both  high  and  low,  seem  no  better  than  the  poor 
cultivator  cla-^s  )n  other  parts  of  the  Mehtar's  dominions,  and  have  a 
singularly  furtive  and  mean  look  and  manner.  The  women  have  a 
much  better  appearance.  They  dress  in  loosf  blue  garments,  which 
fall  naturally  into  graceful  folds.  The  head  is  covered  with  a  blue 
skull-cap  from  which  escape  long  plaits  of  hair,  one  over  each  shoulder, 
and  two  hanging  down  behind.  White  metal  or  bead  neck  and  wrist 
ornaments  contrast  well  with  the  dark  blue  material  of  their  clothes. 
At  a  short  distance  these  women  are  pleasing  and  picturesque. 

The  Ramgul  Kdfirs  are  also  spoken  of  as  Gabars  or  Gabarik,  but 
they  have  no  relationship  with  the  Gabr. 

Gadarah,  a  Jdt  clan  (agricultural)  found  in  Multiin. 

GipARf,  a  J6t  clan  (agricultural)  found  in  Amritsar. 

Gadaria,  the  shepherd  and  goatherd  of  Hindustan.  Almost  confined  to  the 
Jumna  zone  in  the  Punjab,  the  Gadaria  has,  even  in  that  part  of  the 
Province,  almost  ceased  to  be  distiuctively  a  shepherd,  as  the 
cultivating  classes  themselves  often  pasture  their  own  flocks,  and  has 
become  rather  a  blanket  weaver,  being  indeed  as  often  called  Kambalia 
as  Gadaria.      The  Gadaiias  are  Hindu  almost  without  exception. 

Gaddi,  Gadi.— (I)  The  Muhammadan Gaddis  of  Delhi,  Kariidl  and  Ambdla 
area  tribe  founii  apparently  in  the  upper cZoai of  the  Jumna  and  Ganges. 
Closely  resembling  the  Gbosi,  they  are  perhaps  like  him  a  sub-division 
or  offshoot  of  the  Ahirs,t  and   are  by    hereditary   occupation   milkmen, 

*  Fr.  Nureut,  one  of  tho  so-called  Gabr  villages  in  the  Kunar  valley.  It  ifl  also  called 
Birkot,  and  by  the  Kafirs  Satrgran,  Niirsnt  being  its  Chitrali  name. —  The  Kdfiri  of  the 
Hindoo-Koosh,  p.  265. 

■j"  There  is  also  a  Gaddi  tribe  among  the  Sainia- 


256  Ihe  Bill  Gaddie. 

bnt  in  Karnal,  where  they  are  most  numerous,  they  have  settled  down 
as  cultivators  and  own  several  villages,  though  they  are  poor  husband- 
men. (2)  The  Hindu  Gaddis  of  Chaiuba  and  Kdngra  are  billmen. 
Like  the  Kanets,  Moos  an(i  other  congeries  of  tribes  they  are  com- 
posed of  several  elements.  Indigenous  to  the  Brahmaur  ivizdrat  of  the 
Chainba  State  they  have  spread  southward  across  the  Dhaula  Dhd,r  into 
tlie  northern  part  of  Kdngra  Proper,  and  they  give  their  name  to  the 
Gaderan,  a  tract  of  mountainous  country  with  ill-defined  bimndaries 
lying  on  both  sides  of  the  Dhaula  Dhsir,  and  their  speech  is  called 
Gddi. 

In  Chamba  they  number  11,507  souls,  but  these  figures  do  not  include 
the  Brahman  and  RAjput  sections  which  returii  themselves  under  their 
caste  names.     The  majority  are  Khatris. 

The  Gaddfs  are  divided  into  four  class  s  :  (i)  Brahman?,  (u)  Khatris 
and  Riijputs  who  regularly  wear  the  sacred  thread,  (iii)  Thd^kurd  and 
Kdthis  who,  as  a  rule,  do  not  wear  it,  and  {iv)  ?i  menial  or  dependant 
class,  comprising  Kolis,  RihdraH,"^  Lnhars,  Bddhis,  6ipis  and  Halis, 
to  whom  the  title  of  Gaddi  is  incorrectly  applied  by  outsiders  as  inhubib- 
ants  of  the  Gaderan,  though  the  true  Gaddis  do  nob  acknowledge  them 
as  Gaddis  at  all. 

Each  class  is  divided  into  numerous  gotras  or  exogamous  sections, 
but  the  classes  themselves  are  not,  strictly  speaking,  exogamous.  Thus 
the  Jhunun  gotar  of  the  Khatris  intermarries  with  (?  gives  daughters 
to)  the  Brahmans;  and  the  Brahmans  of  Kukti  regularly  intermarry 
with  the  other  groups.  Similarly  the  yaneo-wearing  families  do  not 
object  to  intermarriage  with  those  which  do  not  wear  it,  and  are  even 
said  to  give  them  daughters  (menials  of  course  excepted). t 

In  brief,  Gaddi  society  is  organised  on  the  Rajput  hypergamous 
system. 

The  Gaddis  have  traditions  which  ascribe  their  origin  to  immigration 
from  the  plains.  Thus  the  Chauhnn  Rajputs  and  Brahman  Gaddis 
accompanied  Kaja  Ajia  Varma  to  Chamba  iu  850-70  A.  D.,  while  the 
Churahan,  Harkhd,n,  Pakhru,  Chiledi,  Manglu  and  Kundail  Rajputs 
and  the  Khatris  are  said  to  have  fled  to  its  hills  to  escape  Aurangzeb's 
persecutions.  These  traditions  are  not  irreconcilable  with  the  story  that 
Brahmaur,  the  ancient  Brahmapura,  is  the  home  of  the  Gaddis  ;  for 
doubtless  the  nucleus  of  their  confederation  had  its  seats  in  the  Dhaula 
Dhdr,  in  which  range  Hindus  have  from  time  to  time  sought  an  asylum 
from  war  and  persecution  in  the  plains. 

The  Brahman,  Rdjput,  Khatri,  Thdkur  and  Rdthi  sections  alike 
preserve  the  Brahminical  gob'a  of  their  original  tribe.  But  these 
gotras  are  now  sub-divided  into  countless  als  or  septs  which  are  appa- 
rently also  styled  gotras.  Thus  among  the  Brahmans  we  find  the  Bhats 
from  the  Bhaitiyat  wizdrat  of  Chamba,  and  Ghungaintu  {ghungha, 
dumb),  both  als  of  the  Kaundal  gotra.  The  Brahman  sept-names 
disclose  none  of  those  found  among  the  Sarsut  Brahmans  of  the  Punjab 


*  A  small  caste  or  group  of  menials,  employed  as   navvies.     See  footnote  on   page    259 

t  It  is  indeed  stated  that  no  distinction  is  now  made  between  families  which  do,  and  those 
which  do  not,  wear  the  janeo  ;  but  in  former  times  the  Rajas  used  to  confer  the  janeo  on 
Kathis  in  return  for  presents  and  services— and  so  some  of  them  wear  it  to  this  day. 


Oaddi  al  names. 


257 


plains,  so  completely  do  the  Gaddi  Bralimans  seem  to  liavo  become 
identified  with  the  Gaddi  S3'stem.  Many  of  the  a/6*  bear  obvious 
nick-names,  sucli  aa  Cliadhu,  cross-legf^ed ;  *  Dundu,  one- hand- 
ed ;t  Tanju  and  Tandetu,  cat's-eyed  ;  j  Bhanoretii,  jquinter ;  § 
Chutanbru,  debaucliee  ;  ||  Ghmuiin,  one  who  speaks  through  his  nose  ;  ^I 
Jukku,  gambler  ;  *^  Manlntu,  one  who  fled  to  the  plains  to  escHpe 
cholei-a,  mari ;  Jirgh,  dumb  ;  tt  Nansain,  adopted  by  a  ndni  or  grand- 
mother ;  Sasi,  one  who  lived  with  his  mother-in-law.  Litkar,  lame;  XX 
Timaretu,  squinter;  §§  Chupetu,  reticent. 

Otlier  names  denote  occupations  not  by  any  means  Brahminical  : 
Snndheta,  sellei-  of  assafoctida  {simdha)  ;  Palihan,  sharpener  ;||||  Bardan, 
archer  ;  ^[^1  Siihdhrdntu,  once  a  sdli  or  wealthy  man  who  became  bank- 
rupt ((//tara?i<w) ;  Sipainu,  tenant  of  a  Sipi  menial;  Kanetu,  a  Bdnd's 
tenant;  Adhkfiru,  a  physician  who  left  his  patients  uncured  (ndh,  half  : 
kant,  doer)  ;  Saunpolu.  seller  of  saitnf,  aniseed  ;  Langhe,  ferryman ; 
Jogi ;  Lade,  a  trader  to  Ladakli  ;  Khuthlu,  A;i<//i-seller ;  Jhunnu, 
idler  ;  **^  Phangtain,  dealer  in  phamb,  wool. 

Totemism  does  not  exist,  unless  Guarete,  'born  in  a  </Mor  or  cowshed/ 
and  Sunhunu,  from  one  who  had  a  sif?'t7iK  tree  in  frout  of  his  bouse, 
could  be  regarded  as  totemistic  sections. 

In  Kangra  one  got — Paunkhnu — is  said  to  provide  j)nro}iits  for  all  the 
other  Brahman  Gaddis.  The  Brahmans  in  Kangra,  it  is  said,  inter- 
marry with  the  Jhunu  got  of  the  Gaddi  Khatris. 

Among  the  Riljputs  wo  find  the  Ordian,  'ill-wishers'  :  ttt  TJanydn, 
'  squinters  '  XXX  ^^^  Misan,  *  pig- nosed  ' ;  §§§  all  als  of  the  Bacliar  gntar  : 
Kurralu,  *  brown-haired,'  ||||||  and  Dinriin,  '  black,' ^f^j\  als  of  the  Dewal 
andUttam  gotars  respectively.  Very  doubtful  instances  of  totemism  are 
Phagdn  '  bran  (  ■phak)  eater*  (Bhardwdj)  ;  Khuddu,  '  eater  of  parched 
maize'  (Sunkhy^l)  ;Ghoknu, '  shooter  of  doves' — ghug  (Dewal) ;  Rikluin- 
tu,  *  boar-killer '  (Atar)  ;  Chakcr,  'purveyor  of  chikor  to  the  Bajds 
(Ambak)  ;   Kadan,   'sower  of  kadu  or  punipkius  '  (Bh^rdwdj)  ;    Pakhru 

*  bird-shootor '  (Bisistpal). 

A  few  aZs  refer  to  occupations  ;  Charu,  fr.  char,  'headman'  (Bhar- 
dudri)  ;    Garhaigu,    '  keeper    of   a   stronghold,'    garh    (Atar)  ;    Baidu, 

*  physician  '  (Koiulal)  ;  Makratu,    '  boxer  '  3**^'^"   Ghiugain,   '  seller   of 

Others  again  are  fanciful :  Tharrotu,  from  an  ancestor  who  thrpat- 
ened  to  drag  his  adversary  before  the  thara  or  comt  at  (.hamba; 
Dakiydn,  from  one  who  ust'd  to  dance  with  ddkin,  Hiili,  women:  or 
uncomplimentary,  e.g.,  Kholu,  tjreedy  ;  Jhurjcli\,  idle  ;  Rohaila,  noisy  ; 
Jhibidn,  mad  ;  Chutrainya,  debiinchee  ;  Mukhriin,  stammerer  ;  Gulrdn, 
liar;    Judr,    liar;    Kuhainta,    hunch-back;    Kangru,    scold j    Jhirru, 


*  Fr.   cliudda,     buttocks :     cf.    chadha, 

'  sedentary,'  also  an  al  name, 
t  Fr.  dundd,  one  who  has  lost  a  hand. 
j  Fr.  tandd,  cal's-cycd. 
§  Fr.  bJiingra,  squint. 
II  Fr.  chut,  debauchee. 
%  Fr.  gnnna,  speaking  through  the  nose, 
*•  Fr.  jud,  gambling, 
ft  Fr.  firingar,  dumb. 
XX  Fr.  lattd,  lame. 


§§  Fr.  tirid.  squint. 

llll  Fr.  pnlnd,  to  sharpen. 

*i%  Fr.  bari,  arrow 

***  Fr.  j/iiii-Hii,  to  idle  or  to  meditate. 

ttt  Fr.  orda,  evil. 

Xt+  Fr.  riiKi,  a  squint. 

§§§  Fr.  mitiu,  snout. 

Ililll  Fr.  kerra,  brown. 

^IIT  Fr.  dimia,  black. 

****  Fr.  muka,  fist. 


258  Qaddi  totems* 

tease;  Ainlaitu,  opium-cater;  Dharanibar,  pock-marked.  In  Kdngra 
the  Agiisni  got  of  Rajput  Gaddia  is  said  to  be  really  an  offshoot  of  the 
Jarial  lliljputs. 

Among  the  Kliatris,  no  trace  exists  of  the  section-names  current  in 
the  plains.  We  find  occupational  names  :  Sdhnu,  shopkeeper  {sdh)  ; 
Fadhotaru,  from  one  who  lived  on  a  plain  {jmdar)  ;  Rusahri,  cook  ; 
Charhain,  climber ;  Nakletu,  mimic  ;  Sundhu,  dealer  in  assafcetida  ; 
Bangetc,  a  physician  who  powdered  zinc  [hang) ;  Mogu,  dealer  in  coral ; 
Dhanchu,  fr.  one  who  lived  with  his  flocks  [dhan)  ;  Panjaru,  wool- 
comber  ;  Gharati,  water-miller  :  with  two  inexplicable  names  ;  Drudhain, 
one  who  recovers  stolen  millet  from  mouses'  holes  ;  and  Druhru,  one  who 
so  recovers  walnuts — fr.  drndh,  druhri,  a  mouse's  hole  !  Other  Khatri 
ah  (so-called  gots)  in  Kangra  are  :  Bhundu,  Bhakhu,  Baddn,  Bhatelu, 
Biluin,  Bihantii,  Chadlu,  Chaledi,  Chapetu,  Clmgainu,  Dagran,  Galoti, 
Kord.ru,  Jhuraiii,  Phatu,  Magletu,  Rahlu,  Salnu,  Sundhu,  Targain, 
Thakleq,  Tliosaru,  and  Thakru.  None  of  these  names  are  found  among 
the  Khatris  of  the  plains,  as  Barnes  appears  to  have  been  informed. 
But  just  as  among  the  Brahmans  of  the  hills,  e.  g.  in  Chamba,  we  find 
the  ancient  gotras  broken  up  into  countless  als,  so  too  among  the  Gaddi 
Khatris  it  may  well  be  that  the  old  sub-divisions  have  been  forgotten 
amono-  the  crowd  of  al  names.     Other  als  found  in  Chamba  follow. 

Traces  of  totemism  can  hardly  be  said  to  exist  in  Gohaina,  killer  of  a 
lizard  {goh) ;  Bersain,  *  one  who  fetched  her  trees  for  his  flocks ' ;  Potu, 
one  who  ate  sheep's  entrails  {poia)  ;  Thapliag,  one  who  ate  wheat-cakes 
{thoplu)  ;  Sarw^n,  planter  of  a  cypress  {Pers.  saru  !)  ;  Phakolu,  one 
who  was  poor  and  ate  phah,  '  husks.' 

One  or  two  curious  names  are  : — Sanglu,  carrier  of  a  sacred  chain 
[sangal)  ;  Sanjuan,  maker  of  offerings  {sanj);  Mangnesu,  beggar. 

Mere  nicknames  are  Kalsain,  Kaletu  and  Kal^ri,  *  black  ' ;  Lateti, 
lame;  Phiugaletu,  crippled,*  Kiari,t  blind;  Ghusu,J  boxer,  Tatangru§ 
and  Kachingar,  dumb. 

Among  the  R^this  the  als  would  seem  in  a  few  cases  to  be  really 
totemistic  :  Mardlotar,  'born  under  a  mardZ  tree,'  the  ulmus  Walli' 
chiana.  Sinuri, 'born  while  it  was  snowing';  Salbainu,  'born  while 
locusts  were  at  Kugti';  R^ute,  'born  under  a  rai  or  silver  fir*; 
Jotain,  born  in  the  Sural  pass,  jot. 

Mosi  of  the  names  a''e  however  mf^rely  tiicknames,  e.g.,  Jamuhd,n, 
cl  msy  (Jam)  ;  Tanari,  deaf;  Dhageta,  cragsmnn  ;  Dapher,  lazy,  etc. 
Som<-  ari-  derived  from  events,  e.  g.,  Harokar,  said  to  mean  one  ostra- 
cise>l  for  'laying  a  brother  by  his  blood-kin  [har,  bone). 

Ht-ligious  nauies  also  occur :  Japaintu,  from  jap,  repetition:  Faqir, 
beggar;  Jogian,  fiom  a  jogi  ancestor. 

Occupational  names  are  :  Phakru,  maker  of  combs  for  cleaning  wool, 
Ghorn  (royal)  groom;  Ghuletu,  wrestler;  Bhajretu,!]  porter;  Gdhri, 
Alpine  grazier;  Addpi,  collector  of  blankets  (fidp)  in  which  part  of  the 
revenue  was  paid;  Lunesar,  salt-dealer;  Kahngherii,  trader  in  combs 
[hinghio]  ;  Palnu,  sharpenerU  of  sickles. 


*  Fr.  phingola,  cripple. 
I  Fr.  fcdno,  blicd. 
J  Fr.  guthu,  fist. 


§  Fr.  tattd,  dumb. 
II  Fr.  bhdra,  load. 
^  Fr.  palni,  to  sharpen. 


Gaddi  dress.  259 

In  Ki'ingra  tlio  Riltlii  als  aro  said  to  bo  Barjati,  KuMi,  Ghariiti  (a 
Khatri  al  in  Cliamba),  and  Sakliotru.  The  H^jas  used  to  confor  the 
janeo  on  Eiithis  in  return  for  presents  and  services,  and  this  is  why  sonio 
of  them  still  wear  it. 

Among  the  Thakkurs  of  Kdngra  are  tlie  Barilu,  Harehi,  Janwi'ir, 
Marthdn  and  Siuri  als.  Other  ah  whose  members  do  not  wear  the  janeo 
(and  are  therefore  presumably  Thakkur  too)  are  the  Baghretu,  Ghdrij 
Tutdri  and  Ugbarotu. 

The  Gaddis  are  an  interesting  people^  and  offer  a  striking  contrast  in 
several  respects  to  the  other  inliabitants  of  Chamba.  The  costume  of 
the  Gaddis,  both  men  and  women,  is  characteristic  and  striking.  The 
old  head-dress  of  the  men  is  of  a  peculiar  shape,  with  a  flap  rodnd  the 
margin,  and  a  peak-like  projectiun  in  the  centre,  said  to  represent  the 
Kailds  of  Mani  Mahes.  'I'he  flap  is  tied  up  for  ordinary  wear,  but  let 
down  over  the  ears  and  neck  in  time  of  mourning,  as  well  as  in  severe 
weather.  The  front  is  often  adorned  witih  dried  flowers  or  beads. 
But  this  head-dress  is  falling  into  disuse,  save  on  special  occasions 
its  jilace  being  taken  by  the  pagri.  On  the  body  a  pattu  coat 
called  chola,  reaching  bolow  the  knee,  is  worn.  It  has  a  deep  collar, 
which  hangs  loose  in  two  lappets  in  front,  and  in  the  sowing  the 
wearer  stows  away  various  articles,  such  as  a  needle  and  thread,  pieces 
of  paper  and  twine.  The  chola  is  tightened  round  tho  waist  by  a  black 
rope  worn  as  a  waist-band.  This  is  made  of  sheep's  wool  and  is  called 
dora.  Above  the  waist-band  the  coat  is  loose,  and  in  this  receptacle 
the  Gaddi  carries  many  of  his  belongings.  On  the  march  a  shepherd 
may  have  four  or  five  lambs  stowed  away  in  his  bosom,  along  with  hig 
daily  food  and  other  articles.  The  logs  are  generally  bare,  but  many 
wear  pattu  paijdmas,  loose  to  the  knees  for  the  sake  of  freedom  in 
walking,  but  fitting  tight  round  the  calf  and  ankle  where  it  rests  in 
numerous  folds.  Shoes  are  in  common  use.  From  the  girdle  hang  a 
knife,  a  flint  box  and  steel  and  a  small  leather  bag,  in  which  the  wearer 
carries  money  and  other  small  articles.  The  hill  people  are  all  fond  of 
flowers,  and  in  the  topi  or  pagri  may  often  be  seen  a  tuft  of  the  wild 
flowers  in  season,  red  berries,  or  other  ornament.  The  chief  ornament 
is  the  tahit,  a  square  silver  plate  of  varying  size  covered  with  carving 
and  hung  from  the  neck.  Gaddi  women  wear  a  dress  like  that  of  the 
men,  made  oi  pattu  and  called  cholu.  It  hangs  straight,  like  a  gown, 
from  the  neck  to  the  ankles,  and  round  the  waist  is  the  woollen  cord 
or  dora.  A  cotton  gown  of  a  special  pattern  is  now  common  and  is 
called  ghundu.  It  is  worn  in  the  same  way  as  the  chnlu.  The  head  ia 
covered  with  a  chadar,  and  the  leys  and  feet  aro  bare.  The  Gaddi 
women  wear  special  ornaments,  of  which  the  chief  is  the  galsari,  and 
sometimes  a  tahit,  similar  like  the  men.  They  also  wear  heavy  brass 
anklets,  called  ghunkare  which  are  peculiar  to  the  Gaddi  women.*  Tho 
Gaddis  say  that  they  assumed  tho  garb  of  Shiva  and  Parvati  when  they 
settled  in  Brahmaur  which  they  call  Shiv-bhiimi  or  Shiva's  lancl, 
but  it  is  not  their  dress  alone  that  makes  them  conspicuous.  Tlieir 
whole  bearing  is  characteristic,  conveying  an  impression  of  sturdy  in- 
dependence which  is  fully  borne  out  by  closer  contact  with  them.  They 
are  robust  of  frame,  and  accustomed  to  exposure  in  all    weathers   owing 

♦  Brasa  nnklets  called  jiTidrw,  aie  wcrn  ly  Gcdci  diiklrpn  to  waid  off  tho  evil  eye 
and  to  prevent  them  from  crying.  They  are  made  by  the  meni;il  cnste,  named  rihdra* 
which  ia   itself  supposed  \o  have  the  power  of  iniiuirg  tbildren  by  sorcery.  ' 


260  Oaddi  Weddings. 

to  the  migratory  life  so  many  of  them  lead.  In  their  manners  they  are 
frank  and  open,  deferential  to  their  superiors  and  yet  manly  and  dignified. 
They  delight  in  festive  gatherings^  and  are  fond  of  singing  and  dancing— 
the  latter  in  a  style  peculiar  to  themselves.  Their  women  are  pleasing 
and  comely,  and  have  the  reputation  of  being  also  modest  and  chaste. 
The  Gaddis  are  a  semi-pastoral  and  semi-agricultural  tiibe,and  own  large 
flocks  of  sheep  and  goats,  which  are  their  chief  source  of  wealth.  With 
them  they  go  far  afield,  the  summers  being  spent  in  the  higher 
mountains  of  lYmgi  and  Ldhul  ;  and  the  winters  in  the  low  hills  bor- 
dering on  the  plains.  Tliis  duty  the  male  members  of  the  family  take 
in  turn,  the  others  remaining  at  homo  to  tend  the  cattle  and  look  after 
the  farm  work.  Many  of  them  own  land  on  both  sides  of  the  Dhaula 
Dhdr,  and  reap  the  winter  crop  in  K^ngra,  returning  in  spring  to  cut 
the  summer  crop  in  Brahmaur.  Ou  the  whole  they  are  better  shep- 
herds than  farmers,  and  perliaps  for  this  reason  they  are  the  meet 
prosperous  agricultural  class  in  the  State.  The  yeaily  exodus  to  Kangra 
takes  place  in  October  and  November,  and  the  return  journey  in  April 
and  Mhj.  With  an  appearance  of  candour  and  simplicity,  the  Gaddis 
have  the  reputation  of  being  good  at  making  a  bargain;  hence  the 
saying  in  the  hills — 

Gaddi  mitr  hhola, 

Denda  tap  to  mangda  chola. 

"  The  Gaddi  is  a  simple  friend, 

He  offers  his  cap,  and  asks  a  coat  in  exchange." 
The  Gaddi  wedding  customs  merit  special  notice. 
In  betrothal  the  boy's  parents  or  guardians  send  their  parohit  to 
negotiate  for  a  girl  about  whom  they  have  information,  and  he  brings 
back  her  parents'  reply.  If  it  is  favourable  the  boy's  parents  send 
two  or  more  respectable  men  to  the  girl's  home  to  complete  the  bar- 
gain. Then  if  it  is  clinched,  two  of  the  boy's  family  go  with  the 
parohit  to  perform  the  ceremony.  If  the  betrothal  is  dliarma  puna 
this  consists  in  the  bride's  father  giving  the  parohit  a  bunch 
of  druh  grass  with  four  copper  coins  or  more,  if  they  please, 
to  be  handed  over  to  tho  boy's  father  in  token  that  the  alliance 
is  accepted.  The  -parohit  hands  over  the  driib,  and  the  coins  are 
returned  to  the  parohit  with  a  rupee  added  by  the  boy's  father.  The  night 
is  spent  at  the  bride's  house,  and  after  a  meal  her  father  gives  the  boy's 
father  8  copper  coins  and  these  he  places  in  a  vessel  as  a  perquisite  to 
the  servant  who  cleans  it.  In  a  betrothal  by  exchange  [tola]  the  first 
observances  are  the  same,but  when  ali  go  to  finally  complete  the  alliance  a 
grindstone  and  sil  with  3  or  5  roris  of  gur,  supdri,  hihan  and  roUydii^  are 
placed  before  the  paity  and  then  the  parohit -p\Q,cea  supidri,  hihan  and 
roliydn  in  the  skirt  of  his  sheet  and  puts  them  on  thesi7.  Before  tappinfif 
them  on  the  sil  with  the  grindstone  he  receives  4  annas  from  the  boy's 
father  and  mentions  the  names  of  the  boy  and  girl  whose  alliance  is  to  be 
formed,  and  then  taps  them.  After  this  the  supdri,  etc.,  are  placed  in  a 
vessel,  with  the  balls  of  gur  broken  up,  and  distributed  to  those  present 
after  tho  girl's  father  has  taken  a  bit.  The  elder  members  of  the  girl's 
family  do  not  take  any  as  it  would  be  contrary  to  custom.  The  boy's  father 
puts  Ko.  1-4  in  this  vessel  and  this  is  made  over  to  the  bride's    parents 

♦  Roliyan  red  colour  for  marking  the  tila  on  tlie  forehead :  hihan,  coriander. 


/ 


Gaddi  Weddings.  261 

who  get  jewellery  to  that  amount  made  for  her.  After  this  the  bride 
appears  before  the  boy's  father  and  he  gives  her  a  rupee.  The  rest  of 
the  ceremony  is  exactly  as  described  above,  but  in  this  case  the  coins  put 
in  the  vessel  come  out  of  tlio  boy's  fatlitr's  pocket.  The  ceremony  in  the 
other  house  is  performed  in  exactly  tlie  same  way,  though  not  on  the  same 
day  for  the  sake  of  convenience.  A  propitious  date  is  not  fixed,  but  a 
lucky  day  is  desirable,  and  Tuesday,  Friday  and  Saturday  are  considered 
unlucky. 

After  having  the  date  for  the  wedding  fixed  by  a  fctrohit  tv/o  men 
are  sent  to  the  girl's  people  with  a  iscr  of  ghi  to  notify  them  of  the  date, 
and  if  they  approve  ot  it  messengers  from  both  sides  go  to  the  parohit 
and  get  him  to  write  the  lakhnotcri.  For  this  he  is  jiaid  8  Chamba  coins 
or  4  annas  in  cash,  rice  and  some  red  tape  [dori).  At  the  wedding  itself 
the  sutnhurat  rite  is  first  performed  by  worshipping  Ganpati,  humhh  *  and 
the  nine  planets  and  then  the  avpnri  (a  mixture  of  tunneric,  flour  and 
oil)  purified  by  mantras  is  rubbed  on  the  boy.  Three  black  woollen 
threads  are  ah^o  tied  round  hia  right  wrist  to  protect  him  from  the  evil 
eye.  lie  is  then  taken  out  into  the  court-yard  by  his  niOthcr,  with  part 
of  her  i-ed  sheet  thrown  over  his  head,  to  bathe.  At  the  bath  the  black 
thread  is  torn  off  and  he  is  led  back  by  his  mother.  Next  he  must  up- 
set an  earthen  lid,  containing  burning  charcoal  and  mustard  placed  at 
the  entrance  to  the  worshipping  place,  and  this  must  be  thrown  away 
so  as  to  remove  any  evil  influence  which  he  may  have  contracted  in  the 
court-yard.  The  j^cirolnt  then  ties  nine  red  cotton  threads  round  the 
boy's  right  wrist  and  gives  him  ghi  and  gur  to  taste.  'J'hose  wristlets 
are  called /k'fi^i^an/j.  This  is  preceded  by  the  ifiZ-sajidl  ceremony.  Again 
Ganpati,  Brahma,  Vishnu,  Jcmnhh,  diat  and  the  nine  planets  are  wor- 
shipped, and  then  a  he-goat  is  sacrificed  to  the  planets  by  the  boy,  its 
blood  being  sprinkled  on  the  sdndori  [bagar  grass  rope)  e.nd  muuj  mala 
(a  ring  of  hagar).  The  sdndori  is  then  spread  round  the  room  along  the 
cornice  and  the  bridegroom  made  to  don  a  white  dlioti  or  sheet  round 
liis  loins,  to  put  flour  mundrat  [jogis  ear-rings)  in  his  ears,  sling  a  satchel 
over  his  shoulder,  tie  a  black  woollen  rope  round  his  chests  and  cover  hia 
buttocks  with  an  animal's  skin,  suspend  ufanani  (bow  for  carding  wool) 
to  the  black  rope  and  take  u.  tirnhdr  stick  in  his  riglit  hand  with  a 
Brahminical  thread  tied  round  his  right  thumb.  This  dress  is  assumed  so 
that  he  may  appear  a  regular yogf*  (ascetic).  After  this  the  presiding 
priest  asks  him;  'why  hast  thou  become  a  ^o^i  ?'  His  answer  is  'to 
receive  the  Brahminical  cord.'  Then  he  is  further  interrogated  by  the 
priest  as  to  what  kind  of  cord  he  requires,  i.e.,  one  of  copper,  brass,  silver, 
gold,  or  cotton,  and  he  asks  for  the  latter.  The  priest  then  sends  him  to 
bathe  .'it  15adri  Narain,  Trilok  Nath  and  Mani-Mahesha,  and  these  sup- 
posed baths  are  taken  in  turn  by  dipping  his  hands  and  feet  in,  and 
pouring  some  water  on  his  face  from,  a  vessel  put  ready  for  the  purpose 
in  the  doer-way.  After  these  ablutions  the  pretended  ^o^i  begs,  first  of 
liis  relations  and  then  at  the  house,  and  they  give  him  a  piece  of  bread 
and  promise  him  cattle,  goats,  etc..  according  to  their  means.  In  conclu- 
sion the  priest  asks  him  whether  he  wishes  to   devote    himself   to  jdtera 

*  Kumhh.  A  small  pitcher  filled  with  water,  is  placed  over  a  handful  of  rice  and  peach 
leaves  or  a  few  blades  of  drub  are  put  into  it.     It  is  •worshipped   exactly  Jiko  tho   deotas. 

t  Dia.  A  small  earthen  lamp  with  R  burning  wick  is  placed  over  a  handful  of  rice  and 
TTorshippcd  like  the  others, 


262  Gaddi  Weddings. 

(worldly  business)  or  mdtera  (an  ascetic  life)  and  he  invariably  answers 
*  to  ji'afera/ and  then  the  priest  makes  him  take  off  his  jogi's  clothes, 
receiving  4  annas  as  his  fee  for  this.  The  cattle,  etc.,  which  the  rela- 
tions promised  to  the  boy  go  to  him  and  not  to  the  priest. 

This  over,  the  boy  is  made  to  sit  on  a  wicker  basket,  or  a  sheep-skin 
bag  for  carrying  grain  (called  hhalru),  and  a  dagger  is  placed  on  the 
tnunj  maid*  above  his  head.  Then  the  people  pour  oil  over  bis  head, 
with  a  few  blades  of  grass  {drub],  taken  from  a  vessel  containing  oil 
and  held  by  his  mother's  brother  or  in  his  absence  by  her  sister.  After 
this  the  bridegrocmi  fits  an  arrow  to  the fanani  (bow)  and  shoots  it  at 
the  head  of  the  dead  goat  which  is  placed  over  the  nine  planets,  thereby 
pretending  to  slay  them.  The  rite  of  tasting  gur  and  ghi  by  the  boy 
ends  this  ceremony.  The  bridegroom  is  then  dressed.  He  wears  a 
white  pcigri  (turhan)  and  kuwd,  a  red  hidncha,  and  a  white  j)atha 
with  gtdhadan  suthan  and  ajaulf  thrown  over  the  shoulders.  The 
present  {suhdg-pafdri)  is  tlien  arranged.  It  consists  of  a  kharhas,"^ 
hidncheri,  ghngru,  §  nau-dori,  \\  U7igi,%  chundi**  kdngi,  manitidr,  3 
roris  of  gur,  dates,  grapes,  almonds,  rice  and  7  luchis,  aud  these  are 
carried  by  the  parohit  to  the  bride's  house,  with  the  procession.  The 
boy  is  then  veiled  with  a  purified  veil  {sehra)  by  his  mother's  brother, 
his  brother's  wife  puts  antimony  on  his  eyes,  and  his  sister  fans  him. 
After  this  the  boy  gets  up  and  the  drti  is  then  waved  thrice  from  right 
to  left  over  his  head  by  the  parohit,  and  his  mother  throws  three  round 
cakes  {luchis)  on  three  sides  of  him.  The  drti  mast  be  sanctified  by 
mantras  before  being  used  at  the  door.  After  this  the  boy's  father 
gives  him  the  tawihol  (present)  of  Re.  1,  and  4  copper  coins,  the  latter 
being  the  parohit's  fee.  The  boy  then  gets  into  a  doli  in  the  court- 
yard and  his  mother  gives  him  her  breast  to  suck.  The  pdlki  is  then 
carried  by  four  bearers  to  the  entrance,  beneath  the  woollen  parrots  call- 
ed toran,  whicli  the  boy,  his  mother  and  the  parohit  worship,  aud  then 
the  bearers  present  the  boy  with  a  kumhh  filled  with  water  and  he  puts  a 
copper  coin  in  it.  The  bridal  procession,  consisting  of  the  male  n-em- 
bers  of  the  house  and  friends,  dressed  in  their  best  clothes  and  preceded 
by  tom-toms,  goes  to  the  bride's  house.  On  arrival  the  boy  with  his 
followers  is  put  up  in  a  house  other  than  the  girl's,  or  camps  out  in  the 
open  air.  The  boy's  father  or  uncle,  with  one  or  two  more,  then  takes  a 
basket  full  of  round  cakes  to  the  bride's  parents  :  this  is  called 
hatpartana.  They  return  from  the  bride's  house,  after  eating 
something  and  putting  4  copper  coins  in  the  plate,  and  rejoin  the 
procession.  This  observance  is  called  juth  •pal.  Two  respectable  men 
are  also  deputed  to  the  bride's  parohit,  to  settle  the  amount  he  will 
take  for  pei-forming  the  rites  at  the  lagan,  and  then  rejoin  the  camp. 
Thehoj^^  parohit  then  proceeds  to  the  bride's  house  to  deliver  the 
harsuhi^'\  (bride's)  dress  to  her.  The  harnchi  consists  of  a  white 
sheet  {dupatta),  ludncheri,  ghagaru,  naudori,iingi,  kangi  (comb),  (articles 

*  A  small  ring  or  wreath  made  of  hagar  grass, 
■j-  All  these  are  articles  of  dress. 

t  Khnrhas^  a  dopatta  of  white  cotton  cloth  :  hidncheri,  the  bride's  dress. 
§  Ohagru,   coloured  cloth  for  a  shirt. 

ll  The  nau-dori  or  '9  doris  '   are  red  cords,  four  on  either  side  at  the  back  of  the  head, 
plaited  into  the  hair  and  converging  into  a  ninth  thick  doul  which  hangs  down  the  back. 
V  Ungi,  of  iron  with  which  the  hair  is  parted  in  front :  the  ]^avg>  is  a  comb. 
^*  Chundi  is  an  antimony  holder  for  the  eyes,  worn  on  the  back  of  the  head. 
^\  It  will  be  observed  that  the  banihi  coosists  of  the  sanae  ai tides  as  the  svhdg.patAri, 


Gaddi  Weddings.  263 

of  attire),  chundi,  3  balls  of  giir,  cocdh,  dates,  grapes,  almonds,  1  ser  of 
riceand  9  Zi<c/u'.s>,  3  wheat  cake.",  7  ^ju?-/?  of  chandan  chura  *  roliydn, 
kesar,  sandhx'ir,  nahi'ini,\  muth  and  KiiptiriX.  The  priest  then  comes  back 
to  couduct  tlio  bridegroom  and  his  followers  to  the  bride's  house  with 
tom-toms  playing.  The  boy  i»  recoived  at  the  eutrance  by  his  mother- 
in-law  who  performs  the  drti  ceremony  over  him,  waving  it  seven  times 
over  his  head  with  hei-  right  hand,  holding  her  left  over  his  turban. 
Four  tnrus  are  taken  from  the  boy's  ri^rht  to  his  left  and  thi-ee  in 
the  reverse  direction.  Threo  cakes,  jilacod  in  the  plate  with  the 
drti  are  also  thrown  out  towards  the  court-yard.  The  priest 
gives  4  chnJclis  (coppnr  coins)  to  the  boy  who  then  places  them  in  the 
drti  after  clasping  his  hands  before  it.  The  mother-in-law  then  re- 
tires, while  the  father-in-law  comes  to  the  spot  and  jilacing  a  i^atka 
(white  cloth)  routul  his  own  neck,  washes  and  worships  liis  son-in-law's 
feet.  The  boy's  priest  gives  a  duna  (leaf-plate)  with  some  rice,  a  wal- 
unt,  drub  and  flowers  into  his  hands.  Both  the  palms  are  held  up- 
wards, with  both  thumbs  joined,  and  held  up  in  his  hands  by  the  father- 
in-law  wlio  brings  the  bridegroom  into  the  verandah  while  the  mantras 
are  being  recited.  After  this  the  bride  is  brought  to  the  place  and 
made  to  stand  a  foot  from  him,  face  to  face  Avith  the  bridegroom. 
'J'he  priest  then  takes  hold  of  the  boy's  neck  with  his  right  hand  and 
of  the  girl's  with  his  loft  and  makes  their  shoulders  thrice  touch  each 
other,  first  pressing  the  boy's  right  to  the  girl's  left.  Tin's  is  called 
vhdn  par  chdn.  After  this  two  torches  are  held  on  either  side  of  them. 
Seven  small  pieces  of  mdlti  (jasmine)  twigs  are  then  put  in  the  o-irl's 
hands,  she  drops  them  into  the  boy's  hands  and  he  breaks  them  one 
by  one,  placing  them  under  his  right  foot.  This  breaking  of  the  twjo-s 
is  called  chiri.  It  is  preceded  by  giving  hihun  into  the  hands  of  the 
couple  and  they  blow  it  at  each  other.  This  goes  by  the  name  of /arwr/. 
The  pair  are  next  made  to  sit  down  and  the  bov's  father-in-law  offers 
sankalap,  that  is  gives  his  daughter  away,  and  then  washes  the  couple's 
feet  as  they  sit  before  him.     Certain   minor  rites,    called  chichdri,^   are 


*  Sandal-wood  chips. 

t  A  sweet  smelling  root :  muth,  the  root  of  a  kind  of  grass, 

X  Supdri  betel-nut :  kcsai- — saffron. 

§  Citchdrt.  Two  or  three  blades  of  drub  are  tied  together  with  red  cotton  thiead  and 
placed  in  a  cup  of  green  leuves.  Then  a  chaldi  (copper  coin),  <il,  rice,  roU'ydn  (turmeric) 
some  flowers,  water  aud  a  walnut  are  also  placed  in  it.  This  cup  is  put  in  the  bridegroom's 
hands  and  his  father-in-law's  hands  are  laid  over  them.  The  priest  then  recites  some 
mantnif!,  aftt-r  which  the  dml  is  taken  up  by  the  father-in-law  and  with  it  he  sprinkles 
Water  from  the  cup  thrice  over  the  heads  of  the  pair.  This  is  called  the  pahli  bishtar  or 
first  char.  This  is  repeated,  but  the  secon'l  iinie  some  blades  of  grass,  kesar  CsalTron) 
sarvdn  shadhe  and  flowers  are  thrown  into  the  water.  While  the  priest  recites  mantrat 
the  father-in-law  sprinkles  water  on  the  couple's  feet.     This  second  rite  is  called  jiddfr. 

The  third  or  anjli.  ceremony  is  similar,  but  this  time  the  mixture  is  made  of  dhain  til 
drub  and  rice,  and  after  reciting  numtras  it  is  sprinkled  over  the  boy's  head.  '       ' 

The  fourth  rkdr  is  called  daa  hi^hiur  and  is  an  exact  repetition  of  the  first  char. 

The  iifth  char  {nchmnni)  is  solemnised  l)y  putting  water,  iil,  and  rice  in  a  cup  which  is 
placed  on  the  ground  as  was  done  in  the  otlier  c/«ir..<,  but  at  the  end  of  the  ceremony  the 
priest  thrice  throws  a  few  drops  of  water  from  the  cup  on  to  the  father-in-law's  hands  and 
the  boy  and  they  drinV  it  from  his  hands. 

The  sixth  and  last  char  is  called  madhuparak.  The  cup  is  filled  with  milk  til.  and  rice 
and  put  in  the  boy's  left  hand ;  he  daubs  the  four  fingers  and  thumb  of  his  righ't  haod  with 
it  and  then  lifts  his  hand  towards  his  mouth  and.  putting  it  again  into  the  cup  sprinkles 
its  contents  on  thcground.  This  cup  is  then  taken  by  one  of  the  bridegroom's'  jan  (one 
who  has  come  with  the  procession)  and  given  to  the  tom-tom  player.  This  jan  returns  to  the 
bridegroom  and  after  being  purified  by  mantras  is  allowed  to  mix  again  with  the  other  meo 


264  Oaddi  Weddings. 

now  performed  by  tlie  bridegroom  and  bl3  father-in-law.  Then 
Ganpati/^  Bra]ima,t  Vishnu, J  Kumbh,  dia  and  the  nine  planets  are 
worshipped.  After  this  one  end  of  the  o-irl's  sheet  is  held  out  by  her 
brother  and  on  this  red  Ukka  is  sprinkled  thrice  by  the  boy.  Simi- 
larly the  boy's  wf»ist-band  is  held  out  and  anointed  by  the  girl.  The  girl 
then  holds  up  her  hands  ;  and  into  them  4  copper  coins,  a  walnut,  drub, 
flowers,  til  and  rice  are  thrown  by  the  priest  and  then  the  boy  is  made 
to  lay  his  hands  over  hers.  The  priest  then  takes  part  of  the  bride's  sheet 
and  wra})S  both  pairs  of  hands  in  it  by  running  a  tape  {dori)  round  it. 

The  girl's  father  then  performs  the  hanid-ddn  (giving  the  girl 
away)  with  tho  fji'oper  mantra-i.  At  its  conclusion  the  girl's  maula 
(mother's  brother)  touches  her  wrapper  with  a  copper  coin  and  it  is 
then  unknotted,  the  things  in  the  girl's  hands  being  taken  by  the 
boy  and  given  to  the  parohit.  The  gur  and  ghi  is  then  tasted  and 
this  concludes  the  ceremony  called  lagan.  Tho  girl  7iow  retires,  but 
the  boy  remains  to  go  through  another  rite  called  the  manihdr.^  After 
doing  the  drti  over  the  bridegroom,  the  tape  with  the  betelnut  is  then 
put  on  the  boy's  left  toe  and  he  is  required  to  pierce  the  nut  with 
his  dagger.  This  done,  the  priest  takes  the  taps  up  and  throws  it  over 
the  boy's  hsad,  passes  it  down  to  his  heels  and  under  his  soles,  and 
then  ties  it  round  the  pagri.  The  boy  is  then  drawn  by  the  manihdr 
by  his  mother-in-law  and  led  inside  the  house  to  the  kdmdeo.W  The 
girl  is  also  brought  there  by  her  brother  and  dressed  in  the  harsuhi 
clothes  and  placed  by  the  boy's  side  before  the  picture.  Finally  the 
remaining  7  doris  of  the  harsuhi  are  handed  over  to  the  boy  by  the 
girl's  mdmi  (mother's  sister)  ;  ho  places  then  on  the  bride's  head  and 
then  her  hair  is  combed  and  arranged  with  these  doris  by  her  mami 
and  the   following  sono-  is  sunor  : — 

S ARGUN DHI  SONG. 
Kim  gori  baithi  sir  kholi,  hor 
Kun  baithi  pilh  gheri, 

Gaura  baithi  sir  kholi,  hor 
Isar  bai^hd  pith  gheri. 

"  Who  is  that  beautiful  girl  sitting  with  her  hair  dishevelled  ? 
Who  is  sitting  with  his  back  turned  ? 

Oh,  Gaura  is  sitting  with  her  hair  uncombed, 
Isar  (Shiva)  is  silting  with  his  back  turned." 

*  Ganpati  is  represented  by  a  walnut  in  a  green  cup,  placed  before  the  boy  under  the  canopy 
on  a  heap  of  rice.  It  is  given  a  copper  coin— Ganpati  being  thus  in^'oked  to  keep  off  mishaps, 

f  Brahma's  etSgy  is  made  of  a  few  blades  of  drub,  which  are  turned  down  twice,  the 
ends  being  fixed  in  cow-dung  and  placed  in  a  green  cup.  He  is  then  similarly  worshipped 
as  being  the  Creator  of  the  universe. 

I  Vishnu  is  represented  and  worshipped  like  Brahma,  but  the  blades  are  only  turned 
down  once  from  the  centre  in  his  case.  Vishnu  is  worshipped  as  being  the  first  Cause  and 
the  Protector  of  the  universe. 

§  Mnniltdr. — Nino  walnuts  (the  nine  planets)  are  put  on  rice  and  worshipped  and  their 
blessing  invoked.  There  must  be  a  separate  handful  of  rice  for  each  of  the  walnuts.  A 
bored  copper  coin,  a  betelnut  and  a  cotton  dori  (three  cords  about  H  spans  long) — all  these 
together  are  called  •na?u7itir— but  the  ceremony  is  performed  by  taking  the  boy  out  to  the 
doorway  and  there  he  takes  out  lus  dagger  from  the  waist  and  touches  the  coin  with  its 
point,  protending  to  bore  it.  '1  he  string  is  then  passed  through  the  bored  coin  and  put  in 
a  «idn»  (grain  measure)  and  then  the  Dvinihar  is  sanctified  and  tied  round  the  boy's  head* 
dress  by  his  mother-in-law  at  the  gate-way  after  the  drti. 

[I  A  picture. 


/ 


Gaddi   Weddingi.  2Bt 

After  this  the  boy's  jaul  (shoulder-band)  and  tho  brido'd  kharvds 
(sheet)  are  knotted  together  and  the  bride  is  carried  by  her  maternal 
uncle  {viaula)  to  tho  canopy  wliere  the  wedding  is  to  be  celubrated. 

Under  this  canopy  (laid)  tliey  are  placed,  on  bamboo  baskets  covered 
with  woollen  cloths,  facing  east.  The  bridegroom  sits  to  the  right  of 
tho  bride  and  in  front  of  tho  sacred  hre  {liotiia  or  havan).  The  brido's 
father  then  washes  the  couple's  feel ;  after  which  Gaupati,  Navagirah, 
Brahma,  Vislniu,  Kumbh,  Sat  RisliI,  Chaur  Vedi,  Chaur-disa  (the  four 
quarters)  and  Chaur-updes  (the  four  elements)  are  worshipped  in  due 
order,  to  war. 1  off  mishaps.  Thi.s  is  followed  by  placing  fried  barley 
in  a  chhaj  (sieve)  which  is  brought  to  the  haid.  First,  the  bridegroom 
takes  a  handful  of  this  grain  and  puts  it  on  three  ditfer<^nt  spots,  while 
the  bride's  brother  keeps  wiping  it  away  with  his  right  hand  as  fast  as 
it  i3  put  down.  This  is  repeated,  but  the  second  time  the  brid^-'s 
brother  puts  the  grain  down  and  the  bridegroom  wipes  it  away.  This 
is  called  khtla^  hhedni  and  is  done  to  break  the  tio  of  relationship,  if 
any  exists,  between  the  contracting  parties.  After  this  hhila  hhedni 
the  boy's  father  puts  4  annas  into  the  chhajX  and  the  bride's  brother 
takes  off  the  red  piece  which  he  has  worn  on  his  head  during  tho  cere- 
mony and  puts  it  in  the  chliaj  too.  It  is  then  removed  and  the  4  annas 
are  claimed  by  the  boy's  brother-in-law.  Then  the  bride's  brother's 
wife  conies  and  grinds  turmeric  (lialdar)  on  the  sil  and  sprinkles  it  wet 
on  the  feet  of  the  pair,  three  times  on  each.  Sho  receives  4  takas,  i.e., 
16  copper  coins,  for  performing  this  rite.  Then  the  couple  are  made 
to  stand  up  and  walk  round  tlie  sacred  6ro  four  tim^s  from  right  to 
left.  The  briilegrooai  keeps  his  right  hand  on  the  bride's  back  all  tho 
while.  After  each  turn  they  are  made  to  halt  near  the  baskets  and 
their  feet  are  worshipped,  by  throwing  til,  drub,  milk,  and  red  colour, 
etc.,  by  the  bride's  fatlier,  and  at  the  end  the  bride's  brother  worship:^ 
the  couple's  feet  in  the  pame  way.  These  four  rounds  are  called 
chdrldi,  and  constitute  the  binding  rite  in  the  wedding.  At  the  chdrldi 
two  women  sing  the  following  song  :— 

CHARLAI  SONii. 

Pahlia  Idjdria  2}hirde  kiidure, 

Dicjia  Idjdria  plurdo  Isar  Gaicraja, 

Trijia  Idjdria  anjan  dhrir  Idi, 

Ghauthia  Idjdria  anjan  tori  nahsa, 

"  In  the  first  round  of  the  lii  go  bachelors, 

In  the  second  round  of  the  Idi  go  Ishwar  and  Gauraja. 

In  the  third  round  they  let  the  anjanX  di-ag  on  the    ground 
In  the  fourth  round  the  diolha  (bridegroom)    broke    it  and 
ran  away. 

The  bride  and  bridegroom   now   change   seats   and    sit   facing   each 
other.     The  bride  then  h-^dds  up  her  hauls  and  in    them   a   green   leaf 
cup  [duni)  containing  8  ^mo  walnuts,  rice,  fl  )vvers,  4  coins,  etc.,  is  placed 
by  the  prinst.     Tho  bridegroom  covers  tho  bride's  h  mds  with  his  hands 
and  then  the  priest  unknots  the  viinikdr  from  the  boy's  pagri  and  puts 

*  Parched  grain.  |  t  Winnowing  fan, 

X  In  tha  mirriagii  cera.no  ly  the  biy  wjirs  a  long  .strip  of  clotti  round  his  shoulder  and 
the  girl  a  kkirviU  (coloured  sheet)  over  hit  head.  Bjlh  those  are  tied  together  whoa  the/ 
do  tho  chdrldi  and  tho  knot  which  fdsteas  thooi  tosethor  is  called  anjan. 


266  Gaddi  Weddings. 

it  on  their  hands.     Tho  bride's  father  then  takes  til,  drub,  rice,   flowers 
and  copper  coins  and  the  sankalap  is   peiformed    to   the    recitation   of 
mantras.     After  this  he  places  4  copper  coins  and  a  rupee  in  the  vessel 
containing  water,  turmeric,  milk  and  curd   and    sprinkles    the  mixture 
on  tbe  haid  (canopy).     Iliis  is  called  sdj  iiana  or  giving  of  dowry.    The 
bride's  mother's  brother  then  comes  and  touches    the    boy's  and    girl's 
hands  with  a  svr  of  rice  and  a  copper  coin,  and  then  they  are  released,  the 
laanihdr  being  given  to  the  girl  to  be  put   round   her   neck.     The   rice 
and  coin  go  to  the  pi-iest.     After  this  all  the  girl's  other  relations  and 
friends  give  her   presents,  either  in  cash  or  in    kind,   according  to  their 
social  position.     These  presetits  are  then    divided  thus  : — To  the  bride's 
and  bridegroom's  ji)a?o/w7.s  2  annas    each;  to  tho  bride's  ^^a^fci-carriers  4 
annas;  to  the  bridegroom's  the  same;  and  to  the  carpenter   {hddhi)  who 
erects   tho  temple  and    the   canopy  [haid)  4  annas  also  :  to  the   bride's 
musicians  2  annas  ;  and   to  the   bridegroom's  4  annas.     After   this  the 
bride's  j^arohit  counts  the  things   received  in  dowry,  receiving  for  this  8 
copper  coins,  with  four  more  as  dehl   (door-way)  for  acting  as  the  family 
priest.     Of  the  residue  a  fourth  goes  to  the  bride  and  a  tenth  of  the  re- 
mainder is  appropriated  by  her  priest.     The  balance   with  the  canopy  is 
then  given  by  the  bride's  father  as  sankalap  to  the  boy's  father  and  forms 
part  of  the  paraphernalia.     After   this  the   gotra-chdr   mantras  are  read 
and  fried  rice  is  thrown   towards  the  couple  by   both  the  priests.     Each 
gets  4  annas  for   reading  the   gotra-chdr.     This  is  followed  by   making 
the  fathers  of  the  couple  sit  under  tliR  canopy,  and  a  blade  of  drub  is  put 
by  the  bride's  priest  into  the  girl's  father's  hands.     He  holds  it  between 
the  tips  of  his  middle    fingers   at  one  end,  the  other  end  being  similarly 
held  by  the  boy's  father.     The  bride's  father  then  says  :  "  asmat   kania, 
tusmat  gotra,"  meanint^j  "our  girl  passes  to  your  got."     The  ends  of  the 
blade  are  then  reversed  and  the  bo^'s  father  says:  "tusmat  kania,  asmat 
gotra,"   meaning  "  your  girl  has  come  into  our   got."     At  the  conclusion 
the  bridegroom  comes  to    the   end  of  the  canopy  where  he  receives  ruldr 
(salutation  with  a  present)  from  his  mother-in-law  and  the   other   elderly 
women  of  the  bride's  house.     The  mother-in-law   gives  a  rupee   in   cash 
and  4  copper  coins,  the  others  only  copper  coins,  and  without  receiving 
this  gift  from  the   women  it  is  not  etiquette    for   him  to   appear   before 
them.     The  boy  touches  the  bride's  mother's  feet  in  token  of  her   giving 
him  this  privilege.     The  ceremonies  at  the  bride's  are  now  over  and  the 
bride  is  taken  in  the  pdlki,    with   all  the  paraphernalia,  followed  by  the 
bridegroom,  his  followers  and  friends,  to  his  house. 

Song  sung  on  the  bride's  arrival  at  the  bridegroom's  house— 

Soi  ipichaik)  aunde-jo  ddar  de — jdnde-jo  bhali  mar  ; 
Ballare  j<'inde-jo  mochar-mdr — bhale  hhale  ddar. 

"  Receive  the  soi  (tbose  who  come  with  the  bride)  with  courtesy 
and  on  their  departure  give  them  a  good  thrashing. 

Give  to  this  hallar  (bastard)  a  shoe -boating,  this  is  good  treatment 
for  him." 

On  arrival  at  the  d(;or-way  the  following  song  is  sung  : — 

ATHLAI  SONG. 
Ham  ku  pujna  kun  gori  ai, 
Ham  ku  pujna  Gaura  ai, 
Ham  ku  pujdeputri  phal  mangde. 


Gadii  Weddings,  267 

"  Who  Is  that  beautiful  girl  who  has  come  to   worship  a  pome- 
granate tree  ? 

It  is  (laura  who  has  come  to  worship, 

While  she  is  worshipping  she  is  praying  for  a  son." 

Then  the  drti  is  presented  by  the  boy's  mother  anil  she  also  gives  the 
bride  a  rupee.  Next  the  pair  are  conducted  to  the^  Icdmdeo  (picture  on 
the  wall),  and  Ganpati,  etc.,  are  worshipped,  after  which  they  are  both 
made  to  go  four  times  round  the  earthc.'n  lamp  {diwa)  atid  humhh  (pot 
containing  water),  tat)e  and  a  bunch  of  pomegranate.  This  circuro- 
ambulatiou  is  called  the  athldi  (eight  rounds). 

After  this  the  bridal  veil  is  taken  off  by  the  iiarohii  and  the  imitation 
birds  on  the  veil  are  given  to  tho  priest,  the  brothers  of  tlie  couple  and 
their  newly  acquired  mltras  (brothers  mado  by  sacred  observ-ancs). 
Having  done  the  athldi  the  bride  and  bridegroom's  wrist  threads  are 
loosened  by  two  men  who  thus  become  brothers.  These  threads  were 
put  on  by  them  at  the  commencement  of  the  prelimiuary  observances. 

At  the  conclusion  the  bridegroom  receives  presents  [tamhol]  from  the 
men  and  women,  ard  similarly  munhsdni  from  the  women  is  received 
by  the  bride  for  unveiling  her.  Songs  are  sung  by  the  women  on  these 
occasions. 

The  following  foast-song  is  sung  at  the  bridegroom's  house: — 

Kuniaye  chauha  pdya,  kuni  dhotore  hath  2^0,11" , 
Janne,  chiuha  pdya,soi  dhotore  hath  pair,  darohi  Rdm  Rdm, 

Bhat  parithd,  mas  parlthd,  upar  parithe  tdre  mare, 
Bhate  mdse  khde  na  jdne  soi,  hahin  lidrdi  hare,  hare. 

"  Who  has  smeared  the  floor  with  cowdung ;  who  has  washed  the 
hands  and  feet  ? 

The^a^i  (followers  of  the  bridegroom)  have  done  it,  the  soi  (fol- 
lowers of  the  bride)  have  washed  their  hands  and  feet:  we 
appeal  to  R^m  (for  the  truth  of  our  statement). 

Boiled  rice  has  been  given,  meat  has  been  given,  over  them  have 

been  given  small  pebbles, 
The  soi  know  not  how  to  eat  rice  and  meat,  the  sister  expreeses 

surprise  (by  saying)  '  hare  h  are  \" 

Four  feasts  are  given  in  the  boy's  house  to  the  guests:  Ist,  on  the 
day  of  the  oil  ceremony;  2nd,  on  the  morning  on  which  the  procession 
starts  to  the  bride's  house ;  3rd,  on  the  day  the  procession  returns  home, 
and  4th,  on  the  morning  on  which  the  bridegroom  receives  presents. 

The  6rst  two  feasts  are  given  at  the  brido's  house  on  the  oil  day  to 
the  guests  of  the  girl  and  the  last  two  on  the  marriage  day  to  the  bride- 
groom and  his  followers  and  to  the  bride's  guests. 

Another  form  of  marriage  called  hujkya  is  common  in  which  the 
ceremony  is  gone  through  only  at  the  bride's  house,  thus  saving  ex- 
pense. 

The  Gaddis  also  practise  the  form  of  marriage  called  jhind  phuh, 
solemnised  by  burning  brushwood  and  circun: ambulating  the   fire  eight 


2GS  Gaddi  Death  Customs, 

times  lianc?  in  hand,  or  with  the  bride's  sheet  tied  to  the  boy's  girdle. 
It  is  admissible  in  cases  where  a  girl's  parents  have  consented  to  her 
betrothal  bat  refuse  to  carry  out  the  marriage,  and  is  sometimes  done 
forcibly  by  the  bridegroom ;  or  in  cases  in  which  a  girl  elopes  with  her 
lover.     No  priest  or  relative  need  attend  it. 

Widow  remarriage  is  permitted,  except  among  the  Brahmans.  The 
rite  is  called  gudani  or  jhanjardra  and  also  choli'dori  and  is  solemnised 
tlius: — The  pair  are  made  to  sit  down  by  the  dkva  and  Icumhh,  with 
some  dliap  burniner.  They  worship  both  these  objects,  then  the  bride- 
groom places  a  dori  (tape)  on  the  widow's  head  and  another  woman 
combs  her  head  and  binds  hor  hair  with  the  tape.  A.fter  tbis  the  bride- 
groom places 'a  nose-ring  (hdlil)  in  the  woman's  hand  and  she  puts  it  on. 
This  is  the  binding  portion  of  the  ceremony.  A  feast  is  given  to  guesta 
and  relations  and  songs  are  sung.  If  no  priest  presides  at  the  ceremony 
the  kumhli,  etc.,  worship  is  dispensed  with,  but  the  tape  and  ring  cere- 
mony is  gone  through  and  the  guests,  etc.,  feasted.  A  widow  used  to 
be  compelled  to  marry  her  husband's  elder  or  younger  brother,  but  the 
custom  is  no  longer  enforced  by  the  State. 

Divorce  is  permitted  by  mutual  consent,  but  there  ia  no  special  form. 
A  divorcee  may  remarry. 

Sons,  whether  by  a  wife  married  for  the  first  time,  or  by  a  widow  or 
divorc<^e  remarried,  succeed,  but  illegitimate  sons  do  not,  unless  they 
are  adopted  in  default  of  legitimate  sons  or  heirs.  The  eldest  son  gets 
an  extra  share,  called  jaithund,  but  he  has  per  contra  to  pay  a  propor- 
tionatoly  larger  share  of  any  debts.  Among  the  sons  the  property  ia 
otherwise  divided  miindavand,  i  e.,  equally,  except  in  Kangra,  where  the 
chundavand  rule  prevails  among  that  small  part  of  the  tribes,  which  ori- 
ginally came  from  the  sonthera  side  of  the  upper  Rd,vi  in  Ohamba.* 

The  Qaddis  also  have  the  cust  Jm  whereby  a  widow's  child  [chaukandhii) 
born  at  any  time  after  her  husband's  death  succeeds  to  his  property, 
provided  that  the  widow  has  continued  to  live  in  his  house  and  has 
worn  a  red  dori  (tape)  in  the  name  of  his  chula  (oven)  or  dardt  (axe). 
Cases  have  even  occurred  in  which  the  widow  has  retained  her  late 
husband's  property  without  complying  with  these  conditions,  though 
the  Gaddis  consider  her  rights  disputable. 

Gaddis  burn  their  dead.  Lepei's  and  those  who  die  of  lnhar,  a  kind 
of  typhus,  are  first  buried,  but  their  corpses  are  exhumed  after  three 
months  and  burnt.  The  ceremonies  performed  are  the  same  as  for  those 
who  are  burnt.  The  body  is  placed  on  the  funeral  pyre  with  the  head 
of  the  deceased  to  the  north,  and  all  the  jewellery  and  the  blanket,  which 
is  thrown  over  it  when  on  the  bier,  are  taken  off  and  the  body  burnt. 
A  copper  coin  is  placed  by  the  pyre  as  the  tax  of  the  land  on  whichf 
the  body  is  burnt.  Fire  is  first  applied  to  the  pyre  under  the  head  by 
the  neai'est  relative  and  the  other  gotrts  (blood  relations).  The  parohit 
joins  the  relations  in  this  observance,  but  no  cei-emonies  are  observed. 
The  light  is  applied  after  going  round  the  pyre  once  from  left  to  right. 
On  the  10th  day  after  the  demise  the   daspindi   ceremony  ia  performed 


*  Sir  J.  B.  Lyall's  Kangra  Settlement  Report,  §  74,  quoted  in  P.  C.  L.  II,  p.  183. 
tin  allusion  to  the  idea  that  the  Muhammadans   own  the  world,  Hindus  the  sky,    and 
that  the  owners'  land  must  not  be  used  unless  paid  for. 


&ddcli  Beliefs.  269 

by  the  nearest  blood  relationa,  with  tho  aid  of  the  'parohit.  Other  rela- 
tions wash  their  clothes  and  bathe  on  this  day  and  remove  tlio  kaiahal 
which  is  spread  to  receive  the  mourners.  On  the  12th  day,  at  nis/lit,  a 
he-goat  is  sacrificed  in  the  decoaseii's  name.  This  goat  is  given  to  tlie 
parohit.  Next  moiniiig  five  finds  (balls  of  rice)  or  one  supindi  are 
again  offered  to  the  deceased  by  the  chief  mourner,  to  the  recitation  of 
mantras  by  the  paroMt,  The  clothes,  utensils,  cnsh,  etc.,  are  given  to 
him.  On  the  l4th  day  the  deceased's  relations  on  the  wife's  side  come 
to  the  house  in  the  morning  and  give  a  feast  to  tho  brotherhood.  A 
goat  is  killed  for  this  feast  and  tho  mourning  ceases  from  this  day.  At 
the  end  of  the  third  month  oblations  arc  again  offered  to  tho  deceased 
and  the  occasion  is  signalised  by  a  feast  to  the  brotherhood.  All  the 
ofEerings  made  in  this  ceremony  go  to  the  parohit  who  presides  over  it. 
Similar  ceremonies  are  gone  throngh  at  the  end  of  the  sixth  month  and 
tho  1st  and  4th  years. 

If  buried  the  body  is  laid  flat  in  the  grave  with  the  back 
on  the  ground  and  the  palms  of  both  hands  folded  on  the  chest.  The 
head  is  kept  to  the  vtar  (north).  Cliildren  and  females  are  buried  in 
the  same  way.  When  burnt  the  ashes  are  collected,  together  with 
tho  seven  bones  of  the  finger,  knee  and  ankle  joints,  on  the  day  the 
corpse  is  burnt.  They  are  brought  to  the  house  in  a  piece  of  maaru  "^ 
and  kept  for  ten  days  in  the  clothes  in  which  the  deceased  breathed 
.his  last  and  in  the  room  in  which  he  expired.  After  tho  daspindl 
they  are  washed  in  honey,  milk,  clarified  butter,  cowdung  and  hilpatri 
seed  and  then  dried  and  deposited  in  a  sinall  wooden  box,  wrapped  in 
the  piece  of  mo.sru  and  buried  in  a  recess  made  in  the  wall  of  the 
house,  with  a  coating  of  barley  and  mustard  over  it.  They  should  be 
taken  to  Hardwar  to  be  thrown  into  the  Ganges  as  soon  as  tho  family 
has  collected  suBScient  funds  for  the  journey,  and  at  most  within  four 
years. 

The  religion  of  the  Gaddis  presents  some  interesting  features.  As 
we  have  seen  the  Gaddis  are  by  preference  Shaivas,t  but  their  worship 
is  catholic  to  a  degree.  Thus  on  Sundays  and  Thuisdays  Niigs  and 
Sidhs  are  worshipped,  on  Sundays  alono  Kailung,  Devis  on  Tuesdays, 
and  on  Thursdays   '  Birs.* 

To  the  Nags,  ahri  or  beestings,  male  kids  or  lambs,  and  ova  (the 
first-fruits  of  all  crops),  incenso  and  small  cakes  are  off ered ;  and  to 
the  Sidhs  a  sack,  a  stick  of  rose-wood,  a  crutch,  sandals  and  rot  or 
thick   bread. 

To  the  Devis  are  offered  vermilion,  hindli  (brow-mark),  S'llu  (a  red 
chddar),  dora  (waist-rope),  sur  (a  coarse  spirit),  and  a  goat. 

To  the  Birs  a  he-goat,  a  chola  or  thick  woollen  coat,  a  waistband,  a 
white  conical  cap  {chulcanni  topi)  and  fine  bread.  Kailu  Bir,  the  numen 
of  abortion,  is  only  worshipped  by  women.  Kailung  is  a  >!ag,  and 
the  father  of  all  the  Nags.     He  is   worshipped,  as   is   Shiva,  under  the 

•  The  cloth  in  which  the  corpse  is  wrapped. 

t  As  the  verso  goes  :— 


Gaddi  t)\drda  hheddn 
Qaddin  dindi  dupa. 

Qaddi  jo  dinda  Iheduji 
Qaddin  jo  dindi  rxijia. 


The  Gaddis  feed  their  flecks  : 
The  Gaddins  offer  incense  (to  Sha), 

To  the  Gaddfs  lie  (Sliiva)  gives  she 
And  to  the  Gaddins,  beauty. 


270  Gaddi  godlings, 

form  of  tho  dardt  or  sickle,  which  is  always  carried  by  a  Gaddi 
when  shepherding  his  flocks.  Then  there  is  the  worship  of  autars. 
An  autar  is  the  spirit  of  a  person  who  has  died  cliildless  and  causes 
sickness.  To  propitiate  this  spirit  the  sick  person  dons  clothes,  which 
are  made  for  him  with  a  silver  imago  of  the  deceased,  and  he  then 
worships  the  autar  idol  (which  is  always  set  up  near  a  stream).* 

The  clothes  and  image  are  worn  "  in  token  of  the  deceased." 
^n^ars  are  said  to  have  been  admitted  inio  the  category  of  the  deities 
owiug  to  their  evil  influences  on  niea  and  women.  They  are  propiti- 
ated also  on  the  Amd,was  and  Puranmdshi  days. 

Autars  also  appear  in  dreams  and  warn  people  that  they  will  carry 
them  off  to  the  next  world.  To  scare  away  the  ghost  in  such  a  case 
jamamvdla  is  performed,  4  SaZis,  offerings  of  ghunganidn  (boiled  maize), 
nettle  baths,  and  bran  bread  being  offered  four  limes  by  night. 

But  these  do  not  exhaust  the  list  of  beliefs.  Bated  is  the  sprite  of 
springM,  rivers  and  wells,  and  hhicheri,  sodden  Indian  corn,  3  balls  of 
suhdL  (moss),  3  of  ashes,  3  measures  of  water,  a  pumpkin  or  a  flour- 
sheep  are  offered  to  him. 

To  joginis  or  rock  spirits,  3  coloured  grains  of  rice,  5  sweet  cakes,  a 
loaf,  a  flour-lamp  with  a  red  wick,  3  kinds  of  flowers,  3  pieces  of  dhwp, 
and  a  she-goat  are  offered  with  prayers.  RdJcshanis  and  bandsats 
would  seem  to  be  the  same  as  joginis.  Chungu  is  the  demon  found 
on  walnut  aud  mulberry  trees  and  under  the  karangora  shrub.  He  ia 
worshipped  with  a  cocoa-nut,  a  chuhora  (handle  of  a  plough),  almonds, 
grapes,  milk  and  a  loaf  of  5  paos  with  his  eflSgy  in  flour  (a  basket  on 
his  back),  a  four-cornered  lamp  of  flour  on  the  bread,  and  apiece  of 
dhup. 

Gunga,  the  disease-spirit  of  cows,  is  propitiated  by  setting  aside  a 
tawa  of  bread  in  his  name  until  the  final  offerings  can  be  made. 
Then  a  piece  of  iron,  something  like  a  hockey-stick,  is  made,  and  the 
deity  taken  into  the  cattle-shod  where  he  is  worshipped  by  the  sacred 
fire  on  a  Thursday.  A  he-goat  is  killed  and  a  few  drops  of  the  blood 
sprinkled  on  the  iron.  At  the  same  time  cakes  are  offered  and  some 
eaten  by  one  member  of  the  household,  but  not  by  more  than  one  or 
the  scourge  will  not  abate,  and  the  rest  are  buried  in  the  earth.  Every 
fourth  year  this  deity  is  worshipped  after  the  same  fashion.  Kailu  is, 
it  seems,  peculiar  to  the  Gaddis,  or  at  least  to  Chamba.  Early  in 
pregnancy  the  woman  puts  aside  4  chaklis,  (the  copper  coin  of  Chamba) 
with  her  necklace  in  the  name  of  Kailu.  Two  or  three  months  after 
delivery  the  parohit,  with  the  woman,  worships  the  demon  by  putting 
up  a  large  stone  under  a  walnut  or  hainth  tree,  which  is  sanctified  by 
recitino"  certain  mantras  and  then  worshipped.  A  white  goat  (which 
may  have  a  black  head)  is  then  offered  up  to  the  demon,  by  making  an 
incision  in  its  right  ear  and  sprinkling  the  blood  over  a  long  cloth,  2^ 
yards  wide  by  9  or  12  yards  long,  and  chaklis  and  some  bread  are  also 
offered  to  the  demon. 

Finally  the  woman  tastes  a  piece  of  gur,  and  places  it  on  the  cloth, 
which  she  then  wears  until  it  is  worn  out,  when  a  new  one    ia  made  and 


*  Wheu  first  set  up  the  idol  is  worshipped  with  prayers  and  the  sacrifice  of  a  he-goat  or 
sheep.    Bhain  and  IhicUii  are  also  placed  before  it  and  then  eaten  by  the  axdar's  xelativeB. 


<r^     ^ 


^'i*"     cc^^t.'Zj       ^^ 


y. 


J 


yt 


Gadgor-^Gadgor.  271 

purified  in  the  same  way  before  being  worn.  The  ceremony  may  be 
performed  at  the  woman's  house,  in  which  case  the  clotli  alone  is  u.scd  as  a 
symbol  of  the  deity.  The  _i;-oat  is  returned  to  its  owner  with  the  fcmr 
coins.  No  other  woman  may  use  this  sheet,  which  would  cause  her 
divers  bodily  ills. 

Ploughing,  sowing  and  reaping  should  be  begun  on  the  lucky  days — 
Sunday,  Tuesday  and  Tliursday.  Jf  the  wheat  does  not  grow  on  a  terraced 
field  the  plough  is  not  put  on  it  again  that  year  until  a  goat  has  been 
Bacri6ced  there,  and  neglect  of  this  rule  will  result  in  a  death  in  the 
family.  When  new  ground  is  to  be  broken  up  the  paroliit  must  be  asked 
to  name  the  day  and  a  he-goat  sacrificed  before  the  plough  is  ])ut  to  it. 
But  instead  of  this  sacrilicc,  some  people  lake  four  young  girls  to  the  spot 
and  there  wash  their  feet,  mark  their  foreheads  with  red  and  give  them 
gxir  to  eat  before  they  begin  to  i)lough.  And  the  first  fruits  of  such  land 
are  always  offered  to  the  dcuta  before  being  used.  The  godlings  associ- 
ated with  chinia,  maize,  wheat,  pulse  and  barley  are  Devi,  Chaund, 
Kailung,  Kathura  Nag  and  Sandholu  Nag  respectively. 

The  chief  fairs  are  seven  in  number,  viz.,  the  Easua  on  1st  Baisdkh, 
the  Patroru  on  1st  Bhadon,  the  Sair  on  IstAssauj,  the  Lahori  (cr  Lohri) 
on  1st  Mitgh,  and  the  Dholru  on  1st  Chet.  The  dates  of  the  Shibrdt 
(in  Phdgan  on  varying  dates)  and  of  the  Holi  (in  Phagan  or  Chet)  vary. 
The  first  four  festivals  are  celebrated  by  games  and  dances,  but  there 
are  differences.  At  the  Basua  imidiris  or  flour  cakes  are  eaten  with  ghi 
and  honey.  At  the  Patroru  a  cake  of  a  vegetable  called  siiil  is  eaten  : 
only  young  girls  dance.  At  the  Sair  hahrus  are  cooked  :  and  at  the 
Lohri  khichri  or  rice  and  dal.  At  the  Holi  l-haddas  (parched  maize)  aro 
eaten,  the  fire  is  worshipped  at  night  and  a  performance  called  6arn  held, 
Bongs  being  also  sung.  At  the  Dholru  again  inndiris  are  eaten,  but 
amusements  are  rarely  allowed.  There  seems  to  be  no  aununl  feast  of 
dead.     Shiva  and  the  Devis  are  sacrificed  to  on  a  Shibnitri. 

The  seasons  for  worship  are  : — Chet,  pilgrimages  to  Bawan  and 
Jawdlaji  in  Kdngra. 

Bhadon  and  Asauj,  pilgrimages  to  the  shrines  of  Narsingh,  Hari-har, 
Lakshmi  Devi,  Ganesh,  Kailung — all  in  Brahmaur ;  and  in  Bhadon  only, 
as  a  rule,  to  Maui  Mahesha.  Shiva  is  not  worshipped  at  any  particular 
season. 

The  low-castes  in  Brahmaur  are  chiefly  Halis,  Kolis,  Lohdrs  and  Rihrf* 
rSs,  with  afew  Sippis  and  Badhis.  All  these  are  described  in  their 
proper  places.  An  obscure  group  is  the  Bararu,  sometimes  called  Bhats, 
who  are  d<»scribed  as  Gaddis,  and  hold  among  them  the  same  position 
as  Btahmans  do  among  other  Hindus.  The  name  appears  to  be  connected 
with  hardri,  a  thorny  shrub. 

The  Gaddi  salutations  are  as  follows  : — Among  Brahmins,  namankdr .; 
to  Brahrnans  from  others,  pairi  jiaiina  to  which  they  reply  aslr  hachan. 
Rajputs  givajaijai  to  one  another  Jind  receive  it  from  those  beneath  them  ; 
responding  with  ram  ram.  Kliatris,  Thakurs  ami  Rathis  offer  hidrki  to 
one  another  and  receive  it  from  the  low-castes,  giving  in  reply  ram  rdm. 

Gadqkr,  an  agricultural  clan  found  in  Shdhpur. 

Gadoob,  a  i&\  clan  (agricultural)  found  in  Multan. 


2-^2  Qadha^Gadun. 

Gadha  (?)  shophord,  cowherd  ;  also  called  raivdnri  in  Peahdwar. 

Gadhi,  a  term  of  contempfc  said  to  be  applied  by  Nihangs  (Akdlis)  to  those 
who  smoke. 

Gadhiok,  a  tribe  small  in  numbers,  but  intelligent  and  enterprising,  found  in 
a  few  villages  o£  tho  Central  Salt  Range.  Their  traditions  assert 
that  their  ancestor  Mahta  Uhandu  liai  came  from  Mathra  to  Delhi  and 
entered  the  Mughal  service  under  BAbar,  who  employed  him  with  Rdja 
Mai  Janjua  to  drain  the  eastern  Dhanni  tract  in  the  Salt  Range. 
Gharka  Kassar  and  Sidhar  Manilas  afterwards  aided  them  to  colonise 
the  tract,  and  Babar  granted  Chandu  Rai  a  percentage  in  the  revenue  of 
tho  Dhanni  and  other  tracts  in  the  Salb  Range.  Humsiyuu  granted 
Kdli  orKaiik  Dds,  son  of  Chandu  Rai,  a  sanad  *  (dated  1554)  of  30,000 
tankds  for  the  improvement  of  the  Kahun  tract  and  the  family  also 
received  sanads  from  Akbar  and  Auraugzeb.  In  the  latter's  reign  one 
branch  of  the  tribe  was  converted  to  Islam,  but  most  of  its  members 
ttre  still  Hindus.  Gadhiok  is  said  to  be  a  corruption  of  gaddi-hok, 
on  its  ancestors  having  presented  31  gaddls  at  a  Itukdi  (the  announce- 
ment of  the  presents  brought  at  a  wedding).  The  Gadhiok  usually 
marry  among  themselves,  but  some  intermarry  with  Khatris  of  the 
Bdri  group,  tliodgh  never  Avith  Bunjahis.  In  neither  case  is  widow 
marriage  allowed.  Their  Brahman s  are  of  the  Nauli  got  and  at  a 
boy's  munnan  or  head-shaving  the  father  or  head  of  the  Family  himself 
decapitates  a  goat  with  a  sword  and  gives  the  head,  feet  and  skin  to  the 
Naule  parohitb'  of  the  tribe,  though  they  do  not  eat  flesh  and  other 
Brahmans  would  not  touch  such  offerings.  The  skin,  etc.,  are  sold. 
A  similar  observance  is  in  vogue  at  the  janeo  investiture.  Gadhioks 
eat  flesh  at  weddings,  a  usage  contrary  to  local  Hindu  custom.  At 
the  viunnan  of  a  first-born  son  the  custom  found  among  some  other 
Khatris  is  followed  and  the  mother  flees  to  the  house  of  a  neighbour 
who  plays  the  part  of  her  parents.  Her  husband  would  bring  her  back 
again,  and  remarry  her  by  the  dukCija  or  'second  wedding  '  which  costs 
about  half  as  much  as  the  first.  Gadhioks  avoid  touching  weighing 
Bcale3,t  at  least  in  theory,  and  also  usury,  but  one  or  two  families,  not 
admitted  to  be  descendants  of  Kali  Diis  or  true  Gadhioks,  have  no  such 
scruple.  No  Gadhiok  will  wash,  set  out  on  a  journey  or  begin  a  new 
task  on  a  Thursday — the  day  on  which  their  ancestor  left  bis  original 
home.  Hindu  Gadhioks  eat  and  dritik  with  Khatris  :  Mubammadans 
with  any  Muhammadan  save  a  Mochi  or  Musalli.  The  latter  style  them- 
selves Shaikh  :  while  the  Hindus  generally  use  the  title  of  Mahta,  but 
the  family  of  Dahvdl  is  styled  Diwdn,  Mulraj,  one  of  its  members  having 
been  governor  of  Hazara  under  the  Sikhs.  The  saviddh  of  Kdli  Dds 
is  a  conspicuous  object  at  .  Kallar  Kahilr.  The  Gadhioks  have  many 
habits,  apparently  in  a  down-country  dialect,  and  now  claim  Rsijput 
orio^in  or  statu?,  but  they  are  probably  of  Khatri  ertraction  as  their 
intermarriage  with  that  caste  shows. 

Ginf  a  Baloch  clan  (agricultural)  found  in  Shahpur  :  see  also  under  Garri. 

Gauun,  or  Jadun,  as  they  are  called  indifferently,  are  a  tribe  of 
Pathdns   found   in   Hazara  and  in  Attock.     They  claim  descent   from 

1^1 '    ■' '  ■     '  ' 

*  This  sanai  contains  a  reference  to   the  Bagh-i-Safa  established  at    Kallar  Kahir  by 
Biibar  and  mentioned  in  his  Memoirs. 
I  Implyiu^  that  retail  trade  is  cousidered  derogatory. 


^C^^'         L  ^^,^'      ^:^'- 


(A^o^  *^ 


C  ^ 


Oadwdr — Gdgrah.  273 

Sarliang,  a  groat-gi-andson  of  Ghurg-liuslit,  two  of  whose  sons  fletl,  they 
say,  because  of  a  blood  feud  to  the  momitains  of  Chacli  and  Ilaziira. 
It  is  almost  certain  that  the  Jadun  are  not  of  Indian  origin  ;  though  it 
has  been  suggested  that  in  their  name  is  preserved  the  name  of  Jiidu 
or  Yadu,  the  founder  of  the  Hd,iput  Yiidubaiisi  dynasty,  many  of 
whose  descendants  migrated  from  Guzenit  some  1, 100  years  b«-foro 
Christ,  and  were  afterwards  supposed  to  bo  found  in  the  hills  of  Kiibul 
and  Kandd,har.  They  occupy  all  the  south-eastern  portion  of  the 
territory  between  the  Peshawar  and  Ilazara  borders,  and  the  southern 
Blopea  of  Mahdban,  having  been  assigned  their  present  lands  in  the 
eastern  Sama  after  Malik  Ahmad  and  the  Kashi  chiefs  of  the  Afghdns  had 
defeated  the  Dilazak.  And  when  Jahangir  finally  crushed  the  Dilaz^ik, 
they  spread  up  the  Dor  valley  ns  high  as  Abbottabild.  Early  in  the 
18th  century,  on  the  expulsion  of  the  Karlugh  Turks  by  Saiyid  JaUl 
Bd,ba  they  appropriated  the  country  about  JDliamtaur  ;  find  about  a 
hundred  years  later  they  took  theBagra  tract  from  the  few  remaining 
Dilazilk  who  held  it,  while  shortly  before  the  Sikhs  took  the  country 
their  Hassazai  clan  deprived  the  Karrtll  of  a  portion  of  the  Nildn  valley. 
They  are  divided  into  three  main  clans,  Sdlar,  Mansiir,  and  Hassanzai, 
of  which  the  last  is  not  represented  among  the  trans-Indus  Jadun  and 
has  lost  all  connection  with  the  parent  tribe,  having  even  forgotten 
its  old  Pashtu  language.  Bellew  made  them  a  Gakkhar  clan,  but 
this  appears  to  be  quite  incorrect.  The  true  Pathans  of  Hazara  call 
them  mldtar  or  mcrcenai-ios,  from  the  Pashtu  equivalent  for  laJchan  or 
"  one  who  girds  his  loins".  In  Hazara  a  Salar  occupy  the  Kajoia  plain  ; 
the  Mansur  are  found  in  Mangal  and  in  and  round  Nnwansbahr  ;  while 
the  Haasanzaia  reside  in  Dhamtaur  and  the  adjacent  villages,  and  in 
the  Mangal  and  Bagra  tracts.  The  two  former  tribes  keep  up  a  slight 
connection  with  the  Pathd.ns  to  the  west  of  the  Induw,  and  a  few  can 
still  speak  Pashtu.  After  they  had  obtained  a  footing  to  the  east  of 
the  Indus,  in  Ilazara,  those  three  tribes  elected  a  Hassanzai  of  Uharataur 
to  the  /s/idn-ship,  and  his  son  succeeded  him,  but  the  chiefship  is  now 
in  abeyance,  though  the  family  is  still  looked  up  to.  In  rJiis  part  the 
Durrani  rule  was  quite  nominal  and  the  Jaduus  of  Ilazdra  only  paid 
them  a  horse,  a  falcon  or  two  and  a  small  sum  of  money  as  tribute. 
Gadwar,  a  Jd^  clan  (agricultural)  found  in  Multau. 

Gag,  a  Dogar  clan  (agricultural)  found  in  Amribsar. 

GAofs  a  Dogar  clan  (agricultural)  found  in  Amritsar, 

Gaqea,  a  small  caste,  for  the  most  part  Mussabnau,  and  chiefly  found 
in  the  central  districts.  They  wander  about  catchinor  and  oating 
vermin,  but  their  hereditary  occupation  is  that  of  catching,  koopiu"-, 
and  ap])lying  leeches  ;  and  they  are  often  called  Jukora,  from  jonk,  a 
•leech.'  They  also  make  matting  and  generally  work  in  grass  and 
straw,  and  in  some  parts  the  coarse  sacking  used  for  bags  for  pack 
animals  and  similar  purposes  is  said  to  be  made  almost  entire Ij-  by 
them.  The  Muhammadan  Giigras  marry  by  nlkoh.  They  seem  to 
fulfil  some  sort  of  functions  at  weddings,  and  are  said  to  receive  fees  on 
those  occasions.  It  is  said  that  they  worship  Bahi  Shah,  the  Chiihra 
guru.     Also  called  Gagri  or  Gegri  and  Jokliaru. 

Gaqrah,  a  Jd^  clan  (agricultural)  fouod  in  Multan. 


274  Gagrel — Gahhhar. 

Gaqrel^  a  Muhammadan  Nai  converted  from  Hinduism,  in  Karndl. 
Gahi,  see  under  Ghdi. 

GAKK^A^l,  an  important  Muliammadan  tribe,  found  in  JUelum,  Rawal- 
pindi aud  Ilazilra.  Regarding  tbo  Gakkhars  in  the  first-named  district 
Mr.  W.  S.  Talbot  writes  :— 

"  The  Gakkhars,  though  not  numerically  important,  are  in  other  respects 
one  of  the  most  prominent  tribes  in  the  Jlielum  district,  and  in  social 
position  amongst  the  Musalmans  of  the  tract  share  with  the  Janjuit 
the  honour  of  the  first  place  :  in  popular  estimation  indeed  they  seem  to 
rank  a  little  higher  than  oven  the  Janju^s.  They  are  almost  entirely 
confined  in  this  district  to  the  Jhelum  tahsil,  where  they  hold  the  bulk 
of  the  Khuddar  circle,  with  a  good  many  villages  in  the  Maiddn:  else- 
where they  are  found  ia  any  numbers  only  in  the  Rawalpindi  and 
Hazdra  districts. 

Origin, — Of  the  history  and  origin  of  this  tribe  much  has  been  written  : 
the  earliest  suggestion,  that  of  General  Court,  that  the  name  of  the 
Gakkhars  points  to  their  flescent  from  the  Greeks,  has  not  found 
later  supporters  :  though  it  has  now  been  adopted  and  improved  upon  by 
some  of  the  present  representatives  of  the  tribe,  who  claim  descent  from 
Alexander  himself  !  Mr.  A.  Brandreth  *  adopted  the  local  tradition,  that 
the  Gakkhars  '  came  from  Persia  through  Kashmir,'  which  is  still  the 
claim  of  the  majority  of  the  Gakkhars  themselves.  The  views  of 
General  Cunningham  are  set  forth  at  length  in  his  ArcliEeological 
Survey  Reports,  II,  pp.  22  to  3-:^,  to  which  the  curious  must  be 
referred  for  the  detailed  reasons  on  which  he  basos  his  conclusion,  that 
the  Gakkhars  represent  the  '  savage  Gargaridae  '  of  Dionysius  the 
Geographer,  (who  wrote  probably  in  the  4th  Century  A.  D.),  and 
are  descendants  of  the  great  Yuechi  Scythians,  who  entered  India  from 
the  North- West  in  the  early  centuries  of  the  Christian  era.  Sir 
Denzil  Ibbetson  t  notices  with  approval  Mr.  Tliomson^s  comment  X 
on  Cunningham's  theory;  though  the  Turanian  origin  of  the  Gakkhars 
is  highly  probable,  yet  the  rest  of  the  theory  is  merely  a  plausible 
surmise.  On  the  whole  there  seems  to  be  little  use  in  going  beyond  the 
sober  narrative  of  Ferishta,  who  represents  the  Gakkhars  as  a  brave 
and  savage  race,  living  mostly  in  the  hills,  with  little  or  no  religion,  and 
much  given  to  polyandry  and  infanticide.' 

As  already  indicated,  the  story  of  most  of  the  Gakkhars  is  that  they  are 
descended  from  Kaigollir  or  Kaigwar  Shah,  of  the  Kaidni§  family  once 
reigning  in  Ispahan  :  thac  they  conquered  Kashmir  and  Tibet,  and  ruled 
those  countries  for  many  generations,  but  were  eventually  driven  back  to 
Kabul  whence  thny  entered  the  Punjab  in  company  with  Mahmud 
Gha^navi  early  in  the  11th  Century:  thi'S  story    is  rejec'ied  by  Ibbetson, 


*  Jholimi  Settlement  Report,  §  48. 

I  Pinijah  Census  Report,  1881.  §  463. 

J  §  f)7,  Jhelmn  Settlement  Report. 

§  It  ie  not  poj^sible  to  obtain  satisfactory  information  ren^arrlinf?  this  word.  The  city  of 
Kayan  -was  the  cnpital  of  Kai  Kayus,  Kni  Kiibad,  and  Kai  Kliasrii  ;  and  some  say  that  the 
Gakkhars  call  themselves  Kayini  because  they  claim  descent  from  these  three  kings. 
Others  say  that  the  Mughals  proper,  and  e.specially  the  Chughattns  and  Qizilbashes,  are 
Kav'itii-' ;  and  that  the  Gakkhars  call  themselves  Kanani  or  Gauaanites  because  they  claim 
descent  t'l om  Jacob  and  Joseph  who  lived  la  Canaan  j  and  that  it  is  this  word  which  has 
been  misread  Kayani. 


1/ 


JU^        /  L    C  /    A     V  CI 


.  Gdkkhar  history.  275 

because  on  Ferishta's  showing  a  Gakkhar  army  resisted  Mahmud  :  and 
that  it  IS  at  any  rate  certain  that  they  lield  tlioir  present  poseessions  long 
before  the  Muharamadan  invasion  of  India  :  on  tho  other  side  it  will  be 
of  interest  to  notice  briefly  below  tho  contentions  of  tlio  most  prominent 
member  of  the  tribe  of  tho  present  time,  the  late  Kluin  Bah;'idiir  R:'ijit 
Jah.indiid  Kluln,  E.  A.  C,  who  has  made  a  most  painstakincr  study  of 
the  original  authorities  :  it  must  bo  noted,  however,  that,  particnlarly  in 
the  exactness  of  tho  references  to  the  aathoritios  cited  by  him,  there  is 
something  wanting,  owing  to  his  omission  to  supply  further  information 
asked  for  :  his  views  are  as  follows  : — 

All  the  historians  before  the  timo  of  Ferishta  agree  that  tlie  Kho- 
khars,  not  the  Gakkhars,  killed  Shah;1,b-ud-din  Ghori.  Ferishta  cer- 
tainly confuted  those  two  tribe>i,  in  other  cases  :  thus  ho  frequently 
refers  to  Shekha  and  Jasrat  as  Gakkhar  chiefs;  therA  are  no  sutsh 
names  in  the  Gakkhar  tree,  whereas  Shekha  and  Jasrat  appear  as 
father  and  son  in  the  genealogy  of  the  Khokhars :  see  tree  o-iven  in  tho 
vernacular  settlement  report  of  the  Gujrat  district,  by  Mirza  Azim  Betr^ 
l8Qo.  {T>ibaqdt-i-Akbari,  pp.  18,  Id,  127,  147  and  600;  Rauzat-ut- 
T(ihirin,  E\Vv)t,  I,  p.  ^01;  Muntakhib-ut-Tawdrikh,  p.  18;  Ibn-i-Asir 
Elliot,  II,  p.  43?;  Tabaqdt-i-NcUiri,  pp.  123-4,  etc.) 

Ferishta's  account  of  tho  Gakkhars  as  a  tribe  of  wild  barbarians 
without  either  religion  or  morality,  practising  polyandry  and  infanti- 
cide, is  a  literal  translation  from  the  Arabic  of,  Ibn*i-Asir,  an  earlier 
historian,  who  was  there,  however,  writing  of  the  wild  tribes  in  the 
hills  to  the  west  of  Peshawar,  and  not  of  the  Gakkhars  :  the  chapter  in 
Ibn-i-Asir  immediately  following  deals  with  the  murder  of  Shahdb-ud- 
din  by  the  Gakkhars  :  hence  perhaps  the  mistake  ;  or  Ferishta  may  have 
borne  a  grudge  against  tho  Gakkhars,  who  are  said  by  him  to  have 
maltreated  an  ancestor  of  his  own  named  Hindu  Sh^h.  (Ibn-i-Asir 
p.  82,  Elliot,  XII,  Ferishta,  p.  159).  ' 

Gakkhar  ShSh,  alias  Kaigwdr  Shd,h,  is  mentioned  as  one  of  the  prin- 
cipal followers  of  Mahmud  of  Ghazni.  [Iqbdlndma-i-Jahdngiri,  p.  109; 
Ahbar  Ndma,  p.  242). 

The  use  of  the  Hindu  title  of  "  Rdjd,"  has  been  taken  as  evidence  that 
tho  Gakkhar  story  of  their  origin  is  incorrect  ;  but  up  to  comparatively 
recent  times  the  Gakkhar  chiefs  used  the  title  of  Sultdn.  Some  sannds 
of  the  Mughal  emperors  are  cited,  and  other  evidence,  but  the  refer- 
ences need  not  be  given,  as  it  is  certain  that  the  title  of  Sultdn  was 
formerly  used  by  this  tribe. 

In  La  Perron's  History  of  the  Pdrsis,^  p.  27,  it  is  said  that  a  migration 
of  Persians  to  China,  under  a  son  of  Yazdezard,  took  place  in  the  7th 
century :  it  is  suggested  that  this  was  tho  occasion  when  the  ancestors 
of  the  tribe  settled  in  Tibet :  an  old  M.S.  pedigree-table  produced  shows 
a  Sultan  Yazdajar  some  45  generations  back. 

An  officer  who  knew  tho  Gakkhars  well  wrote  of  them  :  '  Some 
of  their  principal  mo,n  are  very  gentlemanly  in  their  bearing,  and  show 
unmistakably  their  high  origin  and  breeding '  :  anotlior  says :  '  They 
are  essentially  the  gentlemen  and  aristocracy  of  tho  (R;twalpindi\ 
district:  .  .  .  Tho  Gakkhars  still  bear  many  traces  of  their  hiirfi 
descent   in   their  bearing,  and  in  the  estimation  in  which  they  are  held 

•  Vol.  I,  Karaka,  1884,  citing  the  Zend  Avcsta,  I,  cccixivi. 


276  The  Gahhhar  dans. 

througliout  tho  district/  Mr.  Thomson  wrote  of  them:  'Physically  the 
Gakkhars  aro  not  a  lar^e-limbed  race,  but  tliey  are  compact,  sinewy, 
and  vigorous.  They  make  capital  soldiers,  and  it  has  been  stated  on 
pood  authority  that  they  are  the  best  light  cavalry  in  Upper  India. 
They  are  often  proud  and  self-respecting,  and  sometimes  exceedingly 
wcll-mannorod.'  All  this  does  them  no  more  than  justice  ;  and  to  any- 
one who  knows  them  well,  tho  statement  that  as  late  as  the  13th 
century  they  were  wild  barbarians,  without  religion  or  morality,  is  in 
itself  almost  incredible.  Raja,  Jahdnd£d  Khdn  seems  to  have  succeeded 
in  tracing  the  libel  to  its  origin  :  he  shows  also  that  they  have 
sometim.ea  bren  confused  with  the  Khokhars  ;*  but  it  cannot  be  said  that 
his  arguments  in  favour  of  their  Persian  origin  are  very  couvincing  : 
in  the  matter  of  the  assassination  of  Shah^ib-ud-din  Ghori,  the  his- 
torians who  state  that  he  was  killed  by  the  Gakkhars  at  Dhamiak  in 
this  district  are  supported  by  a  strong  local  tradition. 

Clans  and  Man(li8.--The  Gakkhars  have  split  into  many  branches,  of 
which  the  most  important  in  this  district  are  the  Admal,  the  Iskandrd,! 
and  the  Bugial,  who  occupy  most  of  the  Khuddar  circle  :  a  smaller 
clan  named  Firozal  hold  a  few  villages  close  to  Jhelum  :  and  a  still 
smaller  branch,  the  Tulidl  (which  is  little  esteemed,  and  with  which  the 
other  clans  do  not  intermarry),  has  four  or  five  estates  on  the  river  near 
Dina.  The  clan-names  are  in  all  cases  derived  from  those  of  the  com- 
mon ancestors  :  the  principal  seats  or  mother  villages  of  each  branch  are 
called  Mandis,  of  which  there  are  six  generally  recognised  in  the  Jhelum 
district :  Sultd.npur  (Admal)  ;  Lehri  and  Bakrdla  (Iskandrd,!)  ;  Domeli, 
Padhri,  and  Baragowdh  (Bugidl)  :  Bheth  and  Salihdl,  formerly  flourish- 
ing mandis  of  the  Bugidl,  are  now  decayed. 

Character. — Regarding  the  character  of  the  Gakkhars  there  is  not 
much  to  add  to  what  has  already  been  said  :  pride  of  race  is  very  strong 
in  them,  and  though  they  make  good  soldiers,  they  are  bad  farmers  : 
and  where  they  have  not  fallen  back  on  Government  service,  they  are 
almost  always  in  a  most  unprospeious  condition,  being  much  wanting 
in  industry  and  thrift :  their  most  unpleasing  characteristic  is  their  in- 
tense jealousy  of  one  another,  which  leads  to  bitter  feuds^  and  some- 
times to  murder. 

History. — The  first  settlement  of  the  tribe  in  this  district  is  generally 
•  admitted  to  be  Abridm  in  Suitdnpur,  under  the  Lehri  hills  :  thence 
they  spread  over  the  Khuddar,  soutliwards  towards  the  river,  and  as 
far  as  Landi  Patti  to  the  west,  being  constantly  opposed  by  the  Janjuds 
who  were  almost  invariably  defeated  and  ejected  :  in  his  first  invasion 
of  India  Bilbar  took  the  part  of  the  JanjiHs,  and  with  them  defeated 
Hati  Khdn,  the  great  Gakkhar  chief  of  Pharwala,  but  in  a  subsequent 
invasion  made  friends  with  the  Gakkhars  and  procured  from  them  an 
auxiliary  force.  When  Bdbar's  son,  Humayiin,  was  in  A.  D.  1542 
ousted  by  Sher  Shdh,  the  principal  Gakkhar  chiefs  took  the  side  of  the 
exile:  to  bridle  their  pride  Sher  Shdh  built  the  huge  fort  of  Kohtas, 
about  ten  miles  from  Jhelum  :  and  in  the  constant  warfare  that  followed 
the  Gakkhar  country  was  terribly  harried, but  the  tribe  was  never  sub- 
dued, and  en    Humiiyun''s  return   to   power   began   to   grow  powerful. 

*  See  also  an  article  in  the  Indian  Antiquary,  1907  '  The  Khokhara  and  the   GakkhafS 
ip.  Punjab  HiBtory  '  by  H.  A.  Koee.I.C.S 


Gnjja^^Gan^apun  277 

Their  enbseqaent  history  until  the  rise  of  "  Snltdn  "  Muqarrab  Khdn, 
about  1740  A.  D.,  chiefly  concerns  other  districts  :  he  was  nn  Adniill 
chief  of  the  Kdwalpindi  district;  and  claimed  to  rule  the  \vholo  of  the 
tract  from  Attock  to  the  Chenab  ;  tiie  Domoli  Bugiiils  however  did  not 
acknowledge  his  pretensions,  and  or\  his  dofcHt  by  the  Sikhs  at  Gujrjit, 
they  at  once  rebelled,  captured  Muqarrab  Kluiii  and  murdered  him.  The 
usual  internecine  feuds  then  arose,  and  tlio  diileront  clans  fell  in  turn 
an  easy  prey  to  the  Sikhs,  thou^^li  the  easiern  hill  iiiand'is  were  never 
thoroughly  subdued,  and  were  in  constant  rebellion  until  the  beginning 
of  tlie  British  rule:  in  1849  the  Gakkhars  nearly  all  took  the  losing 
side,  and  therefore  forfeited  much  of  their  possessions  and  dignities, 
falling  on  evil  days,  from  which  they  have  only  extricated  themselves 
by  the  readiness  with  which  they  have  siuce  taken  employment  under 
Government."^ 

In  Haz^ra  the  Gakkhars  have  had  a  still  more  chequered  history. 
Descended  from  Fateh  Khc4n,  founder  of  Kh.1,npur,  to  whom  the  hills  of 
Khdnpur  as  well  as  those  of  the  Karral  and  Dhiind  were  entrusted  by 
his  grandfather  Sultdn  Sarang  Khi'm  about  the  end  of  the  16th  century, 
the  Ghakkars  could  not  keep  the  Karriil  and  Dhiind  tribes  under  control 
during  the  decline  of  tlie  Mughal  dynasty.  Under  Durrdni  rule  how- 
ever they  were  given  charge  of  the  lower  parts  of  Hazara,  their  chief 
Sultiin  Jdfar  Khan  being  famous  for  his  uprightness.  But  Sirddr  Hari 
Singh  drove  them  from  their  lands  and  they  were  not  roiustated  till 
1868-72,  when  they  recovered  almost  the  whole  of  the  Khdnpur  tract. 

Gajja,  an  agricultural  clan  found  in  Shahpur. 
Gal,  a  Jilt  clan  (agriculcural)  found  in  Amritsar  and  Mult^n. 
Galbaha,  an  agricultural  clan  found  in  Shahpur. 
Galhak,  a  Jd,^  clan  (agricultural)  found  in  Multdn. 

Galwathah,  a  Jitt  clan  (agricultural)  found  in  Multdn. 

Gandapur  :  A  Pathdn  tribe  of  Ushtarani  (Saiyid)  extraction.  Besides  the 
original  stock  they  include  by  affiliation  some  offshoots  of  the  Shirdni, 
the  Mushezai  section  of  the  Ohurghushti  Fath^ns,  and  the  H^nizai  sec- 
tion of  the  Yusufzai  tribe.  They  hold  the  whole  of  the  north-western 
part  of  trans-Indus  Dera  Ismail  east  of  Tdnk  and  south  of  the  Nfla  Koh 
ridge  of  the  Salt  Range,  comprising  an  area  of  460  sfiuare  miles,  abutting 
on  the  Sulaim^^ns  to  the  west  ;  and  the  town  of  Kulachi  is  their  head- 
quarters. They  were  originally  a  poor  iiaioindah  and  pastoral  tribe, 
but  they  now  cultivate  more  largely  than  any  other  Dera  Ismilil  Pathdna. 
They  reached  the  height  of  their  prosperity  about  the  middle  of  the 
J  8th  century,  but  lost  their  eastern  possessions  some  seventy  years  later, 
they  being  confiscated  by  Nawab  Muhammad  Khdn,  the  Saddozai 
governor  of  Leiah.  They  still  engage  in  the  pawindah  traffic.  They 
are  lawless,  brutal  and  uncivilised  ;  and  their  hereditary  Khan  has  but 
little  power.     Mr.  St.  George  Tucker  thus  described  their  sections:-— 

"  The  Gaudapurs  profess  to  be  all  descended  from  one  or  two  original 
ancestors,  but  there  is  no  doubt,  as  in    mcst   similar   cases,   that   other 

*  Further  information  will  bo  found  in  Mr.  Brandreth's  Jhelum  Settlement  Report,  1865, 
§5  55  to  58  ;  Mr.  Thomson's  Settlement  Refcrt,  1883,  §57;  and  in  Pun;ab  Governmtnl 
Stkctions,  Ne%o  89ries,No.  XXllJ,  1887. 


278  GAndhi'^GangusMhi. 

tribea  and  familiea  have  been  associated  with  them  from  time  to  time, 
who  all  claim  now  to  be  of  the  original  stock.  They  are  divided  into 
six  main  divisions  or  nallahs  (valleys*).  Most  of  these  nalloha  have  a 
single  generic  name,  covering  all  the  men  of  that  nallah ;  but  there  aro 
also  joint  nallahs,  in  which  two  altof):ether  distinct  sections  aro  combined, 
each  having  a  generic  name  of  its  own.  The  hereditary  chiefship 
rested  at  first  with  the  Brahimzai  nallah,  but  the  Brahirazaia  having 
been  very  much  weakened  by  losses  in  a  fight  against  the  Bdbars,  tlie 
chiefship  was  transferred  some  200  years  ago  to  the  Hamrdnzai,  who 
have  retained  it  ever  since.  Azild  Kluin  was  the  first  Hamrdnzai  Khdn. 
It  was  in  his  time  that  the  Gandapurs  seized  Takwdra  from  the 
Driskhels.  Kuldchi  was  soon  afterwards  settled  by  fugitive  Baloch 
from  Dera  Fateh  Khd^n,  from  whom  it  obtained  its  name.  These 
eventually  returned  to  their  own  country,  and  Kuldchi  became  the  head 
town  of  the   Gandapurs". 

Gandhi,  a  Jdt  tribe,  which  seems  to  be  chiefly  found  in  the  same  tract  with 
the  LUngat. 

GANDHfLA,  fem.  -AN,  a  low  vagrant  tribe,  said  by  Elliott  to  be  "a  few  degrees 
more  respectable  than  the  Bawarias,"  though  in  the  Punjab  their  posi- 
tions are  perhaps  reversed.  They  wander  about  bare-headed  and  bare- 
footed, beg,  work  in  grass  and  straw,  catch  quails,  clean  and  sharpen 
knives  and  swords,  cut  wood,  and  generally  do  odd  jobs.  They  are  said 
to  eat  tortoises  and  vermin.  They  also  keep  donkeys,  and  even  engage 
in  trade  in  a  small  way.  It  is  said  that  in  some  parts  they  lead  about 
performing  bears  ;  but  this  is  doubtful.  They  have  curious  traditions 
which  are  reported  from  distant  parts  of  the  Province,  regarding  a  king- 
dom which  the  tribe  once  possessed,  and  which  they  seem  inclined  to 
place  beyond  the  Indus.  They  say  they  are  under  a  vow  not  to  wear 
shoes  or  turbans  till  th  eir  possessions  are  restored  to  them. 

Gandu,  a  small  J^t  clan  found  in  Jind.  It  has  bakkuds  at  Mddpur,  and  at 
these  it  worships  iisjatheras  at  weddings  and  on  the  Diw^li. 

GlNof,  one  who  extracts  and  sells  otto  {itr),  whereas  the  atdr  makes  'arak 
not  itr. 

Gandia,  a  tribe  of  Ja^s  found  in  Dera  Qhdzi  Khdn.  Like  the  Chd,ndia  Baloch 
they  present  offerings  to  the  descendants  of  Shdmji,  though  Muhammad- 
ans,  and  are  also  called  Rang  Rangia.  See  under  Gosain  and  Chhabih- 
wdla. 

Gang,  a  tribo  which,  like  the  Munds,  is  generally  reckoned  as  Awdn,  though 
the  leaders  of  the  admittedly  Awdns  do  not  allow  the  claim.  It  is  Bur- 
rounded  by  Awans  on  all  sides  and  may  be  an  affiliated  clan  (see  Jhelum 
Gazetteer,  1904,  p.  101). 

Ganqah,  a  J^t  clan  (agricultural)  found  in  Multan. 

GANao,  an  Ardin  clan  (agricultural)  found  in  Montgomery. 

GANGUSHABi.— A  Sikh  sect,  founded  by  Gangu  or  Gangadds,  a  Basi 
Khatri  of  Garhshankar.  Sikh  history  relates  that  he  presented  four 
pice  weight  of  giir — all  his  worldly  wealth— to  his  Guru,  Amardris,  and 
was  sent  to  preach  iu  tlie  hill  country.  He  founded,  a  shrine  at  Daun 
near  Kharar,  and  his  great-grandson,  Jowdhir  Singl/,  founded  one  of  still 
greater    fame  at   Khatkar  Kaldn    in    Jullundur.     Mahi    Bhagat    of 

J*  0/,  the  thoha  amoug  tho  Meos. 


ii^C^iA.        .' 


////l,-.y       / 


t*^»  4   ^4.^, 


'/•  /-■  ^- 


Oanj — Gdrd.  279 

Mahisar  was   another  celebrated  leader  of  this  sect.  The  Gangushdhis 
possess   Guru  Amar  Das^  bed  and  having  refused  initiation  from  Gurii 
Govind  Singh  were  exconimuoicated  by  him.* 
Ganj,  a  J^t  clan  (agricultural)  found  in  Multdn. 

GANJ-BAKHSHr. — A  Sikh  sect,  few  in  numbers,  of  which  nothing  is  known,  f 
except  that  Ganj-bakhsh  was  a  faqir  of  Gurdaspur  wli3  receivuu  a 
blessing  from  Guru  Amar  DasJ. 

Ganwan,  a  J^t  clan  (agricultural)  found  in  Multan. 

Ganwanen,  a  Jat  clan  (agricultural)  found  in  Multan. 

Ganwen,  a  J^t  clan  found  in  the  centre  of  Shujiibdd   tahsil,  Multdn  district 
where  they  settled  from  Delhi  in  Mughal  times. 

GANWABf,  a  Jilt  clan  (agricultural)  found  in  Multdn. 

Gab  or  Garh  and  Samal  or  Samcl. — The  two  factions  into  which  the  Pathans 
and  other  tribes  of  the  North-West  Frontier  were,  and  to  some  extent 
still  are,  divided.     Many    legends    designed    to  explain    the  origin  of  1, 

these   factions    are  current.     When  Rajit,  runs  an  old  tradition,    ruled         / 
in  the  modern  North-West  Frontier  Province  his  wazir  Gomal    o-overned 
Balochistdn    as    far  as    Waziristan   as   his   viceroy.     Gomal   had    two 
nephews,   Samal    and   Garh,    between    whom    the  country  was  divided. 
Hence   Samal  comprises    the  Spin  and  Tor  gund  tribes    borderino-   on 
Khost  in  Afghanistan,  and  the  Zakka  Khel,  Aka  Khel,  Sih  Pai,  Qamrai 
the  Tamam  Khatak  of  Tirah,  the  Afridi  country,  and  generally  speakino- 
all  the    tribes    of    the     Kohat  and    Bannu    districts.     Gar   or    Garh 
comprises   the  Qamar  Khel,  Kiiki  Khel,  Adi  Khel,  Aya  Khel,  and  many 
villages  of  the  Orakzai,  Musazai,  Mula  Khel,  Mushtai,  Bazotai,  Alisher- 
zai,    etc.     According   ta    Cockerell  these  factions  are  not  now  of  much 
importance,    having  been  superseded  by  the  more  rabid  enmity  between 
Sunni    and   Shi'a,  but  Major  James  writing  in  1870  described  the  feud 
between    them   as  still  very  strong  and  bitter  and  merely  supplemented 
by   that   between    the  two   sects.     He    assigned    to  the  Samil  half  the 
drakzai  and  Bangash,   tno  Molimand,  Malik-din  Khel,  Sipdh  (Sih  Pai) 
and    Kamr,   with   the  Znkka,  Aka  and  Adam  Khels  of  the  Afridis,  and 
to    th«    Gar   the  rest  of  the  Orakzai  and  Bangash  and  the  Khalil,  with 
the   Kiiki   and   Qambar  Khels  of  the  Afridis.     The  tradition,   accepted 
by  Ibbetson,  that  the  factions  originated  in  the  fratricidal  enmity  of  the 
two  sons  of  the  ancestor  of    the    Bangash,  who   woro    called    Bun-kash 
or  *  root-de.stroyers '  on  that   account,    derives   support   from    tho   fact 
that   the  two    great  branches   of  the   Batjgash    arc   called    Gari    and 
Samilzii,  but  how    the  feud  spread  as  far  north  as  the  Mohmands  and 
Khalils  does  not  appear. 

Gara,  Gsrra,  a  term  applied  to  any  doghld,  or  person  whoso  parents  wcro 
of  different  castes,  in  tho  Hill  States,  especially  to  the  issue  of  a 
Muhatnmadiin  KdJDut  by  a  wifoof  another  caste.  [?  whethcr=:^an'/  of 
Jammu]    (2).  A  village  of  Gam;  Brahmans  converted  to  Muhammadanism 

♦  Mackgan,  §  b7. 

I  Murray's  History  of  the  Punjab,  I,  p.  l2l. 

X  Maclagan,  §  98.     Another  Ganjbakhsh,  a  Muhamniadan,  has  a  shrine  outside  the  BbitI 
Gate  at  Lahore.  ' 


280  Garalwdl'^Gathdnati. 

in  Gurgdon  call  themselves  Gaur  Shaikhs  but  aro  styled  Gava    by  their 
neighbours,  and  a  proverb  says  :— 

Khet  men  jdrd  gdnw  men  Gdrd, 

"  As  coarse  grass  tends  to   S})read    in    tlio   field,   so  a  Gilrd  tries   to 
convert  liis  fellows." 

(3).     In  Karndl  the  descendant  of  a  Rajput  by  a  widow  (of  his  owner 
any  other  caste)  married  by  karewa  is  called  G^ra. 
Garalwal,  a  Jdt  clan  (agricultural)  found  in  Multan. 

Gardezi,  a  branch  of  the  Husaini  Sayyids,  also  called  B^ghdadi.  They 
once  owned  a  large  part  of  the  Sarai  Sidhu  tahsil  of  Multdn.  The 
Zaidis  are  an  offshoot  of  the  Gardezls.  [See  The  RojCes  of  the 
N.-W.  P.  of  India,  Vol.  I,  p.  125). 

Ga9e£,  an  Ardiii  clan  (agricultural)  found  in  Amritsar. 

Garewal,  an  important  Jat  tribe  in  Ludhiana,  which  claims  to  be  of  sdu 
or  gentle  status.     Hindu  Garewd,l  are  also  found  in  Montgomery. 

Gabh,  a  Baloch  clan  (agricultural)  found  in  Montgomery. 

Garhar,  a  J^t  clan  (agricultural)  found  in  Multan. 

Garhwi,  a  non-Pathd;n  tribe  which  with  the  Torwals  holds  the  Swat  Kohistan. 

The  Garhwis  speak  a  language  of  their  own  called  Garhwi.     See  under 

Torw^l. 
Garno,  an  Arain  clan  (agricultural)  found  in  Amritsar. 

Ga]R?-i,  or  Gadi,  a  small  class  of  milkmen  and  cultivators  in  Karn^l,  known 
as  Gaddi  in  Delhi. 

GARRf,  a  low  caste  of  strolling  actors  and  mountebanks,  mostly  Hindu 
who  have  their  head-quarters  in  Jammu  but  are  not  infreqneutly  found 
in  the  Bajwat,  or  plain  country  under  the  Jammu  hills,  in  Sidlko^. 
According  to  Sir  Dunlop  Smith  the  Garris  are  perhaps  hardly  *  actors  ' 
or  '  mountebanks,'  but  rather  wandering  minstrels  like  the  Mird,sis, 
only  they  do  not  keep  to  one  place  like  the  latter.  They  stroll  about 
in  very  small  bands  and  do  not  visit  the  Punjab  proper.  They  gener- 
ally visit  the  Rajput  villages  in  the  Siaikot  and  Zaffarwal  tahsils  about 
the  time  of  the  kharif  harvest,  very  rarely  at  the  rahi.  They  say 
they  are  Hindus,  but  their  standing  is  low  and  their  religious  beliefs 
are  hazy.  They  invariably  have  a  zither-like  instrument  called  a  king. 
They  speak  the  Dogar  dialect,  which  the  Jats  do  not  understand,  and 
their  songs  generally  relate  to  a  great  ancestress,  the  recital  of  whose 
history  is  said  to  have  a  wonderful  effect  on  the  women.  They  occasion- 
ally dance  to  their  own  singing.  They  are  not  at  all,  criminal,  and 
their  women  are  fairly  respectable.     They  marry  within  the  tribe ^ly. 

Gat,  a  Mahammadan  Jdt  clan  (agricultural)  found  in  Montgomery. 

Gatab,  a  J^t  clan  (agricultural)  found  in  Multan. 

Gathwala  (from  gatlia,  a  burden).  A  JtU  tribe,  once  carriers  by  trade. 
It  holds  10  villages  in  tahsil  Jind,  whither  they  migrated  from 
HuUn^,  a  village  in  the  Gohd,na  tahsil  of  Rohtak.  They  have  Bdiragis 
as  theiv  jdtheras. 

GaThanah,  a  Gujar  clan  (agricultural)  found  in  Amritsar, 


L  (lA  ^  c 


y       c     <^e^^^  ^     % 


/- 


^.  Yf-r. 


Gaur — Gaurwdh.  281 

Gaur,  a  variant  of  Gd,vr  or  Gabr,  'unbeliever'  among  the  Baloch.  The 
Gaur  gave  their  name  to  the  town  of  Gauram  (Dames'  Popular  Poetry 
of  the  Baloches,  p.  163).     Cf.  also  Gibari  and  Gabr. 

Gaujr,  agroup  of  the  Brahmans,  confined  almost  entirely  to  the  eastern 
districts,  the  Punjab  Himalayas  and  the  sub-montano  as  far  west  as 
Gujrdt.  The  Gaurs  a.'o  generally  divided  into  two  classes,  adh-  or  pure 
Gaurs,  and  gattas  who  arc  of  illegitimate  descent.  In  the  Delhi 
territory  the  latter  class  appears  to  be  called  Dhakckka  or  Doghla.  In 
Sirmur  State  the  ac?/i-Gani*s  arc  said  not  to  intermarry  with  the  gattas. 
Tho  adh-Gama  are  themselves  sub-divided  into  chiUi  and  kali  kantJu- 
todlds,  or  '  wearers  of  Avhitc  and  black  rosaries/  a  division  which  is 
undoubtedly  sectarian.  Trans-Giri  in  this  State  the  highest  section  of 
the  Brahmans  Cand  apparently  Gaurs)  is  the  Pabuch  which  does  not 
intermarry  with  the  Bh^ts  though  its  members  may  eat  food  cooked 
by  Bhdt  girls,  yet  may  not  eat  it  if  cooke'l  by  a  Pabuch.  On  the 
other  hand  a  Pabuch  may  not  eat  food  cooked  by  a  girl  of  his  own 
section  if  she  has  been  married  to  a  Bh^t.  Tho  Pabuch  refrain  from 
killing  any  animal  and  from  eating  flesh. 

Tho  Gaurs  are  divided  into  36  sasaiis*  or  sf'ctions  which  appear  to 
bo  exog;*mous,  and  every  Brahman  group  similarly  divided,  as  are  tho 
Dakauts,  may  be  taken  to  bo  of  Gaur  origin.  It  is  not  at  all  improbable 
that  tho  Khandiiudl  Brahmans  are  aluo  a  branch  of  the  Gaurs. t 

The  Tagas  of  Karnal  are  certainly  Gaurs  who  have  taken  to  cultiva- 
tion, and  80  apparently  are  the  criminal  Tagus  also. 

The  Gaurs  of  Hissar  say  they  came  originally  from  Beno-al 
but  more  probably  they  came  as  parohits  or  family  priests  of  the  various 
immigrant  tribes  among  whom  they  are  settled.^  As  elsewhere  they 
are  fed  on  the  13th  day  after  death,  but  will  not  take  offerings  of  black 
colour  [Jcdld  dan),  nor  those  made  at  eclipses  [grahn  kd  dan  or  on  a 
Saturday.  They  will  however  accept  offerings  not  only  from  ao-ricul- 
tural  tribes  but  also  from  Khiitis,  Kurahars,  Lobars,  Nais,  BHiido-is 
and  Jogis,  though  not  from  Chuhras  or  Chamars.  The  great  majority 
of  them  have,  like  the  Sarsut,  adopted  agriculture  and  are  not  directly 
engaged  in  religious  functions.  The  Gaur  is  held  in  poeuliarly  low 
estimation  by  the  people,  apart  from  his  religious  status.  Sec  also 
Gautam. 

Gaujriwah  — (Gaurai  or  Gaulai  appears  to  be  a  synonym  in  Gurgaon)— -a 
term  applied  generally  to  any  Rajputs,  who  have  lost  rank  by  practisin:' 
karewa.^  In  Delhi  however  they  form  a  distinct  clan,  and  thou<i"h  both 
they  and  the  Chauhan  permit  widow  remarriage,  they  are  looked  upon 
as  a  separate  tribe.     They  are  described  as  noisy  and  quarrelsome,    but 


*  The  term  ndsan  means  originally  a  grant  of  land  and  is  still  used  in  that  sense  in  Chamba 
(Gaictiec)-,  p.  131),  and  in  Mandi  iGa-cttco;  p.  20).  The  process  by  which  the  term  sd»a>» 
came  to  mean  a  section  of  a  caste  is  obscure.  The  Brahminical  (jotrax  are  of  course  still 
preserved  by  the  i^aur  and  appear  lo  cross-divide  the  sdsans.  Roth  sdsans  and  gotrus  are 
further  sub  divided  into  countless  alu.  Thus  tho  Gaur  'sub-tribe'  (zdf  or  jdt)  contains  an 
nl  called  Indauria,  '  from  Indaur'  who  arc  by  r/otm  BharadwHJ  and  pamhita  of  the  Lohin 
Jits.  The  vagueness  of  the  Brahmans  in  ''Urgaon  as  to  theii*  aia  and  gota  is  however 
astonishing  :  Gurgaon  Settlement  Rep.,  1872-83,  p.  32. 

t  Hissar  Qa.cUeer,  19C4,  p.  78. 

X  Cf.  the  note  on  p,  310  iiijra  where  it  is  pointed  out  that  Quda=Thane5ar, 

§  Cf.  Gava. 


282  Gautam — GeluTcpd. 

sturdy  ia build,  and  clannish  in  disposition— in  contrast  to  the  Chauhan. 
In  Gurgaon  they  arc  confined  ^Jmost  wholly  to  the  Palwal  tahsil;  a 
lew  are  Muhammadans,  but  the  majority  are  Hindus. 
Gautam(a),  a  zdt  01"  group  of  Brahmans  owning  a  few  villages  in  Gurgdon, 
where  they  arc  rcprc-iented  by  a  single  got,  the  Maithal,  which  has 
52  alb:  The  Gautam  appears  to  rank  below  the  Gaur,  for  the  latter 
will  smoke  from  the  same  huqqa  as  a  Gaur,  but  in  smoking  with  a 
Gautam  or  Chaurasia  will  remove  the  mouthpiece  and  use  his  hand  in 
its  stead.  Gaurs  too  will  drink  from  a  Gautam's  brass  vessel,  but  not 
from  his  earthenware,  whereas,  they  say,  a  Gautam  will  drink  from  a 
Gaur's.  But  the  Gautaius  deny  this. 
Gawar,  see  Gvvar.     Also  a  rustic,  a  clown,   an   ignorant   person  :  fem.    -ni. 

Punjabi  Didy.,  p.  375. 
Gawaria,  a  small  Jat  got  (?  from  gai,  cow),  found  in  tahsil  Jind. 
G-AWAsf,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 
GAZAR,=  Dhobi. 

Gazdar,  a  Jat  clan  (agricultural)  found  in  Multan. 
Gazzi  a  Muhammadan  Jat  clan  (agricultural)  found  in  Montgomery. 
Gedkf,  see  under  Gidri. 

GEaf  a  Gujar  clan  (agricultural)  found  in  Amritsar. 
Geblan,  an  Ardin  clan  (agricultural)  found  in  Montgomery. 
Gelan    (1)  a  Jd,t  cUn  (agricultural)  found    in    Multd^n;    (2)    an    Arain    clan 

(agricultural)  found  in  Amritsar. 
Gelukpa,  '  virtuous  ones,'  a  Buddhist  order  founded  about  A.  D.  1420  by 
Tsonkhapa,  the  first  Grand  Lama  ol:  Gahldan,  and  now  found  chiefly  in 
Tibet,  where  both  the  Dalai  and  Tashi  Lamas  belong  to  it.  The  monks 
are  bound  to  celibacy,  and  certainly  refrain  from  marriage,  though  in 
the  years  of  their  novitiate  they  are  said  to  be  by  no  means  immacalate. 
Tlieir  outward  mark  is  a  yellow  cap. 

The  founder  Tsonkhapa  belonged  to  a  school  of  reformers  of  whom 
Bromston  (pron.  Tomton)  is  the  best  known  (circ.  1150).  Bromston 
lived  in  the  Ki  monastery  and  the  tradition  of  his  residence  there 
was  preserved  till  the  time  of  Csoma  de  Kosroes,  about  1820,  but 
it  was  lost  during  the  Dogra  War  in  1842.  Mr.  Francke  thinks  that 
de  Kosroes  rightly  identified  Ki  with  the  celebrated  Hons  of  Rvasgengs 
(pron.  Rareng).  Bromston's  name  is  preserved  in  Bromston-chu 
(Tointon-chu)  and  Brorastonsna,  '  the  stream  and  rock  of  Bromston ' 
near  Ki.  He  apparently  founded  the  Kadempa  sect  in  the  Rdreng 
monastery  and  either  there  or  at  Ki  Tsonkhapa  studied  his  works* 
and  inaugurated  a  new  reformation.  His  object  was  to  restore  the 
ancient  Buddhist  faith  and  purify  it  from  Tantraism.  His  brethren 
were  to  bo  celibates  and  use  no  wine.  He  even  attempted  to  restore 
the  priestly  garb  of  the  ancient  Indo-Buddhist  church,  and  to  this 
day  the  Gelukpa  novices  {yetahul}  wear  nothing  but  yellow,  at  least 
in  Spiti  :  but  Lamdism  as  usual  proved  too  strong  and  though  piobably 
the   dress   of   the  whole   community   was  yellow  the  distinctive  colour 


*  Tsongkliapa  eliminated  the  rgiut,  the  Sanskrit  Tantra  txom  the  Kagiur,  whereas  the 
Eiugniapa  still  accept  it. 


1^  ^     y 


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A 


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Q^; 


4,        .?  4    U    'k    'i'l    <i    - 


L 


k 


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V 


/ 


^    iX^j./:  TT.ot^^s,    -' 


k* 


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wl  cru* 


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//  7     y  ^  ^^ 


V    *  •  '»» 


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A. 


Gendas — Ghanghas.  283 

is  now  red,  but  a  fully  initiated  brother  (gelang)  still  wears  yellow 
in  his  cap  and  girdle^,  and  on  high  festivals  monks  of  high  dt-groo 
wear  yellow  silk  coats  undernoatli  their  red  shawls.  To  some  extent 
Tsonkhapa's  reforms  produced  a  liigher  moral  standard,  and  tho 
Gelukpas  are  in  name  celibate  everywiiere,  though  probably  not  proof 
against  temptation  in  tlie  polyandr(ms  homes  where  their  summers 
are  spent.  In  Spiti  they  do  not  even  profess  to  be  teetotalers. 
The  Ki,  Lhao(t)pai  Gonpa  near  Dankhar,  and  Tabo  monasteries  in 
Spiti  belong  to  this  order,  and  Ki  keeps  up  an  intimate  connexion 
with  Tibet,  those  of  its  monks  who  aspire  to  high  rank  being  obliged  to 
qualify  at  the  dGuvai  Khamszan  monastery  in  Tashi  Lunpo  near 
Shigatze  which  is  ruled  by  tho  Panchan  Ldma,  the  acknowledged  head 
of  the  order. 

Gendas,  a  small  Jdt  tribe  or  got  found  in  tahsils  Sangrur  and  Dadri  of  Jind. 
Its  name  is  said  to  be  derived  either  from  ganddsa,  an  axe,  or  Gendwds, 
a  village  in  tahsil  Hiasar. 

Ghag,  a  Muhammadan  Jdt  clan  (agricultural)  found  in  Montgomery. 

GlIAGAHj  a  J^t  clan  (agricultural)  found  in  Multan. 

Ghageah,  a  J-it  clan  (agricultural)  found  in  Multan. 

Ghagheel,  a  Avoman  who  wears  a  petticoat,  a  respectable  woman.  But  cf. 
Gagrel. 

Ghai,  Gahi,  a  caste  of  grass-cutters  found  in  Kangra  Proper  and  in  Niirpur, 
where  they  also  ply  rafts  and  skins  on  the  Beas.  Apparently  also 
called  Ghasi. 

Ghallu,  a  tribe  found  in  the  south-west  corner  of  the  Multd,n  district  since 
the  Ain-i-Akhari  was  compiled.  It  is  also  numerous  in  tha  hdrddris 
of  Bah^walpur  and  Ahraadpur  of  Baliawalpur  State,  as  especially  in 
the  pes/iHn  of  Uch.  Its  eponym  was  a  Hindu  Rath  (Rdjput),  con- 
verted to  Isld,m  by  Makhdum  Jahaniiin.  From  his  seven  sons  sprang 
as  many  septs,  viz.,  the  Hanbiipotre,  Ghaniinpotre,  Dipiil,  Jhaubu, 
Kurp^i,  Kanji  and  Gujj.  The  Ghallu-?  in  Bahilwalpur  are  botii  land- 
owners and  cultivators  and  their  tenants  and  servants  are  the  Gbuliims, 
once  their  slaves,  a  email  tribe  of  unknown  origin, 

Ghalo,  a  Jdt  clan  (agricultural)  found  in  Multan. 

Ghalo  Kanjanarah,  a  Ja^  clan  (agricultural)  found  in  Multan. 

GhaloWAknun,  a  Jd^  clan  (agricultural)  found  in  Multan. 

Ghaman,  a  J^t  clan  (agricultural)  found  in  Amritsar. 

Ghaman,  a  J^t  clan   (agricultural)   found  in    ^miitsar. 

Ghamar,  -yar,  -iar,  fem.  -AEf,  etc.,  Ghdmar,  fem.  -i,  -ni,  see  Kumhdr. 

Ghambye,  a  Gujar  clan   (agricultural)  found  in  Amritsar. 

Gban,  a  Jdt  clan  (agricultural)  found  in  Multd,n. 

Ghaneea,  a  clan  (agricultural)  found  in  Shahpur. 

Ghanghas,  a  Jdt  clan  (agricultural)  found  in  Amritsar  and  Karnal. 
It  is  also  found  in  Jind  tahsil.  Folk-etymology  derives  its  name  from  the 
tale  that  its  eponym  once  asked  a  smith  for  an  axe,  but  got  instead 
a  ghan  (sledge-hammer)  which  ho  was  told  to  shape  into  an  axe  by 
rubbing  {ghisnd)  it. 


284  Ghanghra^Ghatwdl. 

Ghanghea,  a  Hindu  Kamboh  clan  (agricuUural)  found  in  Montgomery. 

Ghaniere,  a  Kharral  clan   (agricultural)  found  in  Montgomery. 

GHARAMf,  a  thatcher,  a  maker  of  lattice  work.     The  Ghardmis  form  a  small 

caste,  probably  distinct,  from  the  Jhmwars,  and  work  in  grass,  etc. 
GHARATfA,  a  miller,  also  ghur-. 
GharhanAj  an  agricultural  clan  found  in  Shdhpur. 
Ghaeiala,  a  moulder. 
Ghariali(a),  fern.  -AN,    one  whose  business  it  is  to  strike  the  hour  on  a 

gong  [gharidl). 
GeARSHiN.  in  Pashto  originally   Kharsin,  a  tribe  of  Sayyids  affiliated  to    the 
Minnas  but,  resident   among  the  U.-htartina    8hiranis.     Its    progenitor, 
purnamed  the  Gharshin,*  belonged  to  the  same  family   as   the    Sayyids 
of  Uch,  and  it  furnished  more  than  one  saint  to    the   Afghans      Malik 
Ydr   Pardn,    a    contemporary  of  GLi^s-ud-din,  Balban,  was  a  Gharshin, 
and    others    are    found   near    Kandahar,   among   the  Kakar  and  Mus^ 
Khel  Panni  Patlians  and  in  Uch  and  other  places  in  Bahd,walpur. 
Ghaewal,  a  tribe  of  Rajputs,  found  in  the  upper  part  of  Kahuta,    in   Rawal- 
pindi.    They  claim  descent  from  one  Pir  Kala,  a  son  of  R^jd,  Mall  (ances- 
tor of  the  Janjud-s).     He  married  Kaho  Rd,ni   when  he   came    to  those 
hills,  and  named  the  ildqa  in  which  he  settled  Kahru  after  her.     Hence 
his  descendants  were  called  Kahrwal  or  Gharwal.      The  tribe   is  numer- 
ous and  important,  living  in  a    picturesque   country.     The   DuMl  is   a 
branch  of  this  tribe. 
Ghasi,  fem. -ar  :   also  ^r/iassi,  a  grass-cutter,  in    Multd,n;    the    term  is   also 
used  in  the  hills.  Cf.  ghasidrd,  fem.  -i,  -an,   a  grass-cutter.     Neither 
appear  to  form  distinct  castes. 
Ghattu,  a  Muhammadan  Jat  clan  (agricultural)  found  in  Montgomery, 
Ghatwal,  one  of  the  Jdt  tribes  of  the  South-East  Punjab.     They  trace  their 
origin    from  Garh  Ghazni,  and  place  ihat  city  in  the  Deccan  and  not  in 
Afghanistan.     They  claim  descent  from  Saroha  Rdjputs.     Their   head- 
quarters are   at   Ahulana  in  the   Gohana   tahsil   of  Rohtak,  and  they 
occupy  the  country  between  it  and  the  Jumna,  being  numerous  in   the 
north  of  Delhi  and  to  the  south  of  Karnal.     AhuUna  is  said  to  have  been 
founded  22  generations  ago,  and  gives  its  name  to  the  Haulania  faction. 
The  Ghatwal   are   often  called   malak,  a   title   they   are  said  to   have 
obtained  as  follows  : — 

"In  the  old  days  of  Rdjput  ascendancy  the  Rd,jputs  would  not  allow 
Jats  to  cover  their  heads  with  a  turban,  nor  to  wear  any  red  clothes,  nor 
to  put  a  crown  {mor)  on  the  head  of  their  bridegroom,  or  a  jewel  \nat) 
in  their  women^s  noses.  They  also  used  to  levy  seignorial  rights  from 
virgin  brides.  Even  to  this  day  Kajputs  will  not  allow  inferior  castes 
to  wear  red  cloihes  or  ample  loin  clothes  in  their  villages.  The  Ghat- 
wdls  obtained  some  succe-»sps  over  the  Rdjputs,  esp<-cially  over  the 
M-mdHhars  of  the  dodh  near  Deoban  and  Mint,'laur,  and  over  those  of 
the  Bdgar  near  Kdldnaur  and  Dadri,  and  removt- d  the  obnoxious  pro- 


*  The  name  is  said  to  be  derived  from  ghar,  a  mountain  and  shin,  green  or  fruitful, 
because  while  residing  about  Bora  and  Peshi'n,  two  Sayyids,  at  the  request  of  the  herdsmen 
of  the  tribes,  solicited  divine  aid  to  turn  their  bleak  and  rugged  hills  into  grass-covered 
ranges. 


189.     Gharib  Dasis  are  a  branch  of    Dad upan this,  Gharib    Das    bein^  one  Gharib 

...1,357    of   the    important   diHciples    of  Dadu.f     The  sect  is,  however,  (jn  Dasi. 
..    •■    398    the  decline  as  its  strength  has  come  down  in  20  years  from  1,357 
(aee  margin). 


Ghaunrar — Gheye.  285 

hibitions.  They  thus  acquired  the  title  of  maldk  (master)  and  a  red 
turban  as  their  distinguishino-  mark  ;  and  to  tliis  day  a  Jat  witli  a 
red  pagri  is  most  probably  a  Gha^wal." 

Mr.  Fanshawe  says  that  the  title  is  a  mere  nickname  conferred 
by  a  malih  or  chief  called  Rdi  Si'd ;  yet  in  Rolitak  they  appear 
generally  to  be  called  malak  rather  than  Ghatwiil.*  In  Jind  the 
Ghatwj'il  reverence  Bairagis  as  their  jatheras.  In  Hissdr  the  Brahmans 
of  Depdl  are  their  paroJiits  to  this  day,  because  their  ancestor  rescued 
the  only  surviving  woman  of  the  tribe,  after  the  Hajputs  of  Kalanaur 
had  blown  up  all  the  rest  of  the  Ghatwi'ils,  who  had  defeated  them. 

Ghaunrar,  a  sept  of  Rdjputs,  descended  from  Mian  Bajokhar,  son  of 
Saugar  Chand,  16th  Riija  of  Kalilur. 

Ghazlani,  a  Pa^h^n  clan  (agricultural)  found  in  Montgomery. 

Ghbba,  a  tribe  of  Rdjput  status  in  the  Attock  district.  Tradition  makes  the 
Gheba,  Sidl  and  Tiwitna  descendants  of  Gheo,  Saino  and  Teno,  the  three 
sons  of  Rcli  Shankar  Punwdr.f  The  Sial  and  Tiwdna  appear  to  admit 
the  relationship,  and  it  is  not  at  all  impossible  that  this  group  of  Rdjput 
tribes  may  be  of  Punwdr  origin.  The  Gheba  are  said  to  have  come  to 
the  Punjab  some  time  after  the  SidI  and  Tiwd;na,  and  to  have  settled  in 
the  wild  hilly  country  of  Patahjang  and  Pindigheb  in  Attock.  Here 
they  held  their  own  against  the  Awfins,  Gakkhars,  and  neighbouring 
tribes  till  Ranjit  Singh  subdued  them.  The  Jodra  are  said  to  have  come 
from  Jammu,  or  according  to  another  story  from  Hindustan,  whence 
also  Colonel  Cracroft  says  that  the  Gheba  traditions  trace  that  tribe, 
and  to  have  held  their  present  tract  before  the  Gheba  settled  alongside 
of  them.J  They  now  occupy  the  eastern  half  of  the  Pindigheb,  and  the 
Gheba  the  western  half  of  the  Fatahjang  tahsil  in  Rawalpindi,  the 
two  tracts  marching  with  each  other.  The  Gheba  is  also  said  to  be  in 
reality  a  branch  of  the  original  Jodra  tribe  that  quarrelled  with  the 
others,  and  took  the  name  of  Gheba  which  till  then  had  been  simply  a 
title  used  in  the  tribe  ;  and  the  fact  that  the  town  of  Pindigheb  was 
built  and  is  still  held  by  the  Jodra,  and  no*;  by  the  Gheba,  lends  some 
support  to  the  statement.  The  history  of  the  Gheba  family  is  told  at 
pages  538  ff.  of  Sir  Lepel  Griffin's  Punjab  Chiefs'.  Colonel  Cracroft 
described  the  Gheba  as  "  a  fine,  hardy  race  of  men,  full  of  fire  and 
energy,  not  addicted  to  crime,  though  their  readiness  to  resent  insult 
or  injury,  real  or  imagined,  or  to  join  in  hand-to-hand  fights  for 
their  rights  in  land,  and  their  feuds  with  the  Jodra  and  Alpial  are 
notorious." 

Ghei,  one  who  sells  ghi  :  a  section  of  the  Khatris. 

GHETAL-PANTin,  -lA,  ono  wlio  has  no  religious  guide,  a  bad  man. 

Gheye,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 


♦There  are  in  several  parts  of  India,  especially  in  Monghyr  and  its  neighbourhood,  tribes 
of  low-class  Hajputs  called  (Ihatwal,  who  hold  or  held  assignments  of  revenue  on  condition 
of  defending  the  glials  or  passes  in  the  hills  by  which  the  hill  tribes  were  wont  to  make 
predatory  incursions  into  the  plains  below. 

t  An  amended  gencalogj'  is  given  at  page  520  of  Griffin's -Pa?) jab  Chiefs. 

5:  But  Cracroft  also  nolod  that  other  tales  assign  U  the  Ghcbas  the  same  origin  as  the 
Kheoras,  now  cultivators  in  the  tract, 


286 


The  Ghilzais. 


Ghilzai,  GhalzAi,  a  tribe  of  the  Matti  brancli  of  the  Pa^hdns,  and  till  the  rise 
of  the  Durrani  power,  the  most  fainous  of  all  the  Afghi'in  tribes.  The 
official  spelling  of  the  name  is  Ghaleji  at  Kabul  and  Kandahar.  They 
first  rose  into  notice  in  the  time  of  Mahmud  Ghaznavi,  whom  they 
accompanied  in  his  invasions  of  India.  Not  long  afterwards  they 
conquered  the  tract  between  Jal^il:ibd,d  and  Keliit-i-Ghilzai,  and  spread 
east  and  west  over  the  country  they  now  hold.  In  the  beginning  of 
the  18th  century  they  revolted  against  their  Persian  rulers^  established 
then'.selves  under  Mir  Wais  as  independent  rulers  at  Kandahar,  and 
overran  Persia.  But  a  quarter  of  a  century  later  they  were  reduced 
by  Nadir  Shdh,  and  their  rule  disappeared,  to  be  succeeded  not  long 
after  by  that  of  the  Durrani.  They  are  of  the  same  stock  as  the  Is^ 
Khel  and  Lodi  Pathans,  as  the  following  pedigree  table  shows  : — 


Qais-i-Abdur  Rashid  or  Shaikh  Bait. 
Bibi  Mato 
Shah  Husain,  a  Shansab^ni  Tajik  of  Ghor. 


(tHALZAI. 


"~1 
Ibrahim  or  Lodai. 


r        r 

Ni4zi.        Dotarni 
I 
Isi  Khel. 


~1 

Si&rni. 


Prangf. 


1 
Ismail. 

I 


Mahp&l.          SxiT,        NuharwI. 
J 


Mama.     Mayal.       Tator.         Shaikh  or  Patakh.         Hud.       Marwat, 

^- , 


r — 

Isot  or  Sot. 


1 

Sin  or  Yasin. 


r 

Aso. 


Mlis4, 


Yeain  or  Y-unas. 
i 


I 
Haidar  or  Khizr 


~1 
Yakdb. 


Daulat. 


Hassan. 


Tradition  derives  the  name  Ghalzai  fro.u  ghalzoe,  the  'illicit  (first-born) 
son'  of  Bibi  Md.to  by  Shd-hHusain,  whom  she  afterwards  married.  Her 
descendants  first  dwelt  in  the  Shilghar  territory,  south  of  Ghazni,  but 
when  the  Ghalzai  became  numerous,  they  drove  the  Nid,zis  to  the  east- 
ward, and  the  Andar  branch  of  the  Ghilzais  still  hold  Shilghar.  Other 
branches  are  the  Hotak  or  Hotaki,  Kharoti,  Nasir  or  N^siri,  Sulimdn 
Khd,n,  Taraki  and  Tokli.  Of  thes*-  the  Kharoti  and  Nd,sir  however 
do  not  appear  to  be  true  Ghilzais,  but  to  be  descendants  of  one  of 
the  several  Turk  tribes  located  on  the  western  frontiers  of  the  Ghazni 
kingdom,  towards  the  Afghd,nistdn,  by  the  Turk  feudatories  under  the 
Samanis  and  the  Turk  Sultans  of  Ghazni.      The  Hotaki  is  the  royal 


The  Ghirths.  287 

clan,  auJ  from  it  sprang  tlio  Hsiji,  "Wais,*  and  the  Sultans,  Mahmud, 
Ashraf  and  Husain.  Tho  Ghilzai  aro  fciuud  almost  txclubivcly  as 
nomads  in  tlio  North- Weist  Frontier  Province  and  the  Punjab,  and  form 
with  the  Lodi  Pathd,ns  tho  bulk  of  the  Pawjndah  folk. 

Ghirth. — The  Ghirths  fill  much  the  sirinio  position  in  Kangra  proper  and  the 
hills  below  it  as  do  the  Kanots  in  tho  parts  to  tho  east.  They  correspond 
also  to  the  Bahti  iti  the  eastern  and  the  Changf  in  the  western  portion 
of  the  lower  ranges.  All  three  intermarry  freely,  and  wofO  considered 
by  Sir  James  Lyall  as  identical.  The  Ghirths  of  Kangra  and  Iloshidr- 
pur  were  thus  described  by  Barnes : — 

"  My  previous  remarks  (sec  Rathi)  will  have  introduced  the  reader  to  the  Ghirths.  They 
form  a  considerable  item  in  the  copulation  of  these  hills,  and  in  actual  numbers  exceed  any 
other  individual  caste.  With  the  Ghirths  I  have  associated  the  few  .Jats  that  reside  in  this 
district,  and  the  Changs,  which  is  only  another  name  for  Ghirths,  prevalent  about  Ilaripur 
and  Nurpur.  They  amount  altogether  to  111,507  souls.  The  Ghirths  are  sub-divided 
into  numerous  sects.  There  is  a  common  saying  that  there  are  360  varieties  of  rice,  and 
that  the  sub-divisions  of  the  Ghirths  are  equally  extensive,  the  analogy  arising  from  the 
Ghirths  being  the  usual  cultivators  of  rice.  The  Ghirths  predominate  in  the  valleys  of 
Palam,  Kancjra,  and  Rihlu.  They  are  found  again  in  the  Hal  Dun,  or  Ilan'pur  valley. 
These  localities  are  thu  strongholds  of  the  caste,  although  they  are  scattered  elsewhere  in 
every  portion  of  the  district,  and  generally  possess  the  richest  lands  and  the  most  open 
spots  in  the  hills.  The  Ghirths  belong  to  the  Sudra  division  of  Hindus,  and  this  fact 
apparently  accounts  for  the  localities  wherein  they  are  found.  The  open  valleys,  although 
containing  the  finest  lands,  are  also  the  only  accessible  portions  of  tho  hills.  The  more 
relined  castes  preferred  the  advantages  of  privacy  and  seclusion,  although  accompanied  by 
a  sterner  soil  and  diminished  returns.  They  abandoned  the  fertile  valleys  to  less  fastidious 
classes,  whose  women  were  not  ashamed  to  be  seen  nor  to  work  in  the  fields,  and  the  men 
were  not  degraded  by  being  pressed  as  porters. 

The  Ghirths  are  a  most  indefatigable  and  hard-working  race.  Their  fertile  lands  yield 
double  crops,  and  they  are  incessantly  employed  during  the  whole  year  in  the  various 
processes  of  agriculture.  In  addition  to  the  cultivation  of  their  fields,  the  Ghirth  women 
carry  wood,  vegetables,  mangoes,  milk  and  other  products  to  the  markets  for  sale ;  many 
sit  half  the  day  wrangling  with  customers  until  their  store  is  disposed  of.  The  men  aro 
constantly  seized  for  b(.';/(/c,  or  forced  labour,  to  carry  travellers' loads,  or  to  assist  in  tho 
various  public  buildings  in  course  of  construction.  From  these  details  it  will  be  perceived 
that  the  Ghirths  have  no  easy  lime  of  it,  and  their  energies  and  powers  of  endurance  must 
be  most  elastic  to  boar  up  against  this  incessant  toil. 

To  look  at  their  frames,  they  appear  incapable  of  sustaining  such  fatigue.  The  men  aro 
short  in  stature,  frequently  disfigured  by  goitre  (which  equally  affects  both  sexes),  dark 
and  sickly  in  complexion,  and  with  little  or  no  hair  on  their  faces.  Both  men  and  women 
have  coarse  features,  more  resembling  the  Tartar  physiognomy  than  any  other  type,  and 
it  is  rare  to  see  a  handsome  face,  though  sometimes  the  younger  women  may  be  called 
pretty.  Both  sexes  arc  extremely  addicted  to  spirituous  drinks.  Although  industrious 
cultivators,  they  are  very  litigious  and  quarrelsome ;  but  their  disputes  seldom  lead  to 
blows  ;  and  though  intemperate  they  are  still  thrifty, — a  Ghirth  seldom  waste?  his  substance 
in  drink.  In  their  dealings  with  one  another  they  are  honest  and  truthful,  and  altogether 
their  character,  though  not  .so  peaceable  and  manly  as  the  Rathi,  has  many  valuable  and 
endearing  traits.  The  Ghirths  being  Sudras  do  not  wear  the  janeo  or  thread  of  caste. 
They  take  money  for  their  daughters,  but  seldom  exchange  them,  Tho  .yoimger  brother 
takes  his  brother's  widow ;  if  she  leave  his  protection,  he  was  entitled  by  the  law  of 
the  country  to  her  restitution,  and  under  us  he  should  at  all  events  receive  money 
compensation." 

*  Mir  Wais  Hotaki  gained  possession  of  Kandahar  in  1708-0  and  on  his  death  in  1720 
was  succeeded  by  his  brother  Abdul-Azfz,  but  he  was  speedily  deposed  and  Mfr  Wais' 
elder  son  Shah  Mahmiid  raised  to  power.  lie  subdued  Persia  in  1722-23  and  was  there 
succeede<l  by  his  cousin  Shah  Ashraf,  but  this  ruler  was  overthrown  by  Nadir  Shah. 
Meanwhile  Shah  llusain,  Mahmiid's  brother  had  become  ruler  of  Kandahar  and  he  not 
only  refused  Shah  Ashraf  an  asylum,  but  had  him  put  to  death.  Shiih  Husain  reduced 
the  Slial  district  and  Fxishang,  which  the  Baloch  chief  Mihrab  Khan  had  aimexed,  and 
caused  Dera  Gh4zi  Khan  to  be  sacked  by  a  detachment— a  disaster  from  which  Ghizi 
Khan's  family  never  recovered. 


288 


The  Ghirth  septs. 


The  Ghirths  are  said  to  be  of  Edjput  origin  by  mixed  marriages  or 
illegitimate  intercourse.  They  are  fssentially  agricultural,  and  the 
proverb  says  : — "  As  the  rice  bends  in  the  ear  the  Ghirth  lifts  his  head." 
Their  social  position  is  low.  "You  can  no  more  make  a  saint  of  a 
Ghirth  than  expect  chastity  of  a  buffalo,"  and  they  practise  widow 
marriage,. for  "  You  can't  make  a  Ghirthni  a  widow,  any  more  than  you 
can  turn  a  hill  buffalo  into  a  barren  cow." 

Folk  etymology  derives  Ghirth  from  ghi,  because  Shiv  made  them  out 
of  ghi.  In  Hoshiarpur  Ghirths  are  called  Bahti.'^  In  Hindustan  they 
arc  called  Kurmi.  Chang  is  the  Punjabi  name,  and  Ghirth  the  Pahdri 
word. 

The  Ghirths  have  few  large  sub-divisions.  The  eight  largest  are  the 
Kandal,  Bhardwaj,  Pathari,  Chhabru,  TJeru,  Badial,  Chhora,  andBhattu. 
Bhardw^-j  (a  Brahtninical  gotra),  is  also  found  as  an  al  among  the  Brah- 
mans  of  Chamba.t  Chh^bru  is  found  only  in  Hoshiarpur,  and  Chhora 
and  Bhattu  only  in  Kangra.  The  others  occur  in  both  Districts.  But 
the  Ghirths  say  that  they  have  a  large  number  of  als  or  septs — 360  in 
all.  A  great  part  of  these  are  named  after  villages.  Others  are 
named  after  trades,  occupations,  etc.,  etc.  A  very  few  are  possibly 
totemistic  in  origin. 

Among  these  septs  occur  the  following  names  :— 

A. — Names  of  animals  or  plants  : — 


(4)  Gidar,  jackal, 
(o)  Gadohari,  a  kind  of  bird. 
(6)  Garuri,  '  an  animal  like  a 
pig-' 
B. — Names  of  occupations  or  nick -names  : — 


(1)  Dhare,  fruit  of  the  wild 

fig. 

(2)  Ghora,  horse. 

(3)  Khunla,  a  kind  of  bird. 


small 


[])   Suran^iala,  miner. 
(2;  Nande,  nandhi,  dumb. 
(8)   Mormar,  peafowl-hunter. 

(4)  Jokhnu,  weighman, 

(5)  Paniari,  panidrd,  water- 

man. 

(6)  Masand,      long-haired 

(said  to  be  its  meaning). 

(7)  Lakria,  woodman. 

(8)  Ghord,  jockey. 

(9)  Hariala,    born    on    the 

Rihdli  or  3rd  Bliadon. 

C. — Names  of  colours  :— 

(1)  Kiila,  black. 

(2)  Kahra,  red-brown. 


(10)  Saini,  vegetable-seller, 
fll)   Hutl^,  stammerer. 

(12)  Khfiugar,  Jchdnsi,  a  cough. 

(13)  Lahu,  charred  or  burnt. 

(14)  To  pa,  bought  for  a  topd   or  2 

seers  of  grain. 

(15)  Kumhar,  potter. 

(16)  Naul,  7ieoZ(i. 

(17)  Pathrala,   founded   by  a  leaf- 

seller  {pattdj  leaf). 


(3)  Nila,  blue. 


*  Bauhtia  appears  to  be  a  variant  of  Bahti.  Possibly,  this  suggests,  Bahti  means  simply 
'ploughman.' 

t  According  to  the  account  of  the  Ghirths  compiled  by  the  late  Mr.  A  H.  Gunter,  C.S.,  the 
Brahminica'-  gotras  de  preserved  but  each  comprises  a  number  of  als,  e.g.,  the  Kundal  got(ra) 
includes  the  Chang,  Sial,  Thetar  and  Tholi  zdts  (=  als),  the  Konsal  got  includes  the 
Panihari,  the  Tul  got  the  Pataku  al,  and  the  Kasab  the  Katt  i.  The  gots,  it  is  distinctly 
stated,  are  named  after  common  ancestors  '  who  were  n's/its.' 


Ghirth  ohservances.  280 

D.— (1)  Khera,   founded  by  a    woman  whose  child  was   born    undor  a 
hher  tree. 

(2)  Banyanu,  founded  by  a  woman  whoso  child  was  born    under  a 

han  or  oak. 

(3)  Dadda,    founded    by   a   woman    whose  child  was  born    near  a 

bamboOj  and  laid  on  the  tree. 

(4)  Khunld,,   an   animal    of  some  kind.     The  name  was  given  to  a 

child    as   a    token  of   affection.     Hence   his  descendants  are 
still  called  by  the  name. 

(5)  Ladhdri^,  from  ladhdr,  a  kind  of  tree. 

(6)  Ghurl,  a  wild  goat ;  so  called  because  its  progenitor  cried  like 

one. 

(7)  Khajurd,  date-palm  (c/.  the  Nagarko^ia  Brahman  al  of  this 
name) ;  so-called  because  its  founder  was  born  under  a  date- 
palm. 

(8)  Khatta,  from  khattdf  a  kind  of  tree  :  for  a  similar  reason. 

Other  exogamous  sections  {gots)  are  Bahiru,  Banjiira,  Barol, 
Chakotra,  Bhut,  Didlu,  Hangaria,  Jalnrich,  Kathc,  Narotra,  Panjla, 
Panyiu,  Panyaria,  Sd^kre,  Sial,  Thimbu,  Thirku,  etc.,  all  of  unknown 
derivation. 

In  the  Rajput  hypergamous  system  the  Ghirth  does  not  rank  very 
high  for  not  till  the  seventh  generation  can  his  daughter  become  a 
queen  [Satwin  'pirhi  Ghirthni  ki  dhl  Rani  hojdti),  whereas  the  Rathi'a 
daughter  can  attain  to  that  position  in  four  generations  and  even  the 
Kanet's  reaches  it  in  five.  But  the  Rd^jas  could  pi'omote  a  Ghirth  to 
be  a  Rdthi,  as  Sir  James  Lyall  records  (Kdngra  Sett.  Rep.,  §  73), 

The  following  accounts  of  the  Ghirth  social  observances  are  given 
as  typical  of  the  usaj^es  among  all  the  Hindu  castes  of  the  Kangra  Hills 
and  not  as  peculiarly  characteristic  of  the  Ghirths.  They  resemble 
generally  tnose  in  vogue  among  the  Gaddis  of  Kd,ngra,  but  the  local 
variations  appear  to  be  endless.  These  are  described  in  the  foot-notes 
to  the  text  below — 

In  betrothal  the  father,  mother  or  uncle,  if  alive,  will  tell  the  youth 
to  arrange  to  marry  such  and  such  a  girl.  If  these  are  not  alive,  he 
chooses  himself;  otherwise  he  remains  passive  throughout  the  arrange- 
ments. The  father  then  finds  a  go-between  {nibdrii)  who  goes  to  the 
girl's  parents  and  makes  the  pro|30sal  to  them.  If  they  accept,  a  day 
is  arranged  for  the  ceremony  of  betrothal  {natd).  On  this  day  the 
rTlhdrii  conducts  the  boy's  father  or  other  guardian  (the  boy  does  not 
go  as  a  rule*)  to  the  girl's  house.     Ho  takes  with  him  cream,  delii,  in  a 

*  Provided  the  father  has  no  infirmity  rendering  the  son's  assistance  necessary,  the  son 
will  not  accompany  him.  Ho  will  generally  accompany  any  other  guardian.  If  the  boy 
goes  too,  he  is  allowed  to  stay  at  the  girl's  parents'  house  if  the  Brahmans  declare  the 
occasion  favourable,  otherwise  he  must  slay  in  some  other  house,  llie  boy's  Brahman 
may  be  one  of  the  p  irty.  It  makes  a  point  of  arriving  during  the  particular  wat  h  of  the 
particular  day  which  the  Brahman  has  found  to  be  propitious.  He  leads  the  way  in, 
followed  by  the  father  and  next  relative.  The  others  stay  in  the  enclosure  outside.  The 
things  are  put  down  and  a  rupee  in  silver  and  a  half  anna  bit  in  copper  are  placed  by  the 
boy's  father  in  the  moveable  shrine  (called  iZitta  dcra)  of  Gancsh  on  the  freshly  plastered 
chaukah.    At  tiio  same  time  the  girl's  parents  put  down  a  tray  containing  a  little  yur  of 


200  Ghirth  weddings. 

clay  vessel  {dehdli),  grain,  gur  and  clothes  for  the  girl,  and  two  rupees 
two  pice  in  cash  (and  jewels,  if  rich  enough) ;  and  if  a  price  for  the 
girl  has  been  agreed  upon,  they  take  that  too.  When  they  get  to  the 
house  they  find  a  ghard  of  water  and  an  oil-lamp  and  a  vessel  contain- 
ing a  little  gur  and  ghi  in  the  girPs  parents'  house,  and  her  parents 
waiting  for  them,  but  not  the  girl  herself.  They  put  down  the  grain, 
gur  and  dehi,  rupees  and  pice,  and  clothes  and  jewels  by  the  water  in  a 
wicker  basket  put  ready  for  them,  and  no  one  speaks  a  word.  Square 
mats  made  of  suorarcane  stalks  are  placed  for  the  deputation.  When 
they  hitve  set  c'own  the  grain,  etc.,  the  boy's  party  bow  with  joined 
hands  to  the  lamp  and  water- vessel,  and  dipping  their  fingers  into  the 
grir  and  ghi  put  them  in  their  mouths.  Then  the  boy's  party  salam 
and  the  girl's  pnrty  salam,  and  then  all  sit  down  for  the  first  time. 
Then  the  g;o-between  takes  the  rupees  and  pice  and  clothes  to  the  girl 
who  is  with  the  women  in  another  room,  gives  the  money  to  her,  and 
gets  down  the  clothes.  Then  the  riiharu  comes  back,  and  receiving 
the  girl's  price  from  the  boy's  father,  gives  it  to  the  girl's  father. 
Then  the  boy's  father  gives  pice  to  the  girl's  party's  kamins,  i.  e.,  the 
barber,  the  parohit  (family  Brahman)  and  the  watchman.  The  boy's 
party  stays  till  night,  when  the  girl's  party  entertain  him  with  a  meal. 
Then  the  girl's  mother  calls  in  other  women  of  the  village,  and  they 
sing  and  the  boy's  father  gives  them  pice.  Next  day  the  boy's  party 
having  breakfasted  return  home. 

From  this  time  until  the  wedding,  which  in  the  case  of  a  virgin  is  called 
hidh,  the  boy's  father  sends  once  a  year  rice  or  maize,  cream,  gur  and 
clothes  for  the  girl.  The  person  who  brings  these  gifts  is  entertained 
at  night  by  the  girl's  parents  and  goes  away  the  next  day.  The  date 
of  the  wedding  is  arranged  by   the   girl's   father.*     It   may  take  place 

their  own.  The  boy's  father  puts  a  half  anna  in  this  and  tastes  the  gur.  He  puts  a  pice 
in  the  lota  of  water  (garivi)  before  the  shrine,  touches  his  forehead  and  bends  down  to 
Gan6sh,  the  girl's  Brahman  worshipping  all  the  time  in  the  usual  way.  The  girl's  mother 
puts  the  jewelry  on  the  girl,  and  the  ceremony  is  over.  The  girl's  parents  take  all  the 
things  brouo;ht,  including  the  rupee  and  pice,  into  the  shrine  in  the  tray,  out  of  which  the 
girl's  mother  takes  them,  and  not  the  girl's  father.  It  is  the  mother's  right.  There  is  a 
feast  next  morning  and  pice  are  distributed  to  the  poor,  and  a  few  annas  to  the  Brahman, 
the  dhdi  of  the  girl's  family  and  the  local  watchman.  A  few  pice  are  also  given  to  the 
girl's  sisters,  if  any,  and  her  other  female  relations. 

*  The  boy's  family  Brahman  settles  the  day.  About  20  days  before  the  day  fixed  the 
father  takes  him  to  the  house  of  the  skirl's  parents,  where  there  is  a  consultation  between 
him  and  their  Brahman  as  to  whether  the  day  fixed  is  also  auspicious  for  the  father, 
paternal  uncle  and  brother  of  the  boy  and  girl  respectively. 

The  girl's  father  puts  some  rice  and  gur  and  a  few  blades  of  drub  grass  and  two  pice, 
and  the  boy's  father  also  one  anna  in  copper,  into  a  tray.  These  are  divided  by  the  two 
Brahmans  who  throw  out  the  grass.  In  the  tray  the  girl's  mother  also  puts  the  red  paste 
for  making  the  tika  on  the  forehead  which  is  used  for  all  religious  occasions,  except  these 
connected  with  death.  The  girl's  Brahman  puts  the  tika  on  the  boy's  father's  forehead  and 
then  on  the  foreheads  of  a  few  of  the  bystanders.  Both  families  then  make  their  prepara* 
tions  and  summon  their  friends  and  relations  to  the  wedding. 

On  the  day  the  boy's  party,  whif-h  always  includes  the  Brahman  and  the  family  barber, 
goes  to  the  girl's  house,  the  boy  being  carried  in  a  pdlki  and  musicians  accompanying.  The 
boy  is  dressed  in  red  with  a  fringe  of  silk  tassels  (sera)  bound  round  his  turban  and 
hanging  in  front  of  his  face.  He  has  been  washed  and  dressed  by  the  barber  before 
starting.  The  sera  and  a  pair  of  shoes  and  a  coat  are  given  him  by  the  boy's  maternal 
uncle  When  the  party  reaches  the  girl's  house  they  all  wait  outside  until  the  girl's 
Brahman  announces  that  the  auspicious  moment  (the  conjunction  of  two  stars,  '  lagan  ')  has 
arrived.  The  boy  and  his  Brahman  with  the  barber  and  a  friend  who  has  the  custody  of 
the  money  for  current  expenditure  go  inside.  The  chauhah  with  the  diwa  dera  is  ready.  The 
friend  puts  a  rupee  and  half  anna  in  the  shrine  while  the  Bralunans  mutter  a  few  words. 


Ghirth  weddings.  291 

when  tho  girl  is  7  years  old  oven  ;  there  is  no  limit  of  age.  When  tho 
date  of  tho  wedding  is  fixed  tho  boy's  fatlier  givea  whatever  it  was 
arranged  shouki  be  then  paid,  and  both  parties  make  p-eparations  for 
it.  Oil  tho  wedding  day  the  boy  is  shavcl,  waslied  with  b"tnd  to  rnakft 
him  clean  and  dressed  in  a  kwah  (red  cholu.)  and  a  red'  r">gri,  red 
paijdmds  and  kaviarhand  and  sera  (t;isselled  head-dress).  Mehipii  (the 
plant)  is  put  into  his  hand  to  make  his  fingers  red,  and  he  is  put  info 
a  pdlki  and  taken  to  tlie  girl's  house.  The  girl's  fat  1 1  er's  waiii  there 
spreads  a  cloth.  On  this  cloth  tho  two  fathers  meet.  The  gii-l's  father 
then  gives  the  boy's  father's  nain  pice,  and  the  boy's  father  does  the 
like  to  the  other  nain.  This  is  called  awdrinda  or  in  Punjabi  lodranda 
because  each  of  the  fathers  waves  the  pice  round  tho  head  of  the  other 
before  giving  them  to  the  barbers.  This  takes  place  outside  the  house. 
Then  the  girl's  party  takes  tlio  boy  into  the  house.  Then  the  girl's 
parohit  reads  the  Ved  mantar  over  the  couple.  Then  they  go  into  the 
salin  and  put  four  poles  previously  adorned  into  the  ground,  and  place 
others  joining  their  tops.  Tho  boy  and  girl  arc  then  set  underneath, 
and  more  mantars  are  read.  Then  the  jjirl  and  boy  walk  four  times 
round  the  poles  with  their  clothes  tied  together  [Unjri).  The  marriage 
ceremony  is  now  complete.  Then  the  parties  feast  at  the  bride's 
house,  but  the  women  are  not  present.  Then  behind  the  pardd  the 
bride's  head  is  anointed  with  chaunh.  Then  either  on  that  day  or  the 
next  the  bridegroom  takes  the  bride  to  his  father's  house,  if  it  is  near 
enough.     Perhaps  tho  girl's  barber  and   the   midwife    may   accompany 


The  girl's  mother  takes  tho  rupee  and  half  anna.  A  blanket  is  spread  inside  the  outer 
room.  The  boy  and  girl  sit  facing  each  other  on  it  with  the  boy's  barber  supporting  him 
and  the  girl's  barber's  wife  supporting  her,  and  the  respective  Brahmans  facing  each  other 
on  the  two  other  sides.  Both  read  the  service.  The  barber's  wife  puts  the  boy's  cloak  over 
the  pair  and  the  barber  lifts  the  .sera  from  his  face  and  tho  barber's  wife  her  cloak  from 
the  girl's,  so  that  they  can  see  each  other.  The  boy  takes  the  ring  off  the  little  finger  of  his 
right  hand  and  puts  it  on  the  little  finger  of  the  girl's  right  hand.  The  cloak  over  the  pair 
is  removed  and  tho  girl's  face  hidden  again.  Some  gwr  mixed  with  p/u' is  put  by  the  girl's 
mother  in  a  tray  and  the  boy  takes  some,  after  which  the  barber's  wife  gives  some  to  the 
girl.  The  friend  with  the  money  bag  puts  two  pice  into  the  tray.  These  are  taken  by  the 
barber's  wife.  The  boy  comes  out  to  his  relations  and  the  girl  goes  into  the  inner  room 
among  the  women.  After  all  have  refreshed  themselves  four  sticks  with  small  cross-sticks 
at  the  top  are  fixed  in  the  ground  in  tho  enclosure  to  form  a  small  square  in  which  5  or  6 
can  sit.  The  barber's  wife  makes  a  figure  {chaunh)  with  flour  on  the  ground  and  a  small 
heap  of  grain  at  each  of  the  two  points  marked  with  a  cross,  and  these  heaps  are  covered 
with  baskets.  The  boy  sits  on  one  basket,  and  the  girl  on  the  other  supported  by  their 
Brahmans,  the  barber  and  his  wife,  respectively,  the  Brahmans  being  further  off  than  the 
barber  and  his  wife.  A  fire  is  lit  at  the  point  marked  with  a  double  cross.  The  Brahmans 
put  rice  soaked  in  water  and  ghi  on  the  fire.  The  girl's  mother  brings  a  tray  containing  a 
little  rice  and  a  UUl  filled  with  water  and  puts  them  down  •  by  her  Brahman  in  worship. 
He  throws  soaked  rice  over  them  and  gives  them  to  the  boy's  Brahman,  who  puts  them  iii 
front  of  the  boy.  The  girl's  mother  or  father  then  brings  another  tray  with  a  little  rice 
in  it  and  an  empty  basket  and  puts  them  down  by  Ihe  girl's  Brahmaii,  and  the  girl's 
parents  put  into  the  tray  whatever  jewelry  tliey  intend  to  give  to  their  daughter,  and 
the  Brahman  hands  the  tray  to  the  boy's  Hraliman,  who  puts  the  jewelry  down  in  front  of 
the  boy  and  returns  the  tray  to  the  girl's  Brahman. 

Friends  and  relations  are  then  called  to  bring  their  presents,  and  they  put  money  in  the 
tray,  which  is  then  offered  to  the  girl  by  her  Brahman.  The  girl  takes  out  as  much  as  she 
can  with  two  hands,  and  this  is  handed  over  to  the  boy's  Brahman.  The  remainder  in  the 
tray  belongs  to  the  girl's  parents.  In  the  same  way  presents  of  cloth  are  put  in  the  basket 
and  these  belong  to  the  girl's  parents  Next  morning  the  barber  and  larber's  wife  again 
show  the  couple's  faces  to  each  other  under  the  cloak  as  before  ;  but  this  time  they  are 
sitting  on  the  two  baskets,  and  the  girl  has  all  the  jewelry  on.  The  boy  puts  another  ring 
on  the  girl's  finger.  They  separate  again  as  before,  and  the  ceremonies  are  over.  In  the 
evening  the  girl  will  be  taken  ofl  in  a  falhi,  the  boy  preceding  her  in  his  fdlU. 


292  GMrth  inheritance, 

her,  but  none  of  her  other  people.  The  bride  and  bridegroom  are 
brought  into  the  house  and  are  set  before  a  Hghted  lamp  and  ghara  of 
water  to  which  they  bow  with  hands  joined.  They  are  then  given  ghi 
and  gitr  to  eat,  and  the  bridegroom's  marriage  garments  are  taken  off. 
Then  the  bridegroom  takes  the  bride  to  his  mother.  Then  the  bride, 
the  barber,  the  midwife  and  the  people  who  have  carried  the  bride's 
gifts  (given  by  the  bride's  parents)  and  the  Kahdrs  are  feasted,  and 
the  next  day  they  take  the  bride  home  again.  If  she  is  not  of  age, 
she  sleeps  with  her  mother-in-law.  If  she  has  attained  puberty,  she 
sleeps  in  a  separate  room  with  her  husband.  Then  two  or  three 
months  later  the  bridegroom  goes  to  his  father-in-law's  house  and 
brings  her  to  his  father's  house  again  (/iarp/^cra),  and  she  remains 
there,  unless  the  girl's  parents  send  for  her  again. 

The  reading  of  the  mantars  (lagan)  and  the  going  round  the  poles 
(ghumdna)  are  the  binding  and  essential  parts  of  the  ceremony.  Some- 
times wh' n  the  girl's  parents  are  dead  the  purchase- money  is  paid  and 
the  marriage  completed  by  the  observance  of  these  two  ceremonies 
alone. 

A  bride-price  is  paid,  but  its  amount  is  not  fixed.  No  regard  is 
had  to  the  poverty  or  wealth  of  the  bridegroom.  The  older  the  gu-l, 
the  more  is  paid  for  her.  The  greater  the  necessity  of  the  bridegroom, 
i.  e.,  the  more  difficulty  he  experiences  in  getting  a  wife,  the  more  he 
must  pay,  e.  g.,  if  he  is  a  widower. 

Widow  remarriage  is  common.  Indeed  as  divorce  or  rather  sale  of 
wives  is  frequent*  both  widows  and  divorcees  remarry.  They  go 
through  the  simple  ceremony  called  jhanjrdrd  or  widow  remarriage, 
which  consists  in  the  priest  putting  a  red  cloak  over  each  party  and 
knotting  the  corners  together  as  they  sit  on  a  newly  plastered 
spot  [chaunkah)  outside  the  husband's  house.  The  priest  then  leads 
the  way  in,  the  woman  and  the  man  following  him  in  that  order. 
Both  then  do  obeisance  at  the  small  shrine  to  Ganesh  with  its  offerings 
of  a  lota  of  water  and  lamp  {chirdgh)  placed  outside,  and  the  ceremony 
is  over.  Before  the  cloaks  are  knotted  a  nose-ornament  of  gold  given 
by  the  husband  is  taken  by  the  woman  from  the  hands  of  the  barber's 
wife  and  put  on.     This  ornament  is  the  common  sign  of  marriage. 

The  Ghirths  generally  think  the  younger  brother  has  a  right  to 
claim  the  elder  brother's  widow,  but  the  claim  is  not  enforceable,  nor 
apparently  ever  was.  The  elder  brother  cannot  marry  the  younger 
brother's  widow,  but  the  Ghirths  of  Pd,lampur  say  that  it  is  done  in  the 
K^ngra  tahsil. 

Ghirths  follow  the  Hindu  law  of  inheritance,  but,  it  is  said,  all 
the  sons  inherit  according  to  the  rule  of  chun^dvand,  i.  e.,  all  the 
sons   by  one  wife   get  as  much  as  all  those   by  another  wife.t     But 


*  Divorce  is  permitted  at  the  pleasure  of  the  husband  ;  under  no  circumstances  can  the 
wife  claim  divorce  against  his  will.  It  is  called  chhodni.  If  a  wife  be  unfaithful,  the 
abductor  pays  the  husband  the  price  of  her  hartan  (lit.  '  user ')  in  the  presence  of  witnesses 
and  receives  a  bill  of  divorce.  There  is  no  ceremony.  The  jhanjrdrd  takes  place  with 
another  man. 

t  The  Gaddis  who  live  south  of  the  Ravi  and  are  called  Chanoti  also  follow  this  rule. 
Those  of  Brahmaur  observe  the  fagvand  rule.    In  other  words  the  cMnddvand  rule  is  a 

local  911Q, 


OMrth  funerals.  293 

when  the  property  is  divided  the  oldest  son  will  get  some  weapon  or  a 
head  of  cattle  or  a  plot  of  land,  with  the  consent  of  the  brothers,  in 
token  of  his  being  the  head  of  tho  family.  The  rest  of  the  immoveable 
property  will  be  divided  equally.  Thatj which  is  given  in  this  way_  to 
the  eldest  brother  is  called  jetMmda. 

A  Ghirth  can  adopt  any  boy  of  his  own  tribe,  preferably  one 
descended  from  an  ancestor  of  his  own.  If  after  the  adoption  a  son 
be  born  to  the  adopter,  the  adopted  son  will  receive  a  share  equal  to 
that  of  a  natural  son.  If  after  the  adoption  offspring  be  born  from 
a  number  of  wives,  then  first  the  share  of  tho  adopted  son  will  be  set 
apart  by  the  rule  oFpagva?irZ;  tho  remainder  of  the  property  being 
divided  by  chunddvand. 

At  Ghirth  funerals  there  is  always  an  Acharj  Brahman.  When  the 
deceased  is  laid  on  the  pyre  (salbi)  the  Brahman  reads  prayers  and 
then  the  heir  puts  the  pind  or  balls  of  rice  on  tfie  forehead  and  breast 
of  the  deceased.  The  fire  is  then  lighted.  For  ten  days  after  the 
Brahman  comes  and  reads  mantars,  and  pind  is  thrown  down  the  kha4 
or  ravine  daily.     The  ceremony  of  srcidh  is  performed  on — 

(a)  The  anniversaries  of  the  death  of  the  father,  grandfather,  and 
great-grandfather  and  their  collaterals  and  are  thus  observ- 
ed : — A  Brahman  (not  an  Achdrj)  is  called  in  and  makes  the 
pind.  The  observer  the.n  places  rice,  pice,  cloth,  etc.,  by 
the  find,  which  the  Brahman  gets.  The  pind  is  finally 
thrown  into  water.  The  Brahman  reads  the  mantars,  and  a 
feast  is  celebrated.  This  is  done  yearly.  On  the  first  an- 
niversary (bdrkhi)  and  the  fourth  [chauharkh)  there  is  a 
special  celebration  when  all  the  Brahmans  of  the  village 
must  be  feasted,  and  the  entertainment  is  costly. 

(6)  The  suppind  (next-of-kin)  performs  these  funeral  ceremonies 
and  commemorations  when  there  is  no  son,  just  as  if  he 
were  a  son.  The  hirid  takes  place  for  Ghirths  22  days  after 
the  death  in  all  cases.  Then  besides  the  balls  of  rice  for 
each  ancestor  of  the  deceased  a  large  ball  is  made  which  is 
broken  up  by  the  Achd,rj  Brahman  and  added  to  tho  other 
balls.     This  is  called  supindta. 

(c)  When  a  man  dies  a  violent  death,  there  are  two  Jcirids — one  in 
the  heir^s  house  and  another,  the  nardin  bal,  which  takes 
place  at  tho  Ganges,  at  Kuruchhetar  (in  Karn:ll)  or  at 
Matan  in  Kashmir  or  at  tho  houso  of  any  of  the  family 
who  can  afford  it.  This  at  Matan  always  takes  place  in 
tho  month  of  Malmas  (Lend).  At  the  nardin  bal  there  is  no 
supindta. 

It  cannot  be  said  that  the  Ghirths  have  any  distinctive  belief 
or  special  caste  cults.*  They  affect:  (1)  Jakh,  really  a  form  of  Shiv 
in  the  form  of  a  stone,  only  without  the  jaleri  and  generaly 
placed  among  bushes.  This  is  common  to  all  Hindus  owning  cattle. 
The  milch  cattle  are  devoted  to  particular  jakhs  and  offerings 
made  for  them  to  their  particular  jakhs   when    the  cattle  calve.     Any 

*  Malaghat  is  said  to  bo  the  '  placo  in  the  Deccan  '  whence  the  Ghirths  and  their  deotd 
(godling)  came,  and  also  their  god's  name.  Ajiipiil,  a  tree  god,  is  also  mentioned,  and 
sainath  '  the]|.lamp  of  Gosain.' 


294  Ghirth  cults, 

one  may  present  the  offerings,  and  those  who  live  near  the  jaJeh 
take  it — in  the  case  of  jakhs  in  the  waste  the  gwdla  who  happens  to  be 
grazing  cattle  near. 

(2)  Ndg  or  snake  worship.  Every  house  or  collection  of  houses 
has  its  rough  platform  about  throe  feet  high,  with  a  few  pillars  support- 
ing a  thatch,  in  the  enclosure  and  containing  a  few  flat  stones  like  thin 
bricks,  with  reliefs  of  one  or  more  snakes  cut  on  them  side  by  side,  head 
upwards.  This  must  be  worshipped,  the  first  thing  in  the  morning,  by 
every  one,  by  pouring  a  little  water  over  the  stones.  Flowers  are  also 
to  be  seen  on  them  and  on  the  similar  reliefs  of  ancestors  which  will  be 
found  under  the  same  shelter.  Tuesday  is  the  special  day  of  the  week 
for  this  worship.  The  special  yearly  worship  of  the  snake  is  on  the  5th 
of  Sd,wan  (N%  i^anchmi).  All  the  available  milk  for  the  seven  preced- 
ing days  is  collected,  and  on  the  5th  Sawan  rice  is  boiled  in  it.  A 
chaukah  is  made  inside  and  outside  the  tlireshold  with  three  efiSgies  of 
snakes  on  each,  white,  red  and  black — the  white  of  flour,  the  red  of 
clay,  the  black  of  charcoal.  Then  follows  the  usual  worship,  first  with 
water,  then  rice,  then  with  a  red  tika  on  the  snake's  and  the  worshipper's 
own  forehead,  and  incense.  The  milk  is  afterwards  distributed.  If 
there  are  women  in  the  house,  they  will  do  this  worship  and  not  the 
men.  In  default  of  women,  the  men.  Also  at  the  time  of  the  worship 
two  boys  are  made  to  wrestle  after  giving  them  as  much  as  they  can 
eat  of  the  things  offered.  Then  they  are  dismissed  with  a  few  pice. 
This  is  a  test.  If  the  boys  go  away  happy,  the  god  is  pleased  ;  if  not, 
he  is  incensed.     But  this  snake  worship  is  not  peculiar  to  the  Ghirths. 

(3)  The  Sidhs. — The  Sidhs  are  shrines  to  Sidhs,  i,  e.,  seers,  scattered 
over  the  country.  The  most  noted  is  Dewat  Sidh,  whose  chief  sbrine 
is  in  the  Hamirpur  tahsil.  Either  a  small  shrme  or  merely  a  pillar 
is  devoted  to  a  representation  in  relief  in  stone  of  the  feet  of  the  Sidh 
and  his  staff  by  the  feet ;  or  it  may  be  merely  under  the  shade  of  a  tree 
and  sometimes  very  roughly  cut.  A  small  pair  of  toy  pattens  and  a  toy 
staff  may  also  be  seen  lying  by  the  relief.  In  some  cases  there  is  a 
figure  of  the  Sidli  in  the  shrine.  Sidh  worship  is  very  general,  though 
particular  men  may  choose  not  to  follow  it.  It  is  not  confined  to 
Ghirths.  The  Sidh  is  worshipped  every  morning  like  the  other  house- 
hold gods  or  at  least  on  Sunday.  This  is  the  Sidh's  day  in  the  week. 
When  crops  are  ripening  the  shrine  of  the  nearest  Sidh  is  visited  on 
Sunday.  Sidhs  are  supposed  to  be  special  protectors  of  boys.  Ghirths 
generally  wear  the  singhi  or  silver  ornament  at  the  throat,  which  is  a 
mark  of  devotion  to  a  Sidh  in  the  district,  but  the  Ghirths  say  that  it 
does  not  specially  appertain  to  a  Sidh  and  may  be  worn  as  a  mark  of 
devotion  to  any  deity. 

Ghirth  women  worship  the  pipal  tree,  so  far  only  as  to  pour  water 
over  it  on  the  death  of  a  child.  On  the  14th  day  of  the  moon,  i.  e,,  at 
full  moon,  only  sweet  food  is  to  be  eaten  and  one  must  sleep  on  the 
ground.     When  the  moon  is  seen  water  is  poured  out  to  it  standing. 

Occasionally  one  to  whom  a  Brahman  has  said  that  the  sun  is  in 
opposition  to  him  will  set  apart  the  last  Sunday  of  every  month,  eat 
sweet  food  only,  sleep  on  the  ground,  and  pour  out  water  to  the  sun 
early  next  morning. 


GJiogha — Ghoreivuha.  295 

Very  occasionally  a  man  becomes  possessed,  which  is  shewn  by 
contortions.  The  evil  spirit  may  be  exorcised  by  the  charms  of  a 
Brahman  or  there  is  a  temple  near  Saloh  village,  at  which  there  is  a 
spot,  the  earth  of  which  has  a  peculiar  virtue.  The  mdhant  of  the 
temple,  who  is  a  Ghirth,  pours  some  water  over  a  little  of  the  earth  and 
makes  the  possessed  one  eat  it,  and  puts  an  untwisted  thread  round  his 
neck. 

Before  commencing  to  plough  a  Brahman  must  bo  consulted  as  to 
the  propitious  day  and  the  iron  of  the  share  is  sometimes  worshipped. 
Also  as  to  sowing  to  find  out  from  a  Brahman  which  particular  sort  of 
grain  it  will  be  propitious  to  sow  first.  A  Httle  of  the  particular  sort  is 
sown  according  to  the  augury. 

Gbirths  sacrifice  a  goat  in  the  first  field  which  ripens  in  the  village 
in  order  to  propitiate  the  gods  and  prevent  disasters,  such  as  hail,  etc. 
In  case  of  cattle-disease  the  wooden  part  of  the  plough-share  is  set  up 
in  the  enclosure  of  the  house  and  marked  with  red  and  black  spots  or 
tikas  in  order  that  the  disease  may  be  averted.  Some  Ghirths  say  it  is 
done  by  a  chela  or  other  special  person  who  knows  how,  and  is  intended, 
to  keep  away  evil  spirits  (bhiits). 

Besides  the  Diw^li,  Lohri  and  Dasehra  the  Ghirths  observe  tlie  fol- 
lowing festivals  : — 

The  Birru  on  1st  Baisdkh.  It  consists  in  distributing  earthen  water 
vessels  [gharas)  to  Brahman s  and  married  daughters. 

The  Sairu  on  1st  Asauj.  It  consists  in  cooking  bread  and  distributing 
it  just  as  at  the  Lohri.  It  lasts  all  day,  and  marks  the  ends  of  the 
rains. 

The  Nauld.  marks  the  harvesting  of  the  spring  crop.  Bread  is  cooked 
and  eaten  and  distributed,  and  those  who  did  not  give  the  gharas  at 
the  Birru  do  so  now. 

Ghirth  women  wear  an  ear  ornament  called  dhStfii,  The  Nd,i  or 
barber  plays  a  special  trumpet  called  a  nafiri  for  Ghirths  only.  It  is 
exactly  like  an  English  bed-room  candle-stick  with  two  handles  opposite 
each  other  inside  instead  of  outside  the  rim.  Ghirths  dance  at  wed- 
dings and  festivals  facing  alternately  in  different  directions  and 
bending  their  raised  arms  inwards  and  outwards. 

Ghogha,  a  Mahtam  clan  (agricultural)  found  in  Montgomery. 

Qhorewaha,  a  tribe  of  Riijputs  whose  head-quarters  are  the  Jullundur 
district,  of  which  they  occupy  the  eastern  corner,  but  they  are  found  in 
smaller  numbers  in  all  the  adjoining  districts.  To  the  west  of  them  are 
the  Manj,  and  to  the  north  of  them  the  Ndru.  They  are  almost  all 
Musalman.  They  are  Kachwaha  Rajputs  of  the  Gosal  got,  descendants 
of  Kash,  the  second  son  of  Rama.  They  say  that  Riija  Man,"^'  sixth  in 
descent  from  Kash,  had  two  sons,  Kachwaha  andHawaha,  and  that  they 
are  of  the  lineage  of  Hawdha.  The  two  brothers  met  Shahiib-ud-din 
Ghori  (!)  with  an  offering  of  a  horse,  and  received  in  return  as  large  a 
territory  as  they  could  ride  round  in  a  day  ;  hence  their  name.  'I'ho 
division  of  their  country  took  place  while  they  were  yet  Hindus,  so  that 

*  Of  Kot  Kurman,  now  Udaipnr  ! 


29d  Ghorgasht — Ghori. 

their  settlement  in  their  present  tract  was  probably  an  early  one.  The 
Ghorew^ha  of  Kdhon,  who  are  still  Hindus^  would  seem  to  have  im- 
migrated more  lately  than  the  rest  of  the  tribe,  as  they  trace  their 
origin  from  Jaipur,  and  their  genealogists  still  live  in  Kota  and  Bundi 
in  Rcljputdna.  Mr.  Barkley  was  disposed  to  put  the  Ghorewdha 
conquest  of  their  present  territory  at  some  five  centuries  ago.  In  the 
time  of  Akbar  their  possessions  would  seem  to  have  been  more  extensive 
than  they  are  now. 

In  Hoshiarpur  the  Ghorewdha  hold  a  hdwani  or  group  of  52  villages 
around  BaMchaur  in  tahsil  Garhshankar ;  near  Balachaur  they  have 
adhered  to  Hinduism  ;  farther  north,  in  the  direction  of  Garhshankar, 
they  are  Musalniiins,  but  they  keep  Hindu  Brahmans  and  bards,  to 
whom  they  give  presents  at  deaths  and  marriages,  and  retain  various 
other  Hindu   customs. 

The  descendants  of  Hawdha  founded  9  chhat  or  principal  villages  and 
12  mahdn^  (the  latter  a,re  said  to  be  derived  from  men  of  inferior 
position  to  those  who  founded  chhat),  and  are  also  divided  into  12 
muhins  named  after  12  of  the  13  sons  of  Uttam.  The  Ghorewdha  also 
have  tika  villages,  e.  g.,  Bhaddi  is  the  tiha  of  the  1 2  Ghorewaha  villages 
round  it.  Another  account  says  the  Ghorewaha  presented  a  river 
horse  {darydi  ghora)  to  the  ruler  of  the  country  and  obtained  the 
country  in  jdgir,  whence  their  present  name.t 

The  chhat  in  Hoshidrpur  are  four,  viz.,  Garhshankar,  Pundm,  Saroa, 
and  SimlijJ  all  in  tahsil  Garhshankar,  the  remaining  5  being  in  the 
Jullundur  district.  There  are  two  makdns,  Samundra  and  Bir^mpur 
in  this  tahsil. 

The  Ghorewaha  Rajputs  only  avoid  marriage  in  their  own  got  and 
with  a  girl  of  the  same  locality  {muhin).  Muhammadan  Ghorewahas 
have  a  further  restriction,  in  that  they  will  not  take  brides  from  a 
village  in  which  daughters  are  given  in  marriage,  but  intermarriage 
withm  the  village  is  not  forbidden.  The  Ghorewahas  of  Garhshankar 
and  Rahon  are  said  to  give  daughters  to  N^ru  Rdjputs.  These,  and  the 
other  chhats,  take  brides  from,  but  do  not  give  daughters  to,  makdn 
villages. 

Ghorgasht,  Ghdegrdshti,  one  of  the  great  branches  of  the  Pathdns, 
descended  from  Ismail,  surnamed  Ghorghasht,  one  of  the  three  sons 
of  Qais-i-Abd-ur-Rashid  the  Patd,n.  Ismail  had  three  sons,  Ddnai 
[who  had  four  sons,  Kaka?,  Panai  (Panni),  Naghab  and  Ddwai  (Dawi)]. 
Mandu,  and  Bdliai,  the  ancestor  of  the  Bahi  Afghans  of  Kandahar.  The 
tribes  descended  from  Danai  are  by  far  the  most  numerous  and  include 
many  of  the  most  powerful  tribes  of  jSouth-Eastern  Afghanistan, 
Ghorgasht  is  said  to  mean  'leaping  and  jumping,'  'playing  and 
romping/  and  to  have  been  bestowed  upon  Ismail  as  a  nickname. 

Ghobi,  a  Mughal  clan  (agricultural)  found  in  Amritsar. 


*  For  these  chhat  and  mnhdn  compare  the  mandis  and  dheris  among  the  Chibh  Bajputs. 

t  A  variant,  from  Kapnrtha'a,  says  that  once  a  bippopotamus  covered  a  mare.  The 
progeny  was  presented  to  Akbar  who  rode  round  the  land  afterwards  covered  by  1,840 
villages.     He  cast  his  spear  and  it  fell  at  Silanwali. 

J  The  Simli  Ghorewaua  do  not  give  daughters  to  those  of  Garbshankar,  the  latter 
being  descendants  of  the  elder  (tika)  brother,  Rfip  Chand. 


^  ^\. 


L'u  ci^  ^     :>  "-* 


a.  J 


^ 


\y 


V.         .---L 


/ 


/ 


'^ 


Ghoria^-Ghugiat.  297 

Ghoria  or  Ghwaria  Khel,  the  Ghwari  sept  or  branch  of  the  Pathilns. 
It  comprised  five  tribes,  the  Mohmands,  Khalils,  D.-iudzais,  Chamkanni 
and  Zeriini.  It  was  the  rival  of  the  Khashi  branch  and  its  enmity 
drove  tho  latter  to  abandon  its  old  seats  round  Nushki  and  Ghara  and 
seek  refuge  in  the  territory  of  the  Gigiani  Patlulns  near  Kdliul.  Uzbek 
inroads  however  and  the  breaking  up  of  the  Timurid-  dynasty  of  Kho- 
rd,sdn  drove  the  Ghwaria  themselves  to  the  northward,  the  Ddudzais 
soliciting  lands  from  the  Khashis  near  Peshawar,  while  the  Khalils  and 
Mohmands  obtained  considerable  power  in  that  valley  by  allying 
themselves  with  Mirzd  Kd,mrd,n  who  then  held  Kd,bul  in  fief  under  hia 
brother  Humdyun.  With  his  aid  these  two  Ghwaria  clans  suddenly 
attacked  the  Dilazdks  and  wrested  from  them  the  lands  they  still 
held  south  of  the  Kdbul  river,  about  1533-34.  On  Kd,mran's  fall 
however  their  power  declined  and  their  defeat  by  the  great  Khashi 
confederation  at  Shaikh  Tapur  in  1549-50  crushed  the  power  of  the 
Ghwaria  Khel  for  ever.  For  accounts  of  the  Ghoria  tribes  see  Khalil, 
etc.,  and  under  Para   Chamkanni. 

Ghosi,  fem.  -an,  a  caste  of  people  who  work  as  grass-cutters  and  sell 
milk  in  the  United  Provinces ;  but  the  name  also  appears  to  be  applied 
indiscriminately  to  any  low  caste  Purbia.  'fhe  term  is  said  to  be  only 
used  in  the  Punjab  for  a  Muhammadan  cowherd  or  milkman,  whether 
Gujar,  Ahir  or  any  o^her  caste  ;  but  there  are  Hindu  Ghosis  in  Delhi 
who  are  gicdlas  or  cowtierds  by  calling  and  appear  to  be  by  origin 
Ahirs.  It  is  said  that  Hindus  will  buy  pure  milk  from  a  Musalm^m  Ghosi, 
but  will  reject  it  if  there  is  any  suspicion  of  its  having  been  watered  by 
the  latter,  as  they  must  not  drink  water  at  his  hands  !  The  Ghosis 
are  a  purely  pastoral  group,  at  any  rate  in  the  Punjab.  They  are, 
however,  sometimes  butchers. 

The  Muhammadan  Ghosis  in  Delhi  are  called  Gaddi-Ghosis,  and  those 
of  Delhi  city  have  a  curious  legend  that  they  were  once  invited  by 
the  disciples  of  a  saint  to  rescue  him  from  a  Rjija's  tyranny.  This 
they  did,  though  only  armed  with  sticks  and  clubs,  and  as  their  reward 
the  saint  gave  them  gowns  and  doshdlds  to  wear,  with  green  dnchals 
(veils)  for  their  women,  but  the  latter  are  no  longer  in  fashion.  Still  the 
men  continue  to  wear  a  pair  of  nnder-kurtas  or  shirts.  The  women  do  not 
U30  the  lahnga  and  kuHa  or  petticoat  and  shift  like  other  Ghosi 
women.  These  Gliosis  are  strictly  eudogamous,  and  a  woman  of  any 
other  caste  kept  by  a  Ghosi  is  denied  all  social  intercourse  with  the 
caste,  and  her  partner  is  not  directly  invited  to  feasts  or  weddings, 
though  he  can  attend  them  if  other  members  of  his  family  do  so. 
As  these  Ghosis  protected  the  saint's  gaddl  or  seat  they  oarae  to  be 
called  Gaddi-Ghosi.  The  Gaddi-Ghosis  of  Firoz^bdd  are  also  Muhara- 
raadans,  though  they  claim  to  be  Gaddis  from  Kdngra,  and  they  certainly 
have  no  intercourse  with  those  of  Delhi  city.  They  observe  parda  and 
are  generally  strict  Moslems. 

GnoTTa,  Ghotu,  a  polisher  or  pounder. 

Gbowal,  a   sept  of    Rajputs,    descended    from  Midn    Sainki,  son  of  Sangar 
Chand,  16th  Rdjd  of  Kahlur. 

Ghdq,  Ghdqiat,  tv7o  agricultural  claas  found  in  Shdhpor, 


298  .  Ohulam—'Qihdri. 

Ghdlam. — These  men  are  found  in  the  Peshawar  district  under  the 
name  of  Ghuldm-khanazd,d,*  and  in  Multd,n  under  that  of  Kh^nazdd 
simply.  The  latter  may,  however,  be  an  error  for  Khanzadah. 
The  Pesluiwar  clans  are  given  as  Turkhel  Ghul^m,  and  Malekhel. 
They  are  said  to  be  descendants  of  captives  in  war  who  were  made 
plave>*  (ghulnm),  whence  their  name.  They  are  still  chieSy  employed  in 
domestic  service,  and  are  generally  attached  to  their  hereditary  masters, 
though  some  of  them  have  taken  to  shopkeeping  and  other  occupations. 
In  Peshawar  the  men  are  also  called  mnn  and  the  women  winza 
(concubine).  In  Bah^walpur  the  Ghulam  are  a  small  tribe,  slaves  of 
the  Ghallus. 

Ghdmman,  Ghamman,  atribeofJdts, found  in  Si^lkot.  It  claims  descent  from 
Malkir,  second  in  descent  from  the  Lunar  Rdjput,  R^ja  Dalip  of  Delhi. 
Fifth  in  descent  from  him,  Jodha  had  three  sons,  Harpd^l,  Ranpdl  and 
Sanpdl.  The  descendants  of  the  two  former  are  the  Hajaulif  Rajputs, 
while  Sanpdl  had  22  sons,  from  whom  are  descended  as  many  clans, 
including  Ghumman,  the  youngest.  Sanpal's  wives  were  of  various  castes 
and  so  his  children  sank  to  Jat  status.  Their  Brahmans  are  Bharwdkirs, 
whom  Muhammadans  also  consult.  Ghumman  came  from  Mukiala  or 
Malhid,na  in  the  time  of  Firoz  Shd-h,  took  service  in  Jammu,  and 
founded  the  present  tribe.  At  weddings  they  worship  an  idol  made  of 
grass  and  set  within  a  square  drawn  in  the  corner  of  the  honse,  and 
cut  the  goat's  ear  and  the  jandX  twig  like  the  Sdhi  Jd,t8.  They  also 
propitiate  their  ancestors  by  pouring  water  over  a  goat's  head  so  that 
ho  shakes  it  off.  They  are  chiefly  found  in  Sidikot,  though  they  have 
spread  somewhat,  especially  eastwards,  and  in  that  District  they  have  a 
Sidh  called  Dulchi.  In  Jind  their  Sidhis  called  Dadii  or  Kala,  and  his 
samddh  is  at  Nagra  in  Patiala.  Beestings  are  offered  to  him  on  the 
11th  hadi  every  month  :  offerings  are  also  made  at  weddings. 

GiANi,  fern.  -AN,  one  possessed  of  knowledge,  especially  one  versed  in  the 
traditional  interpretation  of  the  Sikh  Granth. 

GlARU,  a  sept  or  khel  of  Rd,jputs  in  the  Simla  Bills.  To  it  belong  the  chiefs 
of  Kot  Khdi,  Kumlid,rsain,  Khaneti,  Karangal  and  Delath.  Said  to  be 
derived  from  Gayd,,  whence  it  came. 

Also  a  sept  of  Brahmans  of  similar  origin,    founded  by  a   Brahman 
who  married  a  Hill  Brahman's  daughter. 

GiBAEi,  GiBARi,  Gabari. — According  to  Raverty§  Gabar  was  a  town  in  Ba- 
jaur  and  the  Gibaris  were  the  ruling  race  in  that  tract,  speaking  a  dia- 
lect different  from  the  other  tribes.  The  Afghdn  historian  describes  the 
people  with  whom  the  Afghd.ns  first  came  in  contact  in  those  parts  as 
speaking  two  dialects,  the  Gibari,  spoken  by  that  tribe,  and  the  Dari, 
spokenbytheMutriwiandMumiali.il  The  Gibari,  with  the  two  last- 
named  tribes,  were  septs  of  the  Shilmani.  See  also  Gabare,  Gabr  and 
Gaur. 

*  Muhammad  Hayat  Kban  in  his  Haiydt-i- Afghani  states  that  the  Qizilbash  of  Kabul 
are  collectively  known  as  Ghulam-khana,  and  possibly  some  of  the  Ghulam-kh4nazad 
may  be  Qizilbash. 

tBajauli. 

J  But  another  account  says  they  cut  the  ber  instead  of  the  jand. 

§  Tdhaqdt-i-Naxiri,  p  1043-4.   Gabr,  fire-worshipper,  is  a  difierent  word, 

\  Notei  on  Afghanistan,  p.  278, 


Gidri—Gil.  '  299 

GiDRi,  Gedri,  doubtless  from  gidar,  '  jackal.'  Reputed  immigrants  from 
Hindustan  and  Bikanor,  the  Gidris  are  now  found  mainly  in  tlip  Baha- 
walpur  State.  Closely  resembling  the  S^nsis  of  the  Punjab  Proper, 
who  look  down  upon  thera,  the  Gidris  are  split  up  into  various  camps, 
which  are  supposed  to  meet  once  a  year  in  SJiwan  at  Tulla  Darya  Khdn 
in  Khd.n  Bela  police-station  in  Baliawalpur.  There  all  tribal  disputes 
are  settled,  just  as  is  done  among  the  Stinsis.  The  Gidi  is  live  by  labour, 
but  also  make  baskets,  cages,  fans,  etc.,  and  sometimes  hawk  knives 
and  cheap  jewelry  for  sale.  Each  camp  has  its  own  headman  who  exer- 
cises quasi-ju(\\cm\  authority  in  it.  The  women  journey  direct  from 
one  camping-place  to  the  next,  while  the  men  go  further  afield  in 
.  search  of  work.  Nominally  Hindus  the  Gidris  will  eat  the  H'  sh  of  any 
■  animal  and  are  regarded  as  outcasts.  The  dead  are  buried  without 
any  obsequies.  Marriage  is  always  effected  within  the  tribe,  generally 
by  exchange,  but  failing  that  a  bride  can  be  purchased  for  Hs.  15.  No 
rites  are  observed  save  an  announcement  of  the  union  before  relatives. 
They  speak  a  language  of  their  own  which  is  allied  to  the  dialects  of 
Bikdner  and  Jaisalmer. 

GiGiANi,  Gaqiani,  a  Khashi  Pa^lian  tribe,  descended  frt.m  Mak,  the 
third  son  of  Khashai.  According  to  one  tradition  Mak  has  two  sods, 
Hotak  and  Jirak,  and  a  daughter  Gagai  or  Gagai,  whom  he  gave  in  mar- 
riage to  a  shepherd.  As  she  had  espoused  a  man  of  low  degree  her 
descendants  styled  themselves  Gagiani.  Another  tradition  makes  their 
progenitor  a  foundling,  who  was  adopted  by  Mukai,  son  of  Khashai, 
and  married  to  Gagai,  a  daughter  of  Tur,  the  Tarin.  By  her  he  had 
two  sons,  Hotak  and  Jirak,  and  from  their  seven  sons  are  rJescendo"!  as 
many  Gagiani  clans.  Mukai's  OAvn  descendants  are  known  as  the 
Mukah  Khel.  Originally  settled  in  territory  near  Kabul,  the  Gigianis, 
despite  their  alliance  with  the  Muglials  of  Mirza  Ulugh  Beg,  were  over- 
thrown by  the  Yusufzai  Pathd.ns  in  the  Ghwara  Maigha,*  near  Kabul, 
Soon  after  they  made  an  ineffectual  attempt  to  es^tablish  themselves  in 
Bajaur,  and  then  besought  the  Yusufzais  and  Mandars  to  grant  them 
lands  in  the  Doaha  in  the  Peshawar  valley.  Speedily,  however,  they 
intrigued  against  their  benefactors  and  in  1519  also  called  in  Babar  to 
aid  them  against  the  Dilazdks,  but  their  internal  dissensions  led  him  to 
suspect  treachery  and  ho  left  them  to  face  the  Dilazdks,  by  whom  they 
were  completely  vanquished.  Nevertheless  in  the  great  reiiistribution 
of  Khashi  territory  which  followed  the  overthrow  of  the  Ghwaria  Khel 
the  Gigianis  received  half  Bajaur,  Ambar,  Nawagai  and  Chharmang, 
in  addition  to  the  Doaba. 

Gil,  one  of  the  largest  and  most  important  of  the  Jdt  tribes.  Its  main  set- 
tlements are  in  the  Lahore  and  Ferozepur  divstricts ;  but  it  is  found  all 
along  the  Bids  and  Upper  Sutlej,  and  under  the  hills  as  far  west  as  Sialko^. 
Gil  its  ancestor,  and  the  father  of  Slier  Gil,t  was  a  Jat  of  Raghobansi 
Rajput  descent   who  lived  in  the  Ferozepur   district ;    he  was   a  lineal 

*  The  Pollnted  Vlaiii. 

t  The  origin  of  the  name  Sher  Gil  is  thus  related  :  Pirthipafc  had  no  son  and  was  advised 

Ik)  take  to  wife  u  woman  from  a  lower  clan,  eo  he  espoused  tlie  dnuphter  of  a  Bhnlar  Jit. 

She    bore   him    a  son,  but  his  three  Rijput  wives    replaced  him  by  a  stone,  and  bad  him 

abandoned    in    a   forest.     But    Pirthipat,    when    out    huuting,  found  him  with  a  lion  and 

brought  him  homa.    As  he  was  found  in  h  marshy  (gilt)  place  ho  was  named  Sher  Oil ! 


300  !the  Gil  Jdts. 

descent^ani;  of  Pirtlnpalj  Raja  of  Garh  Mithila  and  a  Waria  Eajput, 
by  a  Bhular  Jat  wife.  The  tribe  rose  to  some  importance  under  the 
Sikhs,  and  the  history  of  its  principal  family  is  told  at  pages  352  ff 
of  GrifBn^s  Panjah  Chiefs. 

Two  pedigrees  of  Gil  are  given  below.  He  had  12  sons  who  founded 
as  many  muhins  : — 

Sobhru,  Jaj,  Talocharu,  Kesaria,  Chhaj,  Jiuna,  Bahawara,  Wadhan, 
Chheli,  Mokha,  Raji  and  Shahi. 


Pedigree  I. 

Pedigree  II. 

R4m  Chandar. 
1 

Suraj  (Sun). 

1 

f~ 

n 

Marot, 

Lahu. 

Kashat 

», 

1 

Gaj. 

1 

Widya. 

r 

"1 

1 

1 

Dhaul. 

Suraj. 

Wanipal. 

Harban. 

1 

,_; 

1 

f'~ 

1 

1 

Raghpat, 

r 

1 

] 

Kaulpal. 

Talocha. 
1 

Uderdp. 

Hardit. 
1 

Kankar. 
1 

Kara. 
1 

Udasi. 

Shah. 
1 

1 
Majang. 

Daryah. 
1 

Thambar. 
1 

Loh  Sain. 

i 

Nayan, 

r~ 

1 

—  "I 

1 

Wani  Pal. 

Bachkar. 

Dillhc. 

1  _ 

Mai. 
1 

Suratia. 
1 

Achraj 

.    Markhaul. 

Kaur  Pal. 

I 
Harpal. 

Jobir. 

1 

Jogan. 

Kamde. 

Dhanfch.      Goi. 

1 

1 

Manhela. 

1 

1 

1 

1 

Udasi. 

Kang. 

1 

Kang, 

Ruha. 
Tad. 

r 

Wargar. 
Sindhu. 

Punun. 

Tandal. 

1 
Manhaj. 

1 

AulaTch, 

1 
Nayan, 

1 
Jobir. 

Mathla. 

1 
Manhaj. 

1 
Karor. 

Rathi. 

1 

Ajanat. 

1 
Wanbhir. 

Pirthi  Pat. 

1 
Chahal. 

Manhaj. 

1 
Karor. 

1 
Rathi. 

Ajanat. 

1 
Wabhar. 

1 

Pirthipafc. 
I 
GU. 

Gil. 

The  Gils  worship  their  eponym  on  the  Chet  Chaudas  at  Rajidna, 
in  Moga  tahsii,  where  he  has  a  temple.  He  also  appears  to  be  called 
R^i^  Pir  and  to  be  specially  affected  by  the  Wairsi  Gils.  In  Jind 
their  /ai^tera  is  Surat  Ram,  whose  shrine  is  at  Bajewd,la  in  Patidla  and 
offerings  to  which  are  taken  by  Mirasis.  In  Ferozepor  the  tribe  is  said  to 
affect  Sakhi  Sarwar  and  its  men  prefer  to  be  called  Dipa,  Sarupa,  etc., 
instead  of  Dip  Singh,  Sarup  Singh,  and  so  on,  with  the  title  of  *Mian* 
prefixed.  At  weddings  they  dig  earth  from  the  pond  of  Sakhi  Sarwar 
near  their  home.  They  eschew  jhatka  meat,  but  will  eat  it  if  haldl,  like 
Muhammadans.  When  some  of  the  tribe  took  to  eating  the  flesh 
of  animals  killed  in  the  Sikh  fashion  by  jhatka,  one  lost  his  eyes, 
another  found  himself  in  jail,  and  so  on,  so  they  reverted  to  their  former 
practice. 


c 


Gildni-^Golera.  301 

The  Gil,  like  the  Her  and  Sidhu  Jdts  can  intermarry  in  thuir 
maternal  grandfather's  got,  contrary  to  the  usual  Hindu  rule.  A  Gil 
bridegroom  cuts  a  branch  from  the  jand  tree  before  setting  out  on  his 
wedding  journey. 

GiLANi,  a  Sayyid  clan  (agricultural)  found  in  Amritsar  and  Montgomery ; 
see  Jild-ni. 

GiK,  a  Muhammadan  Jdt  clan  (agricultural)  found  in  Montgomery. 

GiRWANH,  a  Muhammadan  Jut  clan  (agricultural)  found  in  Montgomery. 
Jn  Balulwalpur  they  are  also  called  Garwunh  and  are  found  as  land- 
owners and  cultivators  in  the  Bahawalpur  and  Ahmadpur  Kdrddris 
with  three  septs^  Attu,  Jalap  and  Karer. 

GiSHKAPEi,  a  Baloch  tribe,  now  found  scattered  in  Dora  Ismdil,  Muzaffar- 
garh  and  Montgomery ;  also  in  Mekritn.  Apparently  derived  from 
Gishkaur,  a  torrent  in  the  Boheda  valley  of  Mekran.  The  Lashari 
s\ih-tu7nan  has  a  Gishkauri  sept  and  the  Dombki  a  clan  of  that  namo. 
In  Montgomery  the  Gishkauri  is  listed  as  an  agricultural  cian. 

GoDARA,  a  prosperous  clan  of  Jats,  of  the  Shib^otra  group,  found  in 
Hissdr,  where  it  owns  large  areas  in  Sirsa  and  Fatehabad  tahsils.  They 
trace  their  descent  from  Nirabuji,  who  founded  a  village  near  Bikaner, 
and  say  that  as  they  could  not  aarce  upon  one  of  their  own  clan  as 
chieftain  they  asked  the  Raja  of  Jodhpur  to  give  them  one  of  his 
younger  sons  as  iheir  ruler,  so  he  g:ave  them  Bikii  in  whose  honour 
Bikdner  was  founded.  To  this  day,  it  is  said,  the  rdj-tilah  is  marked 
on  the  forehead  of  a  new  Rdja  of  Bikaner  by  a  Godara  Jat,  and  not  by 
the  family  priest. 

GoHA?,,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

GoHRA,  a  5'kt  tribo  found  in  Jind  tahsil.  Its  eponym  is  said  to  have  been  a 
Tur  Rajput. 

Goj,  a  Jd,t  clan  (agricultural)  found  in  Multdn. 

GoKHA,  a  Mahtam  clan  (agricultural)  found  in  Montgomery. 

GoLAH,  a  weaver,  in  Peshawar.     There  are  Gola  groups   or   classes   amono* 
the  Jdlahas,  Kdmhars,  Nais  and  Sdds. 

GoLERA,  a  tribe  which  gives  its  name  to  the  tract  in  Rawalpindi  so  called. 
It  is  descended  from  its  eponym,  the  third  son  of  Qutb  Shah,  and  in 
Sialkot  has  four  branches,  Golera,  Kahambdrah,  Dengla  and  Mandu. 

Golera, 

I 
Bindu. 

r '- -1 

Tur,  Baiijur, 


Dongla,  Mandu,    Bharahwia.  Samduh.  Singi- 

I 
Kahambirah. 


302  Goleria—  Gord  tah. 

According  to  Cracroft  the  Golera  are  Awdns,  a   statement  confirmed 
by  their  claim  to  descend  from  Qutb  Shdh. 

GoLERiA,  an  offshoot  of  the  great  Rajput  clan,  the  Katoch,  bearing  a  terri- 
torial designation  from  Goler. 

GoLiA  or  Gawalia,  a  very  curious  tribe  of  Jats,  only  found  in  Rohtak 
and  Karn^l.  They  declare  that  they  were  originally  Brahmans,  who 
lost  caste  by  inadvertently  drinking  liquor  placed  outside  a  distiller's 
house  in  large  vessels  igol).  The  local  Brahmans  apparently  admit  the 
truth  of  this  story.  They  now  intermarry  with  Jats,  but  not  with  the 
Dagar  or  Sulanki ;  for  while  they  were  Brahmans  the  latter  were  their 
clients,  while  when  they  first  lost  caste  the  former  alone  of  all  Jdt  tribes 
would  give  them  their  daughters  to  wife,  and  so  have  been  adopted  as 
quasi-hrethren.  They  came  from  Jndore  to  Rohtak  some  30  generations 
ago. 

GoNDAL,  a  Jd.t  clan  (agricultural)  found  in  Shahpur,  Multan,  and  (classed  as 
Rajput)  in  Montgomery.  They  hold  the  upland  known  as  the  Gondal 
Bar.  running  up  the  centre  of  the  tract  between  the  Jhelum  and  Chenab. 
They  are  also  numerous  in  tlie  riverain  on  the  right  bank  of  the  former 
river  in  the  Jhelum  district,  and  a  few  have  spread  eastward  as  far  as 
the  Ravi.  They  are  said  to  be  Chauhdn  Rd-jputs,  but  they  are  now  of 
Jat  status  and  intermarry  with  other  Jat  tribes.  'Physically  they  are  a  fine 
race,  owing  doubtless  to  the  free  and  active  life  they  lead,  and  the  quan- 
tities of  animal  food  lihey  consume  ;  and  if  we  except  their  inordinate 
passion  for  appropriating  their  neighbours'  cattle,  which  in  their  estima- 
tion carries  with  it  no  moral  taint,  they  must  be  pronounced  free  from 
vice.'  They  say  their  ancestor  came  from  Naushahra  in  the  south  to  Pd,k- 
pattan,  and  was  there  converted  by  Baba  Farid  ;  and  if  this  be  so  they 
probably  occupied  their  present  abodes  within  the  last  six  centuries. 

Gondal,  a  tribe  of  Muhammadan  Jats  in  Gujr^t  which  claims  Chauhan 
Rajput  origin.  Its  eponym  came  from  the  Deccan  to  visit  the  shrine  of 
Bd-wd,  Farid  and  Pakpattan  and  embraced  Islam. 

GoPALAK,  a  Jd,t  clan  (agricultural)  found  in  Multdn. 

Gopang,  Gophang,  one  of  the  broken  Baloch  tribes  of  Dera  Ghazi  Kh^n. 
It  lies  scattered  along  the  Indus  and  is  also  found  in  Muzaffargarh 
and  on  the  Lower  Indus  and  Sutlej  in  Bahd.walpur  and  Multan. 

GoPA  Rai,  a  tribe  of  J^ts,  claiming  Solar  Rajput  origin  and  descent 
from  its  eponym  through  Millu  who  migrated  from  Amritsar  to  Si^lkot. 
Also  found  in  Muzaffai-garh  and  Montgomery  in  which  Districts  they  are 
classed  as  agricultural  clans. 

GoE,  a  Jat  clan  (agricultural)  found  in  Multan. 

GoEAE,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

GoEAH,  a  Jat  clan  (agricultural)  found  in  Multan. 

GoRANGj  a  Gurkha  clan  (Nipalese)  found  in  the  Simla  Hill  States. 

GoEATAH,  a  Jat  clan  (agricultural)  found  in  Amritsar. 


150  Gorakhpanthis  are  Jogis  who  are  the  followers  of  Guru  Gorakh  Nath, 
Only  2,415  (against  10,730  in  1891)  have  returned  themselves  under  this 
title  the  others  appearing  under  the  name  of  Jogi.  For  an  account  of  Gorakb 
Nath,  see  page  129  of  Mr.  Rose's  Census  Report,  1901,  and  page  390  et  seq.  ol 
his  Glossary  of  Tribes  and  Castes,  Vol.  II. 


Oordya — Gosdin.  303 

GoRAYA,  a  J^t  tribe,  said  to  be  descended  from  the  Sarolia  family  of 
Lunar  Rajputs,  and  to  have  come  to  Gujrj'mwiila  as  a  nomad  and  pastoral 
tribe  from  Sirea.  Another  story  is  tliat  they  are  descended  from  a 
Sombansi  Rajput  called  Gurdya  whose  grandson  Mai  came  from  the 
Lakki  ^/laZ  some  15  generations  ago.  A  third  tradition  is  that  Rjlna 
their  founder,  came  from  the  Jammu  hills  in  the  time  of  the  emperors. 
They  are  now  found  in  Gujranwiila,  Sifilkot  and  Gurdrlspur.  They  own 
31  villages  in  Gujranwdla  and  are  excellent  cultivators,  being  one  of 
the  most  prosperous  tribes  in  the  District.  Tliey  have  the  same  pecu- 
liar marriage  customs  as  the  Sdhi  Jiits.  In  Sialkot  they  revere  Pir 
Mundd,  round  whose  khdngdk  a  bridal  pair  walks  seven  times,  and  offer- 
ings are  made  to  it.  This  is  done  both  by  Hindus  and  Muhammadans. 
They  are  said  to  be  governed  by  the  chundavand  rule  of  inheritance.  In 
Montgomery  the  Muhamm.adan  Goraya  appears  as  a  J^t.  Rajput  and 
Arain  clan  (all  three  agricultural),  and  in  Shahpur  it  is  also  classed  as 
3&X  (agricultural).  The  word  gfom^d  is  said  to  be  used  for  the  nilgai 
{I  orcax  picta)  in  Central  India.  'J'hey  are  sometimes  said  to  be  a  cfan 
of  the  Dhillon  tribe,  but  in  Sialkot  claim  descent  from  Buuh  who  had 
20  sons,  including  Gorayd. 

GoRi,  a  Jat  clan  (agricultural)  found  in  Multdn. 

GoRiA,  a  small  Jat  clan  found  in  Nabha.  It  derives  its  name  from  Goran 
Singh,  a  Rajput,  who  settled  at  Alowdl  in  Patidla  and  thus  became 
a  Jdt. 

GoEJiYE,  an  agricultural  clan  found  in  Sluihpur. 

GoRKHA.     See  Gurkhd. 

GoRON,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

GoRsi,  a  uujar  clan  (agricultural)  found  in  Amiitsar. 

GoRWAH,  a  Jat  clan  (agricultural;  found  in  Amritsar. 

GoRYE,  (1)  an  Arain  clan  (agricultural);  (2)  a  Mughal  clan  (agricultural): 
both  found  in  Amritsar. 

GosAiN,  a  term  even  more  vaguely  used  than  'Sannid,si  Balrd,gi '  and 
very  difiBcuIt  to  define  in  the  Punjab.  Roughly  speaking,  it  denotes  an 
ascetic  of  any  order,  but  it  further  connotes  that  he  is  of  some  standino- 
and  influence.  Strictly  speaking,  however,  the  Gosains  form  a  distinct 
order,  which  differs  both  from  the  Bairagis  and  the  Sanniilsis,  thouo-h 
they  are  often  entitled  Gosdins,  and  often  the  Brahmans  alone  are  con- 
sidered privileged  to  be  so  styled.  In  Kilngra  the  Gosdina  form  a 
separate  caste,  as  well  as  an  order,  and  are  known  as  Sanniasis  or 
Dasndmis,  because  they  are  divided  into  ten  schools.  These  were 
founded  by  the  ten  pupils  of  Shankar  Acliarj  and  the  following  scheme 
exhibits  their  spiritual  descent  and  distribution"^' : — 


*  Krom  the  dasndm  of  the  Gosains  :  "Bhaktmar'.  Nawal  Kishor,  1927,  p.  77.  But 
another  account  gives  Rukhar  and  DanJi  instead  of  Asram  and  Sarasw'ati.  It  also 
states  that  the  Rukhar  is  like  an  Acharj  (Brahman)  in  that  he  receives  pifts  on  the  death 
of  a  Oosain.  In  the  Brahmacharj  dsciw,  or  stage  the  '  Gosifn  '  dons  the  ja»eo  or 
sacred  thread  of  caste,  in  the  second  dsram  or  degree  he  becomes  a  Gosiin  and  puts 
it  off  again.  In  the  third  dsmm  he  becomes  a  paramh.-.ns.  and  in  the  fourth  an  Abdhut 
The  paramhans  shaves  his  head  and  the  abdhut  generall}^  lives  naked.  This  is  the 
order  observed  in  the  Sanyas  Dharm.  but  now-a-days  a  Gosain  merely  besmears  himself 
with  ashes  and  goes  forth  as  an  abdhut.  The  true  Gosain  must  not  appreach  a  fire 
and  when  he  dies  he  is  buried,  not  cremated.  * 


304 


The  Gosdins. 


VISHNU     ^ 
I 


SMv 

I 

Bashisht 

I 

Shakt 

I 
Parasir 

I 

I 

Sukdev 

I 
Gor  Achirj 

I 

Govind 

1 
Shankar  Swami  J 


}>Chelas. 


{•Sons. 


r — 

Sarup  Achirj 

(ftiirda  Mat  in 

West)  ■ 


Padm  Acharj 
(Gurdhan  Mat 
in  East) 


Totah  Achirj 
(Toyashi  Mat 
in  North) 


Pribhui  Dhar  Acharj 

(Sringeri  called  Singri 

Mat  in  South) 


r 

Tfrt 
or 

Tirth 


Asram 


r 

Ban 

or 

Ban 


1 
Aranya 
or 
Aran 


r 

Giri 


Parbhat 

or 

Parbat 


"^1 

Sagar 


Saraswati 


Bharati 

or 
Bh^rthi 


"1 
Puri 


These  correspond  with  the  ten  pads  of  the  Sannidsis,  and  the 
Gos^in  may  be  regarded  as  a  semi-secularised  offshoot  of  the  Sanni^si 
order.  When  the  Muhammadan  invasions  began,  says  one  account 
of  the  Sannidsis,  many  of  them  fled  to  the  hills  of  Kd-ngra  and  Simla 
where  they  formed  colonies.  In  some  places  they  intermarried  with 
Brahmans  and  took  to  cultivation,  gradually  amassing  such  wealth 
that  the  hill  people,  including  their  Rajds  and  Rd,aas,  were  in  their 
debt  and  they  controlled  all  the  trade  between  the  hills  and  the  plains. 
In  their  practice  of  usury  they  were  rapacious  to  an  incredible  degree, 
charging  24,  60  and  even  72  per  cent,  a  year,  and  making  regular 
tours  in  state  after  each  harvest,  in  spring  and  autumn,  to  collect  their 
dues  in  kind.  Once  in  debt  to  the  Gosdins  there  was  no  escape  for 
a  debtor,  and  they  preached  the  doctrine  that  the  removal  of  a  debtor's 
name  from  their  books  was  an  ill-omen  to  both  parties.  To  the  power 
of  capital  they  added  the  influence  of  their  own  sanctity  and  though 
the  Gurkha  invasions  broke  up  their  domination  they  continued  to 
exhaust  the  resources  of  the  people  in  the  Outer  Sardj  tract  of  KuUu 
till  quite  recently.  On  the  other  hand  the  Gos^ins  of  Kdngra,  who 
are  principally  found  in  N^daun  and  Jawd,lamukhi,  were  au  enterprising 
and  sagacious  community  engaged  in  wholesale  trade.  They  mono- 
polised the  trade  in  opium  and  specuhited  in  charas,  wool  and  cloth. 
Their  transactions  extended  to  the  Deccan  and  indeed  over  all  India, 
but  generally  speaking,  they  are  now  impoverished  and  their  brick- 
built  ware-houses  at  Jaw^lamukhi  are  mostly  in  ruins.  Most  of  the 
Kd-no-ra  Gosains  are  of  the  Giri  sub-order,  and  affix  -gir  to  their  names. 

In  theory  the  Gosdins  are  celibate,  and  recruit  by  adopting  chelas 
from  pure  castes  who  may  be  willing  to  dedicate  their  sons  to  them, 
but  in  practice  marriage  is  usual.  Those  who  marry  are  styled 
gharhari.     Natural    sons     do    not   succeed   unless  adopted   as  chelaa. 


/     41,  ^4  / 


e^^i      *^ 


y 


U.^       / 


/^ 


*'  ^i. 


V-. 


7:.   ^ 


("t.'^    4.    <    <  -?         '-'*•' 


1 


^. 


218.  By  Gobind  Singhi  are  meant  the  followers  of  Guru  Gobind  Singh.  A\ 
Sikhs  wearing  the  Kes  and  observing  the  other  restrictions  enjoined  by  Gui-' 
Gobind  Singh,  who  do  not  belong  to  any  other  specified  sect,  describe  themselvi^ 
as  Gobind  8inghis.  In  1891  their  strength  was  839,138,  but  in  1901  only  396,056- 
returned  theraeselves  as  such,  and  at  the  recent  Census  their  number  has  falle 
further  to  107,827.  This  decrease  is  accounted  for  by  the  large  number  of  un 
specified  Kesdhari  8ikhs,  and  the  Tat  Khalsa  or  Khalsa. 


Gosal — Guda,  305 

Widows  are  merely  entitled  to  maintenance.  Secular  Gosdios  will  not 
pli)ugh,  but  they  do  not  wear  a,nj  jaueo,  letain  tlio  choti  and  yet  wear 
a  pagri  dyed  with  red  ochre.  The  religious  or  matdari  Gos^ins  fo-m 
frritt-rnitieo  and,  though  they  do  not  marry,  keep  >/omen.  Tiiey  are 
divided  into  akhnras  or  small  colleges  each  under  a  inahant  who  liaa 
supreme  control  of  all  its  property,  the  disciples  beiut;  dependent 
on  his  bounty  A  mahant  dt-signates  his  successor,  and  his  selecion 
is  rarely  disputed,  but  if  he  die  without  having  named  a  successor 
the  fraternity  meets  together  and  with  the  aid  of  other  Gosdins  elt-cta 
a  new  mahant.  After  his  instnllation  the  late  mahanVs  property  is 
distributed  by  him  as  he  thinks  fit,  and  this  distribution,  or  hhanddra 
as  it  is  called,  is  rarely  impugned.  Like  a  Sanniasi  the  Gos^in  is  buried, 
a  cenotaph  or  samddh,  dedicated  to  Mahadeo,  being  raised  over  him, 
as  he  is  supposed  at  death  to  be  re-united  with  the  god.  Initiation 
consists  simply  in  thn  guru's  cutting  off  the  choti  ;  the  head  is  then 
close  shaved  and  the  guric  mantar  read. 

In  Sirsa  the  Gosdina  form  a  separate  caste,  originating  in  a 
Bub-division  of  the  Sanni^sis  which  was  founded  by  Shitnbu  Achiirj. 
Every  Gosdin  is  given  at  initiation  a  name,  which  ends  in  gir,  pi'iri 
(the  two  most  commonlv  found  in  this  tract),  tWath,  dsram,  dyan  o:: 
nath,  by  his  guru.  Each  of  these  sub-orders  is  endoyiamous,  i.e., 
a  gir  may  not  marry  a  puri.*  The  Go-^ains  are  also  said  to  have  qots, 
and  to  be  further  divided  inio  the  ghorhdr  or  secular  luid  the  celibate 
who  are  either  (I)  matdari  (whose  dwelling,  mat,  is  inside  the  village 
and  who  may  engage  in  all  worldly  pursuits,  but  not  marry),  (2) 
dsanddri  (whone  house  is  on  the  outskirts  of  the  village),  or  (3)  ahdhut, 
who  wander  about  berrRino:,  but  may  not  beg  for  more  than  seven  hours 
at.  one  place.  The  ahdhut  carry  with  them  a  nurial  or  cocoanut  shell, 
and  may  only  take  in  almi  cooked  grain  which  they  must  soak  in 
water  before  they  eat  it.  Nor  may  they  halt  more  than  three  days  at 
any  place  unless  it  be  a  tirath  (place  of  pilgrimage)  or  during  the  rains. 
Gosdins  are  generally  clad  in  garments  dyed  with  geru. 

In  the  south-west  of  the  Punjab  the  priests  of  Sh^mji  and  L^lji 
who  are  Khatris  atid  found  largely  at  Leia  and  Bhakkar,  are  called 
Gos^ins.  The  Khatris  and  Aror^s  of  the  south-w^st  are  either 
disciples  (sewaks)  of  these  Gosains  or  Sikhs.f  Other  Gosiins  are 
those  of  Baddoke, 

The  Gosd,ins  appear  to  be  correctly  classed  as  a  Vaishnava  sect  or 
rather  order,  though  in  the  liills  they  affect  Mahadeo  and  are  mahnnts 
of  temples  of  Shiva. 

GosAL,  a  small  Jdt   clan  which    is   found  in  Jind  and  has  a  Sidh,  Bdla,    at 
Badrukhan,  where  offerings  are  made  to  his  samddh. 

Geamthi,  a  reader  of  the  Sikh  Granth,  an  expounder  thereof  ;  but  cf.  Gidni. 

GuD A,  a  tribe  of   Jdts    found  in    Kapurthalil    State,    Sullanpur    tahsil.     Its 
tradition  avers  that  it  migrated  from  Delhi  in  the  Mughal  times. 


*  The  gurd  of  the  p'Crig  resides  at  Kharak,  and  that  of  the  giris  at  B^lak,  both  io 
Hi8s4r.   Hisbiar  Oaxetteer,  1904,  p.  Rl. 
f  Census  Report,  1891,  §  6t>,  p.  127-8. 


806  Gugera-^Gujar. 

GuQEBA,  (1)  one  of  the  principal  muhinsov  clans  of  the  Sidla  in  Jhang.  It 
gave  its  name  to  the  township  of  that  name,  once  the  head-quarters  of 
the  present  Montgomery  district  and  still  of  a  tahsil;  (2)  also  a  Kharral 
clnn  (agricultural)  found  in  Montgomery. 

GuJAR,  GujJAB,  -ur,  fem.  -i.  Dim.  Gdjareta,  fern,  -i,  and  Gdjretra,  fern.  -i.. » 
young  Gujar.  Derivatives  are  Gujr^l  or  Gujrehrd,  a  dwelling-place  of 
Gujarri  ;  and  Gujrdt,  the  '  country  or  tract  of  the  Gujars.'  The  District 
of  Gujr^t  takes  its  name  from  the  town  of  Gujrdt,  but  the  present  town 
though  a  modern  one  stands  on  the  site  of  an  ancient  city  called  Udanagri, 
the  everlasting  or  fragrant  township.  Popular  tradition  assigns  its 
founHation  to  Kd,jd  Bachan  Pd,l,  a  iSurajbansi  Rdjput  who  came  from  the 
Gar  getic  Do^b,  and  attributes  its  restoration  to  AH  Khdn,  a  Gujar, 
doubthssthe  historical  Alakhana,  Raja  of  Gurjara,  who  was  defeated 
by  Sangkara  Varma  between  883  and  901  A.  D.  Captain  Mackenzie, 
however,  recorded  another  tradition  which  assigned  the  restoration  of 
Gujr^ttownto  Rani  Gujran,  wife  of  Badr  Sain,  son  of  R^,ja  Risalu 
of  Sidlkot  who  rebuilt  it  in  Sambat  175  (A.  D.  118).  Both  accounts 
aoree  in  ascribing  the  refounding  of  the  modern  town  to  the  time 
of  Akbar.  According  to  Stein,  Shankara  Varma  of  Kashmir,  soon 
after  his  accession  in  883  A.  D.,  undertook  an  expedition  to  the 
south  and  south-west  qf  Kashmir  and  first  invaded  fiujaradesa,  a 
tract  certainly  identifiable  with  the  modern  District  of  Gujrat,  which 
lies  between  the  Chendb  and  Jhelum.*  At  an  earlier  period,  in  the 
lat^-er  part  of  the  6th  century,  the  Rdjd  of  Thdnesar,  Prabd-kara-vardhana, 
had  also  carried  on  a  successful  campaign  against  the  Hun  settlements 
in  the  north-west  Punjab  and  the  '  clans  of  Gurjara't,  so  that  it  would 
/  appear  that  a  branch  of  the  Gurjara  race  was  firmly  established  in  the 
^    modern  Gnjrc4t  before  600  A.  D.j' 

The  modern  District  of  Gujrit,  however,  comprises  the  Herdt  or  J^t 
pargana  and  the  Gujrdt  or  Gujar  pargana.^  These  parganas  used  to 
be  divided  into  tappas  and  the  tappas  into  tops,  each  top  being  under 
a  chaudhri. 

The  modern  District  of  Muzaffargarh  also  possesses  a  Gujrat  on  the 
Indus,    in   the  riverain  which  runs  parallel  with  the  Dera  Ghdzi  Kh^u 

district. 

The  Distribution  of  the  Gojaes. 

The  present  distribution  of  the  Gujars  in  India  is  thus  described  by 
Sir  Alexander  Cunningham : — 

"  At  the  present  day  the  Gujars  are  found  in  great  numbers  in  every 
part  of  the  North-West  of  India,  from  the  Indus  to  the  Ganges,  and 
from  the  Hazdra  mountains  to  the  Peninsula  cf  Gujardt.  They  are 
specially  numerous  along  the  banks  of  the  Upper  Jumna,  near  Jagadhri 
and  Buriya,  and  in  the  Sahdranpur  district,  which  during  the  last 
century  was  actually  called  Gujardt.     To  the  east  they  occupy  the  petty 


*  ir<ieir\,  Zur  Oetchichte  der  Cdhis  von  Kabul  {Festgruss  an  Rudolf  von  Roth,  &t\xtig?kTty 
1893).      See  also  Stein's  Raj&farangim,  p.  204,  Vol.  I. 

■f-  V.  Smith,  Early  Hist,  of  India,  p  283. 

J  For  the  derivation  of  the  word  (lujrat  see  Dr.  Fleet's  note  in  J.  R.  A.  S.,  1906,  p.  459. 
He  derives  it  from  Gujaratra,  Prakrit  Gujjaratta,  the  modern  name  of  Guzerat  being  due 
to  Alberuni's  Guz(a)ia,t.  «-iujrinwala  means  the  'Gujars'  village,'  Gujrit  the  'Gujars' 
country,'  a  distinction  overlooked  in  Baden-fowell's  I'<dian  Village  Community. 

§  Guj'rit  Gazetteer,  1892-93,  p.  19.  Cf.  the  Sett.  Rep.  of  the  Gujrat  District,  1861,  p.  3. 
Tba  term  Herat  is  of  uuknowq  origin,  but  it  appears  to  ba  also  called  the  Jat^tar. 


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Distribution  of  the  Gujars.  ^(jff 

State  of  Samptar  in  Bundelkliand,  and  one  of  the  northern  Districts  of 
Gvvalior,  which  is  still  called  Gnjargdr.  They  are  found  only  in  small 
bodies  and  much  scattored  throughout  Eastern  Riijputiina  and  Glwalior; 
but  they  are  more  numerous  itj  the  VVestprn  States,  and  specially 
towards  Gujardt,  where  they  form  a  largo  part  of  the  population.  The 
Ildjd,8  of  Rewdri  to  the  south  of  Delhi  are  (iujars.  In  the  Southern 
Punjab  they  are  thinly  scnttored,  bat  their  numbers  increase  rapidly 
towards  the  north,  where  they  have  giv^n  their  name  to  several 
important  places,  such  as  Guj I  dnwala  in  the  Rechna  Doab,  Giijrat  in 
the  Chaj  Dod,b,  and  Gujar  Khsin  in  the  Sindh  Sagar  Doab.  They  are 
numerous  about  Jhelura  and  Hassan  Abdal,"^'  and  throughout  the  Haz^ra 
district;  and  they  are  also  found  in  considerable  numbers  in  the  Dardu 
districts  of  Chilas,  Kohli,  and  Palas,  t»)  the  east  of  the  Indus,  and  in 
the  contiguous  districts  to  the  v/est  of  the  river." 

In  the  Puniab  they  essentially  belong  to  tlie  lower  ranges  and  sub- 
montane tracts ;  and  though  they  have  spread  down  the  Jumna  in 
considerable  numbers,  they  are  almost  confined  to  the  riverain  low- 
lands. In  the  higher  mountains  they  are  almost  unknown.  Gujrat  is 
still  their  stronghold,  and  in  that  District  they  form  13^  per  cent,  of 
the  total  population.  There  alone  have  they  retained  their  dominant 
position.  Throughout  the  Salt  Range,  and  probably  under  the  eastern 
hills  also,  they  are  the  oldest  inhabitants  among  the  tribes  now  settled 
there;  but  in  the  west  the  (^akkliars,  Janjuns,  and  Pa^h^ns,  and  in  the 
east  the  Rajputs  have  alwavs  been  too  strong  for  tliem,  and  h'ng  ago 
deprived  them  of  political  importance.  In  the  Peshawar  district 
almost  any  herdsman  is  called  a  Gujar,  and  it  may  be  that  some  of 
those  who  are  thus  returned  are  not  true  Gujars  by  race.  But 
throughout  the  hill  country  of  Jammu,  Chibh^l,  and  Hazd,ra,  and  away 
in  the  territory  lying  to  the  north  of  Peshdvvar  as  far  as  the  Swdt 
river,  true  Gujar  herdsmen  are  found  in  great  numbers,  all  possessing 
a  common  speech,  which  is  a  Hindi  dialect  quite  distinct  from  the 
Panjabi  or  Pashto  current  in  those  parts.  Here  they  are  a  purely 
pastoral  and  almost  nomad  race,  taking  their  herds  up  into  the  higher 
ranges  in  summer  and  descending  with  them  into  the  valleys  during 
the  cold  weather  ;  and  it  may  be  said  that  the  Gujar  is  a  cultivator 
only  in  the  plains.  Even  there  ho  is  a  bad  cultivator,  and  more  given 
to  keeping  cattle  than  to  following  the  plough.  In  Chitrdl  also  Gujars 
are  found  in  the  Shishi  Kuh  valley,  vvliile  the  Bashgals  (the  Kafirs  of 
the  Bashgal  valley  are  so  styled  by  Chitrdlis)  are  described  as  curiously 
like  the  Gujars  in  the  Punjab.f 

It  is  impossible  without  further  investigation  to  fix  the  date  of  the 
Gujar  colonization  of  the  lower  disti-icts.  They  are  almost  exclusively 
Musalman  except  in  the  Jumna  Districts  and  Hoshiarpur,  and  they 
must  therefore  have  entered  those  Districts  before  the  conversion  of  the 
great  mass  of  the  caste.  The  Jullundur  Gujars  date  their  conversion 
from  the  time  of  Aurangzeb,  a  very  probable  date.  The  Ferozepur 
Gujars  say  that  they  came  from  D^ranagar  in  the  south  of  India,  that 
they  moved  thence  to  Raiiia  in  Sirsa,  and  thence  again  to  Ferozepur 
via,  Kasur.     The  Musalman  Gujars  of  all  the  eastern   half    of  the    Pro- 


*  Hassan  was  himself  a  Gujar. 

t  But  Bashgali  is  essentially  an  Iranian  dialect.    Sec  Stcn    Konow's   Clamficaiion  of 
Bashgali,  m  J.  E.  A.  8.,  1911,  p.  1. 


308  Gujar  characteristics. 

vince  still  retain  more  of  their  Hindu  customs  than  do  the  majority  of 
their  converted  neighbours,  their  women,  for  instance,  wearing  petti- 
coats instead  of  drawers,  (just  a*^  they  do  in  JuUundur  also),  and  red 
instead  of  blue.  In  Jullundur  the  Gujar  shoe  is  usually  of  a  peculiar 
make,  the  upper  leather  covering  little  of  the  foot.  It  is  noticeable  that 
Gujr^t,  is  to  the  Gujars  what  Bhatner  and  Bhattid,na  are  to  the  Bhatti, 
a  place  to  which  there  is  a  traditional  tendency  to  refer  their  origin. 

The  Gujar  is  a  fine  stalwart  fellow,  of  precisely  the  same  physical 
type  as  the  J4t  ;*  and  the  theory  of  aboriginal  descent  which  has  some- 
times been  propounded,  is  to  my  mind  conclusively  negatived  by  his 
cast  of  countenance.  He  is  of  the  same  social  standing  as  the  Jdt,  or 
perhaps  slightly  inferior ;  but  the  two  eat  and  drink  in  common  without 
any  scruple,  and  the  proverb  says  :  "The  J  at,  Gujar,  Ah  ir,  and  Gola 
are  all  four  hail  fellows  well  met."  But  he  is  far  inferior  in  both 
personal  character  and  repute  to  the  Jd,t.  He  is  lazy  to  a  degree,  and 
a  wretched  cultivator;  his  women,  though  not  secluded,  will  not  do 
field  work  save  of  the  lightest  kind  ;  while  his  fondness  for  cattle 
extends  to  those  of  other  people.  The  difference  between  a  Gujar  and 
a  Rajput  cattle-thief  was  once  explained  to  me  thus  by  a  Jdt:  "The 
Rajput  will  steal  your  buffalo.  But  he  will  not  send  his  father  to 
say  he  knows  where  it  is  and  will  get  it  back  for  Rs.  20,  and  then 
keep  the  Rs.  20  and  the  buffalo  too.  The  Gujar  will."  The  Gujars 
have  been  turbulent  throughout  the  history  of  the  Punjab,  they  were 
a  constant  thorn  in  the  side  of  the  Delhi  emperors,  and  are  still  ever 
ready  to  take  advantage  of  any  loosening:  of  the  bonds  of  discipline  to 
attack  and  plunder  their  neighbours.  Their  character  as  expressed  in 
the  proverbial  wisdom  of  the  countryside  is  not  a  high  one  :  "  A 
desert  is  better  than  a  Gujar  :  wherever  you  see  a  Gujar,  hit  him." 
Again  :  "  The  dog  and  the  cat  two,  the  Hangar  and  the  Gujar  two  ; 
i!  it  were  not  for  thes^  four,  one  might  sleep  with  one's  door  open"  : 
so  "  The  doyr,  tlie  monkey,  and  the  Gujar  change  their  minds  at  every 
step;"  and  ''When  all  other  cfistes  are  dead  make  friends  with  a 
Gujnr."  As  Mr.  Macunachie  remarks:  "Though  the  Gujar  possesses 
two  qualifications  of  a  highlander,  a  hilly  home  atid  a  constant  desire 
for  other  people's  cattle,  he  never  seems  to  have  had  the  love  of 
fighting  and  the  character  for  manly  independence  which  distinguishes 
this  class  elsewhere.  On  the  contrary  he  is  generally  a  mean,  sneak- 
ing, cowardly  fellow;  and  I  do  not  know  that  he  improves  much  with 
the  march  of  civilization,  though  of  course  there  are  exceptions  ;  men 
Avho  have  given  up  the  traditions  of  the  tribe  so  far  as  to  recognize 
the  advantage  of  being  honest — generally." 

Such  is  the  Gujar  of  the   Jumna    Districts. t     But  further   west  his 
character  would  seem  to  be  higher.     Major  Wace  describes  the  Gujars 

*  This  description  would  appear  to  require  some  qualification.  The  Gujar  of  Kashmir 
is  described  as  tall  and  gaunt,  his  forehead  and  his  chin  are  narrow,  his  nose  fine  and 
Blightly  curve.!.  The  Gujar  of  the  United  Provinces  is  above  the  medium  height,  Well  made 
ani  active,  his  face  long  and  oval,  and  his  features  fine  rather  than  coars«.  Ccooke 
describe.s  him  as  ' a  fairly  typical  Indo- Aryan.'  J.  R.  A.  S.,  1907,  p.  984.  The  Puijab 
Gujar  might  be  well  described  in  the  above  terms.  As  compared  with  the  Jit  he  has 
better  features,  but  is  not  of  sUch  a  good  type. 

I  Sir  J  Wilson  however,  wrote  :  "  'I'he  iiujar  villages  in  Gurgaon  have  on  the  whole  stood 
the  late  bad  times  better  than  those  of  almost  other  caste — better  than  the  Jats,  and  almost 
as  well  as  the  Ahirs.  Our  Gurgaon  Gujars  are  very  little  given  to  thieving,  and  I  have 
wther  a  high  opinion  of  them," 


The  Gujars  in  Kdngra.  309 

of  Hazaraas  "  a  simple  all-enduring  race,  thrifty  and  industrious,  with 
no  ambition  but  to  be  left  alone  in  peace  with  their  cattle  and  fields  "; 
and  "  many  of  them  are  fine  men  in  every  way."  Mr.  Thomson  says 
that  the  Gnjarg  of  Jhelum  are  the  best  farmers  in  the  District  (perhaps 
not  excessive  praise  in  a  District  held  by  Gakkhars,  Awuns,  and 
H^jputs),  though  the  Maliiir  or  Ardin  is  a  better  market  gardener; 
and  that  they  are  quiet  and  industrious,  more  likeable  than  (Salt  Range) 
Ja^s,  but  with  few  attractive  qualities.  Mr.  Steedman  gives  a  similar 
account  of  the  Gujar-s  of  Rawalpindi,  calling  them  "excellent  culti- 
vators." So  the  Gujars  of  Hoshiarpur  are  said  to  be  "  a  quiet  and 
well-behaved  set."  In  Jullundur  Sir  Richard  Temple  described  them 
as  "  here  as  elsewhere  of  pastoral  habits,  but  more  industrious  and  less 
predatory  than  usual"  ;  and  Mr,  Barkley  writes:  "At  present,  after 
30  years  of  British  rule,  they  are  probably  as  little  given  to  crime  as 
any  other  large  class  in  the  agricultural  population.  It  is  still 
generally  true  that  they  occupy  themselves  mor<^  with  grazing  than 
with  agriculture  ;  but  this  is  by  no  means  invariably  the  case."  But 
in  Ferozepur  again  Mr.  Brandreth  describes  them  as  "  unwilling 
cultivator.H,  and  greatly  addicted  to  thieving,"  and  gives  instances  of 
their  criminal  propensities.  Thus  it  would  appear  that  the  further  the 
Gujar  moves  from  his  native  hills,  the  more  he  deteriorates  and  tho 
more  unpleasant  he  makes  himself  to  his  neighbours.  The  following 
description  cf  the  Gujars  of  Kangra  by  Mr.  Barnes  is  both  graphic  and 
interesting  : — 

*•  The  Gujars  of  the  hills  are  quite  unlike  the  caste  of  the  same  desig- 
nation in  the  plains.  There  they  are  known  as  an  idle,  worthless  and 
thieving  race,  rejoicing  in  waste,  and  enemies  to  cultivation  and  im- 
provement ;  but  above  and  below  they  are  both  addicted  to  pastoral 
habits.  In  the  hills  the  Gujars  are  exclusively  a  pastoral  tribe, — they 
cultivate  scarcely  at  all.  The  Gaddis  keep  flocks  of  sheep  and  goats, 
and  the  Gujar's  wealth  consists  of  buffaloes.  These  people  live  in  the 
skirts  of  the  forest>',  and  maintain  their  existence  exclusively  by  the 
sale  of  the  milk,  glii,  and  other  produce  of  their  herds.  The  men 
graze  the  cattle,  and  frequently  lie  out  for  weeks  in  the  woods  tending 
their  herds.  The  women  repair  to  the  markets  every  morning  with 
baskets  on  their  heads,  with  little  earthen  pots  filled  with  milk,  butter- 
milk and  gliif  each  of  these  pots  containing  the  proportion  required 
for  a  day's  meal.  During  the  hot  weather  the  Gujars  usually  drive 
their  herds  to  the  upper  range,  where  the  buffaloes  rejoice  in  the  rich 
gra'^s  which  the  rains  bring  forth,  and  at  the  same  time  attain  condition 
from  the  temperate  climate  and  the  immunity  from  venomous  flies 
which  torment  their  existence  in  the  plains.  The  Gujars  are  a  fine, 
manly  race,  with  peculiar  and  handsome  features.  They  are  mild  and 
inoffensive  in  manner,  and  in  these  hills  are  not  distinguished  by  the 
bad  pre-eminence  which  attaches  to  their  race  in  the  plains.  They  are 
never  known  to  thisve.  Their  women  are  supposed  to  be  not  very 
scrupulous.  Their  habits  of  frequenting  public  markets  and  carrying 
about  their  stock  for  sale  unaccompanied  by  their  husbands  undoubtedly 
expose  them  to  great  temptations ;  and  I  am  afraid  the  imputations 
against  their  character  are  too  vVell  founded.  They  are  tall,  well-grown 
Avomen,  and  may  b^  seen  every  morning  entering  the  bazars  of  the  hill 
towns,  returning  home  about  the  afternoon  with  their   baskets  emptied 


310  Giijar  origins. 

of  their  treasures.  The  Gujars  are  found  all  over  the  District.  They 
abound  particularly  about  JwdMrnuklii,  Tira,  and  Nadaun.  There 
are  som^  Hindu  Gujars,  especially  towards  Mandi ;  but  they  are  a  small 
sect  compared  to  the  Musalmans." 

**  It  has  been  suggfested,"  continued  Sir  Donzil  Ihbetson,  "  and  ia  I 
believe  held  by  many,  that  Jdts  and  Gujars,  and  perhaps  Ahirs  also,  are 
all  of  one  ethnic  stock;  and  this  becausn  there  is  a  close  communion 
between  them.  It  may  be  that  they  are  the  same  in  their  far-distant 
ori^'in.  But  I  think  that  they  must  have  either  entered  India  at  differ- 
ent times  or  settled  in  separate  parts,  and  my  reason  for  thinking  so  is 
precisely  because  they  eat  and  smoke  together.  In  the  case  of  Ja^  and 
Rd,jput  the  reason  for  differentiation  is  obvious,  the  latter  being  of 
higher  rank  than  the  former.  But  the  social  standing  of  J^ts,  Gujars, 
and  Ahirs  being  practically  identical,  I  do  not  see  why  they  should 
-  ever  have  separated  if  they  were  once  the  same.  It  is  however 
possible  that,  the  J^ts  were  the  camel  graziersi  and  perhaps  husband- 
men, the  Gujars  the  cowherds  of  the  hills,  and  the  Ahirs  the  cowherds 
of  the  plains.  If  this  be  so,  they  afford  a  classi6cation  by  occupation 
of  the  yeoman  class,  which  fills  up  the  gap  between  and  is  absolutely 
continuous  with  the  similar  classification  of  the  castes  above  them  as 
Brahmans,  Banias,  and  Rd^jputs,  and  of  the  castes  below  them  as  Tarkhdns, 
Cham^rs,  and  so  forth.  But  we  must  know  more  of  the  early  distribu- 
tion of  the  tribes  before  we  can  have  any  opinion  on  the  subject.  I  have 
noticed  in  the  early  historians  a  connection  between  the  migrations  and 
location  of  Gujars  and  Rdjputs  which  has  struck  me  as  being  more  than 
accidental ;  but  the  subject  needs  an  immense  deal  of  work  upon  it 
before  it  can  ba  said  to  be  even  ready  for  drawing  conclusions.* 

The  oeigin  of  the  Gujaes. 

A  full  history  of  the  ancient  Gurjaras  and  of  the  great  Gurjara 
empire,  the  existence  of  which  the  late  Mr.  A.  M.  T.  Jackson  claimed  to 
have  established,t  would  be  beyond  the  scope  of  this  article,  but  the 
reader's  attention  may  be  directed  to  certain  incidents  in  their  history 
in  the  Punjab.  According  to  Dr.  Rudolf  Hoernle  the  Tomaras  (the 
modern  Tunwar  Rajputs)  were  a  clan  of  the  Gurjaras,  and  indeed  their 
imperial  or  ruling  clan.  The  Pehowa  (Pehoa  in  the  Karnal  district) 
inscription  records  of  a  Tomara  family  that  it  was  descended  from  a 
raja,  Jaula,  whose  name  recalls  that  of  the  Sh^hi  Javuvla  or  Jahula 
and  of  the  mahdrdj'a,  Toram^na  Shahi  Jaiivla  of  the  Kura  inscription. 
Dr.  Hoernle  thinks  it  probable  that  the  Kachwahas  and  Parihars,  like 
the  Tomaras,  were  all  clans  or  divisions  of  a  Javula  tribe,  claiming 
descent  from  Toramana,  king  of  the  White  Huns  or  Ephthalites.J 
Mr.  Bhandarkar  has  shown  that   the   Solankis    (Chaulakyas),  Parihars 

*  Mr.  Wilson  notes  that  the  Gujars  and  the  Bargujar  tribe  of  Rajputs  are  often  found 
together;  and  suggests  that  the  latter  may  be  to  the  Gujars  what  the  Khanzadahs  are  to 
the  Meos  and  what  most  Rajputs  are  to  the  Jats. 

t  See  his  note  in  J.  R.  A.  S.  1905,  pp.  163-4,  where  he  identifies  the  Gurjaras  with  the 
Gaudaa  ((^aur*-',  now  Brahmans)  and  points  out  that  according  to  Alberiini  (Sachau's 
Trans.  i.,P- 3i'0)  Gucla  =  Taneshar.  The  Gaur  Brahmans  were  and  indeed  are  parohits  of 
the  Hindu  Gujars  and  still  minister  to  some  who  are  converts  to  Islam. 

X  J.  R.  A.  S.,  1905,  pp.  1.4.  It  may  further  be  noted  that  the  Bar-  or  Bad-Gujar 
Eajputs  are  probably  of  Gujar  descent. 


Krishna  and  the  Gujara.  31 1 

(Pratihdras),  Parmars  (Paramiiras)  and  Chauhiins  (ChJlhnmJlnas  or 
CMhuvrmas),  the  four  so-called  A^nikula  clans  of  Hiijputs,  were  originally 
divisions  of  the  Gurjaras,  and  to  these  Dr.  Iloernlo  would  thus  add  the 
Tomaras  and  Kachhvvfihas.  TJio  exact  ethnic  relation  of  the  Gurjaraa 
to  the  Huns  is  still  very  obscure,  but  as  a  working  hypothesis  Dr. 
Hoernle  thinks  that  in  the  earlier  part  of  the  6th  century  A.  D.  a  great 
invasion  of  Central  Asiatic  peoples,  Huns,  Gurjaras  and  others,  whose 
exact  interrelation  we  do  not  know,  took  place.  The  first  onset  carried 
them  as  far  as  Gwalior,  but  it  was  checked  by  the  emperor  of  Kat)auj,  and 
the  main  portion  of  these  foreign  hordes  settled  in  Riljputrtna  and  the 
Punjab,  while  the  Chaulakyas  turned  south.  In  tlie  north  the  invaders 
fused  with  the  natives  of  the  country  and  in  the  middle  of  the  7th 
century  the  Farihars  emerged,  an  upgrowth  followed  by  that  the 
Parmars,  Chauhiins  and  imperial  Gurjaras  about  750  A.  D.  About  840 
the  Giirjara  empire,  with  its  capital  at  Kanauj,  embraced  nearly  the 
whole  of  northern  India,  under  Bhoja  I,  bat  after  his  death  it  declined.* 

Another  problem  of  great  interest  in  the  history  of  Indian  religions 
is  the  connection  of  tlie  GiJrjaras  with  the  cult  of  the  child  Krishna  of 
MathurA,  as  contrasted  with  that  of  the  ancient  Krishna  of  Dwdrak^.f 
This  cult  was,  almost  beyond  questiou,  introduced  into  India  by 
nomads  from  the  north,  very  probably  by  the  Gurjaras.  No  doubt  the 
modern  Guj^rs,  even  those  who  have  retained  their  Hindu  creeds,  have 
lost  all  recollection  of  any  special  devotion  to  the  cult  of  Krishna,  and 
he  is  now  prominent  in  the  traditions  of  the  Ahirs,  but  certain  groups 
of  the  Ahirs  appear  to  be  of  Gurjara  origin.  Among  them  we  find  the 
Nandbansi  whose  name  reminds  us  of  Nand  Mihr,  a  legendary  progeni- 
tor of  the  Gujars,  and  a  Solanki  (Chaulakya)  got  appears  among  tho 
Jadubansi.  If  we  may  assume  that  these  two  great  races,  the  Gujar 
and  Ahir,  once  pastoral,  and  still  largely  so,  are  really  identical,  the 
theory  that  tho  cult  of  the  child  Krishna  was  introduced  into  India  by 
the  Gujars  in  general  or  more  particularly  by  the  Nandbansi  and 
Gud^lbansi  branches  of  the  Ahirs  becomes  greatly  strengthened.  Like 
the  Huns,  the  Gurjaras  were  originally  sun-worshippers,  but  they  have 
lost  all  traces  of  any  special  devotion  to  the  cult  of  the  Sun-god,  and 
may  have  acquired  some  tincture  of  Christianity  either  from  their 
neighbours  in  Central  Asia  or  from  their  connection  with  Christians 
among  the  Huns. J 

Various  origins  are  claimed  by  different  Gujar  clans.  Thus  in 
Gujrdt  the  Chauhdn  claim  descent  from  Rai  Pithora  of   Delhi. 

TheChhokar  in  Karnal  say  they  are  Chandarbansi  and  an  offshoot  of 
the  Jadu  Riijputs  of  Muzaffarnagar  in  the  United  Provinces.  The 
Bhodwtil,  Kalsian  and  Rawul  all  claim  to  be  Chandarbansi,  the 
Kalsian  being  Chauhdns  and  the  Hawjlls  Khokhar  R.'ijputs  by  origin  ; 
but  the  Chham^n  say  they  are  Surajbansi  and  Tunwd,rs. 

In  Gurdaspur  the  Bhaddna,  Chhdla,  Kasdna,  Munin§  and  Tur  gots 
claim  Rajput  descent  and  the  Banths  and  Biijars  Jdt   extraction,  while 

*  It.id.  pp.  31.32,  and  p.  4. 

t  Seo  Krishna,  Christianity  and  the  Oujars,  by  Mr.  J.  Kennedy  in  J  R  A   S    1907  p  975 
X  Ibid.  p.  989.  ■     ■    ■' 

§  From  the  Miinfa   Gajars  some  of  the  Bharaia  and  Bazigars  arc  said    to  have   branch- 
ed off. 


312  The  Oujar  sections. 

the  Cliapras  say  they  are  Khatris  by  origin,  and  the  Modis,  Pathdna. 
The  Chh^la  got  claims  descent  from  Rdjd.  Som  Bans,  Raid,  of  Gahr 
Gajni  in  the  Deccan,  and  its  ancestor  embraced  Islam  at  R^hon  in 
Jullundur,  mnrried  a  Gaug  Kasiina  girl  and  so  becamo  a  Gujar.  The 
Kasdna  declares  itself  descended  from  Kdja  Kans,  the  Munin  from  R^j^ 
Indar  Rai,  and  the  Panddoa  from  R^ljd  Panda  R^i. 

The  Pasw^l  ascribe  their  foundation  to  Wajih  Kalbi,  a  companion  of 
the  Prophet,  who  accompanied  Ahutas,  ruler  of  Yemen,  when  he 
conquered  Kashmir.  The  Pasw^l  originally  settled  in  Sidlkot  but  have 
spread  into  Gurddspur. 

The  Hindu  Rd,wat  Mandan  got  is  found  in  the  Bd;wal  nizdmat  of 
Nd^bha.  It  traces  its  descent  to  one  R^wat  who  fell  in  love  with  a 
damsel,  Gorsi,  whom  he  only  carried  off  after  a  great  struggle.  His 
mesalliancp.  cost  him  his  status  as  a  Rajput  and  he  became  a  Gujar. 
The  got  derives  its  name  from  him  and  fi'om  the  number  of  heads 
.(^andaji)  which  fell  in  the  struggle  for  Gorsi.  This  gut  is  numerous 
in  Jaipur,  where  it  keeps  its  women  in  parda  and  forbids  widow 
remarriage,  bub  this  is  allowed  in  Nd-bha.  Formerly  the  Rd,wat 
Mandan  did  not  roof  their  houses  or  put  planks  to  their  doorways, 
though  they  now  do  so.  A  child's  first  tonsure  should  be  performed  at 
the  shrine  of  Swd-mi  Pun  Dd,s  in  Rewdri  tabsil. 

The  Chokar  of  Ndbha,  who  appear  to  be  distinct  from  the  Chhokar, 
are  Hindus  and  trace  their  descent  from  Sankat,  a  Chauhd,n  Rdjput  of 
S^mbhar  in  Jaipur,  who  was  a  great  robber.  Once  on  the  road  he 
forcibly  espoused  a  beautiful  girl  whose  kinsmen  came  to  her  aid,  but 
Sankat  sought  help  from  Ban  Deo  and  he  and  his  comrades  took  the 
shapes  of  birds,  and  escaped.  A  barber  too  ransr  a  wedding-bell  in 
front  of  their  pursuers,  and  they  resolved  to  turn  back.  So  the  got  of 
Sankat  was  called  Chokar,  '  one  who  misses,'  and  it  still  affects  Ban 
Deo,  holding  the  first  tonsure  of  its  children  at  his  shrine  in  Jaipur, 
never  burning  cotton  sticks  for  fuel  and  only  using  cotton  after  first 
offering  it  to  Ban  Deo. 

In  Ndbha  the  Bhargar,  Ohaprd,na,  Doi,  Kasdna,  Khard,na  and 
Sardhd^na  Gujars  all  vaguely  claim  Rd,jput  origin,  but  unlike  other 
Hindu  Gujars  they  only  avoid  three  gots  in  marriage,  permitting  it  in 
the  mother's  father's  got.  They  specially  affect  Devi  and  do  not  give 
the  beestings  of  a  cow  or  buffalo  to  any  one  till  the  Amd^was,  when  they 
cook  rice  in  the  milk,  place  it  on  a  spot  plastered  with  cow-dung  and 
then  give  it  to  their  children.  The  Bhargar,  like  the  Rawat  Mandan, 
use  no  doors  or  roofs  of  timber,  and  ascribe  this  tabu  to  the  fact  that 
one  of  their  women  became  a  sati  and  a  house  raised  in  her  honour 
was  left  incomplete.'^ 

The  Melu  Gujars  in  Ndbha  are  converts  from  Hinduism,  but  still 
avoid  four  gots  in  marriage.  They  do  not  build  two  hearths  close 
together,  or  wear  blue  cloth.  Their  women  wear  gowns.  This  got 
never  sell  milk,  lest  the  animal  fall  ill,  but  they  may  sell  ghi. 

The  elements  of  the  Gujars  are  not  easy  to  describe.  Local  tradi- 
tions, as  has  already  been  shown,  vary  as  to  the  origins  of  many  clans, 

*  Or  unroofed  ?    Apparently  a  hypsethral  shrine  ii  meant. 


The  Giijar  element!^.  313 

but  the  following  addenda  may  be  noted  as  to  the  clans  descended 
from  the  various  Rdjput  races ; — Chaulian  origin  is  claimed  by  the 
Bhalesar,  *  sons  of  Bhallu,'  Babarwal,  Jhandar,  Kalsid-n  (iu  Karndl). 

Panwd,r  descent  is  claimed  by  the  Bahlo^,  Chhdii,  Phambhrd,  'sons  of 
Phamar^  and  Paur*  :  Jddu  (Chandarbansij  descent  by  the  Chhokar  (in 
Karn^l),  Janjua  origin  by  the  Barrdh,  Khokhar  (Chandarbansi)  by  the 
Kawd,l  (in  Karndl),  Manhas  by  the  Dhinda,  Sombansi  by  the  Dhakkar, 
Surajbansi  by  the  Saramdna,  and  Tur  by  the  Chhamdn  (in  Karn^l). 

Folk-etymology  and  legendary  lore  have  been  busily  engaged  in 
finding  explanations  of  various  clan  names  among  the  Gujars.  Thus  of 
the  Barras,  (a  Avord  meaning  'holy')  it  is  said  that  their  ancestor 
FatihuHa  used  to  bring  water  from  tho  river  at  Multiin  barefoot,  for  his 
spiritual  guide's  ablutions.  One  day  the  Pir  saw  that  his  disciple's  foot 
had  been  pierced  with  thorns,  so  he  gave  him  his  shoes,  but  Fatihulla 
made  them  into  a  cap,  as  worthy  to  be  so  worn,  and  again  his  feet  were 
pierced  with  thorns.  The  Pir  seeing  this  blessed  him  and  called  him 
Barra.t 

The  Bharyar  claim  descent  from  Rajd,  Karn.  The  children  of  his 
descendant  Rdja  Dhal  always  used  to  die  and  his  physicians  advised 
him  to  feed  his  next  child  on  the  milk  of  a  she- wolf  (bhairya),  whence 
the  name  Bharydr.  Buta  embraced  Islam  in  Babar'e  time  and  settled 
in  Shdhpur. 

Of  the  Gajgahi  section  it  is  said  that  Wali,  their  ancestor,  was  a 
Khatana  who  wore  a  gajgah  or  horse's  silver  ornament,  so  his  descendants 
are  now  called  Gajgahi. 

Of  the  Khatanas'  origin  one  story  is  that  one  day  Mor  and  Mohang, 
sons  of  R^ja  Bhans,  came  back  from  hunting  and  ate  on  a  hhdt  or  bed. 
For  this  breach  of  social  etiquette  theBrahmans  outcaeted  them,  saying 
they  had  become  MuhfimmadanS;  so  they  adopted  Islam  and  were 
nicknamed  Khatana.  Another  legend  makes  the  Khatanas  descendants 
of  R^jA  Jaspjil  and  the  Pandavas-  Jasp^l  had  extended  his  dominions 
from  ThdnesMr  to  Jhelum  and,  when  Sultan  Mnhmud  Sabukta^fn 
invaded  Hindustan,  Jaspill  met  him  at  Attock,  but  was  defeated  and 
slain.  His  son,  Anandpal,  ruled  for  two  years  at  Lahore  and  then  fled 
to  Hindustan,  leaving  two  sons,  Khatana  and  Jaideo  or  Jagdeo,  ot  whom 
the  former  ruled  at  Lahore  and  turned  Muhammadan.  Oiher  Gujar 
clans  also  claim  descent  from  Anandpil,  and  'Sultiin  Mahmud  assigned 
the  Khatanas  jagirs  in  Gujrat  where  they  founded  Shahpur,  now  a 
deserted  mound  near  Chak  Dina. 

The  Khatanas  are  not  only  a  leading  Gujar  clan  but  have  many  off- 
shoots in  the  minor  sections,  such  as  the  Gajgahis,  Topas,  Amriinas, 
Awanas,  Bhundp,  Bukkans,  Thilas,  and  the  Jatigal,  Debar,  Doi,  and 
Lohsar  clans. 

Hindu  Khatanas  are  also  found  in  the  Bdwal  nizdviat  of  N^bha  and 
there  claim  Tur  Rajput  origin,  deriving  their  name  from  Khatu  Nagar, 
a  village  in  Jaipur.     As  followers  of  Bilwa   Mohan    Das   Bhadaw^iswilla 

*  One  is  tempted  to  conuect  his  name  with  PoruB. 

t  No  Bucb  word  is  traceablo  in  the  ranjdbi  Dicty.    The  toiiu  recalls  the  Bargujar 
Bijputs. 


314  Gujar  organization, 

they^  abstain  from  flesh  and  wine.  At  weddings  the  Jdt  ceremonies 
are  bbserv^d  and  on  tlip  departure  of  the  bridegroom's  party  his  father 
is  beaten  by  the  women  of  tlie  bride's  family. 

The  Topas  are  really  Khatdnas  and  when  the  J&^s  and  Gujars  were 
competing  for  the  honour  of  giving  the  biggest  contribution  to  Akbar's 
rebuilding  of  Gujr^t  town  one  Adam,  a  Khatana,  paid  a  lahh  and  a 
quarter  of  rupees  into  the  imperial  treasury,  measuring  the  money  in  a 
topa,  whence  his  descendants  are  so  named. 

In  Hazd,ra  the  Terus  say  they  are  really  Rajputs  and  descended 
from  a  raja  who  was  so  generous  that  when  once  a  faqir  to  test  him 
demanded  his  head  he  stooped  so  that  the  faqir  might  cut  it  off, 
which  he  did.  Having  thus  proved  his  generosity  the  faqir  replaced 
his  head  on  his  shoulders  and  prayed  for  his  life  to  be  restored  to  him. 
The  clan  name  is  derived  from  trer,  a  scar. 

In  Delhi  certain  Gujar  clans  claim  descent  from  eponyms.  Such  are 
Budhana,  descendants  of  Bhopal;  Amlaota,  from  Ambapd^l, Bhotla,  from 
Bharup  ;  Baliiln,  from  Baniapal ;  Dhaidha,  from  Diptipdl;  Chinori,  from 
Chhainpal;  Nangri,  from  Naghpal,  and  Tanur,  from  Tonpal.  As  to  the 
Adhana,  tradition  says  that  Riija  Ed.m  Chand  of  the  solar  race  had  two 
sons,  Lu  and  Kush.  The  latter  was  the  progenitor  of  the  Kachhwdi 
Rajputs ;  while  Lu's  son  Ganwat  had  a  son  named  Rajd,  who  made  a  karao 
marriage  and  was  nicknamed  Gujar.  He  had  two  sons  Adhe  and  Swahi. 
The  latter  died  sonless,  but  Adhe  founded  the  Adhana  clan. 

Organization.^-li  is  generally  asserted  that  the  real  (asli)  or  original 
Gujars  are  the  2^  sections,  Gorsi,  Kasdna  and  the  half  tribe  Burgat, 
so-called  as  descended  from  a  slave  mother.*  Next  to  these  rank 
the  Khatanas  who  for  a  long  period  held  sway  in  the  Gujrat,  in  which 
tract,  hovvpver,  the  2^  section-*  were  the  oriyinal  settlers,  the  other 
sections  having  iiecotne  affiliated  to  them  in  course  of  time,  though 
not  necessarily  Gujars  by  origin.  As  an  instance  of  this  process  of 
accreti'  n  the  Gujars  point  to  the  Barras,  of  Hasilanwd^ld,  village  in 
Gujrat,  whose  forebear  Fati-ulla,  a  Janjua  by  birth,  was  deputed  by 
one  of  the  saints  of  MuMn  to  colonise  that  tract.  All  Gujars  give 
daughters  to  the  Barras,  but  never  receive  them  in  return,  and  the 
Barras  all  rank  as  Midnas,  except  those  of  certain  families  which  have 
forfeited  their  sanctity,  and  are  designated  Pir.t 

In  Hazara  the  2^  '  real'  sections  do  not  appear  to  be  recognised,  but 
it  is  generally  conceded  that  the  Katharia,  Hakla  and  Sarju  sections 
are  of  Rajput  origin,  though  this  origin  is  also  claimed  by  several 
others.     Tradition  avers  that  the  Kathdrias  once  ruled  a  large  part  of 

*In  Delhi  the  asli  sections  are  said  to  be  3|  ••  — Chechi,  Nikadi,  Gorsi,  and  Kasana 
(the  half).  And  in  Karnil  the  2|  sections  are  said  to  bo  the  Gorsi,  Chechi  and 
KaSana  (the  half).  But  the  Chechi  are  said,  in  Gujrat,  to  be  by  origin  Khatanas,  so 
that  the  accounts  generally  agree  in  representing  the  Gorsi,  Kasana  and  Khatana  as  the 
3  original  Gujar  clans.  Several  stories  are  told  to  explain  their  pre-eminence. 
Thus  in  Ludhiana  it  is  said  that  Jagpal,  <!or&i,  and  Abnya,  Khatana,  successfully 
resisted  Raja  Jag's  father,  D da  Dip,  in  a  mock  campaign  for  3  years,  while  Nanda 
Lai,  Bargatj  gave  in  after  a  few  months — hence  his  cl»n  was  called  the  half. 

t  In  the  Jhelum  Gazetteer  the  Bharras  (sic)  are  said  to  be  descendants  of  Shaikh 
Natha,  of  the  Manikhiala  family,  who  fled  from  his  home  after  killing  a  kinsman,  and 
died  ia  the  odour  of  sanctity. 


Oujar  clubs.  315 

the  Punch  valley,  whence  the  Dogras  expelled  them,  though  their  chiefs 
still  hold  large  jdgirs  in  that  fief  of  Kashmir.  Naturally  the  Kathfirias 
only  take  wives  from  Gujars  of  Kdjput  descent  and  only  give  brides 
to  men  of  their  own  section.^' 

Tlie  Gujars  are  often  said  to  have  84  clans  or  sections  and  in 
Ludhi^na  tlieir  Mird-sis  address  them  as  '  Chaiinisi  got  da  diua/  i.  e., 
'Light  of  the  84  clans' ;  but  other  accounts  assign  them  101,  170  or 
even  388  sections. 

Of  these  numerous  clans  none  have  any  definite  superiority  over  the 
rest,  though  a  few  have  a  vague  local  standing  abf>ve  their  neighbours. 
Such  are  the  Khobar,  Rawdl,  Wape  and  Dhaldkt  in  Karnill — because 
they  abstain  from  flesh  and  liquor,  whereas  the  Chhokar,  Kalsdn, 
Datyar,  Dhosi  and  Rd^thi  sections  do  not.  Of  regular  classes  there  is 
hardly  a  trace,  excepting  the  Mitlnas  who  form  in  Gujrat  a  semi-sacred 
class.  They  are  descendants  of  men  who  have  acquired  a  name  for 
learning  or  sanctity  and  so  their  descendants  cannot  give  wives  to 
Gujars  of  less  exalted  rank.J  Indeed  the  leading  Khatana  family  of 
Dincra  used  to  consider  it  dcrogntory  to  give  daughters  to  any  Gujar 
at  all  and  souyrht  bridegroom?  in  more  exalted  families,  or  failintJ^  ihera 
let  their  girls  remain  unwed.  In  Gnjrd,r,  the  Gujars  also  po-^sess  a 
curious  soL-ial  oryanisatiou,  being  possess  d  of  84  darrs  or  lodges. § 
Originally  the  number  was  only  54 — distiibuttd  over  the  7  tappas  into 
which  the  tract  was  divided  in  Akbar's  time,  but  20  have  been  added 
from  various  families,  and  5  assigned  to  the  Gujars  of  Kdla  m  Jhelum. 
To  become  a  darr-udld  or  member  requires  money,  influence  and  popu- 
larity. A  candidate  must  first,  at  his  son's  wedding,  obtain  the  consent 
of  the  existing  darr-wdlds,  which  is  not  easily  done,  as  there  must  be  no 
'  black-balls,'  and  he  must  be  on  good  terms  with  the  leading  men. 
Having  been  thus  elected  he  must  pay  so  much  per  darrto  the  mirdsis. 
At  present  the  rate  is  Rs.  11  per  darr  so  he  has  to  pay  84  x  ll  =  Rs.  924, 
or  nearly  60  guineas  as  entrance  fee.  His  descendants  remain  darr- 
wdlds,  but  his  agnates  do  not  acquire  the  privilege.  At  a  son's  wed- 
ding in  the  family  a  darr-wdld  has  to  pay  a  fee  of  not  less  than  4  annas 
to  each  darr  for  its  mirdsi.  The  darr-wdlds  do  not  as  a  rule  give 
daughters  in  mamage  to  those  who  do  not  possess  equal  social  stand- 
ing. The  real  origin  of  this  system  does  not  appear  to  be  known,  but  it 
has  some  resemblances  to  the  Rajput  chhat  and  makdn,  and  perhaps 
more  to  the  lodges  of  the  Bani  Sadiit. 

The  social  observances  of  the  Gujars  are  ordinarily  those  of  the  other 
Hindus  or  Muhammadans,  as  the  case  may  be,  among  whom  they  live, 
bat  one  or  two  special  customs  are  to  be  noted. 

In  Delhi  a  child  is  betrothed  in  infancy  by  the  barber  and  Brahman 
jointly,  but  he  is  not  married  till  the  age  of  10  or  12.  Prior  to  the 
wedding  one  or  the  otlier  on  the  bride's  part  go  to  the  boy's  house  with 
the  lagan  to  discuss  the  arrangements  for  the  wedding.     Half  the    lik 

*  P.  N.  Q.  II,  §  280 

\  The  DhalAks  of  Keorak  in  tahsil  Knithal  rpgnrd  themselves  ns  exalted  in  rank  above 
the  other  (lujara  in  Karntil  and  used  to  pive  daughters  to  the  Kboter  and  Chhokar 
Gnjara  east  of  the  Jumna.     Naturally  this  led  to  female  infanticide  iu  Keorak. 

X  In  Ludhiana  a  few  families  also  bear  the  title  of  Mf4n. 

I  Lit,  a  door  or  threshold, 


316  Qujar  observances. 

or  duos  are  paid  to  both  these  functionaries  at  betrothal  and  the  other 
half  at  the  lagan,  whereas  Jd,ts  pay  the  whole  at  betrothal. 

A  day  or  two  before  the  wedding  madha  worsliip  is  held,  the  beam 
of  a  plough  being  pitched  before  the  house  door  with  a  little  straw  tied 
to  its  top.  A  large  earthen  jar  with  a  smaller  one  full  of  water  on  top 
of  it  is  also  placed  beside  the  beam,  a  red  thread  {Tcaldum)  being 
fastened  round  the  uppermost  pot.  Clearly  this  is  a  fertility  charm, 
and  the  usage  does  not  imply  that  the  Gujars  are  devoted  to  agricul- 
ture. 

In  Hoshiil-rpnr  the  Gujars  have  a  curious  custom  at  weddings. 
Mowey,  csb[\ed  muddaji  mpaiy a  or  '  viudda  at  one  rupee  per  soul,'  is 
given  by  well-to-do  Gujats  on  such  an  occasion  to  every  Mirasi  present, 
regardless  of  age  or  sex,  and  a  pregnant  Mirasian  gets  two  rupees,  one 
for  each  life.  When  a  Gujar  at  a  son's  wedding  gives  this  money  to  the 
Mirdsis  of  certain  speciBed  Gujar  gots  it  is  called  hhdji,  and  on  the 
wedding  of  any  boy  of  those  specified  gots  the  Mirdsi  of  the  Gujar  who 
gave  the  original  bhdji  is  entitled  to  a  rupee.  A  Gujar  who  gives 
muddaji  rufuiya  is  held  in  high  esteem  socitilly  and  the  Mird^sis  style 
him  gharhhdn  kd  data  or  'one  who  is  generous  even  to  the  child  in  the 
womb.' 

The  Gujars  of  Nakodar  tahsil  in  JuUundur  have  the  following  custom 
(called  pindwalna)  at  marriages,  a  survival  of  marriage  by  capture. 
The  young  men  of  the  bridegroom's  party  gallop  round  the  village, 
so  as  to  encircle  it  ;  those  of  the  bride's  party  endeavour  to  prevent 
this.  If  any  one  of  the  former  succeeds  in  completing  the  circle,  he  is 
given  a  present  by  the  bride's  parents.  Another  custom  is,  for  the 
girls  of  the  bride  or  bridegroom's  family  to  try  and  prevent  one  of 
their  brothers-in-law  from  lighting  the  fire  on  which  food  for  the 
marriage  feast  is  to  be  cooked.  If  he  succeeds,  he  is  rewarded  by  a 
present  of  some  article  of  dress.     Hiis  custom  is  c&Wed  jhalka-bhathi.* 

In  Gurddspur  the  Muhammadan  Gujars  date  their  conversion  from 
Hinduism  to  the  time  of  Aurungzeb.  They  still  observe  Hindu  rites, 
and  on  the  birth  of  a  son  the  women  make  an  idol  of  cow-dung 
{govardhan),  which  is  worshipped.  The  birth  of  a  son  is  an  expensive 
event,  as  besides  the  Qdzi  and  Mird,si  who  are  fee'd,  the  child's  sister 
and  paternal  aunt  get  clothes  and  a  she-luffalo  or  money,  and  the  Gaur 
Brahman  still  visits  some  families  as  a  parohit  to  bless  the  child's  father 
by  placing  dab  grass  on  his  head.  At  a  wedding  too  he  observes  this 
rite,  but  the  chauka  is  made  by  a  Mirasi.  Herein  the  boy  is  seated  on  a 
basket  befoie  he  dons  his  wedding  garments  and  sets  out  for  the  bride's 
house.  No  Gujar  is  allowed  to  marry  in  his  own  got,  but  the  Bhatia 
have  given  up  this  restriction,  and  generally  Hindu  customs  are  dying 
out  among  the  Muhammadan  sections. 

In  Gujrdt  the  customs  of  the  Muhammadan  Gujars  are  in  general 
similar  to  those  of  the  Muhammadan  J6ts,  but  after  a  birth  on  the 
dkawan  day,  when  the-  mother  bathes  and  leaves  the  place  of  her 
confinement,  a  Brahman  comes  and  makes  a  square  [chauka),  on  which 
a  diwd  made  of  atd  (fiour)  is  lighted.  Big  rotis  too  are  cooked,  each  a 
toya   in  weight,    and    given  to  the  menials.     The  Brahman  also  gets  a 


♦  But  this  custom  is  not  confiaed  to  the  Gujars.    It  exists  among  the  Meuns  also. 


Owjar  cultst  SI 7 

topa  of  cUd.  In  respectable  families  hahvd  is  cooked  as  well,  but  it  is 
eaten  only  by  persons  of  the  same  "  bone,"  i.  e.,  of  the  same  got. 
Married  daughters  cannot  eat  this  halwd  because  they  have  left  the 
got,  or  section.  If  a  son's  wife  ia  away  at  "her  parents'  house  her  share 
is  sent  her,  but  none  of  her  parents'  family  can  eat  it. 

Milni  is  not  observed  at  a  marriage  by  the  Gu jrdt  Gujara,  but  they 
obMerve  the  dawa,  or  '  imitation '  instead.  Before  the  wedding  pro- 
cession leaves  the  bridegroom's  house,  the  Mirdsi  of  the  bride's  family 
goes  to  see  what  the  numbers  of  the  procession  will  be  and  so  on.  Ho 
gets  a  present  and  returns,  after  which  the  wedding  procession  starts 
for  the  bride's  house.  The  Gujars  also  have  a  darr  or  cusloin  of  pay- 
ment to  the  Mirdsis  of  particular  families,  but  it  is  done  only  by  those 
families,  not  by  all  Gujars,  whereas  the  Jdts  have  their  rathachdri 
which  may  be  done  by  any  one  who  chooses.  The  darr  has  already 
been  described.  Some  three  or  four  weeks  before  the  wedding  the  gala 
ceremony  is  also  observed.  Gala  means  a  handful  of  grain  which  is 
put  into  the  chaki  (mill).  The  gala  marks  the  commencement  of  the 
wedding  and  is  celebrated,  after  the  women  of  the  birddri  have 
assembled,  by  grinding  6ve  paropis  of  grain  and  putting  the  ntd  into 
a  pitcher  round  which  mauli  thread  has  been  tied.  Amongst  Hindus 
this  mauli  is  first  tied  not  onl}'  to  the  pitcher  but  to  the  chahi,  pestle 
and  mortar,  chhaj,  etc.,  as  well,  and  then  the  dtd  and  other  articles 
required  for  the  wedding  are  got  together. 

As  a  caste  the  Hindu  Gujars  appear  to  have  no  special  cults,  though 
in  Gurgaon  they  fervently  celebrate  the  Gordhan  festival,  but  it  is  a 
Hindu,  not  a  special  Gujar,  fete.  In  Hissdr  Bhairon  or  Khetrpdl,  as  a 
village  deity,  is  their  chief  object  of  worship.  The  tradition  is  that 
he  was  born  ol  a  virgin.  His  chief  shrine  is  at  Ahror  (near  Hewdri  in 
Gurgaon)  where  many  of  the  Hissd,r  Gujars  attend  a  oreat  festival 
held  in  his  honour  in  February. 

The  Muhammadan  Gujars  of  Hazdra  have  a  curious  legend  which 
recalls  those  of  Dris,  the  Prophet,  and  of  Hazrat  Ghaus  of  the  Chihltan 
mountain  near  Quetta."^  Their  ancestor  Nand  Mihr,  they  relate,  used 
to  serve  the  Prophet  and  once  gave  him  a  draught  of  water  while  at 
prayer.  The  Prophet  promised  to  fulfil  his  every  wish  and  Nand  Alihr 
asked  that  his  wife  might  bear  him  children,  so  the  Prophet  gave  him 
a  charm  [tawiz)  for  her  to  eat,  but  she  did  not  eat  it.  This  occurred 
thirty-nine  times,  and  when  the  Prophet  gave  Nand  the  fortieth  charm 
he  made  his  wife  eat  them  all  at  once.  In  due  course  she  bore  him 
forty  children,  but  finding  that  he  could  not  support  them  all  Nand  Mihr 
turned  thirty-nine  of  them  adrift.  They  prospered  and  built  a  house 
into  which  they  would  not  admit  their  unnatural  father,  so  he  on  the 
Prophet's  advice,  surrendered  to  them  his  remaining  son  also. 
Descendants  of  these  forty  sons  are  said  to  be  found  in  other  parts  of 
the  Punjab  and  Kashmir  but  not  in  Hazdra  itself,  save  as  immigrants. 

By  occupation  the  Gujars  are  essentially  a  pastoral  race,  so  much  so 
that  in  the  Gojra  (?  Gujrst)  something  like  a  regular  .stdpa  is  observed 
on  the  death  of  a  buffalo,  the  women  mourning  for  it  almost  as  if  for  a 

*  See  Dames' Popular  Poefry  0/ ?he  Baioches,    p.  169,  and    Masson'a   Travels    London 
1844,  II,  p,  85. 


L 


318  Gujardti  or  Bids. 

human  being.  A.  similar  custom  is  noted  in  Attock,  in  which  District 
the  women  may  often  be  seen  with  veiled  faces  weeping  over  the  death 
o!:'  a  milch  buffalo. 

In  Hoshiarpur  Gujar  women  are  in  great  request  as  ^yet-nu^ses  and 
dwellers  in  towns  frequently  put  out  children  to  nurse  with  them  for  a 
year  or  more  in  order  that  they  may  grow  up  strong.  Some  Gujars 
will  not  allow  their  women  to  go  into  the  towns  with  milk,  and  regard 
themselves  as  superior  to  those  who  allow  this  practice,  refusing  them 
their  daus;hters  in  marriage.  The  freedom  of  Gujar  women  in  this 
-  respect  has  given  rise  to  a  general  idea  that  they  are  immoral. 

In  dress  the  Gujars  are  not  distinguished  by  any  marked  peculiari- 
ties. In  Gurgaonit  is  said  that  the  Gujri  dresses  Kke  a  Kanjri,  which 
reminds  one  of  the  proverb  : 

Zamin  ha  yah  sal  hanjar  shawad, 

Gujar  he  yah  nuhta  Kanjar  shawad, 

"  In  one  year  land  becomes  waste, 

By  one  dot  '  Gujar '  becomes  '  Kanjar'  "* 

and  probably  is  just  as  near  the  truth.  In  Kanidl  the  women  weave 
chausi,  both  fine  {dkotar)  and  coarse  (gnrhd),  of  cotton,  and  it  is  usually 
dyed  blue  or  red,  an^l  then  printed.  In  N4bha  they  are  said  not  to 
wear  gold  ornaments. 

The  Gujars  in  Bahd,walpur  have  a  hereditary  represt^ntative  (paghand) 
who  presides  at  weddings  and  funerals,  but  he  exercises  no  powers  and 
receives  no  fees. 

The  dialect  of  the  Gajars  is  Gujari  or  Gojari.  It  has  strong 
aflSnities  with  the  language  of  Jaipur  and  is  akin  to  R^jasthani.  Gujari 
is  spoken  by  the  Himalayan  Gujars,  including  those  of  the  Siwd,lik  in 
Hoshiarpur,  but  elsewhere  the  Gujars  generally  speak  the  dialects  of 
ihe  people  amongst  whom  they  dwell, f 
Gqjarati,  or  Bids,  are  described  by  Sir  Denzil  Ibbetson  as  '' Brahmans  who 
came  from  Gu]ard.t  in  Sindh,  are  in  some  respects  the  highest  class  of 
all  Brahmans ;  they  are  always  fed  first ;  and  they  bless  a  Gaur  when 
they  meet  him,  while  they  will  not  eat  ordinary  bread  from  his  hands. 
They  are  fed  on  the  12th  day  after  death,  and  the  Gaurs  will  not  eat 
on  the  13th  day  if  this  has  not  been  done.  But  they  take  inauspicious 
offerings.  To  them  appertain  especially  the  Rihu  offerings  made  at 
an  eclipse.  They  will  not  take  oil,  sesame,  goats,  or  green  or  dirty 
clothes;  but  will  take  old  clothes  if  washed,  buffaloes,  and  satndja. 
They  also  take  a  special  offering  to  Rahu  made  by  a  sick  person,  who 
puts  gold  in  qhi,  looks  at  his  face  in  it,  and  gives  it  to  a  Gujardti,  or 
who  weighs  himself  against  satndja  and  makes  an  offering  of  the  grain, 
A  buffalo  which  has  been  possessed  by  a  devil  to  that  degree  that  he 
has  got  on  to  the  top  of  a  house  (no  difficult  feat  in  a  village),  or  a 
foal  dropped  in  the  month  of  Sdwan,  or  a  buffalo  calf  in  Mdgh,  are 
given  to  the  Gujardti  as  being  unlucky.  No  Gaur  would  take  them. 
At  every  harve-st  the  Gujardti  takes  a  sruall  allowance  {seori)  of  grain 
from  the  threshing  floor,  just  as  does  the  Gaur."  The  divisions  of  the 
Gujardti  are  described  on  pp.  140-1  supra. 

*  Hoshiarpur  S.  R.,  1885,  p.  54, 
■J"  Census  Report,  India,  1903,  p.  335. 


/J  3 


Grujjrdl — GuldhddLni.  319 

GojJRAL,  a  Muhammadan  J^t  tribe  found  in  Gujrdt,  nnd  descended  from  a 
boy  Avho  was  suckled  by  a  Gujar  foster-mother.  It  settled  in  Gujrdt  in 
the  time  of  Auraogzeb. 

Gdlabdasi(a),  a  Sikh  sect,  or  rather  order,  founded  by  one  Guldb  Dds, 
an  Udclsi  of  Cha^th^  or  Chattianwala  near  Kasiir.  lis  doctrines 
may  be  described  as  Epicurean  in  tendency,  though  the  accounts 
given  of  them  vary  as  to  the  precise  tenets  of  the  sect.  One  story  is  that 
they  disbelieve  in  the  existence  of  God,  and  only  revere  living  priests 
of  their  own  persuasion.  Gulab  Das,  though  originally  an  Uddbi,  is 
said  to  have  fallen  under  the  influence  of  one  IlirdDiis,  nsdclhoi  Kasur, 
and  about  70  years  ago  he  discarded  a  faqlt-'s  nudity  for  ordinary 
raiment,  proclaiming  that  he  had  had  a  vision  which  convinced  him 
that  he  had  no  religious  superior,  that  pilgrimages  were  waste  of  time 
and  temples  not  possessed  of  any  sanctity.  Mr.  Maclngan  says  that 
the  real  founder  of  (he  sect  was  an  Udasi  named  Pritam  Das  who 
received  some  slight  at  a  Kumbh  bathing  festival  on  the  Gauges  and 
so  started  a  new  sect.  His  principal  disciple  was  Gulab  Dds,  a  Sikh 
Jat,  who  had  been  a  ghorchdra  or  trooper  iu  Maharaja  Sher  Singh's 
army  and  joined  the  new  sect  on  the  collapse  of  the  Sikh  monarchy. 
He  compiled  the  scripture  called  Updes  Bilds,  and  it  is  his  tomb  at 
Chattianwala  which  is  resorted  to  by  his  disciples.  Mr.  Maclagan 
added  : — 

"The  Gulabdasis  have  thrown  over  asceticism  and  have  proceeded 
to  the  other  extreme.  They  originally  held  that  all  that  was  visible 
in  the  universe  was  God,  and  that  there  was  no  other.  It  is  said  that 
Gulab  Das  declared  himself  to  be  Biahm  and  many  of  his  disciples 
believe  themselves  to  be  God  ;  and,  properly  speaking,  their  faith  is 
that  mau  is  of  the  same  substance  as  the  deity,  and  will  be  absoi  Ijed 
in  him,  but  for  the  most  part  they  are  looked  on  by  their  neighbours 
as  deuving  the  existence  of  God  altogether.  They  do  not  believe  in 
a  personal  future  life,  and  dispense  with  the  veneration  of  saints 
and  with  pilgrimages  and  religious  ceremonies  of  all  kinds.  Pleasure 
alone  is  their  aim  ;  and  renouncing  all  higher  objects  they  seek  only 
for  the  gratification  of  the  senses,  for  costly  dress  and  tobacco,  wine 
and  women,  the  lust  of  the  eyes,  and  the  pride  of  life.  They  are 
scrupulously  neat  in  their  attire  and  engage  in  all  worldly  pursuits, 
some  of  them  being  men  of  considerable  wealth.  They  are  said  to  have 
an  especial  abhorrence  for  lying,  and  there  is  certainly  little  or  no 
hypocrisy  in  their  tenets.  In  appeai-ance  they  vary  ;  some  always 
wear  white  clothes  ;  others  preserve  the  Ddasi  dress  ;  others  are  clothed 
like  theNirmalas;  and  others  are  distinguished  by  being  always  shaved. 
They  are  of  course  greatly  distrusted  and,  to  some  extent,  despised  by 
their  co-religionists,  and  their  numbers  are  said  to  be  on  the  decrease. 
The  Gulabdtisis  are  returned  mainly  from  Lahore  and  Jullundur.* 
They  admit  any  caste  to  the  sect,  but  the  different  castes  admitted 
do  not  eat  with  each  other  or  intermarry." 

Gulab  Das  abolished  the  hen  or  Sikh  fashion  of  wearing  the  Lair, 
allowed  his  followers   to   smoke   and  only  acknowledged  such  passages 


*  Thoy  are  also  found  in   Amritsar  acd  Ferozepore  and  have   dehras  in  Amb&la  and 
Karoil. 


320  Gulahira-^Ourchdni. 

of  the  Granth  as  accorded  with  his  own  views.  The  GuldbdMs  do  not 
frequent  the  ordinary  fairs,  but  have  a  large  gathering  of  their  own, 
which  lasts  six  days,  durino;  the  Holi.  Ihe  author  of  the  Panjdhi 
Dictionary  says  that  Gul^b  Das  inclined  on  the  whole  towards 
pantheism. 

GuLAHiBA,  fem.  -i,  a  vagabond. 

GuLAM,  nee  Ghuldm. 

Gdlekah,  see  Golera. 

GuLHARi,  Gdlhaeia,  a  section  of  the  Aroras,  a  man  of  that  section,  {Panjdhi 
Didy.,  p.  410). 

GuMHAR,  see  Kumhar. 

GuMRANi,  a  clan  of  Pathans  found  in  the  Nowshera  tahsil  of  Peshawar. 

Gundi-Nawazan,  the  '  white '  party  in  the  Marwat  plain  oi  Bannu  ;  see  under 

Spin.     The  *  black  '  or  Tor  party  is  known  as  the  Gundi-Abezar. 
GuNJiAL,  an  agricultural  clan  found  in  Shahpur. 

Gdbaha,  ^  a  tribe  of  Jats  who  were  originally  Rajputs.  They  claim  to  have 
acquired  their  lands  from  Nawab  Ghazi  Khdn  to  whom  they  presented 
a  valuable  horse,  and  he  gave  them  as  much  land  as  they  could  compass 
in  a  day  and  a  night ' :  [Panjdhi  Bicty.,  p.  415). 

Guraya,  see  Goraya. 

Gdkbdz  an  unimportant  Pathan  tribe,  which  accompanied  the  Wazir  in 
their  movements,  and  once  occupied  the  hills  between  their  Mahsud 
and  Darveah  Khel  brethren,  where  they  disputed  the  possession  of  the 
Ghabbar  peak  with  the  Bitanni.  They  have  now  returned  to  their 
orio-inal  seat  west  of  the  Khost  range  and  north  of  the  Dawari,  who 
hold  the  trans-border  banks  of  the  Tochi  river. 

Gdbchani,  an  organized  Baloch  tuman,  own  the  Mari  and  Dr^gal 
hills^  and  their  boundary  extends  further  into  the  mountains  than  that 
of  any  other  of  the  tribes  subject  to  us  j  while  their  territory  does  not 
extend  much  to  the  east  of  the  Sulaimans.  They  are  divided  into  eleven 
clans,  of  which  the  chief  are  the  Durkdni,  Shek^ni  Lashdri  (a  sub- 
tuman),  Pitd;6,  Jisatkdni,  and  Sabzd^ni.  The  last  four  are  true  Baloch 
and  the  last  three  Einds  ;*  the  remainder  of  the  tribe  being  said  to  have 
descended  from  Gorish,  a  p-randson  of  R^ja  Bhimsen  of  ftaidard,b^d, 
who  was  adopted  by  the  Baloch  and  married  among  them.  He  is 
said  to  have  accompanied  Humayun  to  Delhi,  and  on  his  return  to 
have  collected  a  Baloch  following  and  ejected  the  Pathan  holders  from 
the  present  Gurchani  holdings.  It  is  not  impossible  that  a  consider- 
able number  of  the  Lashari  clan,  who  are  not  too  proud  of  their  affilia- 
tion to  the  Gurchani,  may  have  returned  themselves  as  Lashdri  simply, 
and  so  have  been  included  in  the  Lashari  tribe.  The  whole  of  the 
Durkani  and  about  half  of  the  Lashari  live  beyond  our  border,  and  are 
not    subject   to    us   save  through  their  connection  with  the  tribe.     The 


*  Dames'  account  is  different.  He  says  that  the  principal  part  of  the  tribe  is  Dodai,  the 
Syahphad/i  Durkani  being  Rinds,  and  the  Pitafi,  Jogani  and  Chang  are  probably  partly 
Rinds  :  while  the  Lash4ris  (except  the  Gahols  and  Bhands)  and  the  Jistkinis  are 
Lashkis ;  and  the  fiuhri^nis  and  Holawanis  are  Bulethis. 


3    ift-m^X.      , 


^J.     5   0 


C 


C  ^  t*.  H/t*  ^V^  <Vl 


Gurdali^Gutkd.  321 

latter  is  the  most  turbulent  of  all  the  clans,  and  they  and  the  Pitd,fi 
used  to  rival  the  Klrosa  tribo  in  lawlessness  of  conduct.  They  were 
given  fresh  lands  prior  to  1881  and  jj;radua]ly  settled  down.  They  are 
only  found  in  Dera  Ghdzi,  and  have  their  head-quarters  at  Liilgarh, 
near  Harrand,  in  thai  District.  There  is  also  a  Gurch^mi  clan  among 
the  Luuds  of  Sori. 

GuBDAL!,  a  Baloch  clan  (agricultural)  found  in  Montgomery. 

GuuKE,  an  Ardin  clan  (agricultui'al)  found  in  Montgomery. 

GuBKiiA. — The  ruling  and  military  race  of  Nopal,  only  found  in  the  Punjab 
as  members  of  our  Gurkha  regiments.  The  Gurkha  invasion  will  bo 
found  described  in  the  Sirmur  Gazetteer,  pp.  16 — 18,  the  Simla 
Gazetteer^  aud  the  Kangra  Settlement  Rejwi-t,  by  Sir  James  Lyali,  §  82, 
but  it  left  practically  no  traces  on  the  ethnic  elements  of  vhe  Punjab 
Himalayas.  The  Gurkhas  are  of  mixed  Aryan  and  Mongolian  blood. 
An  interesting  account  of  them  will  be  found  in  Hodgson's  Essays, 
and  their  organisation  which  in  some  respects  closely  reproduces 
phenomena  found  in  the  Hindu  castes  of  the  Punjab,  is  described  in 
Vansittart's  work. 

GoBMANQ. — An  insignificant  class  of  criminals  found  in  the  Rawalpindi 
district,  where  some  of  them  are  registered  as  criminals. 

GuRMANi,  a  Ba?-och  tribe  scattered  through  Deras  Ghdzi  and  Ismdil  Khdu 
and  Muzaffargarh. 

GoERA  OR  Chamarwa. — Tho  Brahmaos  who  minister  to  the  Chamflrs,  Aheris, 
and  other  outcasts.  They  are  not  recognized  as  Brahmans  by  the  other 
classes;  and  though  they  wear  tiie  sacred  thread  it  is  perhaps  possible 
that  their  claim  to  Brahman  origin  is  unfounded.  Yet  on  the  wh.Je  it 
seems  tnost  probable  that  they  are  true  Brahmans  by  dencent,  but  have 
fallen  from  their  high  posiiicn.     They  are  often  called  Chamarwa  s/d/i*. 

GoRDN,  a  Hindu  JA\  clan  (agricultural)  found  in  Montgomery. 

Gdrzmar  or  RuFAi. — One  of  the  irregular  Muhammadan  orders,  said  to 
have  been  founded  by  one  Sayyid  Ahmad  Kabir.  It  is  so  called  from 
the  fact  th^it  its  members  excite  the  compassion  of  the  public  bv 
beating  their  breasts  with  studded  maces  {gurz}.  Th.y  also  carry 
about  iron  chains  which  they  handle  when  red-hot,  and  knives  and 
daggers  and  needles  which  they  thrust  through  their  flesh.  The 
author  of  the  Qam'm-i-Isldm  (a  book  relating  to  Southern  India) 
gives  some  details  of  their  powers :  "  they  level  blows  at  their  backs 
with  their  swords,  thrust  a  spit  through  their  sides  or  into  their  eyes, 
both  of  which  they  take  out.  and  put  in  again  ;  or  cut  ou*^  their  tongiug 
which,  on  being  replaced  in  their  moutds,  reunite.  Na\ ,  tliey  even 
sever  the  head  from  the  body  and  glue  them  togeth^^r  agan  with 
saliva,"  and  so  on,  ad  nauseam. 

GuTKA,  a  small  sept,  some  60  souls  in  »  umber,  of  the  Bhall  section  of  the 
Jdts  found  in  Hadiiira,  a  village  in  Lahore.  They  are  Hescendants  of 
OJ.e  Gurbakhsh  Sin^h,  a  Sikh  Jtit  who  earned  tlie  nickname  of  Gutkd 
("  a  collection  of  all  that  is  bad  ")  by  his  thieving  [•ropens^it  es  n.  t  limg 
before  the  British  conquest  of  the  Punjab.  He  owned  little  Jand,  and 
poverty  compelled  his  d^scendapts  to  continue  his  career  of  cri^ne, 


322  Gydni-^Gwdr. 

Gyani,  one  possessing  divine  knowledge,  a  sage,  from  gydn,  divine  know- 
ledge or  religious  meditation  ;  among  the  Sikhs  a  traditiooal  interpreter 
ot  the  Granth. 

Gyazbinqpa,  see  Chdhzang. 

GwALA,  an  occupational  term  for  a  Hindu  cowherd  and  shepherd.  In  the 
Punjab  a  Hindu  milkman,  butter-maker  and  cowherd  is  called  a  gwdld 
and  is  generally  b}'  caste  an  Ahir*  ;  but  if  a  Muhammadan,  he  would 
be  called  a  ghosi  and  is  often  a  Gujar  by  tribe.  The  Ahir  gwdlda  of 
the  Punjab  used  to  buy  milk  largely  of  the  gliosis  for  butter-making, 
of  which  they  had  the  monopoly.  Till  the  Mutiny  the  ghosis  were 
simply  milk-sellers,  but  alter  it  they  took  to  butter-making  also. 
Hindus  will  buy  milk  of  a  Hindu  gwal'i,  or  a  Muhammadan  ghosi,  but 
not  of  th'  latter  if  water  has  been  mixed  with  the  milk,  as  the  water 
wonld  defile  them.  When  gwalas  purcha'^e  milk  of  Muhammadan 
ghosis  to  make  butter  they  are  supposed  to  see  tbe  cow  milked. 

GwARjt  GwARiA,  a  nomad  caste  of  Hindus,  low  in  the  social  scale,  and  said 
to  be  broken-down  Banjdras  who  having  lost  their  cattle  and  other 
property  have  taken  to  wicker  work  and  lead  a  gipsy  existence.  But 
other  accounts  make  them  an  offshoot  of  the  Sansis  or  Nats.  They 
also  make  sirki  or  screens  of  reed  and  set  millstones.  In  Hissdr 
popular  legend  makes  them  descendants  of  a  Bhil  woman  by  a  Rdjput, 
and  in  this  District  they  are  settled  in  Hdnsi  and  Bhiwd,ni  tahsils, 
engaged  in  ordinary  labour  as  well  as  mat-making,  and  described 
as  intermarrying  with  Banjdras.  They  are  confined  to  the  south-east 
Districts  of  the  Punjab. 

*  For  the  Gw41bans  of  the  Ahirs  see  under  Ahir. 
f  Possibly  Gaw4r,  q.v. 


325 


HABiAsr,  a  synonym  of  Kuka. 

Hadi,  a  general  labourer  who  makes  brick??,  carries  earth,  Vegetables,  etc., 
for  hire,  in  Kd,ngra.  Ha  resembles  in  some  respects  the  Kumhdr  iu 
the  plains. 

Hadwal,  a  numerous  and  powerful  tribe  in  the  territories  of  Kashmir  and 
rivals  of  the  Junhals. 

HiiBOKB,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Hajari,  see  Hazara. 

Hajaoli,  the  name  by  which  a  branch  of  the  Ghumman  Jats  is  known. 
It  is  of  Rajput  status,  and  is  descended  from  Harp^l  und  Kanpdl, 
two  of  the  three  sons  of  Jodha.  The  third  son,  Sanpdl,  espou.bed 
twenty-two  wives  of  various  castes,  and  so  the  Hajaulis,  Avho  remained 
Rdjputs,  refused  to  intermarry  with  their  children  and  they  sank  to 
Jd,t  status.* 

Hajjam,  a  barber  ;  see  Nai. 

Hajuah  {Rajputs),  a  branch  of  the  Rajpots,  apparently  extinct,  from  whom 
the  Ghumman,  Hajudh,  Khira,  Tatli  and  Wains  Jdt  tribes  claim  to 
be  descended. t 

Hajra,  a  Jd^  clan  (agricultural)  found  in  (Multdn,  probably  TJijrd  or  Binjra), 

Hakim,  a  Jd^  clan  (agricultural)  found  in  Multdn. 

Hakla,  a  section  of  the  Gujars, 

The  Haklds  of  Gujrat  boast  orifiin  even  more  exalted  than  tlio 
Gujars  of  Rajput  blood,  for  they  claim  descent  from  Alexander  the 
Great  and  give  the  following  pedigree  :  — 

ALEXANDER  THE  GREAT. 

1 
Gang,  grandson,  held  Khorisan. 

Rija  Jagdeo  of  Matbra,  which  his  descendants  ruled  for  14  generations. 

Rija  Nand  Pall 
I 

r \ \  ^ 

Qodan.  Misii.  Dhor.  Dhol. 

I 


1 

Raja  Bbam4na. 

Edja  Sangina,  raler  of  Mathra  and  Narwarkot. 

R4ja  Hik. 

R4ia  Baru,  founder  of  Barnali  in  1009. 
1 
Grandson,  dethroned  by  Muhammad  of  Ghor, 


*  Amin  Chand's  Hii^t.  (-/  the  Stdlknf  Di:>t.,  pp.  45-6.  This  account  of  the  Chaman 
(Ghumman)  tribe  adds  that  the  genuine  Bajoali  (sic)  Rajputs  are  still  to  be  found  in 
Riwalpiodi  and  Jhelum. 
t  Riat.  of  Sidlkof,  pp.  21,  22.  24,  2''^  and  29.  [?  A  misprint  for  Bajwi.] 
X  In  Ludhiana  the  tradition  is  that  Rnji  Garb  of  Mathra  had  two  sons,  Dara  (whope 
descendants  became  Rajputs)  and  Nand  Mahr,  who  settled  in  Guzerat  and  thus  became 
the  progeuitor  of  th«  Gujars,  by  a  woman  of  Qurerat,  who  bore  him  19  sons. 


324  Bdl — Hdli. 

As  Rajputs  tlie  Haklas  claim  to  "be  Panw^rs,  and  derive  their  name 
from  R^ja.  Hik  or  Hikdar  who  overran  'hII  India'  and  was  king  of 
l<^3pijtdni<.  Rfljit  Ham,  however,  held  the  .latch  Dodb  and  Ma'hra,  bub 
Muham-nsid  "t  Ghor  deposed  his  son  and  grindson  ^<>r  aiding  Khusrau 
Mnlik,  last  of  the  Gliazmvides.*  Under  the  Sikhs  the  Hnkld-s  again 
rose  to  some  power.  Their  chief,  Chandu  Ahmad  Khan  recovered 
Zamdn  Shd.h  Abddli's  guns  from  the  Jhelum  for  Hanjit  Singh  and 
received  a  grant  of  Barn^li  and  Bh%o,  with  Ks.  25,000  a  year.  His 
grandson,  Mihr  Ali,  sided  with  the  British  at  Chilidnw^ld,. 

Hal,  a  tribe  of  Jdts  which  once  held  the  tract  now  occupied  by  the  Lillas 
in  the  Jhelum  Thai,  but  now  reduced  to  a  few  families.  Extensive 
mounds  west  of  Lilla  village  mark  the  site  of  their  ancient  settlement. 

Halal-khob,  a  term  applied  to  a  converted  sweeper,  Chuhrd,  or  any  other 
ontcaste  who  has  embraced  Isldra  and  only  eats  what  is  permissible 
nnd^r  its  law.  Properly,  accoiding  to  the  Panjahi  Dicty.,  p.  424,  halal- 
khor,  '  one  who  eats  carrion.' 

Halawat,  see  Ahldwat. 

Halt,  the  skinner  and  dresser  of  hides  among  the  Gaddi  tribes.  He  also 
makes  shoes  and  weaves  baskets  of  hill  bamboo,  and  makes  green  leaf 
platters.  Occasionally  the  HaH  removes  nightsoil.  The  Hdlis  are 
the  most  numerous  and  important  of  the  menial  castes  throughout 
Chamba  and  are  chiefly  employed  in  field  labour,  either  as  farm- 
servants  to  the  higher  castes  or  as  tenants.  They  also  weave  pattu 
or  woollen  stuff.  The  following  is  a  list  of  the  Hd.li  gots  found  in 
Kangra : — 


Badhora. 

Badi.f 

BasWra. 

Chilkhwan. 

Dhulkan. 

Ghahi. 

Ghelan. 

Jurgho, 

Kahan. 

Kardocha, 


Khawal. 

Khripar. 

Khar  ere. 

Kodhe. 

Marenu. 

Mhahan. 

Pachrin. 

Rdmsin. 

RiMnu. 

Torain. 


The  Hdlis  are.,  or  claim  to  be,  endogamous,and  would  not  at  any  rate 
give  a  daughter  to  a  BMi  (who  was  not  a  Hd-li),  a  Dhaugri,  a  Rihara 
or  a  Sippi.  Marriage  is  both  infant  and  adult.  A  man  may  espouse 
his  wife's  sister.  Sexual  liceuse  before  marriage  is  not  tolerated,  even 
in  the  case  of  a  ghar-juantrii  (the  ghar-jatodi  or  resident  son-in-law  of 
the  plains).  Halis  follow  the  Gaddi  wedding  customs.  The  plaiting  of 
the  bride's  hair  before  the  bed  rite  is  done  by  the  bride's  mother  and 
is  called  khrdru  sir.  That  done  after  it  is  done  by  her  mo'.her-in-law 
and  is  called  suhdgan  sir.  Polygamy  is  allowed  and  so  is  divorce. 
A  divorcee  can  remarry,  but  a  widow  may  not  espouse  her  husband's 
elder  brother.  Widow  remarriage  is  celebrated  by  the  women's  putting 
a  dori  on  the  bride,  and  her  husband's  placing  a  bdla  in  her  nose. 


*  Yet  the  Haklas  are  said  to  have  accompanied  Muhammad  of  Ghor  when  he  conquered 
Herat.  (Is  the  Herat  tract  in  the  modern  District  of  Gujrat  meant  ?)  For  a  ballad 
composed  by  a  mirdfl  of  the  Haklas  Sfe  Indian  Antiquary,  19C8,  p.  209. 

f  Apparently  a  separate  caste. 


^1/^..^ 


'^   <K  J  4.  4»^ 


-7 


^ 


('.  y.  f.  /cf<^  <  ^- 


^ 


^1<^<^^ 


*/ 


fry 


-/ 


Saillaii'^EanddU.  829 

HiLLAN,  a  Mahtam  clan  (agricultural)  found  in  Montgomery. 

Halwai,  a  confeftiouer,  £r.  halwd,  a  swpetmeat  madoof  flonr,  ghi  and  sugar. 

Hamandke,  a  Kharral  clan  (agricultural)  found  in  Monfgomery. 

Hamar,  a  Jd,t  clan  (agricultural)  found  in  Multdn  tahsil. 

Hamara,  a  J^t  clan  (agricultural)  found  in  Maltdn. 

Hamath,  a  Jdt  clan  (agricultural)  found  in  Mult^n. 

Hamdani,  a  Sayjid  clan  (agricultural)  found  in  Montgomery  and  Amritsar. 

Hamdi,  a  Jdt  clan  (agricultural)  found  in  Mult/in. 

Hamoka,  an  agricultural  clan  found  in  Shalipur. 

Hamsaya,  a  neighbour,  a  client :  as  applied  to  a  clan  on  the  Frontier  the 
term  implies  clientship,  subordination  to  a  Irue  Pa^lian  clan,  and, 
usually,  Hindki  origin. 

Hamsbibah,  a  J&,\  clan  (agricultural)  found  in  Mult^n  and  in  Bahdwalpur. 

Hanbali,  one  of  the  four  great  schools  of  doctrine  of  the  vSunni  Muham- 
madans.  Described  by  Mr.  Maclagan  as  "  followers  of  Ibn  Hanbal 
(A.  D.  780-885),  chiefly  confined  to  tho  neighbourhood  of  Baghdad 
and  not  found  in  the  Punjab — at  least  none  have  been  entered  in  our 
Census  returns."  The  modern  Alil-i-Hadis  follow,  to  some  extent,  the 
teachings  of  this  school. 

Hanbi,  a  Jat  tribe,  which  lias  one  branch  settled  in  the  Gurchani  and 
another  in  the  Tibbi  Lund  country  of  tahsil  J^mpur  in  Dera  Ghdzi 
Khiln,  where  for  purposes  of  tribal  organization  they  are  reckoned  as 
belonging  to  those  tribes.  The  tribe  has  adopted  Baloch  manners, 
customs*  and  dress. 

Handa,  a  Hindu  Kamboh  clan  (agricultural)  found  in  Montgomery. 

Handa,  a  Khatri  got  or  section. 

Ha^jdal,  a  Jdt  clan  (agricultaral)  found  in  Kapurthala,  Amritsar  and  in 
Si^lkot,  where  it  claims  solar  Rd,jput  origin,  and  descent  from  R^m 
Chandra.  Handal,  its  eponym,  Hved  in  Ajudhia;  and  S^r,  fifth  in 
descent  from  him,  being  outcasted  migrated  to  the  Amritsar  district 
in  the  Punjab  and  his  descendants  married  Jaf  wives  and  took  to 
agriculture. 

Handal,  a  tribe  of  Jdts. 

Handali,  the  third  oldest  sect  of  the  Sikhs.  Ti)e  Handdliwere  the  followers 
of  Bidhi  Chand,  son  of  Handdlt  a  Ja^  of  tho  Md,njha,  who  had  been 
converted  by  Amar  Dds,  the  third  Guru.  Bidhf  Chand  was  apparently 
a  priest  at  Jandiala  Guru,  in  Amritsar,  who  was  abandoned  by  hi3 
followers  on  account  of  his  union  with  a  Muhammadan  wife,  and  who 
then  devised  a  creed  of  his  own.  Ho  compiled  a  granfh  and  a  jaiim- 
sdkhi,  ill  which  he  endeavoured  to  exalt  Handal  to  the  rank  of  chief 
apostle  and  relegate   Guru  Nanak  to  a  second  placp,t    representing  him 

*  Punjab  Custnmai-y  Lati',  XVI,  p.  ii. 

tHindal  was  the  QunVs  cook,  but  was  appointed  Simasundi.    Maclagan,  §  97. 

X  He  assigns  Ntinak's  birth  to  the  month  of  K4tik. 


82d  Bandye — Ednsi. 

as  a  maro  follower  of  Kabir.  Bidhi  Chand  died  in  1654  A.  D.  and 
was  succeeded  by  Devi  Dits,  his  son  by  his  Muhammadan  wife.  Under 
Mnliaitimadan  persecution  the  Handalis  denied  they  were  Sikhs  of 
Nd.nak,''^  and  subsequently  Ranjib  Singh  deprived  them  of  their  lands. 
The  Handali.s  are  now  called  Nii^anjanis,  or  worshippers  of  God  under 
the  name  of  Niranjan,  "The  Bright."  They  reject  all  Hindu  ritea  at 
weddings  and  funerals,  paying  no  reverence  to  Brahmans.  They  have 
a  special  marriage  rite  of  their  own,  aud  at  funerals  perform  no  hiria 
harm  or  phicl. 

Handye,  a  Kamboh  clan  (agricultural)  found  in  Amritsar. 

Hanifia,  one  of  the  great  schools  of  doctrine  of  the  Sunni  Muhammadans. 
Mr.  Maclagan  described  them  as  "  followers  of  the  Imdm  Abu  Hanifa 
(A.  D.  699-769),  whose  doctrines  are  distinguished  by  the  latitude 
allowed  to  private  ]udgment  in  the  interpretation  of  the  law.  The 
greater  part  of  the  Sunnis  of  Northern  India  who  belong  to  any  school 
at  all  belong  to  this.  The  founder  of  the  school  is  known  to  his 
followers  as  the  Imam  Azam  or  Great  Imam,  and  our  figures  for 
Hanifis  include  those  who  have  returned  themselves  as  adherents  of  the 
Imdm  Azam." 

Hanjan,  a  Jat  clan  (agricultural)  found  in  Multan. 

Hanji,  fern,  -an,  a  boatman,  a  caste  in  Kashmir.  ^ 

Han  J  H  A,  a  Muhammadan   Jd,t   clan    (agricultural)    found  in  Montgomery 

(doubtless  Hinjrd). 
Hanjrak,  a  Jd^  clan  (agricultural)  found  in  Amritsar  (doubtless  flinjra). 

Hanni,  a  clan  of  the  Kodai  Karlanri  Pathans,  affiliated  to  the  Mangal,  but 
of  Sayyid  origin.  With  the  Mangal  they  left  their  Karlanri  home  in 
Birmil,  crossed  the  Sulaimdns  into  the  modern  Bannu  and  settled  in  the 
valleys  of  the  Kurram  and  Gambila  rivers.  They  were  expelled  by  the 
BannuchiPathans  a  century  later.  Raverty,  however,  makes  "Honai" 
and  Wardag  sons  of  Kodai's  sister  and  adopted  by  him,  but  ho  relates 
the  story  that  a  Sayyid,  a  pious  Darvesh,  Sayyid  Muhammad,  settled 
among  the  Karlarwai  and  other  Pathd-ns  and  took  to  wife  a  daughter 
from  the  Karl^rnai  and  two  other  tnbes.  The  Sayyid  origin  of  the 
Hanni  thue  appears  undoubted. 

Hanotbah,  a  Brahman  sept  which  ministers  to  the  Malhi  Jd,ts. 

Hans,  a  small  Jat  clan  found  in  Jind,  Ludhiana,  Multan  and  Montgomery .t 
In  the  latter  District  it  has  a  Sidh,  Baba  Sulaimdn,  at  H^ns,  to  whom 
bridal  pairs  make  offerings.  The  name  appears  to  be  connected  with 
hane,  a  swan  or  goose. 

HaNsalah,  a  J^t  cl^^  (agricultural)  found  in  Multan. 

Hansabah,  a  J^t  clan  (agricultural)  found  in  Multan. 

Hanci,  an  Ardin  clan  (agricultural)  found  in  Amritsar. 

*  Maclagan  (§  97)  saj^s  the  gunU  of  the  Niranjani  actually  took  servicf^  with  Ahdad  Shah 
Abdali  and  thereby  drew  down  on  themselves  terrible  vengeance  from  Charat  Singh  a* 
early  as  1762,  when  he  attacked  Jandiala. 

tin  these  two  latter  districts  it  is  classed  both  as  Jat  and  Rajput  (agricultural),  but  as 
J4t,  aloae,  iu  Mult^Q,  aud  in  Ludhiana. 


Haqiqi—^Hami.  '  327 

HaqiQI,  a  sect  doubtfully  identified  with  the  Ahl-t-Habis  ;  but  the  term 
simply  means  '' genuine"  or  "  literal  "  and  may  refer  to  some  other  sect. 

Haeaike,  a  sept  of  the  Bhattis,  found  in  Sijllkot. 

Habar^  a  Jdt  clan  (agricultural)  found  ia  Multdn. 

Hardasia,  a  small  religious  sect  or  order  of  faq'irs. 

Hargan,  a  Edjput  clan  (agricultural)  found  in  Shiilipur. 

HarI,  a  Ja^  clan  (agricultural)  found  in  Multttn. 

Hari,  a  tribe  of  J^ts  found  in  Jind.  They  have  a  jathcra  at  Shadi  Hari  and 
out  of  a  pond  there  cast  seven  handfuls  of  earth  at  the  Dewdli  in  his 
name. 

Habchand,  a  sept  of  Ktljputs  found  in  Hoshidrpur.  It  ranks  below  the 
Dadwdl. 

Haripal — Harpail  (the  latter  is  the  older  form),  one  of  the  three  tons  of 
Dom  or  Dam,  son  or  grandson  of  Jtlr  and  founder  of  the  Haripdl  divi- 
sion of  the  Sheranni  Pa^hiins. 

Habl,  a  Jd^  clan  (agricultural)  found  in  Shiilipur  (doubtless  Harral). 

Harni,  fern.  Harniani,  a  highly  criminal  tribe,  with  a  non-criminal  minority, 
found  in  the  Ludhi^na,  JullunHur  and  Hoshidrpur  districts. 

The  Hdrnis  of  Ludhitina  have  a  curious  tradition  of  descent  from  one 
Najaf  Khdn,a  Pa^hdn,  who  was  a  friend  of  Shah  Abdul  Karim  of  Gilan. 
With  his  8  sons  Najaf  Khdn  accompanied  the  saint  in  the  army  of 
Mahmud  of  Ghaz'nl,  receiving  for  his  service  lands  at  Mansuri  near 
Delhi.  The  sons  married  Hindu  Rajput  wives  and  thus  became  Rdjputs. 
Najaf  Khan's  descendants  settled  in  various  parts  of  India^  those  of  his 
four  younger  sons  in  Bhatner,  Uch,  Dhodukut  and  Multiin,  whence  in 
1671  A.  D.  they  migrated  into  Kapurthald.  At  Hdrnidn  Khera,  their 
settlement  in  Bikciner,  the  Bhattis  among  the  Harnis  quarrelled  with 
the  Tur  and  Manddhar  septs,  and  were  driven  out.  But  they  were 
accompanied  by  those  of  their  women  who  had  married  into  other  septs 
and  whose  children  fled  with  them.  Another  version  is  that  famine 
drove  thorn  from  Bikfiner. 

However  this  may  be,  the  Hd^mfs  became  mercenaries  of  Rdi  Kalla 
Khdn  of  Rdikot  and  he  gave  them  several  villages  in  jdgir.  In  return 
they  ravaged  his  enemies'  lands,  but  when  the  Rlii's  family  declined  the 
Hdrnis'  villages  were  handed  over  to  the  Kapurthald  chief  by  Ran  jit 
Singh,  and  they  themselves  were  soon  banished  from  the  State  on 
charges  of  killing  kine.  This  was  in  1818  and  in  1847  they  made  an 
unsuccessful  petition  to  the  British  authorities  to  be  reinstated  in  their 
land.  They  were  then  allotted  some  waste  land  near  Jagraon  in  the 
Ludhidna  district,  but  it  was  wholly  inadequate  for  their  support  and 
the  Bariiis  settled  dovvn  to  a  life  of  crime,  rapidly  becoming  expert 
burglars  and  daring  thieves.  Almost  every  form  of  theft  is  attributed 
to  them,  but  they  are  peculiarly  skilful  in  the  form  of  burglary  called 
idpd  which  consists  in  jumping  on  to  the  roof  of  a  house  and  enatchii)g 
the  ornamentsoff  its  sleeping  inmates.  The  Hdrnis  of  Kirf  in  Ludhiiiua, 
^.nd   two   or   three  villages   in  Jullundur  and  Hoshidrpur  are  known  as 


328  Udrni  gots. 

Gaunimdr*  Hiirnis.  Their  women  used  to  enter  the  houses  of  well-to- 
do  people  as  servants,  mistresses  or  even  v^ives,  and  eventually  plunder 
them  in  collusion  with  their  male  relatives,  who  obtained  access  to  the 
house  in  the  guise  oifaqirs. 

In  their  own  argot  the  Hdrnis  call  themselves  Bdhli.  Various  expla- 
nations of  the  name  Hdrni  are  suergested  :  from  heri,  huntsman,  from  her 
a  herd,  and  from  hdr  a  road.  Others  say  that  Rai  Kalla  so  nick-named 
them  from  hdrni,  a  'doe,'  because  Ihey  were  his  huntsmen.  Probably 
the  word  means  thief. 

The  Hdrni  gots  are  numerous,  considering  the  smallness  of  their 
numbers.  The  H^rni  genealogies  are  reported  to  be  kept  by  the  family 
of  Pir  Shd,h  Abdul  Karim  and  all  the  information  regarding  them  was 
obtained  in  1881-82  from  the  late  Pir  Zahur-ui-Diu  of  Delhi,  his 
descendant. 


Bhatti  Sejpal. 

Naru  or  Chbajle  or  Bhattf  Lakhanp^l. 

Bhatti  Bharipal  or  Rahmir. 

„  '   Rahmasurke. 

„     Rahdir. 
Dhadda. 
Bbanas. 
Chauhan. 
Walha  or  Bahli-f 
Bhatti  Phuski. 
Sangri. 
JSache. 
Muri. 
Jitang. 


Tur. 

„      Shaikh-parhii. 

„      Dhod-aks  or  Dhuddike. 
Madahar. 

„        Gujjar. 
Pawanr. 

„        Awan. 
?  Ghunia  or  Ghumia. 
Ladhar. 
Fadhar, 
Shadiwal. 
Lathik. 
Baku 


The  curious  point  about  these  gots  is  that  the  forebear  of  each  is 
specified  in  the  table  of  descent  from  Najaf  Kh^n.  All  these  gots  are 
descended  from  his  four  younger  sons.  To  the'?e  must  be  added  the 
Gul  and  Pachenke  ^ois  found  in  Tappar  and  Kiri  respectively.  The 
superiority  of  the  Bhatti  got  is  recognised  by  placing  several  cloths 
over  the  corpse  of  one  of  its  members  on  its  journey  to  the  g^ave  : 
other  Hdrnis  have  to  be  content  with  a  single  cloth. 

By  religion  the  Hdrnis  are  strict  Muhammadans  of  th^  Qddiria  and 
Hanifia  sects,  it  is  said,  and  frequent  the  shrines  of  Shahi  Shdh  in 
Gagra,  of  Hassu  Shdh  in  Tappar,  of  Zdhir  W6M  in  Bodalwdld,  besides 
those  of  Shd,h  Abdul  Karim  in  Delhi,  the  Chishti  shrine  at  Ajmer  and 
that  of  Taimur  Shdh  in  Surat.  The  Hd,rnis  do  not,  however,  refrain 
from  liquor. 

The  male  Hdrni  averages  5  feet  7  inches  in  height,  is  well  but  not 
heavily  built,  wiry  and  perfectly  healthy.  In  disposition  the  tribp  is 
frank   and  out-spoken,  and   less   secretive  than    other   criminal  tribes. 

♦Probably  from  gauni,  the  Harni  word  for  road,  and  so  meaning  highwayman :  or 
possibly  from  guni,   '  theft.' 

The  H^rnis  of  Kiri  are  now  well-behaved,  having  given  up  thieving  and  taken  to  cultiva- 
tion. The  Gaunimars  are  also  said  by  their  fellow  Harm's  to  be  so  called  tecaube  they  slew 
one  of  their  women,  named  Gauni,  en  account  cf  her  frailty.  For  this  reason,  and  also 
because  the  Kirf  Harm's  ccmmittcd  oflences  ihiovgh  their  women,  the  oth*r  H^jnis  have 
few  dealings  with  Gaunimars  and  rarely  intermarry  with  them— a  stoiy  which  is  whcUy 
incredible. 

^  C/.  the  Harm's'  own  name  for  tbemselvep,  Biblf, 


-:•":>  Earpdl^Eatikhel  329 

From  boyhood  habits  of  endurance  and  activity  are  inculcated  and  a 
Hdrni  man  will  walk  30  or  40  miles  in  a  single  night  in  carrying  out  a 
burglary. 

Harpal,  a  branch  of  the  Awdns. 

Harral,  a  Rajput  tribe,  which  claims  to  be  descended  from  the  same 
ancestor,  Rdi  Bhupa,  as  the  Kharral,  but  by  another  son  ;  and  to  be 
Punwdr  Rdjputs  who  came  from  Jaisalmer  to  Uch,  and  thence  to 
Kamdiia  in  the  Montgomery  district.  Mr.  Steedman  said  that  in  Jliang, 
where  only  they  arc  found  on  the  left  bank  of  tlio  Upper  Cliondb, 
tradition  makes  them  a  branch  of  tho  Ahirs,  and  that  they  are  almost 
the  worst  thieves  in  the  district,  owning  large  flocks  and  herds  which 
they  pasture  in  the  central  steppes,  and  being  ba*i  cultivators.  Another 
account  says  they  were  originally  BliutUl  Jilts  settled  at  iMatela,  a 
villaije  in  Sh^hpur,  whence  they  migrated  under  their  Pir,  Shjih 
Daulat.  As  strict  Muhammadans  they  employ  no  Brahmans  and  will 
not  eat  anything  left  by  one  who  does  not  perform  the  daily  nimdz, 
Marriagre  withiti  the  tribe  is  preferred,  but  is  allowed  with  Bains, 
Gondal,  Sindhan  Jd^s,  La,Iis,  Laks,  Kharrals,  etc.  In  Montgomery  the 
Harral  (Hail)  are  classed  as  a  Jat  (agricultural)  tribe.  'J'hey  are  all 
Muhammadans  in  this  District. 

Hasal,  an  agricultural  clan  found  in  Shdbpur. 

Hasam,  a  3i,\  clan  (agricultural)  found  in  Mult^n. 

Hasani,  see  Sayyid. 

Hasan  Khel,  a  well  known  sept  of  the  Adam  Khel  Afridis,  which  with  the 
Jawakki  occupies  the  range  between  Kohdt  and  Peshd,war,  from  Akor, 
west  of  the  Kohdt  Pass  to  the  Khatak  boundary.  The  Hasan  Khel 
hold  the  southern  border  of  the  Peshdw&r  district. 

HasnanAj  a  clan  of  the  Sials. 

Hassani,  a  Baloch  tribe  of  uncertain  origin  which  once  held  a  large  part  of 
the  country  now  held  by  the  Marris,  by  whom  they  wore  all  but  de- 
stroyed. A  fragment  now  forms  a  clan  among  the  Khetrans  near  tho 
Han  Pass.  Possibly  Pathan  by  origin  but  more  probably  Khetran,  the 
remaining  Hassanis  speak  Balochi. 

Hassanzai,  one  of  the  three  main  sections  of  tho  Jaduni  (Gaduos)  in  Hazara, 
settled  in  and  round  Dhamtaur  and  in  the  Mangal  and  Bagra  tracts.  The 
obsolete  chieftainship  of  the  Jaduns  was  vested  in  a  family  of  this 
section, 

Hatano,  an  Ardfn  clan  (agricultural)  found  in  Amritsar. 

Hathab,  a  J&\  clan  (agricultural)  found  in  Multdn. 

HatIkhel. — The  most  numerous,  orderly  and  wealthy  clan  of  tho  Ahmadzai 
branch  of  the  Wazir  Pathdns  settled  in  Bannu.  It,  is  divided  into  two 
main  branches,  the  Kaimal  and  Idal,  tho  Kaimalkhel  outnumbering  the 
Idalkhel  by  four  to  one.  The  Kaimalkhel  has  three  chief  sections, 
Ali- or  Khaidar  Khel  'with  a  Patolkhel  sub-section  mostly  found  in  the 
hills),  Musa  and  Purj/ia  Khels — all  settled  in  the  Marwat  plain.  The 
Idalkhel  have  four  sections  Bai,  Bakkar,  Isa  and  Kaimal  (II) — also 
settled   in  the   plain.     The  Sirkikhel   is  a  small  clan,  now  practically  a 


dSO  Eatidr'^Sensi. 

brarcli  of  tbo  Hatikhel,  with  three  main  sections,  Tolila,    Bahla   and 
Shuni,  all  settled  in  the  Bannu  Thai. 

Hatiak,  a  tribe  of  Jdts  found  in  Gujrat  and  so  called  because  they  used  to 
practise  female  infanticide.  They  migrated  from  Shdhpur  to  Gujrdt  in 
Akbar's  time. 

Hattab,  an  agricultural  clan  found  in  Shdhpur. 

Hattiahi,  a  sept  of  the  Bhattis,  in  Sialkot,  descended  from  Bhoni,  7th  in 
descent  from  Bhat^i.  One  of  Bhoni's  descendants,  Uai  Danu,  in  whose 
family  the  custom  of  female  infanticide  prevailed,  had  a  daughter  who 
was  j-escued  by  a  Brahman  and  kept  by  him  f(>r  four  years,  but  at 
last,  thinking  that  her  father  would  be  certain  to  kill  her,  if  he  ever 
found  her,  he  put  her  to  death  himself,  and  the  sept  has  become  known 
as  Hattitlii,  lit.  *  one  guilty  of  killing  a  cow  '  or  a  Brahman. 

Haulb,  a  se|  t  of  BrHlimans  who  migrated  with  the  Mairs  from  Jummu  and 
still  receive  small  fees  at  weddings,  etc.,  from  the  Chaudhridl  of  Ohak- 
wiil.  The  weighman's  JDusiness  of  that  town  is  in  their  hands,  but  they 
are  still  recognised  by  other  Brahmans  as  of  that  caste.  Their  name  is 
ascribed  to  their  former  dread  {haul)  of  forcible  conversion  to  Islam. 

Hazara,  a  race  usually  but  erroneously  styled  Pa^hdn.  They  are  almost 
certainly  Mongol  Tartars,  and  derive  their  name  from  hazara,  the 
Persian  equivalent  of  the  Turki  yning  or  "  legion."  Settled  m  their 
present  abodes  by  Changiz  Khiln  they  hold  the  Paropamisus  of  the 
ancients,  from  Kabul  and  Ghazui  to  Her^t  and  from  Kandahiir  to 
Balkh.  Owing  to  their  strict  rule  of  intermarriage  they  have  retained 
their  physical  and  physiognomic  characteristics  and  are  "  as  pure 
Mongols  as  when  they  settled  over  600  years  ago  with  their  families, 
their  flocks  and  their  worldly  possessions.'^  In  the  interior  of  their 
country  they  were  almost  wholly  independent  until  subdued  by  the  late 
Amir  Abdur  Rahman  of  Afghanistan.  They  do  not  give  their  name 
to  the  Hazdra  District  of  the  North-West  Frontier  Province,  nor 
apparently  to  the  Chach-Hazdra  in  the  Attock  tahsil.*  The  Hazdras 
are  not  settled  in  the  Punjab,  but  are  found  in  it  as  labourers  and 
also  enlist  in  Pioneer  regiments.  All  are  Shias  by  sect,  and  in  con- 
sequence regarded  as  heretics  by  the  Sunni  Afghans.  They  are  fully 
described  in  Bellew's  Races  of  Afghdnistdii. 

HiMEAJi,  an  obscure  Bindu  sect  found  in  Multdo. 

Hambi,  Hesi,  a  low  caste  of  professional  musicians  and  dancers  found  in 
Kullu  and  the  Simla  Hill  States.  Their  women  perform  as  dancing 
girls.  They  appear  to  be  also  called  Be^a  (or  the  Bedas  are  a  group 
of  the  Hesis).  In  Spiti  the  Hesi  appears  to  be  also  called  Hesir  (see 
Chahzang)  and  Beta  (iu correctly  Batia)  and  there  they  form  a  low 
caste,  which  is  returned  as  Hindu,  and  which,  like  the  Lohdr,  is 
excluded  from  social  intercourse  with  the  other  classes.  The  Hesi  is 
called  *  the  18ih  ca&te/t  or  the  odd  caste  which  is  not  required,  for  no 

•  Bee  Imperial  Gaaetteer,   new  ed.  X,  p.  115. 

t  The  l8th  would  apparently  be  the  lowest  caste  or  class.  The  expression  reminds  us  of 
the  'eighteen  elements  of  the  State'  referred  to  in  the  Cbamba  inscriptions;  seethe 
Archmologkal  Survey  Rep.  for  1902.03,  pp.  251  and  263. 


219.  At  the  same  time  many  of  the  followers  of  Guru  Gobind  Singh  have 
put  themselves  down  as  Hazuris,  the  number  being  287,548  Kesdharis  and  6,044 
Sahidharis.  Hazuris  are  those  Sikhs  who  have  paid  a  visit  to  Haziir  Salub  m 
Hyderabad  Deccan  (where  Guru  Gobind  Singh  breathed  his  last)  and  have  been 
initiated  there.  It  is  really  a  title  of  religious  merit  similar  to  that  of  Haji  amongst 
the  Muliammadans  (».e.,  those  who  have  made  a  pilgrimage  to  Mecca),  but  the 
initiation  at  the  Hazur  Sahib  is  supposed  to  confer  great  religious  sanctity,  at  the 
same  time  imposing  certain  restrictions.  The  orthodox  Hazuris  are  supposed  to 
^0  about  in  yellow  or  blue  garments  and  very  often  cook  their  own  food,  eating 
trom   nobody  else's  hands.     The  orthodox  type  is,  however,  on  the  wane. 

..-^  Ph 

equivalent  of  atheist  and  fifteen  persons  have  appeared  under  this  designation, 
aji.  187.     Hem  Raj,  an  Arora  and  a  retired  Government  servant  (Superintend- 

ent,  Deputy  Commissioner's  vernacular  offire)  in  the  Muzaffargarh  District,  became 
a  preacher  of  Vedant  on  his  own  lines  and  gathered  a  decent  following.  His 
disciples  are  ordinary  Sauatan  Dharmis  with  a  Vedantic  bent  of  mind,  but  6  o: 
them  (2  males  and   4   females)    have    returned   themselves  as    Hem  Rajis.     Hen 


Eev'—Eijra.  881 

ono  will  eafc  from  his  hands.  Yot  he  too  has  liis  infoi-iors  and  professes 
not  to  eat  from  tho  hands  of  a  Lohdr,  or  from  those  of  a  Niith,  the 
Kullu  title  for  a  Jogi.  Oivlinarily  a  bsgg.ir  the  Uesi  .somotiraos 
engages  in  potty  trade,  and  to  call  a  transaction  a  Hesi's  bargain  is  to 
imply  that  it  is  m«an  and  paltry.  In  Lahul  and  8piti  tho  Hesi  is  the 
only  class  that  owns  no  land,  and  a  proverb  says  :  '  The  Beda  no  land 
and  the  dog  no  load.'  Tlia  men  play  tho  pipes  and  kettla-'drum  and 
the  women  dance  and  sing,  and  play  the  tambourine. 

Hbe,  Ahkr,  or  PoKAWAf.,''^  tho  third  of  tho  group  of  J.'it  tribes  which  inclado3 
the  Bhullar  and  Miin  also.  Their  lu)mo  appears  t<)  lie  north  of  theSucloj 
aud  they  are  found  in  considerable  numbers  under  the  hills  from  Ambi'ila 
in  the  east  to  Gujrac  in  the  west,  and  throughout  the  whole  upper 
valley  of  that  river.  Thero  is  a  very  old  village  called  ller  in  the 
Nakudar  tahsil  of  JuUundur  wliich  is  still  held  by  Her  Jats,  who  say 
that  they  have  lived  there  for  a  thousand  years;  in  other  words  for  an 
indefinite  period. 

Hkbi,  see  Aheri. 

Hesi,  see  Hensi. 

Hesir,  see  Chahzang, 

Hijra,  (I)  an  important  Jclt  clan,  i.^.  Hinjra  :  (2)  a  eunuch,  also  called 
hhunsd,  khojd,  khiLHni,  viukkannas,  or,  if  a  dancing  eunuch  dressed 
in  woman's  clothes,  zankha.  Fornierly  employed  by  chiefs  and 
people  of  rank  to  act  a^  custodians  of  their  female  apartments  and 
known  as  khwdja-sard,  nnwdh  ovnizir,  they  aro  still  found  in  R^jput^na 
in  this  capacity.  In  the  Punjab  tho  kijra  is  usually  a  deraidr,  i.e., 
attached  to  a  dera.  He  wear.-i  b ingles  on  his  wrists,  and  other 
feminine  ornam3nts.  If  dressed  in  white,  he  wears  no  turban,  but  a 
shawl,  and  his  hands  are  stained  with  henna.  Rijras  affect  tho  names 
of  men,  but  talk  among  themselves  like  women.  They  visit  people's 
houses  when  a  son  has  been  born  to  dmce  and  play  upon  tho  flute, 
receiving  in  return  certain  dues  in  c  ish  an  1  cloth.  In -^ome  villages 
they  are  found  collected  in  chaukinyf  and,  like  singing-girls,  are 
bidden  to  weddings.  'J^hey  act  as  butfo)ns.  and  are  skilful  dancers. 
lu  a  d^ra  a  chehi  succeo  Is  his  guru,  his  accession  being  celebrated  by 
a  feast  to  the  other  inmates  of  t;ho  dera.  Tne  hljr-is  are  all  Muham- 
madans,  and  especially  affect  Shaikh  Abdul  Qidir  Muhi-ud-Din 
Jilani.  At  the  Muharram  they  make  fuzlis.  Hindus  joining  tho 
fraternity  become  Muhammadans. 

Tho  eunuchs  of  tho  Punjab  have  divided  the  Province  into  refi;ular  beats  from  which  hirt 
or  dues  are  collected.  IVuiipat  contains  a  tj'pical  Hijra  fraternity.  In  thai  town  thej'  livo 
in  a  t»'«A;/i;a  house  in  the  street  of  the  Miihammalan  Blolis  and,  though  retaining  mon'.s 
names,  dress  like  women  and  call  one  another  by  su:h  namns  as  )iii.<i.  '  moihor's  sister,' 
phuphi,  '  aunt,"  ani  so  on.    Th^  pjrmanont  res'donts  of  this  abolo  only  number   7  or  8,   but 

•  As  regards  this  name  the  following  tale  is  told  :  — 

A  Minisi  happened  to  meet  some  childrcu  of  the  M.4n,  Bhullar  and  Her  tribes  pasturing 
cattle.  Those  of  the  two  former  tribes  wore  in  chirue  of  boys,  those  of  the  latter  in 
charge  of  girls,  and  so  he  nsksd  them  which  of  their  tribes  was  tho  chief.  Tho  boys 
answered  ironically  that  the  Poraw41,  who  had  sent  their  cattle  out  in  charge  of  girls,  were 
chief.  Owing  to  their  custom  of  so  doing  tho  Her  Jits  were  only  regardel  as  half  a  tribe, 
and  the  ether  two  tribes  refused  to  marry  with  them.    The  Dhariwil  are  also  cjUledPllor. 

j  The  chauki  appears  to  be  much  the  same  as  a  dera. 


832  Eunuchs, 

an  ura  or  anniversary  is  lield  at  which  a  fairly  large  number  collect.  They  also  observe  the 
Holi  and  Daselira.  But  the  largest  gathering  takes  place  on  the  occasion  of  a  gadi  nathini 
or  succession  to  the  ollice  of  headman,  when  some  200  assemble. 

It  is  commonly  asserted  that  no  one  has  ever  seen  the  funeral  of  a  eunuch  ;  and  the  super- 
stitious belief  is  that  when  about  to  die  they  disappear.  They  are,  as  a  rule,  long-lived, 
well-built,  and,  being  so  few,  deaths  among  them  cannot  be  frequent.  Eunuchs  dread  a 
dead  body,  and  when  one  of  them  ilies  none  of  them  dare  approach  the  corpse.  All  that 
they  will  do  is  to  cry  an  i  weep  like  women,  and  it  devolves  by  custom  on  their  Badhi 
neighbours  to  wash  the  dead  body  and  carry  it  to  the  graveyard  As  tht»  eunuchs  are 
looked  upon  as  impure,  the  Bidhis  never  a imit  that  they  serve  as  their  coffin-bearers  and 
the  popular  superstition  is  thus  strengthened. 

Eunuchs  are  admitted  into  the  fraternity  from  all  castes  ;  e.  g.,  Sayyid,  Shaikh,  Gujar, 
Julaha,  etc.  One  of  them.  Sahib  Jan,  a  pious  man,  who  died  at  the  age  of  loo  in  Mecca, 
was  a  Brahman.  All  are,  or  become,  Muhammadans.  They  have  a  rite  of  initiation,  which 
they  term  ckddar  urhna  (donning  the  sheet;,  but  the  proceedings  are  kept  secret*  None  of 
the  eunuchs  now  in  Panipat  are  natives  of  the  town.  Two  or  three  men  of  Panipat  who 
became  eunuchs  had  to  go  to  Patiiila  for  initiation  and  to  earn  a  livelihood.  It  is  admitted 
by  the  eunuchs  that  no  person  is  born  a  "i/ra,  and  the  common  belief  that  children  are  so 
born  seems  to  be  wrong ;  none  can  say  that  he  has  ever  seen  sui^h  a  child.!  It  appears  to  be 
a  fact  that  eunuchs  are  permanently  unsexed,  and  it  was  vauntingly  asserted  that,  however 
rich  their  food  may  be,  they  are  never  '  intoxicated."  They  say : — "  We  are  broken  vessels 
and  fit  for  nothing  ;  formerly  we  guarded  the  harems  of  kings — how  could  they  admit  us 
into  the  zandna  if  there  was  the  least  danger  ?  We  go  into  the  houses  of  all,  and  never  has 
a  eunuch  looked  upon  a  woman  with  a  bad  eye :  we  are  like  bullocks."  How  this  is  brought 
about  may  be  guessed,  but  the  eunuchs  say  they  get  recruits  from  the  zandna  or  eanhha 
class,  who  are  impotent  even  before  initiation.  A  meal  known  as  Mir  buchri  ki  khkhri  has 
to  be  eaten  by  every  initiate,  and  its  effect  is  supposed  to  render  a  man  impotent  for  life. 
What  the  ingredients  of  this  meal  are  no  one  knows,  and  the  eunuchs  themselves  are  reluc« 
tant  even  to  mention  its  name,  saying  that  it  was  a  myth,  and  who  would  dare  to  administer 
such  drugs  now-a-days  ? 

Another  institution  in  Panipat  is  the  zandna  mandli,  which  comprises  some  25  or  30 
persons  and  is  a  well-known  class  or  circle  in  the  town.  It  consists  of  adult  and  young  men, 
who  flirt  and  pietend  to  imitate  the  gait  of  women.  They  learn  to  dance  and  sing,  nnd  pass 
their  days  in  indolence.  They  can  be  recognised  by  their  muta'k  chdl  (behaving  like  females'*. 
Each  of  them  has  a  "  husband."  For  some  years  past  the  zand7ias  have  celebrated  the  Holi  as 
a  carnival.  They  assume  female  names,  by  which  they  are  called  in  their  own  circle.  Most  of 
them  are  beardless  youth  ;  those  who  have  beards  shave  them.  Ndz  nakhra  (flirtation)  becomes 
their  second  nature.  There  is  no  distinction  between  Hindu  and  Musalman  in  the  mandli, 
but  most  of  its  members  are  the  latter  :  they  wear  narrow  p«ijd?Ha,s  and  a  cap.  In  Delhi 
also  the  zandnas  are  a  recognised  class  :  they  hire  Aof/ia.s  or  the  upper  storeys  of  shops 
like  prostitutes  They  are  invited  to  wedding  parties,  where  they  dance  and  act  as 
buffoons  (-nakkdl),  and  iheir  fees  are  high.  Their  '  friends  '  are  ttakkds  (watermen,),  kunjrds 
(vegetable-men),  and  other  low  castes.  The  eunuchs  speak  of  them  tauntinglj',  and  say 
that  all  the  members  of  the  zandna-mandli  are  impotent  men  given  to  sodomy,  though 
some  of  them  are  married  and  have  children.  "  They  are  prostitutes,"  remarked  a  eunuch 
"  if  we  acted  like  them,  how  could  our  jujmdns  allow  us  to  come  near  them  ?  They  have 
deprived  the  prostitutes  of  their  means  of  livelihood  :  we  are  not  such." 

Asked  why  they  do  not  get  more  recruits  from  the  zandnax,  the  eunuchs  say  that  any 
such  attempt  is  resented  by  the  relations  of  the  laundas  (boys);  but  if  a  stranger  boy 
comes  and  asks  for  admission  they  initiate  him.  It  is  alleged  that  the  number  of  the 
zandnas  is  on  the  increase  in  P4nipat. 

A.  eunuch  once  initiated  very  seldom  deserts  the  "brotherhood."  If  a  c^.e/a  goes  away 
no  other  eunuch  can  keep  him  without  repaying  his  guru  the  expenses  of  his  initia- 
tion and  keep.  And  if  he  goes  to  the  Khojas  the  eunuchs  are  powerless.  The  Khojas 
are  a  separate  class  who  live  in  villages.  They  are  married  men  Aviih  families,  but  earn 
their  livelihood  by  levying  birt  fees  like  eunuchs.  They  employ  a  eunuch  to  dance  for 
them  and  play  on  the  drum  after  him.  If  they  cannot  get  a  eunuch  they  get  a  boy  of  their 
own  to  dance. 

The  eunuchs  in  Panipat  are  fairly  well  off.  Their  house  is  full  of  furniture  and 
necessaries,  and  they  levy  birt  or  charitable  fees  on  certain  occasions.    At  a  wedding  or  the 


*  Probably  for  excellent  reasons  :  see  the  next  foot-note. 

t  Eunuchs  are  undoubtedly  made  by  mutilation.  There  is  a  custom  of  placing  5  jice 
imder  the  foot  of  the  boy  who  is  to  be  operated  on.  Apparently  this  is  done  to  prevent  pain 
as  a  similar  custom  is  believed  to  be  follo^'cd  at  births. 


Eindal^'Einjra.  833 

birth  of  a  son  they  go  to  the  family  concerned,  dance  at  the  houaa  and  sing,  and  receive 
Re.  l-i-0,  or  sometimes  less.  The  zaynindars  do  not  acknowledge  them  as  their  Aamin* 
and  they  have  no  claims  upon  them  ;  but  persons  of  the  lower  castes,  such  as  Telis.  Rains, 
Jhi'wars,  etc,  dare  not  refuse  them  their  foes,  ;ind  every  shopkeeper  has  to  pay  them  one 
pice  in  the  year. 
Eunuchs  do  not  appear  to  be  employed  in  mosques  in  tho  Punjab.* 
HiNDAL,  a  Muhamraadan  tribe  found  iti  Montgomery  (doubtless  Handal). 

HiNDKi,  a  generic  term,  half  contemptuous,  applied  to  all  Muhammadans, 
who  being  of  Hindu  origin  speak  Hindko  and  have  been  converted  to 
Isldm  in  comparatively  recent  times.  \n  Bannu  the  term  usually 
denotes  an  Awiln  or  Jat  cultivator,  but  in  a  wider  sense  it  inclufles  all 
Muhammadans  who  talk  Hindi,  Panjd,bi  or  any  dialect  derived  from 
them.  The  local  proverbs t  aro  not  complimentary  to  the  Hindki.  One 
says  :  — 

(a)  *'  If  a  Hindki  cannot  do  you  any  harm,  he  will  leave  a  bad  smell 
as  he  leaves  you." 

And  again — 

(6)  "  Though  you  duck  a   Hindki  in  the  water   he  will  come  up  with 
a  dry  seat  (hence  he  is  lucky).'* 

(c)  "  Get  round  a  Pathan  by  coaxing;  but  wave  a  clod  at  a  Hindki." 
{d)  "  Though  a  Hindki  bj  your  right  arm,  cut  it  olf." 

HiNDUBiA,  a  Hindu  Riljput  sept  of  the  Ist  grade  found  in  Hoshidrpur. 

HiNDWAL,  a  synonym  of  Hindki. 

HiNDWAL,  apparently  a  sub-tribe  of  Tandolis  in  HaziSra :  but  probnbly 
only  a  variant  for  Hindki. 

HiNDWANAH,  a  Jdt  clan  (agricultural)  found  in  Multiln. 

HiNJRA,  HiNJRAi,  HiNjRAONt  (or,  iucorrecfly,  Hijrd),  (1),  an  important  J^t 
tribe,  indigenous  to  the  Gujrdnwilla  Bdr.  Once  a  pastoral  tribe,  perhaps  of 
aboriginal  extraction,  they  own  37  villages  in  Gujrdnwjlla  which  is  their 
home,  but  have  spread  botli  east  and  west  under  the  hills.  They  claim 
to  be  Saroha  Kdjputs  by  origin  and  say  that  their  ancestor  Hinjrilon 
came  from  the  neighbourhood  of  Hi.?S{lr  to  the  HilGzabdd  parqana  in 
Gujrdnwala  and  founded  a  city  called  Uskhab,  tho  ruins  of  which  still 
exist.  Their  immediate  ancestors  were  Mai  and  Dhol,^  and  they  say 
that  half  their  clans  still  live  in  the  Hissdr  country. 

•Tho  Persians  in  remote  times  were  waited  ^by  eunuchs  as  we  learn  from  Herodotus 
(lib.  6)  and  some  attribute  to  them  their  invention.  But  Amniianus  Marcelliuus  (lib  14) 
ascribes  it  to  Semiramis.  In  .li-ZsZam  tho  employment  of  such  persons  about  the  mosque 
is  a  bida,tt  or  custom  unknown  in  the  time  of  the  Prophet.  It  is  said  to  have  arisen  from 
the  following  three  consideration.s :  lliat  (»)  these  people  are  concentrated  in  their  profession  • 
(m)  they  must  see  and  touch  .strange  women  at  the  .shruies :  and  (ii.)  the  shrines  are 
harim  or  sacred,  having  adyta  which  are  kept  secret  from  the  prying  eyes  of  men  and 
therefore,  should  be  served  by  eunuchs.  It  is  strange  that  the  Roman  Catholic  Church  as 
well  as  the  Mo.slem  mosque,  shouhl  have  admitted  such  an  abomination  Though  the 
principal  of  the  mosque,  or  xhnikh  al-harim,  is  no  longer  a  neuter...  ,  his  mub  or  deputy 
is  a  black  eunuch,  the  chief  of  the  ay/)au(i<,  upon  a  pay  of  5,ouo  piastres  a  month.  From 
Burton's  Pilgrimage  to  al-M(ulinah  aud  Mecca,  Vol.  I,  p.  371,  Burton  goes  on  to  describe  the 
organisation  of  the  attendants  of  the  mosque  at  MeJfnah  who  are  all  eunuchs 

t  Thorburn's  Bannu,  p.  245  note;  pp.  240,  247,  250  and  254. 

X  The  original  form  of  the  word  must  have  been  Ilinjrama  :"  cf.  Jagrdma.  now  Jagrion 
grama,  now  grdon,  '  ^ 

§  Or  Kaholia,  accordmg  to  the  Bist,  of  Sidlhot,  p.  26. 


334  Hir^^Eusaini. 

(2)  A  clan  of  the  Muhammadan  Pachiklas,  found  in  HissArj*  and  also 
claiming  descent  from  Sarolia  Rtijputs. 

The  Hiniril  are  also  found  in  Shahpur,  as  an    agricrjltural  clan,    and 
in  Montgomery,  in  which  latter  District  tliey  are  all  Hindus. 

HiR,  a  Muhammadan  Jdtclan  (agricultural)  found  in  Montgomery  (doubtless 
Her). 

HiEAJ,  one  of  the  principal  clans  of  the  Siydle. 

HiRRA,  a  Khokhar  clan  (agricultural)  found  in  Shdhpur. 

HiTHARi,  the  inhabitants  of  the  Hithdr. 

Hlondukpa  (fr.  Hlo,  *  Bhutd,n'),  a  Buddhist  sect,  founded  in  the  15th  century 
by  N(g)a(k)uang  Naragial :  Ramsay,  Dlcty.  of  Western  Tibet,  ^.83, 
See  also  under  Drugpa. 

HoLi,  a  Jd,t  clan  (agricultural)  found  in  Multdn. 

HoNAr,  see  Hanoi. 

HoNDAL,  a  Jdt  tribe,  found  in  Sialkot,  where  they  claim  Surajbansi  Rdjput 
origin  and  say  that  Sai'b,  their  ancestor,  migrated  from  Ajudhiato 
A.niritsar,  whence  his  descendants  came  to  Sialkot.  They  are  governed 
by  the  chundavand  rule  of  inheritance. 

HoNDi,  a  J^t  clan  (agricultural)  found  in  Multd,n. 

HoRAH,  a  J^t  clan  (agricultural)  found  in  Multdn. 

Hot,  one  of  the  original  main  sections  of  the  Baloch  and  very  widespread. 
They  still  form  a  powerful  tribe  in  Mekrdn  and  ruled  at  Dera  Ismdil 
Khan  for  200  years.  Part  of  th^  Khosa  tribe  and  the  Bdl^chd,ni  Maz^- 
ris  are  said  to  be  of  Hot  descent,  and  they  are  also  found  wherever 
Baloch  have  spread.  In  Montgomery  tahsil  they  are  classed  as  an 
agricultural  clan,  and  are  also  found  in  Lyallpur. 

HoTAK,  one  of  the  two  great  divisions  of  the  Gugid,ni  Path^ns. 

HuBAiRiAN,  one  of  the  Sufi  sects,  founded  by  Khw^ja  Hubaira  Basari,  whose 
shrine  is  at  Marasli  in  Turkey. 

HtJDA,  SuDA,  a  Jd,t  tribe  found  in  the  Rohfcak  and  Sd,mpla  tahsils.  It  claims 
Chauhtln  R^jpufc  orio:in  and  descent  from  one  Sudal,  who  settled  soiue  35 
generations  ago  in  Rewdri  (where  the  people  iiitercharge  s  and  h), 

Hdjjhan,  an  agricultural  clan  found  in  Shahpur. 

HuKAL,  a  Aluliammadan  Jd,t  clau  (agricultnral)  found  in  Montgomery 
(doubtless  Harral). 

HusAiNi,  a  Sayyid  clan  (agricultural)  found  in  Montgomery.  See  under 
Sayyid.     For  the  Husaini  Brahmans  see  under  Brahman,  supra. 


Hiodu  HiQJraoa  PacMdas  are  also  said  to  be  found,  but  not  in  His&ar, 


/TT'^'^i  C  */  c*^  '    ^ 


M 


'a^ 


/ 


7 


'^^a.  4f  •! u  ?  t,  ' 


/• 


886 


I. 

TcBHiR,  an  agricultural  clan  found  in  Shahpur. 

IcHHiADHARi,  ono  wlio  follows   his    own   desires    in   all   things,  possibly   a 

Guldbddsi. 
IcHHGAL,  an  agricultural  clan  found  in  Shdhpur. 
Idal,  soe  under  Hatikhel. 
Idia,  see  under  Utmdnzai. 

Ikwan,  a  Mahtam  clan  (aj/ri cultural)  found  in  Montgomery. 
Iliaszai,  one  of  the    main   divisions    of   the   Yusufzai  Pa^lidns.     They  hold 

western  Buncr. 
Imamia,    a   synonym    of    Shia :    one  who  believes    that   the    Muhammadan 

religion  consists  in  recognition  of  the  true  Imiim. 

iNDAUKii.  —  (1)  A  sept  of  2nd  grade  Hindu  Rajputs  in  Kdngra,  among  whom 
all  sons  inherit  equally  in  the  has  or  residential  estates,  wnilo  the 
remainder,  called  the  chaudlidr  go  to  the  eldest  son  as  chaudhri,  though 
the  custom  is  now  disputed.  (?.)  An  al  or  sept  of  Gaur  Brahmans  found 
in  Gurgdon.  They  are  parohits  of  the  Lohain  Ja^s.  In  both  cases  the 
name  is  territorial. 

Ikani,  an  inhabitant  of  Irdn  :  sometimes  used  as  equivalent  to  Qizztlbash. 
Also  IraTii,  or  Baloch. — According  to  Mr.  J.  P.  Wai-burton  the  gypsies 
of  Central  Asia  who  migrate  between  Asiatic  Turkey  and  the  extreme 
south  and  east  of  India.  They  are  sometimes  to  be  met  with  in  the 
cold  weather  with  herds  of  sorry  ponies,  and  earn  a  living  by  selling 
sham  ancient  or  foreign  coins,  Brummagem  ware  and  trinkets,  and  by 
fortune-telling.  Audacious  frauds  and  cheats,  ihey  have  the  impudent 
and  truculent  dameanour  of  the  Sansi  and  like  them  are  good  lir)guists 
and  very  loquacious.  They  are  also  addicted  to  open  pillage  and  the 
village  folk  are  afraid  of  them. 

IsA  Khel,  (1)  the  branch  of  the  Niazi  tribe  of  the  Pathdns,  which  gives  its 
name  to  the  Isa  Khel  tahsil  of  Mid-nwdli. 

The  following  pedigree  is  preserved  in  an  unpublished  work,  entitled 
the  Tazkara-i- Afghani  which  was  compiled  under  the  supervision  of 
Ahmad  Khan,  l%i,  Khel,  about  a  century  ago  :— 

LODHI. 


Niizi. 


Khaku,  by  a  lady 

dencended  from 

Patau. 


Jamil,  by  Zakia,  a 

lady  descended 

from  Prangi. 

L 


Bahi,  by  a  Sarwani 
Afghan  wife. 


r — - — \         \         r       i         "I 

B&pini.     Baidar,    Machan.    Moshani,  Mabyir.    Sirbang. 


Wagan. 

I 
namim. 

I 
T6r. 

,,        I 
Jam  or  Zam. 

I 
Khir. 

I 
Dmr. 

Isft  Khan^ 


S36  tsd  Ehel  pedtgreei. 

Bat  the  Makhzan-i-A/ghdni  gives  the  following  table  of  descent*:- 

ShAh  hdsain. 
I 


Jakki. 


Dotanni, 


Lodhi. 
I 


Sijini. 


Khaku. 


Niazi. 
I 


I 

Jam  or  Zatn. 


r r" 

Ehizr.        Miisa. 


I 
Isa. 


n 


Mahy4r.  Aead. 


r 

Kundi. 


Ala. 


Sarhang. 


Sud. 


Marhal. 
I 


Ali. 


I 
Isa. 


I 
Daulat, 


n 


Hamim. 


Lele  or  Lelah  Nia^i. 


Babi. 


Khan.        Sumbal.        Bindar. 


*  It  will  be  noticed  that  Jamal  has  here  been  confused  with  Jam  or  Zam.    Jamal  was  th 
son  of  Niazi.    It  is  highly  improbable  that  Isa  Khan,  a  contemporary  of  Sher  Shah  Sur  and 
Salim  Shah  Sur,  was  a  grandson  of  Niazi. 

The  present  Khans  are  thus  descended  from  Isa  Khan  : — 

ISA  KHAN. 

I 
Zakbu  Khan,  the  Zakhii  Khel  branch  is  named  after  him, 

i 
Khwaja. 

^  I 
Dalii  Khan. 

I 

Sher  Khau. 

I 

Dilawar  Khan- 

,    \        , 
Bairam  Khan, 

I 
Fateh  Khan. 

J 
Jhangi  Khan. 

Dalii  Khan. 

Kh^n  Zaman  Khan  (or  Muhammad  Zamaa  Khan). 


Umar  Kh4n. 


(' — T 

Muhammad  Kbaa. 


Ahmad  Kbin, 


■1 


r~ i     '         i  i  I  I  I  ■      , 

Mukammad        Shah-     Muhammad     Muham-     Muham-        Zulfiqar         Abdul      Muhammad 
Alam  Khan.       nawaz  Ajaz  mad  Sar-     mad   Ab-         Kh4n.         Sattir  Abdul 

Khan.         Khan.  fafaz       duUa  Khan,  Khan.      Aziz  Khan. 

Khan,    acknowledged 
Cbief  of  the 
•  Isi  Khel. 


Isdzai-"  Ithwdl.  337 

Raverty,  on  the  other  hand,  writes  that  Jdiu  or  Jd,!,  son  of  Nulzi,  had 
by  liis  three  wives  seven  sons,  viz.,  Isd,  Ali  and  Danlat,  by  the  first  : 
Suiibal  and  Pindar  or  Punddr,  by  the  second  ;  and  iMarhal  and  Jalai  or 
Jakai,  by  the  third.  But  anotliei  account  giv<^s  Jd,m  an  eio-hth  son 
Khan,  and  ad^is  that  Jciin  had  two  brothers,  Bai  and  KIwiko.  From 
the  latter  are  descended  tlie  Sahrangs  of  Midnwflli,  the  Maliyars,  Mi- 
clian  Khel,  the  Musidni  Isil  Khel,  and  thn  Kuiidi*.  who  are  coulined  to 
Tank.  The  earlier  history  of  the  ls<i  Khel  belongs  to  that  of  the 
Nifizis,  but,  it  may  be  noted,  they  were  in  possession  of  the  Khushdb 
pargayia  of  the  Sind-Sagar  Sarkar  before  the  close  of  the  16th  century, 
and  prior  to  that  period  Babar  allude^s  to  their  village  of  Is^  Khel  as 
concerned  in  a  night  attack  on  his  camp  in  1505  A.  D. 

(2)  There  is  also  an  Is4  Khel  subdivision  of  the  Tarakzai  branch  of 
the  Bar  Mohmands  on  the  Peshawar  border. 

IsAKHEL,  a  Pathan  dan  (agricultural)  found  in  Amritsar. 

IsAZAi,  one  of  the  principal  clRns  of  the  Yusofzai  Pathdns,  They  hold 
the  north-east  slopes  of  Mahabnn  and  the  mnuntainons  C' untry  on 
hoth  sides  of  the  Indus  in  Haz^ra  and  the  Gadun  valley.  They  have 
three  clans,  Hassanzai,  Akazai  and  Medu  Khel  in  Hazjiia,  and  in  1907 
elected  a  Khan  to  their  vacant  Khanship.t 

IsEKE,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

IsEZAi,  a  Pathdn  clan  (agricultural)  found  in  Montgomery. 

IsHAQZAi,  one  of  the  four  main  clans  of  the  Khalils  in  Peshdwar. 

IsMAiLKHEF.,  a  clau  of  Pa^haus  found  in  Peshawar. 

IsMAiLZAi,  a  sept  of  the  Kamd,lzai  clan  of  the  UsniJinzai  branch  of  the 
Mandaur  Pathrins  found  in  Peshd,war. 

Iso,  see  under  Wazir. 

IsoT,  Sot,  an  offshoot  of  the  great  Panni  tribe  of  the  Afghans  which 
formerly  hold  a  great  part  of  Siwi  or  Slhist^n.  Their  lands  lie  west 
of  die  Jafir  Pathans  on  the  Dera  Ismail  Khiin  border. 

IsPERKA,  one  of  the  five  clans  of  the  Ahmadzai  branch  of  the  Wazir  Pa^hdna 
settled  in  Bannu.  its  main  divisions  arc  the  Muhammad  Kiiel,  who 
now  rank  as  an  independent  clan,  and  Sudankhel  and  Saldikhei  who 
alone  are  now  termed  Isperka.  The  tribal  land  of  the  Muhammad 
Khel  is  divided  into  four  tarafs  or  shares  of  wiiich  one  is  held  by  the 
Shudakai,  an  affiliated  Khel  from  the  remnant  of  some  old  hill  tribe 
which  cannot  trace  de-^cent  from  Isporka.  The  Sudankhel  has  four 
sections,  Bagldan,  Bokul,  Kundi  and  Bliairat,  with  a  fifth  called  Dhir 
affiliated  hamsdyas  of  another  stock. 

Ithwal,  the  Ithwal  or  Uthwal,  according  to  the  late  Sir  Denzil  Ibbetson, 
seem  to  be  found  chiefly  in  Ambala,  Ludhiana,  Jullundur,  and  the  ad- 
joining territory  of  Patijila.  But  unless  two  distinct  names  have  been 
confused,  they  have  a  curiously  lar^c  colony  in  Delhi,  which  appears 
to  be  completely  separated  fiom  that  of  Ambala.  They  are  said  to 
be  descended  from  a  Surajbansi  Rajput  called  Mahilraj  who  received 
the  nickname  of  Unthwdl  from  his  love  for  camel-riding. 

*  Said  to  practise  vesh, 
jHazira  Qaxetteer,  1907,  p.  185. 


J. 

Jabae,  a  J&\  clan  (agricultural)  found  in  Mult^n. 

Jabli,  a  group  of  Sayyid  families  found  near  Kahror  in  Multdn.  So  called 
from  some  mountain  [jabl)  iu  Arabia. 

Jabokb,  (1)  a  Kharral  clan  and  (2)  a  Muhammadan  Jdf  clan  (both  agri- 
cultural) found  in  Montgomery. 

JaCHAK,  a  beggar,  an  examiner,  a  prover,*  from  jdch,  guessing,  an 
estimate,  trial  or  skill. t  The  word  Jajak  appears  to  be  a  corruption 
of  Jdchak. 

Jad,  Jab,  Zad  or  Zar,  a  group  or  class  of  Kaneta  found  in  Kand,\var  and 
comprising  many  khels  or  septs.  ,  But  other  Kanets  do  not  form  matri- 
monial alliances  with  them,  because  they  are  considered  of  low  status. 

Jadban,  Jandram,  one  of  the  sections  of  the  Bdla  or  Upper  Bangash  tribe  of 
the  Manqali  Pathins  settled  in  Kurram,  on  the  borders  of  Khost. 

JadiJ,  JAdubansi,  a  Rajput  tribe  of  Lunar  race,  who  are  called  by  Tod 
'*  the  mobt  illustrious  of  all  the  tribes  of  Ind."  But  the  name  has 
been  almost  overshadowed  by  Bha^ti,  the  title  of  their  dominant  branch 
in  modern  times.  They  are  returned  chiefly  from  Delhi  and  the  south 
of  Pa^iiila. 

Jadi5n,  see  Gadun.  The  form  Jadun  is  clearly  the  later,  audit  is  impossible 
to  follow  JamesJ  in  identifying  the  Jadun  with  the  Jddu  or  Y^dii 
Rdjputs. 

Jafik,  a  weak  Pa^hd-n  tribe,  which  holds  the  village  of  Drug  in  the  pass 
of  that  name  on  the  eastern  slopes  of  the  Sulaim^n  range.  It  is  an 
offshoot  of  the  Midna  Path^lns,  being  descended  from  Jdfar,  one  of  the 
thirteen  sons  of  Midnai.  With  the  Jdfar  are  found  the  Rawdni  or 
Rahdni  eept,  descended  from  a  brother  of  Jdfar.  Jukes  describes  the 
Jdfar  Hathdns  as  speaking  Jdtki  or  Western  Punjabi  :§  (2)  a  Jdt  clan 
(agricultural)  found  in  Multdn, 

Jafieani,  a  clan  of  the  Bozddr  Baloch, 

Jaoa,  "  awakener,"  see  under  Bhdt,  but  cf.  Jhdnga. 

Jagqel,  a  clan  of  the  Khosa  Baloch. 

Jag,  a  Muhammadan  Jd^  clan  (agricultural)  found  in  Montgomery. 

Jaqal,  a  Jd^  clan  (agricultural)  found  in  Amritsar. 

Jaqhdal,  the  Multdni  and  Baloch i  term  for  a  Jdt, 

Jaglan,  a  tribe  of  Jd^s,  found  in  Karndl.  They  are  descended  from  Jagla, 
a  Jdt  of  J^iipur,  whosn  shrine  at  Isrdna  is  worshjpp  d  by  the  whole 
thnpa  or  group  of  12  Jagldn  villages  which  forms  the  bnrak  of  Naultha. 
Their  ancestor  is  also  worshipped  at  the  village  shrine  called  deh, 
which   is   always   surrounded   by    kaim  trees,  and  if  a  woman  who  has 

♦  Panjdbi  Dicty.,  p.  463. 

+  Jukes'  Western  Panjdbi  and  Eng.  Didy.,  p.  103. 

X  Peshawar  Settlement  Report,  1862,  §  17. 

5  Jukes'  Western  Panjdbi  and  En^,  Dicty.,  p.  iv. 


840  Jahcinhar — Jain. 

married  into  a  Ja^ldn  family,  parses  a  hiitn  troe,  sliG  always  veils  her 
face  as  if  it  were  H,n  older  relative  of  her  husband.  In  Jind  the  Jagldn 
are  described  as  descendants  of  Jaga,  founder  of  Jilglan  in  Hissdr. 

Jahanbar,  a  Jdt  clan  (agricultural)   found  in  Multdn. 

Jahanbo,  a  Jd,t  clan  (agricultural)  found  in  Multan. 

Jahangibi,  a  dynasty  of  SuUdns  who,  according  to  Raverty,  once  ruled  from 
Nangrahdr  to  the  Jhelum,  bur,  by  the  time  the  Klieshi  Pathans  over- 
ran 6w^t,  their  sway  did  not  extend  far  beyond  the  Indus  on  the 
east.  The  last  Sultdn  of  Swdt  and  of  the  Gibaii  tribe  was  Awes,  a 
son  of  Sultln  Pakhal,*  whose  subjects,  a  Tdjik  race  known  as  Dihkiins 
or  Dihgang,  were  expelled  by  the  m)dern  Swati  PatMns  from  Swat. 
■Sultan  Awes  retired  northwards  towards  the  sources  of  the  Oxus  and 
for  several  generations  he  and' his  descendants  ruled  therein  as  far 
as  the  fi'ontier  of  Badakh'^hdn  after  wliich  they  are  suddenly  lost 
sight  of,  but  the  rulers  of  Chitral,  Shighndn  and  Wdkhdn  may  be  their 
descendants,  and  like  them,  they  claim  descent  from  Alexander  the 
Great.t     The  Jahd,ngiri  also  appears  t)  survive  as  a  sept  of  the  Gibari. 

Jahoja,  a  Purbi;i  casbe  which  koep  mil'.;h  citfcle.     It  is  Muhammadan  in  thy 
United  Provinces. 

Jai,  a  Jdt  clan  (agricultural)  found  in  Shrfjdbdd  tahsil,  Multdn  district.  Its 
eponym  was  a  brother  of  Nun. 

Jaikaei  (a),  a  group  of  Rdjputs,  entitled  to  the  salutation  j'ai  dia. 

Jaikisheni,  see  under  Krishni. 

Jain,  a  generic  term  for  all  who  affect  the  Jain  religion.  It  is  now 
recogni'^ed  that  the  Jain  faith  is  older  than  Buddhism  and  that 
Buddha's  doctrines  were  probably  adaptations  or  developments  of 
Jain  tenets.  A.  full  account  of  the  J^iins  and  their  tenets  would  be 
entirely  beyond  the  scope  of  this  article,  and  the  following  accounts  of 
the  Jains  as  a  religious  community,  in  part  from  the  pea  of  Ldla  Jas- 
want  Rai,  a  Jain  of  Hoshidrpur,  are  reproduced  as  giving,  as  far  as 
possible  in  the  words  of  a  Jain,  an  account  of  their  representatives  in 
the  Punjab. 

"  The  Jains  ai'e  so  called  as  being  the  followers  of  the  JinasJ,  Arhata 
or  Tirthankaras  who  were  24-  in  number,  but  they  are  also  called 
Saraogis,  a  corrupt  form  of  Sharawaka  or  'disciple  '  (sewak).  Thoy  are 
recruited  from  various  groups  of  the  Biinias,  such  as  the  Aggarwdl, 
Oswdl,  Shrimdl  and  Khanderwal,  the  last  three  of  wh')m  are  also  called 
Bhabras — a  corrupt  form  of  Bhao-bhala  (from  hkao — motive  and 
hhala — good)  or  'those  of  good  intent '.  Their  chief  aim  is  to  injure 
no  living  creature  and  to  attain  nirvana  or  peace.  Among  the  Jains 
it  is  A  strict  rule  that  no  flesh  or  intoxicant  shall  be  touched. 

As  a  reliofious  community,  the  Jains  are  divided  into  two  great  sects, 
viz.,  the  Swetambara  and  Digambara. 

SwETAMBARA— The  Swe'ambaras  worship  idds,  vvhich  are  often 
adorned    with    gold    and    silver   ornaments    set    with  jewels,    such  as 

*Frorn  whom  Pakhli  in  Hazara  derives  its  name.  He  was  a  descendant  of  a  Sultan 
Bahr^m. 

I  Raverty  in  his  Trans,  of  the  Taldqdt-i-Ndsiri  II,  pp.  1043-4. 

j  The  word  Jina  is  derived  from  the  Sanskrit  root  Ji— to  conquer,  hence  Jain  meang 
*  conqueror ', 


The  Sioetamharn  Jains.  841 

Mukta,  Angia,  etc.  They  have  their  eight  sacred  claya,  viz.,  tho 
Paj asanas,  beginning  from  tho  12th  hadi  to  tbe  4th  audi  (both  days 
inclusivej  in  Bl;d,'lon,  tho  8th  day  being  called  Chhamachhri,  the 
holiest  day  of  tlio  Jains.  During  tho-<e  holy  days,  they  spend  much 
time  in  reading  and  listening  to  their  scriptures,  the  Sufrag,  and  much 
money  in  performing  certain  ceremonies  in  their  temples  and  in  saving 
the  lives  of  living  creatures.  Daring  the^o  days  a  fast  is  kept  ;  some 
fasting  for  one  day,  some  for  2,  3,  4  and  sf)mo  for  all  the  eight  days." 

Mr.  Fagan  writes  that  the  Swetambaras  believe  that  a  woman  can 
attain  salvation  [mnkti),  while  other  Jains  hold  tliat  she  must  6rst  be 
born  again  as  a  man.  In  Hissiir  the  principal  caste  which  follows  the 
Swetainbara  doctrine  is  the  Oswdl  Bania. 

The  Swetambaras  have  ascetics  who  are  thus  initiated.  A  man  who 
wislu'S  to  become  an  ascetic  must  first  live  for  some  time  with  an 
ascetic  and  become  fully  ncquainted  with  the  austerities  which  he  will 
have  to  undergo.  On  an  auspicious  day  the  Saraogis  of  the  neighbour- 
hood are  invited.  The  candidate  is  then  fir^-t  rubbed  with  batna* 
(batlcy  flour,  oil  and  turmeric),  and  then  bathed.  He  is  now  dressed 
in  handsome  apparel,  and,  seated  on  an  elephant,  is  carried  in 
proces.-ion  throuu;}!  the  hdzdr  to  a  Jai.i  temple  or  such  other  place  as 
may  have  been  made  beforehand  to  res^^mble  a  Jain  temple.  There  his 
head  is  shaved,  and  his  tutor  or  giira,  after  performing  certain 
religious  rites,  afivos  him  saffron  clothes,  tho  ugha  or  rajoharna  (a  kind 
of  brushmg  stick),  the  munfi  patti,  (a  piece  of  cloth  placed  before  the 
lips  when  speaking  or  reading),  patras  (wooden  utensils)  and  a  stick. 
He  accepts  these  thino;s  joyfully  and  makes  the  five  following  vows 
{pancha  mahahratas)  of  the  Jain  monk  : — 

1.  1  take  the  vow  not  to  destroy  life  (ahinsa). 

2.  I  take  the  vow  not  to  lie  {asatya). 

3.  1  take  the  vow  not  to  take  that  which  is  not  given  {asteya). 

4.  I  take  the  vow  to   abstain    from   sexual    intercourse    [brahni' 

chary  a). 

5.  I  take  tho    vow   to    renounce   all  interest    in    worldly    things, 

especially  to  call  nothing  my  own  {aparigraha). 

Thus  he  becomes  a  monk  and  is  often  styled  a  samhegi  sddhu, 
A  Stldhu  has  to  walk  barefoot ;  to  use  no  conveyance  when 
travelling,  to  take  no  food  or  drink  after  sunset;  to  abstain  from 
touching  a  female ;  to  refuse  to  accept  uncooked  vegetables,  and  only 
to  eat  certain  of  them  if  cooked ;  to  use  wooden  utensils ;  never  to 
prepare  his  own  meals,  but,  always  to  bei^  food  of  his  followers  -^nd 
others  ;  always  to  drink  boiled  water;  never  to  give  an  opinion  on  any 
worldly  matter  ;  and  never  to  possess  a  farthing.  In  short,  he  has  to 
break  off  all  conuoction  with  the  world  and  lead  the  life  of  a  strict 
hermit. 

The  chief  aim  of  the  sddhu  is  to  liberate  himself  from  the  bondage  of 
karma  and  thus  obtain  salvation. 

In  Hissdr  the  priests  of  the  Swetambaras  are  however  called  jati. 
*  As  if  he  were  a  bridegroom. 


342  ^6  Dhundia  Jains. 

The  sddhu^  is  in  reality  aa  ascetic  of  a  different  order  to  the  jati 
and  their  practices  vary  in  important  points. 

Both  orders  admit  females,  widows  as  well  as  unmarried  women.    The 
main  rules  of  the  two  orders  are  noted  below  : — 

Sddhm.  J<iiis. 


1.  A  sddhu  must  touch  nothing  feminine 
whether  human  or  animal.  If  he  do  so  in- 
advertently he  must  undergo  certain  rites  of 
expiation  and  be  re-initiated.  Conversely,  a 
sddhwi  must  touch  nothing  male. 

2.  The  sddhus  have  no  proselytizing  zeal 
and  admit  no  disciple  who  is  not  desirous  of 
entering  the  order. 

3.  A  sddhu.  must  not  touch  coin,  nor 
anything  of  metal  or  made  of  a  combination 
of  metals.  All  their  ordinary  utensils  are  of 
wood, 

4.  The  sddhus  are  itinerant  monks,  never 
halting  at  any  place  save  to  recover  from 
fatigue,  regain  strength,  or  to  preach  to  the 
people, 

5.  A  sddhu  must  not  use  a  razor  or  scis- 
sors and  his  hair  therefore  remains  unshorn. 
The  hair  of  the  beard  may  however  be 
broken,  if  it  grow  too  long,  but  not  more 
than  twice  a  year, 

0.    A  sddhu  may  not  wear  shoes  or  ride. 

7,    A  sddhu  may  not  travel  by  night. 


1.    The  jatis  have  no  such  restrictions. 


2.  The  jatis  are  active  in  making  converts 
and  sometimes  buy  children  of  destitute 
parents  making  them  disciples  {chelaa). 

3.  The  jatis  have  no  such  rules. 


4.  The  ?af»s  live  permanently  in  updsaraa 
and  do  not  regard  itineration  as  a  religious 
duty. 

5.  The  jatis  have  no  such  rule. 


6.  The  jatis  may  do  both. 

7.  This  is  permitted  to  a  jati. 


i.    Among  jatis  the  men  and  women  have 
separate  quarters  (in  the  updsaras) . 


8.  Sddhus  and  sddhiuis  travel  together, 
lodge  in  the  same  house,  and  study  together 
by  night.  I 

The  sddhus   are   admittedly  superior  in  religious  merit  to  the  jatis, 
and  if  a  jati  meet  a  sddhu  the  former    makes  obeisance  to   the  latter. 
A  sddhu  may  however  read  the  sutras  with  a  learned  jati. 
In  Bfkaner  the  sddhus  have  three  sects  : — Dhundia,  Samegi  and  Terapanthi. 

Of  the  84  sects  or  orders  of  the  Jain  priesthood  or  Samegi  sddhus  only 
four  appear  to  be  represented  in  Bah^walpur  and  these  are  the  Kharatara, 
Tapa,  Kanwala  and  Launka  gachhas.  There  is  an  updsra  or  monastery 
of  jati  gurus  or  celibate  priests  of  these  orders  at  Mau jgarh,  and  pil- 
grimages are  also  made  to  the  updsras  at  Bikdner,  Rani,  R4jgarh, 
Suj^ngarh,  Choru,  Bidaspur,  Sard^r  Shahr  and  Rajab  Desar  in  Bika- 
ner  Slate.  Updsras  are  to  be  found  at  every  locality  where  Oswdla  live 
in  any  numbers. 

Dbdndia.  Alexander  Kinlooh  Forbes  writes  in  his  Hindu  Annals  of 
the  ProvincB  of  Gujrdt  in  Western  India,  that  "  this  sect  did  not  arise,  it 
is  said ,  before  Sanibat  1700  (A.D.  1664)^\  They  neither  use  temples  nor 
worship  idols,  they  do  not  believe  in  all  the  Jain  Scriptures,  but  only 
in  32  scriptures  and  of  even  these  in  the  text  only.  They  disapprove  of 
commentaries,  etc.,  and  condemn   the  learning   of   Sanskrit   grammar. 


*  Feminine jddftw;i, ;  Jatiia  also  the  feminine  form. 


The  Digamhara  Jains.  343 

They  too  have  eighfc  sacred  days,  pajwsanas.  The  DImndia  ascetic  is  a 
disgusting  object,  he  wears  a  screen  ol:  cloth,  munh-patti,  tied  over  his 
mo'ith,  his  body  aud  clothes  are  filthy  an  1  covernd  with  vermin.  The 
Dhunlia  is  als )  called  sudhmdrgi  or  thinakbdai.  He  is  initiated  hke 
a  sambegi  sddhu  with  some  differences  in  certain  rites.  The  Dhundiaa 
are  divided  into  several  sub-divisions  such  as  Bdls-tola,  Jiva  Pauthi, 
Ajfva  Panthi,  Tera  Panthf,  etc. 

These  sub-divisions  originated  in  this  way  :— The  Lanka  sub-division 
of  the  Swetambaras  was  split  up  into  three  gadiis  or  schools,  viz., 
Nagari,  Gujardti,  and  Uttar^dhi  (northern).  Under  the  influence  of 
22  gurus  the  Nagari  became  a  large  sect,  distinct  from  the  Swetambara 
and  indeed  from  all  the  other  Jains.  It  became  known  as  the  Bais- 
tola  and  eventually  DhunHia.  This  schism  occurred  in  1909  Sambat. 
In  1817  Sarabat,  however  the  Dhundias  were  in  turn  split  up  by  the 
defection  of  the  Terapanthi  or  "sect  of  the  13."  It  has  had  5  (/urwa 
whose  seat  is  R^jnagar  in  Bikdner. 

The  Biis-tola  reverences  the  32  Sutras  of  Mahd,vfr  which  form  the 
Jain  scriptures,  but  the  Terapanthis  have  a  scripture  of  their  own 
consisting  of  52  sZo/bas,  They  refuse  to  protect  an  animal  from  the 
attacks  of  another,  but  the  Bdis-tola  rise  to  even  that  height  of  regard 
for  life.  The  Terapanthis  are  on  the  whole  more  advanced,  if  more 
heterodox,  than  the  Bdls-tola. 

DiqambAras. — The  Digambaras  worship  naked  idols  and  their  monks 
are  also  naked.  They  also  keep  fasts  and  have  eight  sacred  days,  called 
athdi,  which  occur  every  fourth  month — in  Asdrha,  Kdrtika  and 
Phalgun  of  each  year.  They  have  besides  ten  sacred  days  (called 
the  Das  Lakshni),  from  Bh^don  sudi  5th  to  14th.  Many  of  their  tenets 
agree  with  those  of  the  Swetambaras.  They  are  divided  into  two 
divisions,  Bis- Panthi  and  Tera-Panthi. 

The  Blspanthi  reverence  the  24  arhats,  the  Guru  and  the  Shdstras, 
while  the  Terapanthi  deny  that  there  is  any  gurit  save  the  Sh^stras 
themselves.  "They  clothe  their  idols,  worship  seated,  burn  lamps 
before  them,  but  present  no  flowers  or  fresh  fruit  to  them,  holding  it  to 
be  a  sin  to  take  away  oven  vegetable  life,  though  they  will  eat  vege- 
tables if  any  one  will  give  them  ready  cut  and  prepared  for  cooking, 
while  the  Bispanthi  worship  standing  before  naked  idols,  and  refuse  to 
burn  lamps  before  them." 

According  to  Professor  Wilson  they  both  deny  the  supremacy  of  a 
guru  and  dispense  with  the  ministrations  of  Brahmans,  and  according 
to  the  same  authority  the  Bispauthis  are  the  orthodox  Digambaras, 
while  the  Terapanthis  are  dissenters.  The  Bispanthis  arc  the  more 
orthodox,  and  they  are  divided  into  four  sub-sects — Nandi,  Sen,  Singh, 
and  Bir — caUed  after  tlie  names  of  their  Rishis.  The  Terapanthi 
appear  to  be  far  the  more  numerous  of  the  two. 

The  Jains  in  His8d,r  are  thus  described  by  Mr.  P.  J.  Fagan  : — ■ 

"The  Jains  appear  to  revere  the  gods  of  the  Hindu  pantheon, 
but  reject  the  divine  origin  of  the  Vedas.  Their  supreme  deity  is 
Nirank^r,  corresponding  apparently  with  the  Hindu  N^rdin,  but  their 


844  The  Jain  sects. 

immediate  objects  of  reverence  and  worship  are  the  24  arhats  or  saints 
who  have  obtained  final  union  [mukti]  with  Nirankdr.  They  do  not 
appear  to  reverence  or  feed  the  Brahmans,  but  they  have  sddhus  or 
priests  of  their  oryn,  and  their  pun  on  meritorious  conduct  consists  to  a 
large  extent  in  worshipping  Nirankdr  and  in  feeding  the  sddhus.  They 
do  not  wear  the  jane o  or  sacred  thread,  they  have  a  certain  amount  of 
reverence  for  the  cow  ;  bathing  is  not  considered  any  part  of  their 
worship,  nor  do  they  appear  to  reverence  the  Ling,  the  symbol  of  Siva. 
Their  scriptures  consist  of  the  32  Sutras  written  by  Malid^vir,  the  last 
arhat.  The  leading  principle  of  coudnct  inculcated  by  their  religion 
is  abstention  not  alone  from  taking  human  life  but  from  causing  harm 
to  any  kind  of  living  creature  {jiv) ." 

Mr.  Fagan  describes  the  Jains  as  "  divided  into  two  main  sections 
Mandirpanthi  (or  Pujari)  and  Dhundia-panthi,  the  former  being  suc- 
cessors and  representatives  of  the  original  Jains  while  the  latter  are  a 
schismatic  offshoot.  The  Mandirpanthis  are  again  sub-divided  into 
*  Swetarabaras  and  Digambara"/  the  ancient  sects,  of  which  the 
former  are  the  '  white-clothed  '  and  the  latter  the  *  sky-clad  '  or  naked, 
though  they  also  wear  tawny  clothes.  "  The  Swetambaras/'  to  quote 
from  the  late  Sir  Denzil  Ibbetson,  are  somewhat  less  strict  in  their 
observances  than  the  Digambaras :  their  ascetics  will  feed  after 
sunset^  are  said  to  use  wine,  and  will  eat  out  of  a  dish  and  from 
the  hands  of  any  Hindu :  whereas  a  Digarabara  devotee  must  have 
his  food  placed  in  his  hand  by  another  of  the  faith.  Various  stories 
are  current  as  to  the  origin  of  the  two  sects.  One  account  relates 
how  in  the  time  of  Chandra  Gupta  a  famine  fell  upon  the  country 
of  Ujain,  and  how  a  part  of  the  Jains  there  consented  to  accept 
clothes,  without  which  they  were  not  allowed  to  enter  into  the  city 
to  beg  for  alms,  while  the  other  section  emigrated  southwards  rather 
than  abandon  the  nakedness  which  had  till  then  been  the  common 
rule  of  the  faith.  But  the  older  and  better  account  is  that  of  the 
23rd  and  24th  arhats,  Parasnd^th  and  Mahd,vir,  who  were  probably 
real  persons  and  the  actual  founders  of  the  Jain  religion :  the  former 
wore  clothes,  while  the  latter  did  not,  and  the  disciples  of  each  adopted 
the  example  of  their  leaders." 

'  The  least   punctilious   of  the   Jains   are   sometimes  known  by  the 

r  name   of    Mdrgi:   they  follow    the  path    (mdrg)  of  the   Jains   in   some 

"•^  particulars,   such   as   in   their   scrupulous   regard   for  animal  life,  but 

• '  /  jri   other   respects   revere   Brahmans  and    follow    the   greater  number 

of  Hindu  prevalent   practices.      The   word   Mdrgi,   however,   is   also 

used  as  an  euphemism   for   Bdm-margi — those  who  follow  the  left-hand 

path. 

The  Bistory  of  the  Jain  Sects. 

The  Jains,  as  a  body,  have  a  remarkably  complete  historif^al  and 
telia-ious  literature  which  has  been,  or  is  being,  thoro'jghly  studied  by 
German  scholars.  Unfortunately  the  results  are  hardly  yet  available 
in  a  form  intelUgible  to  any  but  specialists.  Further,  the  Digambara 
tenets,  which  are  of  great  interest,  are  also  contained  in  an  extensive  lit- 
erature, but  as  their  pandits  preserve  the  old-world  hostility  to  printing, 
little  has  as  yet  been  published  regarding  them. 


![%e  Jam  pontiffs.  dib 

To  make  clear  what  follows  it  shonld  be  noted  that  the  42  semi-divine 
Jinas,  whoso  series  ends  with  Mahdvira,  Maliabir,  {'the  great  hero'),  were 
succeeded  hyaline  of  human  teachers,  called  setri5,aterm  we  in  tiy  translate 
by  'pontiff.'  Of  those  the  first  was,  according  to  one  sect  (that  of  the 
Kharatara  gachha),  Mahavira  himself,  and  his  first  disciple  was  Gotama 
(Buddha),  who  did  not  however  succeed  liiiu,  Sa<iharman  becomiufr  the 
second  pontiff.  The  other  sect,  the  Tapa  gachha,  regards  Sudharman 
as  tha  6rst  pontiff.  Both  these  sects  trace,  tliough  with  some  differ- 
ences, the  pontifical  succession  down  to  Uddhyotana,  who  founded  the 
84  gachhas'^  of  the  Jain  ( ?  caste)  which  still  exist,  and  was  3dth  in 
succession  from  Mahdvira. 

After  the  time  of  Uddhyotana  there  are  two  distinct  lines  of  pontiffs. 
One,  reverenced  by  the  Kharatara  gachha,  is  a  succession  of  pontiffs 
who  all  (with  the  exception  of  Abhayadeva  who  was  a  leper)  bear  the 
title  of  Jina.t  I'he  other,  accepted  by  the  Tapa  gachhas,  boars  various 
titles,  and  was  founded  by  Jagach  Chandra,  44th  in  succession,  accord- 
ing to  the  Tapa  gachha  records,  from  Sudharman.  These  two  historical 
gachhas  or  sects  of  the  Jains  have  apparently  been  "lost  sight  of  in  the 
maze  of  sects  and  orders  into  which  the  community  has  become  divided 
in  more  recent  times. 

The  origin  of  the  Digambara  and  Swetambara  sects  is  very  obscure. 
According  to  one  account  the  former  sect  was  founded  by  Nataputta 
Nirgrantha  (or  Nigantha),  who  has  been  identified  with  Mahdbir 
himself.  Indeed  it  has  been  held  that  Mahdbir  only  reformed  an 
ancient  order  of  naked  ascetics.  According  to  the  Kharatara  records 
the  Digambaras  arose  in  the  time  of  the  18th  pontiff,  Chandra,  whereas 
the  Tapa  gach>-ia  account  is  that  the  name  of  the  Nirgrantha  sect  was 
changed  to  Kotika  gachha  as  early  as  the  time  of  the  9th  pontiff.  It 
thus  seems  likely  that  the  Digambaras  represent  an  older  phase  of 
belief  than  even  Jainism  itself,  but,  however  this  may  be,  it  ia  certain 
that  in  the  time  of  Bhadrabahu,  the  27th  in  succession  from  Gotama, 
the  Digambaras  and  Swetambaras  had  finally  separated.  The  Digam- 
baras forthwith  split  up  into  various  sects  or  rather  orders  under  the 
following  pontiffsj  : — 


Digambara  Pontififs. 

Date  of  accession 

Bhadrabaliu  II 

Guptigupta 

Maghanandia 

Jinacfiandra 

Kundakuuda 

Sambat        4 

20 

3G 

40 

49 

The  Digambara  orders. 

The  successor  of  Guptigupta  founded  the  great  order  of  the  Nandi 
Sangha,  sakha,  or  school,  which  from  its  importance  appears  to  have 
overshadowed   the  three    minor   orders   founded  by  his  other  disciples 

*  These  include  the  Khandewal,  Agarwal,  Srimal,  Vanawal  or  Oswil  '  <jots '  or  gachhas 
according  to  Wilson;  Religious  Sect.i  of  the  Hindtis,  p.  345. 

t  Probably  as  re- incarnations  of  the  Jinas  or  arhats.  The  Tapa  gachhas  by  denying  to 
their  pontiffs  that  title  may  signify  their  rejection  of  the  doctrine  that  they  rc-incarnato 
the  arhats. 

t  hid.  Ant.  XX  (1891),  p.  341  and  XX,  p.  570. 


346 


Later  Jain  sects. 


and  which  is,  ifc  would  seem,  often  regarded  as   co-extensive    with   the 
whole  Digambara  sect.     These  four  orders  were  thus  designated  :^ 


Order. 


Synonyms. 


r 


I— Nandi  Sangha 


II.— Sena  Sangha 


Parijata*  Gachha. 
I  Balatkara  f  Gana. 

Pushkara  Gachha. 
Surastha  Gana. 
(Vrishabha  Sangha). 


f  Chandra-Kapata 
III.— Simha  Sangha  <     Gachha. 

(.  Kanura  Gana. 


IV.— Devva  Sangha 


C  Piishtka  Gachha. 
.Desi  Gana. 


Titles  of  Munis. 

Nandin.J  Kirtti 
Chandra,  Bhushaua 


Raja,  Bhadra 
Vira,  Soaa 


Simha,  Asrava 
Khumba,  Sagara 
Dewa,  Naga 
Datta.  Langa 


Founder. 

^  Maghanandin  :  who 

I  obserV'-d  the  period  of 
J-  the  rainy  season  under 
I  a  nandi  tree  (cedrela 
J       toona), 

.  ■)  Vrishabha :  who  observed 
.  r     it  under  a  Jinaaena  or 
J     stnu  tree. 

.  )  Simha :  who  observed  it 
>     in  the  cave  of  a  lion. 

iDowa :  who  observed  it 
in  the  house  of  the 
courtezan  Devadatta. 


The  Digambavas  insist  strongly  on  the  essential  unity  in  matters  of 
doctrine  and  observance  b'etween  all  four  orders,  who.^e  members  alone 
can  consecrate  images.  Collectively  these  four  orders  appear  to  be 
known  as  the  Saraswati  gachha,  though  perhaps  that  term  is  in  strict- 
ness only  a  synonym  of  the  Nandi  Sangha.  So  too  they  appear  to 
be  called  Kundakuudanwaya,  or  '  the  line  of  Kundaknnda,'  their  fifth 
pontiff.  In  some  obscure  way  the  three  minor  orders  would  seem  to  be 
subordinate  to  the  chief  order,  the  Nandi  iSangha,  as  they  all  four  owe 
allegiance,  it  appears,  to  the  same  pontiffs. 

Later  sects. 

Subsequent  to  the  rise  of  these  four  orders  or  sakhas,  there  arose 
four  other  sanghas,  viz.,  the  Mula,  Kashtha,  Mathura  and  Goppa 
Sangha.  But  Mula  Sangha  means  literally  'the  Original  Communion/ 
and  the  term  is  also  used  of  the  whole  Jain  community  and  of  the 
Digambaras  before  they  spilt  up  into  sects. 

Still  later  ihere  arose  various  panthis,  such  as  the  Visa-,  Tera-, 
Gumana,  and  Pota-Panthis,  i.e.  those  who  worship  a  book  fpustaka) 
in  lieu  of  an  image.  And  again  it  is  said  that,  in  Sambat  1709, 
Lavaji  of  the  Lnmpaka  sect,§  together  with  one  Dharmadasa,  a  cotton- 
printer,  founded  the  mouth-covering  Dhundakas.  These  divided  into 
22  sections  (presumably  the  Bais-tola),  one  of  which  was  called 
Dhanaji.  Dhana's  disciple  was  Budhara,  and  the  latter^s  dit^ciple 
Raghundthji,  whose  disciple  Bhishma  founded  the  Ternpanthis  or 
Mukhabandhas  (mouth-coverers).  Whether  these  sects  are  confined  to 
the  Digambaras  or  not  it  is  impossible  to  say. 

But  even  these  do  not  exhaust  the  list  of  sects.  The  Kharatara 
gachha  records  enumerate  ten  gachhabhedas,  the  last  of  which  was 
founded  as  late  as  Sambat  1700,  but  whether  these  still  exist  or  not  is 
not   known.     Indeed  we   do  not   know   if  they   are  sects  or  orders*  or 

*  Parijata  is  the  name  of  the  celestialtree,  and  also  of  the  coral  tree  (erythina  indie  ). 

1 1  he  '  powerful '  order. 

X  Strictly  speaking  then  these  titles  are  confined  to  the  Nandi  order. 

llniian  Antiquary,  1892,  p.  '/2. 


Jain  tenets.  347 

merely  theological  schools.  The  Tapa  gachhas  also  have  various  divi- 
sions, such  as  tho  Vrihad-  or  Vada-  (Vata-)  gachha,  so  called  beoause 
Uddyotana  coneecratod  Sarvedevasari,  or  according  to  some,  8  auris, 
uuder  a  large  fig-tree  [vata). 

The  Jain  tenets. 

The  Jain  Jinas,  Tittliankaras  or  Arhantas  wore  24  in  number,  each 
having  his  8ef)arato  chinha  or  cognizance  and  being  (Hstinguished  by 
the  colour  of  his  com])lexion.  Images  of  one  or  more  Arhantas  figure  in 
every  Jain  temple.  Thus  Risdhha-Ndtha  or  Adimitha  has  as  his  coo-niz- 
ance  the  elephant,  Sambhava  has  the  horse,  Sumati  the  curlew,  and 
Other  Arhantas  the  lotus,  the  stvdstika  (doubtless  a  sun-symbol),  the 
moon,  a  crocodile,  tl-o  srivatf^a  (like  a  four-leaved  shamrock  in  sliape), 
a  rhinoceros,  a  buffalo,  a  tortoise,  or  a  boar.  Parasva-Ndtha's  cot^ni- 
zance  was  the  hooded  snake,  (shesha-phani),  and  that  of  Mahdvira,  the 
last  of  tlie  Jinas,  a  lion.  TheSH  two  latter,  with  Risabha-Ndtha,  are 
the  most  widely  worshipped,  and  next  to  them  come  Santi  (the  antelope), 
and  Nemi  (the  blue  warer-hly).  To  what  primeval  cults  these  jina8 
may  point  one  can  hardly  conjecture. 

It  is  easy  to  point  to  the  resemblances  between  Buddhism  and 
Jaiiiism.  Apart  from  mere  religious  phraseology,  which  tends  to  be 
the  same  in  every  religion,  Buddha  was  often  called  Jiiia,  '  the  vic- 
torious': his  death  was  the  nirvana:  both  Buddhists  and  Jains  also 
employ  the  sivastika  or  satya  as  a  sacred  symbol :  the  Buddhists  also 
have  or  had  a  Digambara  or  order  of  naked  ascetics.  Further  the 
Jains  indicate  South  Bihar  as  tho  scene  of  the  life  and  labours  of 
nearly  all  their  Tirthankaras,  as  it  was  of  Buddha's,  and  Mah;lvira  is 
said  to  have  died  at  Pawa,  to  which  place  also  Buddha's  death  is 
assigned.  The  colossal  statues  of  the  Jains  also  resemble  those  of  the 
Buddhists.* 

The  Jain  ritual  is  exceedingly  complicated,  but  it  has  few  features  of 
interest.  Their  places  of  pdgrimage  are  five  m  number,  viz.,  Satrun- 
jaya,  Parasnath,  in  Bihar,  Mount  Abu,  Girnar,  and  Chandragiri  in  the 
Himalayas.  The  oldest  Jain  remains  are  probably  at  Girnar,  a  hill  also 
sacred  to  Buddhists  and  Hindus.  Tiieir  holy  seasons  appear  to  be 
peculiar  to  themselves,  but  the  observance  of  the  rainy  season  as  a 
sacred  period  of  the  year  is  also  characteristic  of  Buddhism.t 

It  is  not  at  all  easy  to  say  in  what  points  the  Jain  doctrines  diverge 
from  ihoso  of  the  Hindus,  but  apparently  the  chief  differences  are  that 
tho  Jains  repudiate  the  Vedas,  and  disavow  the  authority  of  the 
Brahmane.  In  other  words,  they  represenc  an  element  of  Hinduism 
which  never  submitted  to,  or  at  an  early  period  revolted  from,  the 
quasi-social  supremacy  of  the  Brahman  ca^te,  and  in  this  ti.ey  have 
much  in  c.  mmon  with  the  Buddliists  and  Sikhs.  They  also  resemble 
the  laitei  in  ha\inga  line  of  spiritual  itacbers  whom  they  reverence  to 
the  more  or  less  complete  exclu^ion  of  the  Biahmans. 


*  Indian  Afitiqvary,  1&73,  pp.  14,  134,  354,     lb.  1884,  p.  191. 
t  Indian  Anticivary,  XJ,  lfc&2,  p.  247,  aJld  IX,  I8&0,  p.  100, 


848 


The  J  aims  as  a  caste. 


The  Jain  sutras. 

The  Jains  hold  that  their  religious  books  or  sidras  were  84  in  number. 
About  1,500  years  ago  the  whole  of  India  was  visited  by  a  famine  which 
lasted  for  full  12  years,  and  during  that  period  30  sutras  were  lost, 
only  45  being  preserved. 

No  Jain  in  Bahdwalpur  will  reveal  the  name  of  a  siitra  because, 
he  says,  he  cannot  accurately  pronounce  it,  and  mispronunciation  of 
its  name  Avould  bring  upon  him  the  wrath  of  the  gods.  This,  however, 
is  an  excuse,  and  the  truth  is  that  an  orthodox  J^in  is  reluctant  to  tell 
an  outsider  the  names  of  his  sacred  books.  The  sidras  are  believed  to 
be  written  in  Ma^dhi  Bhdka  (or  Bhdsha),  the  lat>guage  presumably  of 
the  Magadha  empire.  The  Jains  believe  that  Magdhi  was  spoken  by 
the  god  Indra. 

It  is  also  a  tenet  of  the  Jain  faith  that  8,400,000  (84  lakhs)  jiws  or 
invisible  and  visible  germs  exist  in  the  animal,  vegetable,  and  mineral 
kingdoms  and  in  surg,  narq,  etc.,  according  to  the  details  given  below : — 


Number  of  jhos. 


Where  found. 


Explanation. 


7  IdJihs 

7  „ 

7  .. 

7  .. 

10  „ 

U  „ 

2  „ 

2  „ 

2  ,, 

4  „ 

4  „ 

u  „ 

4  ,. 


Prithwi  ke 

Ap  ke       

Bao  ke      

TeiJ  ke      

Pril4k  Banaspati 

Sadharau  Banaspati 

Do  Indriwale  jiw 
Tin  Indriwale  jiiu 
Cho  Indriwale  jho 

Devta        

Narq  ke 

Manukh  ke 
Pazindri  or  Pashii  ke 


In  the  outer  crust  of  the  earth. 
In  water. 
In  the  air. 
In  fire. 
In  underground    vegetation,  e.  g.,  carrots, 

turnips,  onions,  etc. 
In    vegetations    above    the  surface  of   the 

ground,  e.  g.,  shrubs,  trees,  etc. 
In  animals  having  a  body  and  mouth. 
In  animals  having  a  body  and  mouth  and  eyes. 
In  animals  having  a  body,  mouth,  nose  and 

eyes. 
i.e.  In  the  snrg  or  paradise  of  the  Jains 
In  hell. 

In  one-legged  and  two-legged  men. 
In  quadrupeds. 


Perhaps  the  above  tenets  anticipate  the  modern  science  of  bacteriology. 
The  Jain  caste. 

How  far  the  Jains  constitute  a  true  caste  it  is  not  possible  to  say,  for 
the  community  appears  to  be  organized  on  two  distinct  but  concurrent 
principles,  one  based  on  natural  descent  and  so  on  caste,  the  other 
sectarian,  i.e.,  on  the  beliefs  of  the  different  sub-sects  wi>hin  the  sect. 
Hence  arise  cross-divisions  which  have  yet  to  be  elucidated.  For  ex- 
ample, the  NandiSangha'^or  order  is  also  called  theNandi  Amnaya,  but 
amnaya  means  simply  kula  or  fHmily,  so  that  Nandi  Amnaya  means  the 
'  generations  of  Nandi.'  Gachha  (with  which  gana  is  said  to  be  synony- 
mous) is  used  indifferently  for  the  religious  sects  or  orders,  and  for  the 
natural  groups  within  the  caste,  there  being  84  gachhas  or  gois,  i.  e. 
families  or  races,  of  the  Jains.  Whether  these  are  in  any  way  con- 
nected with  the  spiritual  gachhas  or  not  cannot  be  deBnitely  stated. 


«This  was  a  matam  or  mat,  (monastery),  founded  by  the  Lekhaka  Lunka,  in  Sambat 
1508,  and  from  this  mat  the  Veshadharas  took  their  rise. 


Jairdmi — Jnlchar.  340 

Ifc  is  curious,  if  Mr,  Pagan's  classification  bo  correct,  ihaL  lIio 
Swetambara  and  Dhnndia  isccts  intermarry,  at  least  in  Bahawalpur 
(where  apparently  the  Din-atnbara  do  not  intermarry  with  the  other 
two  sects).  The  Jain  teachititr  stroiigly  reprohates  polygamy  and  in 
con«equence  monogamy  is  piactised  by  the  13h{lbra.s  generally,  e.  g.,  in 
Siiilkot,  wliile  in  Ferozepur  they  disallow  polygamy  under  pain  of 
e.s  elusion  from  the  caste.  On  the  other  hand,  Jainism  has  little  effect 
on  social  ('bservar.ces  for  at  weddings  in  the  latter  District  the  .fain 
Bd,nia  (Aggarw^il)  bri(lei.'ri'om  mounts  a  she-donkey,  after  putting  a 
red  cloth  on  her  and  feeding  her  with  gram.  Ho  then  mounts  a  mare, 
according  to  the  usual  Hindu  custom.  The  donkey-ride  is  a  form  of 
Sitla  worship. 

Jaieami,  '  followers  of  one  JairuTu,'  a  sect  whose  founder  was  also  known  as 
Bab^  Kurewala  or  Bhangewi'ila,  which  would  point  to  alow  origin. 

Jaisak,  an  agricultural  clan  found  in  Shdhpur. 

Jaiswaka,  a  Purbia  caste.  In  the  United  Provinces  a  Jaiswdrd,  section  is 
found  in  many  castes,  such  as  the  Cham^r,  DL^inak,  Kaldl,  Kurmi,  Teli, 
Bdnia  and  Rdjput.  The  name  is  supposed  to  be  derived  from  the  town 
of  Jais  in  Oudh.  The  Jaiswara  of  tlie  Punjab  cantonments  is  probably 
a  Chamdr,  and  many  of  them  are  grooms  or  grass-cutters,  though  a 
few  take  service  as  bearers. 

Jaj,  (1)  a  Muhammadan  Jdt  clan  (agricultural)  found  in  Montgomery  : 
(2)  a  Kamboh  clan  (agricultural)  found  in  Ajuritsar. 

Jajah,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

Jajak,  the  term  for  a  Hindu  nai  in  the  Rawalpindi  Division,  and  the  Deraj^t, 

according  to  Sir  Denzil  Ibbetson.  But  in  Mult/ini  the  word  is  said  to 
mean  '  priest'  and  to  be  the  same  as  .Iachak,  and  in  Derd  Gh.izi  Kh<1n 
the  Jajik  is  a  sewe^  of  shrouds.  The  Jdjik  is  certainly  distinct  from 
the  JhInga. 

Ja.ti,  a  tribe  now  ranking  as  Path^n,  and  claiming  descent  from  Khugidni, 
son  of  Kakai,  but  perhaps  of  Awd,n  stock.  The  Durrftni  Afglidns, 
however,  admit  that  the  Khugidni  are  akin  to  them.  The  Jdji  lie 
west  of  the  Turis  on  the  western  border  of  Kurram,  holding  the  Irid,b 
valley  west  of  the  Pai war  pass.  One  of  their  sections,  the  Uji  Khel, 
holds  Maiddn,  a  large  village  in  the  valley  of  that  name,  and  another 
section  is  the  Shumu  Khel.  The  Jajis  are  now  at  bitter  feud  with 
the  Turis. 

Jajjah  (and)  Jatfiol,  a  tribe  of  Jnts,  found  in  Sialkot.  They  claim  Solar 
Rdjput  origin  ami  say  that  their  ancestor,  Jdm,  migrated  from  Mult«4n. 
His  two  sons  Jdj  and  Jathol  founded  villages  in  the  Pasrur  tah.-sil  of 
Sid,lkot.  Their  rju'ras/*  are  Posla,  their  Brahmans  Badhar  and  their 
ndis  Khokhar  by  got.  According  to  the  Customary  Law  of  Sidlkof 
the  Jajjah  is  distinct  from  the  Jathaul. 

Jajohan,  a  Jilt  or  Rajput  clan  (agricultural)  found  in  Multd,n. 

Jakhar. — A  tribe  of  Deswdli  Jdts,  claiming  Rdjput  (Chauhdn  or  Udhf )  descent. 
Jdku,  their  epouyra,  migrated  from  Bikaner  to  Jhajjnr  in  Rohtak. 
A    Rdj4   of  Dwirk^  had   a   bow   which  J^ku  failed  to  bend,  in  spite  of 


S50  Jakhar — Jalap. 

tbe  promised  reward.  In  sbamo  lie  left  his  native  land  and  settled  in 
Bikdner.  The  legend  clearly  points  to  the  loss  of  military  status 
by  the  Jdkhars.  Of  the  same  stock  are  the  Sdngwd>n,  Pirn,  and  Kddid,n 
Jilts.  The  Jiikhar  are  almost  confined  to  Gurgdon  and  the  adjoining 
Jhajjar  tahsil  of  Hohtak.     They  also  own  a  lar^e  village  in  H^nsi. 

Jakhar,  a  Muhannnadan  Jd^  or  Rdjput  clan  (agricultural)  'found  ia 
Montgomery,  where  they  appear  also  as  a  clan  of  the  Bhatti  E-^jputs. 

Jakho,  a  Dogar  clan  (agricultural)  found  in  Amritsar. 

Jalabke,  a  sept  of  Kharrals,  which  like  the  Piroke  is  of  supposed  Chuhr^ 
descent.  Both  are  hence  called  Cliuhrere.  The  legend  goes  that  Sd,ndal 
the  famous  Chuhrd.  dacoit  who  gave  hia  name  to  the  Sandal  B4r, 
demanded  a  Kharral  bride  as  his  fee  for  allowing  them  to  graze  in  that 
tract.  But  the  Kharrals  blew  up  Sdndal  and  his  folio wera  and  took 
the  Chuhril  women  as  their  booty. 

JalaiR,  '  a  well-known  Mughal  tribe/  according  to  Raverty.  Not  apparently 
represented  among  the  modern  Mughals  in  the  Punjab. 

Jalalani,  a  clan  of  the  Bozdd,r  Baloch. 

Jalali,  one  of  the  regular  Muhammadan  orders,  founded  by  Sayyid  Jaldl- 
ud-d£n,  a  pupil  of  Bahdwal  Haqq,  the  Solirwardi  saint  of  Mult:^n,  and  a 
native  of  Bukhara  whose  shrine  is  at  Uch  in  Bahawalpur.  This  teacher 
was  himself  a  strict  follower  of  the  Law,  but  his  followers,  who  call 
thenifcelves  JaMlis,  are  in  many  ways  backsliders.  They  pay  little 
attention  to  prayer.  A  candidate  for  admission  to  the  order  shaves 
completely  his  head,  face,  and  body,  burns  his  clothes  and  is  branded 
on  his  right  shoulder. 

Jalap,  an  agricultural  clan  found  in  Shdhpur  and  in  Jhelum.  In  the  latter 
District  they  were  classed  by  Thomson  with  tlie  LiUas  and  Phaphras  as 
a  "  semi-Jat  tribe,"  while  Brandreth  referred  to  them  as  being,  like  the 
Khokhars,  a  "gwasi-Rd,jput  tribe,"  who  helped  to  oust  theJanjuas  from 
the  Pind  Dadan  Kh^n  plain-  They  are  the  predominant  tribe  in  the 
"  Jdlap  ildqii,"  the  rich  well  tract  between  the  river  and  the  hills  east 
of  Pind  Dadan  Klidn,  and  in  position  and  influence  are  one  of  the  principal 
tribes  of  that  tahsil,  though  their  numbers  at  e  small  and  they  actually 
own  little  more  than  25  square  miles  of  land :  this  is  their  only  seat  in 
Jhelum,  and  they  are  not  known  tj  hold  land  in  any  other  district,  except 
to  some  small  extent  on  the  opposite  side  of  the  river. 

They  say  that  they  were  originally  Khokhar  Rajputs,  who  took  the 
name  of  their  eponym,  Jdlap,  who  became  a  famous  Pir,  and  was 
buiied  at  Rdmdidni  in  the  tSh^hpur  district,  where  they  then  dwelt,  and 
where  they  still  go  to  do  reverence  at  his  tomb  :  they  moved  to  their 
present  location  in  tlie  time  of  Sidharan,  who  was  several  generations 
in  descent  from  Jdlap,  Another  account  states  that  in  the  time  of  the 
emperor  Shd,h  Jahan  they  were  established  on  the  banks  of  the 
Cheiiiib,  when  one  of  their  chiefs  was  asked  by  ShAh  Jah^n  to  give  him 
a  daughter  in  marriage,  as  other  Rdjputs  had  done :  the  Jdlap  agreed, 
but  the  brotherhood  disapproved  of  his  action,  and  when  he  came  home 
to  fetch  his  daughter,  set  upon  him  and  killed  him.  Shdh  Jahdn  sent  an 
army  to  punish  them,  and  being  driven  from  their  homes  they  crossed  the 


7 


-/     ^,       r 


^/^ 


/ 


H.fl 


Jalaphe — Javimun.  8^^ 

Jhelum,  and  after  many  fights  with  the  Janjuas  established  themselves 
where  they  aro  now  found.  A  third  version,  {^iven  by  the  d'.4ractor8  of 
the  tribe,  is  tliat  in  the  time  of  tlio  Janjua  lUjils  of  Namiana,  a  fisher- 
man was  casting  his  net  in  the  river,  which  was  then  close  nnder  the 
hills,  and  drew  out  a  box  soiitainint;  a  smdll  boy  :  the  child  was  taken 
to  the  Rdja.  who  called  him  Jalap,  because  he  was  found  in  a  net  (jdl), 
and  made  over  to  him  as  his  inheritance  the  lands  along  the  i-iver: 
according  to  this  account  the  Jalaps  are  really  Machhis. 

These  fables  throw  little  light  on  their  real  origin.  'I'neir  nein-hboura 
do  not  admit  their  claim  to  bo  considered  Rajputs  ;  and  in  social  standint^ 
they  stand  much  belovv  the  triljes  locally  supposed  to  bo  of  hajimt  dc> 
BCent,  though  on  the  other  hand  they  rank  considerably  above  the  Jats. 
There  is  no  striking  difference  between  them  and  the  burrouniiin"-  tribes 
either  in  physique,  appearance  or  manners  :  as  agriculturists  they  are 
fair :  of  martial  spirit  they  have  shown  but  little  in  recent  times,  and 
very  few  of  them  are  in  the  army,  which  may  be  as  they  say,  because 
they  mostly  ha^'e  large  holdings,  and  can  well  afford  to  live  at  liome  ; 
and  it  is  certain  that  without  fighting  qualities  they  could  not  have 
est^'blif-hed  and  maintained  themselves  in  the  most"valuable  tract  in  the 
District,  against  the  Janjuas  and  others:  there  is  no  bar  to  their  enlistment 
and  there  are  some  signs  that  tliey  may  in  future  betake  themselves  to 
military  service  more  freely  than  in  the  past.  Their  custonis  are  those 
of  the  tract  generally,  but  they  maintain  relations  with  Brahmans  as 
parohits  :  and  various  common  Hindu  customs  are  observed  by  them  at 
marriages.  Their  marriages  are  mr  stly  inter  se  ;  but  they  take  "iris 
from  the  Khi  wa,  Kallas  andBharat,  to  whom  they  do  not  however  give 
their  daughters:  in  marriages  with  the  Janjuas  and  Khokhars  on  the 
contrary  they  give  daughters  but  do  not  receive  them.  Widow  remar- 
riage is  very  rare  amongst  them. 

Jalapke,  a  Kharral  clan  (agricultural)  found  in  Montgomery ;  doubtless  the 
same  as  the  Jalabke. 

Jali,  a  tribe  of  Jats,  found  in  Jind.  Kalu,  their  ja^/ienf,  has  a  ma^/i  at 
Lahaward  in  Pati^la.  They  offer  him  IJ  man  of  sweet  cakes  {purds) 
at  weddings,  and  these  are  taken  by  a  Brahman. 

Jallad^  fr.  the  Ar&h,  jild,  'skin';  a  flogger  or  executioner.  It  was  applied 
to  the  Kanjars  in  Ambtlla  who  were  employed  as  executioners  at  the 
Delhi  court,  and  in  the  south-west  Punjab  is  a  common  term  for  a 
sweeper  (see  Chijhra).     Cf.  the  derivation  oJ  KurtanA;  'whipper.' 

Jaloke,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Jalozai,  a  tribe  of  doubtful  origin,  affiliated  to  the  Turi  brfinch  of  the 
Khattak  Pathdns. 

Jalwanf,  a  small  Pathan  tribe  lying,  with  the  Harip^l,  to  the  south  of  the 
Shirani. 

Jam,  a  Sindhi  title,  meaning  chief  or  headman.  When  borne  by  the  head" 
men  of  a  Punjab  tribe  it  usually  points  to  a  Sindhi  origin,  i.  e.,  to  its 
migration  from  Sindh  or  the  valley  of  the  Indus.  In  former  times 
Sindh  denoted  that  river  valley  as  far  north  as  the  modern  Mianwalf. 

Jammun,  (1 )  a  Riijput  and  (2)  a  Muharamadan  Kamboh  clan  (both  agricultural) 
found  in  Montgomery.     Kamboh  claa  (agricultural)  found  in  Amritsar, 


d52 


Jamogi — Jamwdl. 


Jamogi,  an  al  of  tho  Kanefcs  wliicli  derives  its  name  from  Jamog,  a  village 
in  Dhami,  and  is  one  of  the  chief  tribes  in  that  State.   (See  Bathmanu.) 

Jamea,  a  Jat  tribe,  of  notably  fine  physique,  found  in  Dera  Ghdzi  Khdn 
district.     Probably  aboriginal  or  immigrants  from  the  eastward. 

Jamun,  a  Muhammadan  Jd^  clan  (agricultural)  found  in  Montgomery. 

Jamwal,  a  Hindu  Rajput  clan  (auricnltural)  found  in  Montgomery  :  and  also 
in  Siiilko^  where  two  accounts  of  their  origin  are  current.  According 
to  their  mirdsis  they  are  of  Solar  Rdjput  descent,  and  their  ancestor 
Agnigar  migrated  from  Ajmlhia  to  the  Rechna  Do^b.  His  son  Jammu 
defeated  one  Ra]a  Chanda  Rihds  and  founded  the  town  of  Jammu, 
whence  their  name,  Jamwal.  One  of  the  chiefs,  however,  by  name 
Milhan  Miiihas,  took  to  agriculture  and  founded  the  Manhas  tribe. 
The  other  account  is  that  Bhara  Datt,  migrating  from  Ajudhia  to 
Kashmir,  returned  and  settled  at  the  place  where  Mankot  now  stands. 
His  descendant  Jammu  founded  an  independent  state  of  that  name, 
and  fourth  in  descent  from  him  reigned  Jogrd,]^  circa  474  Sambat. 
From  him  descended  the  Deo  dynasty  of  Sidlkot,  whose  pedigree  ia  thus 
given  : — 

RAja  RIm  Deo,  11th  in  descent  from  Jograj. 


f 


r 

Narsingh  Deo. 

I 
Jodh  Deo. 


Sajji  Deo. 
I 


Rai  Jaggu. 


") 


Sacsar  Deo. 


Jaismgh  Deo. 


r — 

Mai  Deo, 


— ) 

Jhagar  Deo. 

I 
The  Minhas. 


r  — 

Pakhar  Deo. 


Hamir  Deo. 


r 

Raja  Khokhar  Deo. 

I 

Jas  Deo,  founder 

of  Jasrota. 


M4nak  Deo,  founder 
of  Maukot. 

I 
The  Mankotias. 


Kapur  Deo. 


f 

Sindha,  founder  of  Sanaa. 

I 

The  Sunial  Rajputs. 


,1 
Singram  Deo, 

I 
Dhruk  Deo. 
) 


r 


'^ 


Rija  Ranjit  Deo.     Balwant  Deo.      Mansa  Deo.        Snrafc  Singh 
I  I 

Brij  R4j  Deo,  Kas^r  Singh, 

killed  at  Kuwul  by 
the  Sikhs  and  tlie  laat 
of  the  Deo  dynasty. 


r 

Raja  Gulab  Singh, 

founder  of  the  ruling 

house  of  Jammu 

and  Kashmir. 


I 

Raj4  Dhi^n 

8ingh. 


Raja  Suchet 
Singhi 


In  Hoshidrpur  the  Rdjputa  rank  as  a  sept  of  the  1st  grade. 


y> 


r/ 


^  y      f       I.    i   u.^^^L  ti:C  ^      1^  J  "^  a  i  t.  :f  Itn^ 


Ja  n — Ja  njn  a,  353 

Jan,  a  wild  and  lawless  tribe  dwelling  in  the  southern  part  nf  She  Bilri 
Dod,b,  and  famous  marauders:  Pa ?;jia 6 i  D{c(y.,\f.  475.  Probably  the 
same  as  tho  Jun. 

Jandani,  a  olan  of  the  Khosa  Balooh. 

Jandapur,  see  Gandapur. 

Jandi,  a  Kamboh  clan  (agricultural)  found  in  Amriti?!ir. 

Jandrake,  a  Kbarral  clan  (agricultural)  found  in  Montgomery. 

Jandra,  'cotton-clad,'  a  term  applied  to  the  Hindus  of  the  plai:is  as  opposed 
to  those  of  the  hills,  e.  g.,  the  Gaddis,  who  wear  wool.  (Kitngra). 

JandRAN,  (1)  an  Arain,  (2)  a  Muharamadan  Jdt  clan  (both  agricultural) 
found  in  Montgomery,  aud  (3)  an  agricultural  clan  found  in  Shilhpur. 

Janer,  a  tribe  of  Jdts,  found  in  Kapurthala,  whither  it  migrated  from  tho 
east,  beyond  the  Jumna, 

Janoal,  a  Gujar  clan  (agricultural)  found  in  Amritear. 

Janqali,  a  Jd^  clan  (agricultural)  found  in  Multd,n. 

Jangla,  a  Jdt  clan  (agricultural)  settled  in  Multd,n  from  Jhang  in  Mughal 
times. 

Janqli,  a  generic  name  for  the  nomads  of  the  Sdndal  Bar.  The  term  is  of 
recent  origin :   see  Hithdri. 

jANi,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Janikhel,  see  under  Utmdnzai. 

Janil,  a  Jd^  clan  (agricultural)  found  in  Multdn. 

Janjua,  a  Rajput  tribe  found,  though  not  in  large  nnmbers,  throuoliont  iho 
eastern  Salt  Ilangc,  their  head-quarters,  in  the  south-west  Punjab 
iucluding  Bahdwalpur,*  in  Hoshii'irpur  and  Amritsar.  The  Janjua  once 
held  almost  the  whole  of  the  Salt  Range  tract,  but  were  gradually 
dispossessed  by  the  Gakkhars  in  the  north  and  by  the  Awilns  in  tlie 
west,  and  they  now  hold  only  the  central  and  eastern  parts  of  the  Range 
as  tribal  territory,  which  is  exactly  what  they  held  at  tfie  time  of 
Bilbar's  invasion.  They  still  occupy  a  social  posirion  in  this  tract 
which  is  second  only  to  that  of  tlie  Gakkhars,  and  are  always  addressed 
as  Rdjd,.     Various  origins  have  been  ascribed  to  the  Janjua. 

According  to  Bdbar  the  hill  of  Jud  was  held  by  two  tribes  of  common 
descent,  the  Jud  and  Janjiihah.  The  Janjuhah  were  old  enemies  of  the 
Gakkhars.t  Bdbar  records  that  a  headman  among  them  receives  tho 
title  of  Rdi  (the  same  purely  Hindu  title  was  used  by  tho  Khokbars 
and  Gakkhars),  while  the  younger  brothers  and  sons  of  a  Rai  were 
styled  Malik. 

According  to  a  modern  account  Raja  Mai,  Rather,  had  eix  sons : 
Wiridl  and  Jodha,  whoso  descendants  intermarry,  their  settlements 
being  contiguous ;  while  those  of  the  other  four,  Khakha,  Tarnoli, 
Dabochar  and  Kdla,  do  not.  Disputes  between  the  brothers  led  to 
their  dispersion  and  disintegration,  so  that  tlie  septs  regard  themselves 
as  distinct  tribes.     Moreover  many  adopted  various  handicrafts,  so  that 

•  Where  they  are  said  to  bo  a  clan  of  the  Gakkliars. 

t  E.  II.  I.  IV,  pp.  232,  231-5.    Nearly  all  traces  of  the  Jud,  as  a  tribo,  Lave  disappeared, 
but  see  under  Jodb. 


354 


Tlie  Janjua  pedigrees, 


Janj(ia  gots  are  now  found  among  the  Telis,  Loh^rs,  Tarkhana  and  even 
Miisallis  :  and  the  Ghumnian,  Ganjidl,  Bliakridl,  Nathi^l,  Bdn^h, 
Basoya  and  other  Jdts  are  of  Janjua  descent. 

The  four  younger  septs  are  each  endogamous,  and  it  ia  considered 
discreditable  to  marry  outside  the  sept.  Widow  remarriage  is  strictly 
prohibited.  Their  observances  are  the  same  as  those  of  the  Chibhs, 
The  following  pedigree  conies  from  the  mirdsi  of  the  tribe  :— 

RAJA  MAL. 


f— 
Raja  Wir. 

I 
Achar. 

I 
KirpAl. 

I 
Chohar. 

Daulat. 

I 

Descendants 
at  Dalwal 
in  Jhelum. 


R4j4  Jodli. 

I 

Sanpal. 

Bililwal. 

I 
Amli  Khan, 


Khakha.  Tarnoli. 

I  In  Hazara, 

Descendants     Peshawar  and 
found  in    the  ildqn  of  Pakhli 
Kashmir.  in  Hazro. 


Dabuchara. 

I 

Descendants 

niunerous  in 

Hazara:  some 

also  found  in 

Sialkot. 


Pir  K^la. 

Descendants  in 

ildqa  Kahro 

in  Rawalpindi. 


Ki4s-iid-din. 

I 

Taman. 

I 

Budha  Kh4n. 

I 

Aziz. 


Sultan  Saht. 


Nur  Ali. 

I 

Descendants  in  different 
N  localities. 


r 

Snltin  Bah  at  a. 

1 

At  Badshahpnr  in 

Jhelum. 


^ 


I  .  I 

Sultan  Alam.  Sultan  San^u.     Sultan  Ali. 

Sultan  Khair  Descendants  in 

Muhammad.  Jhelum.. 


( 
Sultin  Taj  a. 

I 

Descendants  in 

Makhyala  and  villages 

near  Jhelum. 


Sultan  Raja. 


Dasondi. 


Descendants  in  Khaul, 
Tahsil  Kharian, 


Nana  Kh4n. 

I 
Islam  Kuli. 


Chuhar. 


Descendants  at  Rajur  in 
Khariin  tahsil, 


Another  pedigree*  makes  them  descendants  of  Jaipal  who  opposed 
Mahmud  of  Ghazni  at  Nandana  900  years  ago.  B^bar  certainly  de- 
scribes them  as  rulers,  from  old  times,  of  the  Salt  Range  hills  and  of  the 
tract  between  NiMb  and  Bhera.  He  also  describes  Malik  Hast,  Janjua, 
as  hahim  of  the  ih  and  nlnses  in  the  neighbourhood  of  the  Soh^n.  As 
rulers  the  Jvid  and  Janjuha  ruled  according  to  fixed  customs,  not 
arbitrarily,  realizing  a  slmh-nikM  i2\  rupees)  yearly  on  every  head  of 
cattle  and  seven  shah-ruhhis  on  a  marriage.t 

*  Jhelum  Gazetteer.  1904,  p.  93. 

I  SMh  Rukh  was  a  son  of  Timiar  nnd  succeeded  to  his  father's  empire  in  140-l-0.'i,  A.  D. 
The  fact  that  his  coins  were  in  use  among  the  Janjua  points  either  to  their  having  been 
tributary  to  him  or  to  the  inclusion  of  the  Salt  Range  in  his  dominions.  The  latter  con- 
jclusjon  is  the  more  probable. 


The  Janjuas.  3b5 

Mr.  Thomsou'b   account  of  the  tribo  in  Jhelunij    \\\uv\\    follo>\>,  ib  not 
contradicted  on  any  material  point  by  tlie  prcssent  day  Janjuas  : — 

"  Al  suine  uncertain  perioil,  then,  some  clans  of  Rahtor  Rijputs,  cmi^iating  ficni  Judlijmr. 
occupied  the  uplands  of  the  Salt  Ivauf;c.  The  leader  of  this  nioveinenl  accurdjug  to  the 
coninion  account,  was  Raja  Wal ;  but  this  chieftain  is  a  lilllc  mythical,  and  any  liirge  action 
of  doubtful  origin  is  apt  to  be  fatheied  upon  him.  'i'lio  Rajputs  lirsl  se.'.ted  themselves  at 
Malot  in  the  west  Salt  Range.  This  jdace,  although  picturesque,  i&  so  inacccssjblo  and 
unfruitful,  that  it  must  have  been  chosen  for  safety  more  than  convenience.  From  here  the 
Rajputs  extended  their  supremacy  over  the  uplands  of  Jhangar  and  Knhun  and  the  plain 
country  near  Girjal<h  and  Darapur.  In  these  regiouK  Ihcy  were  rather  .^etlk-is  than  con- 
querors. They  not  only  ruled,  but  to  a  great  extent  occupied  also.  It  sien.s  very  doubtful 
wiicther  their  real  territories  ever  extended  much  further,  but  their  trr.diiions  certainlv 
point  tu  a  former  lordshij)  over  the  western  upland  of  VHuhar,  and  over  much  of  the  present 
tahsils  of  Tallagang  and  C'hakwal.  If  Babar's  account  be  read  \\\\\\  attention,  it  will  be 
.seen  that  he  represents  the  Janjiias  as  confined  to  the  liilJs,  and  ruling  over  various  subject 
tribes  who  cultivated  the  plains.  This  account  serves  to  explain  the  utier  extirpatirm  that 
has  befallen  the  Janjuas  in  the  Vunhnr  and  elsewhere.  If  we  conceive  them  as  holding 
detached  forts  in  the  midst  of  a  foreign  jjopidation  which  giadually  grew  hostile,  then  this 
extirpation  cin  easily  be  understood.  'J his  also  serves,  to  explain  how  one  or  two  villages 
of  peasant  Janjuas  have  escaped,  while  all  the  Chiefs  and  Rajas  round  about  have  perisht-d. 
The  vague  accounts  of  the  people  seem  to  point  to  some  such  history  as  this,  and  not  to  any 
great  racial  or  tribal  war. 

The  Janjcas  were  long  the  predominant  race  in  the  centre  and  west  of  the  District.  Raja 
Mai  is  said  to  have  reigned  in  the  days  of  Mahnnad  of  Ghazni,  and  his  authority  was  pro- 
bably more  or  less  recognised  from  Rawalpindi  to  the  Jhelum.  When  Mahinud  invaded 
India  the  Janjuas  opposed  him,  were  defeated,  and  fled  to  the  jungles.  Mahmud  followid 
Iheiu  up,  and  succeeded  in  capturing  Ruja  Jlal  himself.  The  Raja  was  released  on  condi- 
tion that  he  and  his  tribe  should  embrace  Isl^rn.  When  this  conversion  took  place,  the 
jaiiju,  or  caste-thread  was  broken,  and  the  neophytes  have  been  called  Janjuas  ever  since.* 

Raja  Mai  is  said  to  have  left  five  sons.  Three  of  these  settled  in  Rawalpindi  or  Ilaz^ra. 
Two,  Wir  and  Jodh,  remained  in  Jhelum.  They  speedily  divided  their  possessions.  "Wir  took 
the  west,  and  Jodh  the  eastern  share.  Choya  Saidan  Shah  was  the  boundary  between  them. 
AVir's  descendants  are  now  represented  by  the  Janjuas  of  Malot  and  the  Kahihi  iluqa. 
Their  chief  seat  is  at  Dihval.  Jodh's  descendants  have  split  into  many  branches.  A  general 
supremacy  was  long  exercised  by  the  Sultans  of  Jlakhiala  in  Jhangar.  .But  the  chiefs  of 
Kusak  and  B^ghJinwala  soon  became  practically  independent,  as  did  also  those  of  Liliir, 
Karangli,  and  Girjakh,  whose  descendants  are  now  either  eitinct  or  much  decayed.  The 
plain  ildqa  of  Darapiir  and  Chakri  seems  to  have  broken  oil  from  the  main  stock  even  earlier 
than  the  others.  This  passion  for  separatism  is  fatal  to  any  large  authority.  The  feuds  to 
which  it  gave  rise,  joined  with  an  endless  Gakkhar  war,  and  the  establishment  of  new  and 
strenuous  races  beyond  the  mountains  brought  the  .lanjiia  dominion  to  destruction.  The 
Dhani  country,  called  Maluki  Dhan  after  the  great  Raja,  and  the  forts  in  Tallagang  and  the 
Vunhir  seem  to  have  been  all  lost  not  long  after  the  lime  of  Babar.  But  in  the  centre  and 
cast  Salt  Range  and  round  Darapur  the  Janjua  supremacy  remained  imdisputed  until  the 
advent  of  the  Sikhs.  And  the  rich  >SaIt  Klines  at  Khewra  and  Makrach  must  have  alwavs 
made  this  territory  important.  The  Sikhs  conquered  the  whole  country  piecemeal.  Ranjit 
Singh  himself  besieged  and  captured  Makhiala  and  Kusak,  Most  of  the  influential  chiefs 
received  jiigirs  but  were  ousted  from  their  old  properties. 

The  Janj-uas  are  physically  a  well-looking  race.  Their  hands  and  feet  in  particidar  are 
often  much  smaller  and  more  linely  shaped  than  those  of  their  neighbours.  They  largely 
engage  in  miliUiry  service,  where  they  prefer  the  cavalry  to  the  infantry.  They  arc  poor 
farmers,  and  bad  men  of  business.  They  are  careless  of  details,  and  ajit  to  be  passionate 
when  opposed.  Too  often  they  lix  their  hopes  on  impossible  objects.  As  landlords  they 
are  not  exacting  with  submiissive  tenants.  They  are  willing  to  sacrifice  something  to  retain 
even  the  poor  parodies  of  feudal  respect  which  time  has  not  destroyed.    Their  manners  are 


*  The  Janjuas  themselves  now  reject  this  t-tory,  which  is  not  in  itself  very  plausible  :  thev 
say  the  name  of  the  tribe  is  derived  from  that  of  one  of  their  forefathirs.  Janjuha.  who  in 
xtio<-i  of  the  genealogies  comes  eight  or  nine  generations  before  Raja  iial.  it  is  moreover 
improbable  that  the  general  conversion  of  the  Janjiias  took  place  900  years  ago  ;  it  is  likely 
enough  that  Mahrai'id  made  converts,  and  that  these  reverted  as  soon  as  his  back  was  turned: 
but  (he  Junjua  village  pedigree  tables  nearly  all  agree  in  iutrcducing  Muhaniniadan  names 
only  about  15  generations  back,  A\hich  woidd  jjoint  to  their  general  conveision  about  the 
middle  of  the  15th  century.  Cracroft  however  noted  that  the  Janjuas  in  Kawalpindi  etill 
continued  to  feast  Brahmans,  etc.,  at  weddings. 


356  Janjukan-^Jaiia. 

often  good.  They  have  a  largo  share  of  vanity  which  is  generally  rather  amusing  than 
oflensive.  Tlioy  arc  at  the  same  time  self-respecting,  and  not  ■without  a  certain  kind  of 
pride,  and  are  eminently  a  people  with  whom  slight  interludes  of  emotional  government  are 
likely  to  bo  useful." 

In  Hosliiarpur  tlie  Janjuds  are  fairly  numerous  to  the  nortli-east  of 
Dasiiya.''^"  The  Bilials  of  Badla  are  said  to  bo  an  al  or  sub-iHvision  of 
the  Janjua  which  takes  its  name  from  the  village  of  Beata  in  ta'p'pa 
Kamiihi.  Bah  means  a  settlement,  and  the  Janjua  villages  seem 
often  to  begin  with  Bah.  The  Janjuas  in  this  District  say  they  migrated 
from  Hastinapura  to  Garh  Makhuila  in  Rd,walpindi  or  Jhelum,  and 
thence,  to  escape  Muhammadan  oppression  to  Badla  under  Rdja 
Sahj  lYil,  8th  in  descent  from  K^jd  Jodh.  His  son  Pahar  Singh 
held  132  vilhiges  round  Badla.  They  claim  to  be  Kanas  of  the  Dogars, 
and  the  head  of  the  family  is  installed  t  with  the  common  ceremony  of  the 
tiha  under  a  banian  tree  at  Barnd,r  or  Bah  Ata,  though  Badla  (Bar-  or 
Boharwcila)  also  claims  the  honour,  amidst  the  assembled  Pogars  of  Mehr 
Bhatoh,  a  village  near  Badla,  who  present  a  horse  and  shawl,  while  the 
Bihdls  pay  a  nazar  of  Re.  1  or  Rs.  2  each.  They  are  said  to  only  give 
daughters  to  Dadwd,ls,  who  are  1st  grade  Rajputs,  and  to  take  them  from 
Barangwdls,  Laddus,  and  Ghorewrihd,s,  who  are  in  the  3rd  grade. 

The  Badlial  is  another  Janjua  sept,  deriving  its  name  from  Badla, 
the  ancient  Rajput  i^^•a.  Badla  is  now  in  ruins  and  its  rand's  family 
is  extinct,  but  the  sept  has  made  one  of  its  members  their  rand  and 
presents  nazardna,  etc.,  to  him  as  usual.  Still,  as  he  has  not  been 
installed  or  made  a  tilakdliari,  his  rdndsJiip  does  not  count  for  much. 

Janjdhan,  a  MiJiammadan  Jat  clan  (agricultural)  found  in  Montgomery, 

Janjuxha,  an  Arain  clan  (agricultural)  found,  in  Montgomery. 

Janoha  (doubtless  Janjua).— A  Rajput  sept,  an  offshoot  of  the  Bha^tia 
whose  ancestor  Johad  (?  Judh)  came  to  Garh  Makhila  in  Aktar^s  reign 
and  founded  Niirpur  Janoha  in  Kapurthala. 

Jan  SAN,  a  Muhammadan  Kamboh  clan  (agricultural)  found  in  Montgomery. 

Janwas,  a  Muhammadan  Jat  clan  (agricultural)  found  in  Montgomery. 

J  A?.,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Jara,  an  agricultural  clan  found  m  Sh^hpur, 

Jarah,  a  Jdt  clan  (agricultural)  found  in  Mult^n. 

Jaria,  a  sept  of  Jcits  found  in  Jind,  In  that  state  fire  gots  of  Jats  derive 
their  names  from  as  many  parts  of  the  beri  tree,  viz.  :■— 

(i)  Rangi,  from  the  rang,  or  bark  of  the  heri  tree  used  for  dyeing, 
{ii)   Jana,  from  jar,  the  root,      I    [iv)  Jbari,  or  seedlings,  and 
[iii]   Beiia,  from  ber,   the  fruit,  1    {v)   Khichar,  or  bud. 

These  five  gots  may  however  intermarry  and  are,  collectively,  called 
Jaria,  which  is  also  said  to  be  derived  from /om  and  to  mean  '  twin.' 

*  The  Pahri  of  Kuhi  is  a  branch  of  the  Janjiias  which  has  taken  to  l-areica  and  so  lost 
status,  so  that  Janjuas  and  clans  of  equal  or  higher  grade  do  not  intermarry  with  them. 

t  The  formalities  at  the  accession  of  a  new  fcjultan  of  Makhiala  are  somewhat  similar; 
7,  9,  11  or  13  days  after  his  predecessor's  death  the  principal  men  of  the  tract  are  feasted  ; 
in  the  afternoon  they  assemble  at  a  rock  behind  the  Sultin's  house  and  the  family 
Brahman  puts  the  tika  on  his  forehead.    The  Sultan  then  appoints  a  %mxir  and  four  diwdns. 


'/ 


/u,  ^         t'  4,  *.  ff/yu^ 


/ 


/       / 


■  /^   ^^■ 


7' 


:./^<^ 


7  x;     ' 


/^,   /f.  ui/;^^^/,/.     ■il^y y^''^' 


Jaridl — Jdf.  357 

Jaeial,  a  clan  of  Hindu  Rdjpuls  found  in  Hoshij^qiur,  in  greatest  numbers  in 
the  north-east  of  Dasuya  laLsil.  AUo  a  clan  of  agricultiii-il  l^ralmians 
in  the  Kdjgiri  tahika  of  Haniirpur  tahsil  in  Kungra.  Tliey  rank  in  the 
2ud  grade  in  both  castes. 

Jaroi.a,  (1]  an  agricultural  clan  found  in  Shahpur,  (2)  a  J^^  clan  (agricultural) 
found  in  Multdn. 

jAPvKAn,  a  surgeon  and  dentist  who  is  almost  always  a  ncii. 

Jaesodh,  Balochi  :  a  washerman,  iv.jar  clothes,  ^hodhagh  to  wash, 

Jarwar,  a  clan  of  the  Khosa  Baloch. 

Jasgam,  a  clan  of  Muhammadan  Rajputs,  found  in  the  Mm-rto  lulls.  Liko 
the  Dhdnds  and  Khatrils  they  claim  descent  from  Manaf,  an  ancestor  of 
the  Proi)liet,  and  got  possession  of  the  tract  they  now  occujty  under 
Gakkhar  rule,  when  one  Zuhair,  a  descendant  of  the  Prophet,  came  from 
Arabia  and  settled  near  Kahuta. 

Jasial,  a  clan  of  Hindu  Rcijpufcs,  of  Saldmia  status,  found  in  Hoshiiirpur. 

Jaspal,  an  agricultural  clan  found  in  Shdhpur. 

Jaska,  an  agricultural  clan  found  in  Shahpur. 

Jaseotia,  a  Rftjput  clan,  an  offshoot  of  the  Jamwal.  It  derives  its  name 
from  Jasrota  and  is  of  Jaikaria  status. 

Jaswara,  see  Jaiswitra. 

Jastab,  a  Jilt  clan  (agricultural)  found  in  Amritsar. 

Jaswal,  an  offshoot  of  the  Katocli,  the  great  Rajput  clan  which  gave  rulers 
to  the  kingdom  of  Trigarta.  It  derives  its  name  from  (or  |)ossibly  "ives 
its  name  to)  the  Jaswan  Dun  of  Hoshiarpur,  and  at  its  original  seat,  Bhir 
Jaswdn,  are  remains  of  buildings,  wells  and  fountains  which  attest  ita 
former  power.  It  still  ranks  high,  being  of  Jaikaria  status.  In  1596  the 
Jasuwdlas  were  described  as  '  Zamindars  with  an  army  '  and  gave  some 
trouble  to  the  imperial  authorities.^ 

Jat,  fern.  Jatni,  dim.  Jate^a,  fern,  -i,  the  child  of  a  Jdt.  The  form 
Jdt  is  used  in  the  South-East  Punjab.  In  the  Central  Punjab  Jatt 
ftm.  Jatti,  is  usual.  Another  dim.  Jatiinganl,  a  Jatt's  child,  is  used 
conteinptuously.  In  the  south-west  of  the  Province  the  Multaui  and 
Balochi  term  for  a  Jat  is  Jagdal,  and  Jat  (with  the  soft  t)  is  used 
to  denote  a  camel-driver,  as  in  Upper  Sindli,  where  jat  now  means 
a  rearer  of  camels  or  a  shepherd,  in  opposition  to  a  hnsbandman. 

The  Jdfs  in  History. 

Fragmentary  notices  of  the  Jdfs  occur  in  the  Muhammadan  historian? 
of  India,  as  will  be  seen  from  the  fallowing  excerpts  from  Elliot's 
History  of  India. 

Ibn  Khurdildba,  writing  ante  912  A.  D.,  gives  the  distance  from 
the  frontier  of  Kirmiln  to  Mansura  as  80  />ar«6a?/^.y,  and  adds  :— 
"  This  route  fat'Ses  through  the  country  of  the  Zats  (Jats)  who  keep 
watch  over  it."      E.  H.  L,  I,  p.  14, 


♦  Elliot's  Hist,  of  India,  VI,  p.  120. 


368  The  Jdts  in  history. 

Ac-cordiog  to  the  author  of  the  Miijiiial-ut-Tawdrikh^  the  Jatst  and 
Mods  were  reputed  desceudauts  of  Ham.  They  both  dwelt  in  SindJ 
and  on  (the  banks  of)  the  Bahar  river,  and  the  Jata  were  sub)eet  to 
tlie  Meds  wliose  oppression  drove  them  across  the  I'ahan  river.  The 
Jats  were,  however,  accustomed  to  the  use  of  boats  and  were  thus  able 
to  cross  the  river  and  raid  the  Meds,  who  were  owners  of  sheep. 
Eventually  the  Jats  reduced  the  Med  power  and  ravaged  their  country. 
A  J  at  chief,  however,  induced  both  tribes  to  lay  aside  their  differences 
and  send  a  deputation  of  chiefs  to  wait  on  King  Dajushan  (Dur- 
yodhaua),  son  of  Dahrdt  (Dhritarashtra),  and  beg  him  to  nomin- 
ate a  king,  whom  both  tribes  would  obey.  Accordingly  the  emperor 
Dajushan  appointed  Dassal  (Duhsala),  his  sister,  and  wife  oi"  the 
powerful  king  Jandrat  (Jayadratha),  to  rule  over  the  Jats  and  Mods'.  As 
the  country  possessed  no  Brahmans,  she  wrote  to  her  bixither  for 
aid,  and  he  sent  her  30,000  from  H.industd,n.  Her  capital  was  Askaland. 
A  small  portion  of  the  country  she  made  over  to  the  Jats  under  their 
chief,  Judrat.§ 

Chach,  the  Brahman  usurper||  of  Sind,  humiliated  the  Jats  and 
Lohanas.  He  compelled  them  to  agree  to  carry  only  sham  swords : 
to  wear  no  under-garments  of  shawl,  velvet  or  silk,  and  only  silken 
outer- garment 8,  provided  they  were  red  or  black  in  colour:  to  put  no 
saddles  on  their  horses :  to  keep  their  heads  and  feet  uncovered  :  to 
take  their  dogs  with  them  when  they  went  out:  to  furnish  guides  and 
spies  and  carry  firewood  for  the  royal  kitchen.^  Of  the  Loh^na,  ^.  e. 
Lakha  and  Samma,  who  were  apparently  Jats,  it  is  said  that  the  same 
rules  were  applied  to  them  and  that  they  knew  no  distinction  of  great 
and  small. *^  Muhammad  bin  Qdsim  maintained  these  regulations, 
declaring  that  the  Jats  resembled  the  savages  of  Persia  and  the  moun- 
tains.    He  also  fixed  their  tribute.t+ 

The  Bheti  Thakurs  and  Jats  of  Ghazni,  who  had  submitted  and  en- 
tered the  Arab  service,  garrisoned  Sagara  and  the  island  of  Bait,t  J  ^^ 
the  time  of  Muhammad  bin  Q4sim,  c.  712  A.  D. 

The  Jats,  like  the  Baloch,  the  Sammas  and  the  Sodhas,  revolted 
against  Umar,§§  but  they  were  soon  reduced  to  submission,  ante  1300 
A.  D. 

In  834  A.  D.,  and  again  in  835  Ajff  bin  Isa  was  sent  against  the 
Jats,  whose  chief  was  Muhammad  bin  'lJsmaii||  ||  and  commander  Samlu. 
Ajif  defeated  them  in  a  seven  months'  campaign,  and  took  27,000  of 
them,   including  women    and    children    with  12,000   fighting  men  to 


»  Written  circa  1126  A.  D. 

t '  By  the  Arabs, '  tlie  writer  interpolates,  '  the  Hmdim  jire  callod  Jats.' 

X  Sind  =  the  valley  of  the  Indus  from  the  modern  iJianwali  down  to  the  moutha  of  the 
river. 

§  E.  H.  I.,  I,  pp.  103-5. 

II  His  usurpation  dates  from  631,  A;  D. 

<;  E.  H.  I.,  I,  p.  151. 

**  lb.  p.  187. 

ttlb.  p.  188. 

it  E.  H.  I.,  I,  p.  167.  this  can  hardly  be  the  modern  Ghazni.  It  can  only  U  the  Oarll 
Ghazni  or  Ghajni  of  modern  Jat  legend,  as  it  lay  apparently  on  the  Indus. 

§§  Or  Unnai-  :  E.  H.  I.,  I,  pp.  220-1. 

ililE.  H.  I.,  II,p.  247. 


The  Jdffi  in  history.  H59 

Baghddxl,  whence  they  were  transported  to  the  northern  frontier  and 
Boon  perished,  exterminated  in  a  Byzantine  raid.  The  seats  of  these 
•Tats  lay  on  the  roads  of  Hajar,  which  they  had  seized. 

Amran,  the  Barmecide  governor  of  the  Indian  frontier,  marched  to 
Kikiln"^'  against  tlie  Jats  wliom  ho  dofeatod  and  subjugated.  There  he 
founded  Al-Baiza,  the  '  white  city ',  wliioh  he  garrisoned,  and  thonco 
proceeded  to  Mnltan  and  Kandiihil.  The  latter  city  stood  on  a  hill  and 
was  hold  hy  Muliammad,  son  of  Khalil,  whom  Amriln  slew.  Elo  then 
made  war  on  the  Mods,  but  sunnnonod  the  Jats  to  Alrur,  where  lie 
sealed  their  hands,  took  fioia  them  the  Jizya  or  poll-tax  and  ordered 
that  every  man  of  them  should  biincr  wjtli  him  a  dog  when  he  waited  nn 
him.  He  then  again  att^acked  the  Meds,  liaving  with  him  the  chief 
men  of  the  Jats.t  Amr.in  was  appointed  in  836  A.  D.  to  be  governor 
of  Sindh. 

The  Tuhfat-n'l-Kiram  appears  to  assign  to  the  Jats  and  Bilochcs 
the  same  descent,  from  Mnhamraad,  son  of  Hd,run,  governor  of  Makran, 
who  was  himself  descended  from  the  Amir  Hamza,  an  Arab^  by  a 
fairy,  t 

The  Jjits  of  Jud,  which  we  must  take  to  mean  the  Salt  Range, 
were,  according  to  the  later  Muhammadan  historians,  the  object  of 
Mahmud's  17th  and  last  expedition  into  India  in  1026  A.  D.  It 
is  however  hardly  possible  that  Mahmud  conducted  a  naval  campaign 
in  or  near  the  Salt  Hange,  and  the  expedition  probably  never  took 
place.  It  is  moreover  exceedingly  donbtfnl  whether  the  Salt  Range 
was  then  occupied  by  Jats  at  all.§ 

Jats,  under  Tilak,  hunted  down  Ahmad,  the  rebel  governor  of 
Mult:4n,  in  1034  A.  D.,  until  he  perished  on  the  Mihran  of  Sind.  For 
this  they  received  100,000  dirhamsnsH  reward.  The  Jats  were  still 
Hindus.ll 

After  the  defeat  of  Rai  Pithaura  in  1192,  and  the  capture  of 
Delhi  by  Muhammad  of  Ghor,  Jatwan  raised  the  standard  of  national 
resistance  to  Muliammadan  aggression  at  Hansi,  but  was  defeated 
on  the  borders  of  the  Bagar  by  Qutb-ud-din  Ibak  who  then  took 
Hjlnsi.  It  is  apparently  not  certain  that  Jatwan  was  a  Jat  loader. 
Firishta  says  Jatwan  was  a  dependent  of  the  Rdi  of  Nahrwald  in 
Guzerat.U 

In  November  1398  Timur  marched  through  the  jungle  fi'om  Ahruni 
in  Karndl  to  Tohana,  throjigh  a  tract  wliich  he  found  inhabited  by 
Jats,  Musulnians  only  in  name,  and  without  equals  in  theft  and  high- 
way robbery:  they  plundered  caravans  on  the  road  and  were  a 
terror  to  Mnsulmdns  and  travellers.  On  Timiir's  approach  the  Jats 
had  abandoned  the  villnge  (Tohana)  and  tied  to  their  sugarcane 
fields,   valleys,  and  jungles,  but  Timur  pursued  them,  apparently  after 

*  Or  Kaikan, '  which  was  in  the  occupation  of  the  Jats ':  E.  II.  I.,  I,  p.  449. 

!E.  H.  I.,  I,  p.  128  :  rf.  App.  pp.  449-50 
E.  II.  I..  I,  p.  330. 
E  H.  I.,  II,  p.  477 
II  E.H.  I.,  II,  p.  133 
JffT.  N.,pp.  51G-7.  ' 


360  The  Jdts  in  history. 

n  contest  in  wliich  the  Jats  had  held  their  own,  and  put  2,000  of  the 
demon-like  Jats  to  the  sword.^ 

About  1530  the  Sultitu  Muhammad  ibn  Tughliq  had  to  suppress  the 
Binihas,  ]\landahars,  Jats,  Bhat(ti)s,  and  Manhis  (Minas),  who  had 
formed  mandals  round  Sundm  and  Sdmdaa,  withheld  tribute  and 
plundered  the  roads.t 

"In  the  country  between  Nilab  and  Bhera, "  wrote  B^bar,  "but 
distinct  from  the  tribes  of  Jud  and  Janjuhah,  and  adjacent  to  the 
Kashnifr  hills  are  the  Jats,  Gujars,  and  many  others  of  similar  tribes, 
who  build  villages,  and  settle  on  every  hillock  and  iu  every  valley. 
Their  hdhivi  was  of  the  Gakkhar  race,  and  their  government  resembled 
that  of  the  Jud  and  Janjuhah.'  'J 

"  Every  time,"  adds  Babar,  ''that  I  have  entered  Hindustan,  the  Jats 
and  Gujars  have  regularly  poured  down  in  prodigious  numbers  from 
their  hills  and  wilds,  in  order  to  carry  off  oxen  and  buffaloes."  They 
had  committed  great  depredations,  and  their  districts  now  yielded 
little  revenue.  After  the  ^est  of  the  country  had  been  subdued  these 
tribes  began  their  old  practices  again,  and  plundered  the  Turki 
parrison  on  its  way  from  Sidlkot  to  Babar's  camp.  B^bar  had  two 
or  three  of  the  offenders  cut  in  pieces.§  Like  the  Bhuki^l  and  other 
tribes  the  Jats  were  dependents  of  the  Gakkhars.|l  Fath  Kli^n,  Jat  of 
Kot  Kapura^  devastated  the  whole  Lakhi  Jangal  and  kept  the  high 
roads  from  Lahore  to  Delhi  in  a  ferment  in  Sher  Shah's  time. 

The  Tdrikh-i'Tdhiri  describes  the  tribes  of  the  Baloch  and  Nahmrui 
(?  Brahui),  of  the  Jokiya*"^  and  Jat,  as  settled  on  the  hills  adjoining 
the  Lakki  mountain,  which  extend  to  Kich  and  Makran^tt  in  the  time 
of  Akbar.  The  Muntahhab-u'l-Luhdh  describes  the  Sikhs  as  principally 
Jats  and  Khatris.Jt 

The  Jdts  of  the  south-east  Punjab  formed  politically  a  part  of  the 
Bhartpur  principality  during  the  decay  of  the  Mughal  empire  of 
Delhi.  Occasionally  a  single  village  would  plunder  an  imperial 
baggage-train, §§  bub  the  tribes,  as  a  whole,  looked  to  Bhartpur  as 
their  capital.  The  Nawd,b  Safdar  Jang  employed  Suraj  Mai,  and  he 
obtained  the  whole  of  the  Mewd,t,  up  to  the  neighbourhood  of  Delhi, 
besides  the  province  of  Agra. 


*  E.  H.  I..  Ill,  pp.  428-9,  492-3. 
+  E,  H.  I.,  ni,  p.  245. 
t  E.  e.L,  IV,  p.  234. 
§  E.  H.  I.,  IV,  p.  240. 

II  E.  H.  I.,  V,  p.  278. 

<[[  It  is  very  doubtful  if  Kapura  is  right.  The  TdrlTch-i-Sher-Shdhi  has  "  Fath  Khan  Jat 
had  been  in  rebellion  in  Kayiila,  and  in  the  time  of  the  Mughals  had  plundered  the  whole 
country  as  far  as  Panipat.   E.  H.  I.,  IV,  p.  398. 

**  Possibly  a  misprint  for  Johiya. 

tt  lb. p. 286. 

ItE.  II.  I..  VII,  pp.  413,  425. 

§§  As  when  the  Jats  of  Mitrol,  between  Kodal  and  Palwal,  plundered  the  Amir-ul. 
Umara's  baggage  in  1738— the  19th  year  of  Muhammad  Shah.  The  Jat  plunderers  were 
popularly  called  the  R4m-dal,  a  name  which  appears  to  connote  the  semi-religious 
character  of  the  revolt  against  the  Muhammadan  domioation :  E.  H.  I.,  VIII,  pp.  55  and 
137. 


TJie  Jdts,  361 

The  Jilts  of  Bharipnr. 
Bajja  Singli  of  Sansani,  between  Dig  and  Kaniblior. 

r  I"         ^ 

C  luiraman.  Badan  Singh,  founder  of  Bhartpur,  Raja  Kam 

I  died  1760.1  A.  D. 

Mohkam  Singh.  | 

SuEAj  Mal. 

r . '——. T 

Jawaiiir  Singh,  Uatan  Singh.  Nawal  Singh.        Bhawani  SiaKh 

died  17G8.  |  ^  ' 

Klieri  Singh  aliax  Ranji't  Singh 
?  sou  of  Siiraj  Mal, 
died  180G. 

The  following  account  of  the  Juts  in  the  Punjab  is  largely  a  re- 
production of  the  late  Sir  Densoil  Ibbetsun^s  account  of  them  in  tho 
Punjab  Census  Report,  1883.*  He  profaced  his  account  by  observinr^ 
that  the  Vine  separating  Jdt,--,  Rajputs  and  certain  other  castes  (tribes) 
is  almost  impossible  of  defiuitiun.t  More  especially  is  this  true  of 
the  whole  of  the  Western  Punjab,  where  the  term  for  one  of  'gentle' 
birth  is  sahu.  especially  in  the  Salt  Hange,  and  where  the  land-<jwuing 
and  cultivating  classes  arc  organised  on  a  tribal  basis,  so  that  stress  is 
always  laid  on  a  man's  tribo  or  clan  and  not  on  his  status  or  '  caste.'  As 
WG  go  further  east  the  people  begin  to  use  the  caste  terms,  Rajput  and 
Jdt,  more  freely,  but  in  the  vaguest  possible  way,  so  that  a  Muhammadau 
Jat  tribe  in  tiujninwala  or  Gujiat  will  api)ear  now  as  Rajput  and  a 
decudo  later  as  Jat,  or  vice  versa,  or  half  the  tribe  will  return  itself 
as  Hajput  and  tho  other  half  as  Jat,  as  caprice  dictates.  Along  the 
Jammu  border,  and  beyond  it  into  Gurda^^pur,  the  Rdjputs  and  Jats 
are  well  defined,  the  former  being  coniined  to  tho  hills,  the  latter  to 
the  plains,  as  Sir  Luuis  Dane  has  jiointed  out,|  so  rigidly  that  one  is 
almost  tempted  to  suspect  that  there  is  something  in  the  physical 
nature  of  the  plains  which  militates  against  the  formation  of  an 
aristocracy.  Within  tho  hills  the  Ra.jpdts  have  their  own  social 
gradations.  In  the  plains  the  Jats  al^o  are  tending  to  devclope  social 
distinctions  which  will  be  noticed  later  on.  In  the  Central  Punjab 
tho  Jc4t  is  fairly  well  deBned  as  a  caste,  though  he  is  not  absolutely 
endogamous^  as  marriages  with  wunn^n  of  inferior  ca^ti^s  may  be 
deprecated  but  are  not  invahd.  Kven  in  the  eastern  districts  such 
marriages  are  tolerated,  but  in  the  true  Jat.  c;ountry  which  centres 
round  Rohtak  they  are  probably  much  rarer  than  in  karmil,  Ambala 
or  tho  central  districts,  liroadly  speaking,  the  JAt  is  a  iVIusulmciu 
in  the  Western  Districts,  a  Sikh  in  the  Centre,  and  a  Hindu  in  the 
South-East.  but  there  are  many  exceptiuiis  to  this  rule.  In  the 
Sikh  Districts  it  is  a  brother's  duty,  as  well  as  his  privilege,    to  espouse 


*  Reprinted  as  runjub  ElhwAoiju. 

t  Jats  and  Rajputf,  as  ot:)sorvod  by  Sir  Dcuzil  Ibbelson,  togclLev  uonstitulo  about  three- 1 
tenths  of  Hie  total  population  of  tiio  Punjab,  and  include  the  great  mass  of  tho  dominant 
laud-owning  tiil)es  in  tlic  cis-lmlus  purliun  of  the  Province.  Their  political  i^>  even  greater 
than  their  numerical  importance  !  while  they  atTord  to  the  ethnologist  inlinitc  matter  for 
inquiry  and  ccnsideration.  Their  customs  are  in  tlie  main  Hindu,  though  in  the  Wcitern 
Plaiiifi  and  the  Salt  Range  Tract  tho  restrictions  upon  intermarriage  have,  in  many  cases, 
come  to  be  based  upon  considerations  of  social  staudhig  only.  But  even  here  the  marriage 
ceremony  and  other  social  customs  retain  tho  clear  impress  of  Indian  origin. 

J  Gmdds^ur  Gazetteer. 


362  .7«t  origins. 

liis  deceased  brutlior's  wife.  In  the  south-east  the  practice  of  widow 
remarriage  differeutiates  the  Hindu  Jat  from  the  Rajput,  but  it  is 
not  universal  even  among  the  Jats,  for  in  Gurgaon  some  J^t  families 
disallow  it  and  others  which  allow  it  do  not  permit  it  with  the 
husband's  relatiois.''^  In  other  words,  as  we  go  eastwards  orthodox 
Brahmiiiical  ideas  come  into  play. 

The  origins  of  the  Jdt. 
Perhaps  no  question  connected  with  the  ethnology  of  the  Punjab 
peoples  lias  been  so  much  discussed  as  the  origin  of  the  so-called  Jdt 
'  race/  It  is  not  intended  here  to  reproduce  any  of  the  arguments  adduced. 
They  will  be  found  in  detail  in  the  Archxological  Survey  Reimrts,  II, 
pp.  51  to  (31  ;  in  Tod's  Rajasthdn,  1,  pp.  52  to  75  and  96  to  101  (Madras 
Iveprint,  1^80}  ;  in  Elpliinstone's  History  of  India,  pp.  250  to  253  ;  and 
in  Elliot's  Eaces  of  the  N.-W.  P.,  I,  pp.  130  to  137.  Suffice  it  to  say  that 
both  Sir  Alexander  Cunningham  and  Colonel  Tod  agreed  in  considering 
the  Jats  to  be  of  Indo-Scythian  stock.  The  formfr  identified  them  with 
the  Zantlii  of  Strabo  and  the  Jatii  of  Pliny  and  Ptolemy;  and  held  that 
they  probably  entered  the  Punjab  from  their  home  on  the  Oxus  very 
sliortly  after  the  Meds  or  Mands,  who  al?o  were  In  do- Scythians,  and 
Avho  moved  into  the  Punjab  about  a  century  before  Christ,  The  Jats 
eeem  to  have  first  occupied  the  Indus  valley  as  far  down  as  Sindb, 
whither  the  Meds  followed  them  about  the  beginning  of  the  present 
era.  But  before  the  earliest  Muhammadau  invasion  the  J^ts  had 
spread  into  the  Punjab  Proper,  where  they  were  firmly  estabHshed  in 
the  beginnir.g  of  the  1 1th  century.  By  the  time  of  Bdbar  the  Jats 
of  the  Salt  Range  had  been  subdued  by  the  Gakkhars,  Awans,  and 
Janjuas,  while  as  early  as  the  7th  century  the  Jdts  and  Meds  of 
Sindh  were  ruled  by  a  Brahman  dynasty.  Tod  classed  the  Jats  as  one 
of  the  great  Bdjput  tribes,  and  extended  his  identification  with  the 
GetcC  to  both  races  ;  but  here  Cunningham  differed  from  him,  holding 
the  Rajputs  to  belong  to  the  original  Aryan  stock,  and  the  Jats  to  a 
later  wave  of  immigrants  from  the  north-west,  probably  of  Scythian 
race. 

'It  may  be'  continued  Sir  Denzil  IbbetsoUj  'that  the  original  Rdjput 
and  the  original  Jat  entered  India  at  different  periods  in  its  history, 
though  to  my  mind  the  term  Edjput  is  an  occupational  rather  than 
an  ethnological  expression.  But  if  they  do  originally  represent  two 
separate  waves  of  immigration,  it  is  at  least  exceedingly  probable^ 
both  from  their  almost  identical  physique  and  facial  character  and 
from  the  close  commnnion  which  has  always  existed  between  them, 
that  they  belong  to  one  and  the  same  ethnic  stock;  while,  whether 
this  be  so  or  not,  it  is  almost  certain  that  they  have  been  for  many 
centuries  and  still  are  so  intermingled  and  so  blended  into  one  people, 
that  it  is  practically  impossible  to  distinguish  them  as  separate  wholes. 
It  is  indeed  more  than  probable  that  the  process  of  fusion  has  not 
ended  here,  and  that  the  people  who  thus  in  the  main  resulted  from 
the  blending  of  the  Jat  and  the  Rajput,  if  these  two  ever  were  distinct, 
is  by  no  means  free  from  foreign  elements.  We  have  seen  how  the 
Pathan  people  have  assimilated  Sayyids,  Turks  and  Moghals,  and  how 


*  Pb.  Customary  Law,  II,  (Gurgaou),  p.  1324 


Jdt  origins.  803 

ifc  was  sufficient  for  a  Jat  tribe  to  retain  its  political  independence  and 
orffanisation  in  order  to  be  admitted  into  tlic  Balocih  nation  ;  we  know 
bow  a  character  for  sanctity  and  social  exclu.sivrttiess  combined  will 
in  a  few  generations  make  a  Quresh  or  a  Sayjid;  nnd  it  is  almost  certain 
that  the  joint  Jat-Rajjiut  stock  contains  not  a  few  tribes  of  aboriginal 
descent,  tliongh  it  is  probably  in  the  main  Aryo-Scythian,  it'  Scythian 
be  not  Aryan.  Tlic  Man,  Her,  and  Blinllar  JAts  are  known  as  re?//  or 
original  Jats  because  they  claim  no  Hajpnt  ancestry,  but  are  suppo!>ed 
to  be  descended  from  the  hair  (jat)  ot  the  aboriginal  god  Siva ; 
the  Jdts  of  the  south-eastern  districts  divide  themselves  into  two 
sections,  Shivgotri  or  of  the  family  of  Siva,*  and  Kdsabgotri  who 
claim  connection  with  the  Rajputs;  and  the  names  of  the  nncestor  liar 
of  the  Shivgotris  and  of  liis  son  ]3arbara,  are  the  very  words  which 
the  ancient  Brahmans  give  ns  as  the  marks  of  the  Barbarian  aborigine?. 
Many  of  the  Jat  tribes  of  the  Punjab  have  customs  which  apparently 
point  to  non-Aryan  origin,  and  a  rich  and  almost  virgin  field  for 
investigation  is  here  open  to  the  ethnologist. 

In  other  words,  the  Shivgotri  Jits  of  the  south-east  like  the  ^lan, 
Her  and  Bhullar,  are  unassuming  tribes  which  do  not  lay  claim 
to  descent  from  a  once  dominant  or  ruling  clan,  whereas  nearly  all 
the  other  Jat  clans  arrogate  to  themselves  Rdjput  ancestry,  meaning 
thereby  that  once  upon  a  time  they,  or  some  representatives  of  the 
clan,  were  sovereign  or  semi-independent  chieftains  acknowledging 
no  rdjd  but  their  own  head.t 

*  Wc  may  regard  Shiva  here  as  the   earth-goil   and  the  Shiv>^otri  as   autochthones.     In 
ITiss4r,  where  the.v  are  few  in  numbers,  they  say  that  their  forefather  was  created  from  tlie 
matted  hair   cf  Shiva,  who   consequently   was  named  Jat  Budhra.     Regarding  thoir  origin 
there  is  no  historical  account.     But  tradition  tells  that  one  of  the  clan,  named  Barh,  became        ^     , 
master  of  a  large  portion  of  Bikiiner ;  where,  at  first  he  created  a  village  which  he  called      •  .  /^ 
after  his  name  ;  and  thereafter  went  and  resided  at  Jhansal,  where  his  descendants  live  to 
this  day,  and  which  i'^d'yc  belongs  to  them.     lie   had    12   sons: — Punii.   Dhania,    Chachnk,        \,^_  ■ 
Bull,  Burhura,  Snhilhun,  Chirin,  Chandia,  Khdk,  Duinij,    Lifer,    and    Kakkar.     From    the.se     ^  ' 

sprang  12  sub-divisions.     (Khok  is  also  a  Gil  )/ii('u'/i..     Piniia  was   ancestor  cf  the  Punnii).       ^ 
The  doscendants  of  the  first  were  most  in  number,  and  had   the  largest   possessions.    Tliey      >    0 
owned  the  coimtry  round  Jhansal  which  was  called  the  Punia  ildq<i  and  which  is  mentioned  '     '  ^^ ' 
in  the  Ain-i-Akbari.    Marriages  among  members  of  this   clan  cannot,    according   to   their  ^ 

custom,  be  formed   amongst  themselves  ;    i.  c,  they  must  intermarry  with  the  Kiisabgotri.H.  / 

The  latter  are  in  reality  degenerate  Rijputs,  and  call  themselves  Kasabgotris  after  Kitsab, 
son  of  Brahma. 
+  Mr.  II.  Davidson  in  the  following  passage  cle■^rly  went  too  far  : — 

"  It  is  not  gonerally  known  that  the  .T^t  race  i??  entirely  of  Rajput  origin.  A  Rajput 
marrying  the  widow  cf  a  deceased  brother  loses  caste  as  a  Rajput;  the  ancestors  of  all 
the  .fat  families  were  thus  Rujputs,  who  had  taken  to  wife  the  widows  of  their  deceased 
brethren,  who  had  died  without  male  heirs.  The  Phiilkisin  family,  if  questioned  as  to 
their  R4jput  descent,  being  now  to  all  intents  and  purposes  Jiits.  would  state  this  to  have 
been  the  manner  of  the  transition.  I  myself  have  the  fact  from  one  of  the  most  intelligent 
members  of  the  family.  The  headmen  of  more  than  one  Jiifc  village  of  different  </<>/.<,  or 
clans,  have  likewise  given  me  the  same  information,  and  I  am  convinced  of  its  general 
truth.  Tlie  sub-division  of  (or)  po's  among  the  .Iiits  is  endless,  and  I  have  been  at  some 
pains  to  trace  the  circumstance,  which  constitutes  the  origin  of  each  got.  The  result  is 
entirely  confirmatory  of  the  above  account  of  the  general  origin  of  the  race.  The  Rnjput 
ancestor,  who  cea?ed  to  bo  a  Rajput,  furnishes  llie  nnme  of  the  <iof,  not  usually  directly 
from  his  own  name,  but  from  some  surname  he  had  acquired,  as  the  '  toothless  '  '  the  fair  ' 
or  from  circumstance  attending  his  family,  or  the  l>irth  of  his  sons  A  very  powerful  got 
is  styled  '  the  hay-stack  '  from  the  fact  of  his  wife  having  been  suddenlv  confined  near 
one;  in  some  cases  the  name  of  the  village  he  or  his  sens  founded  gave  the  name  of  the 
yoMvhich  derives  its  ancestry  frcim  him.  One  got  never  intermarries  within  itself,  one 
yof  marrying  with  another  jof.    Much  has  been  written  on  the  peculiar  meaning  of  the 


Rajjmts  a7id  Jdts, 

Are  the  Jdts  and  Rajputs  distinct  ? 

'  But '  continued  Sir  Denzil,  whether  Jdts  and  Rajputs  were  or  were 
not  originally  distinct,  and  whatever  aboriginal  elements  may  have 
been  affiliated  to  their  society,  I  think  that  the  two  now  form  a 
common  stock,  the  distinction  between  Jat  and  Riijput  being  social 
I  rather  than  ethnic,  I  believe  that  those  families  of  that  common  stock 
whom  the  tide  of  fortune  has  raised  to  political  importance  have 
become  IMjjints  almost  by  mere  virtue  of  their  rise  :  and  that  their 
descendants  have  retained  tlie  title  and  its  privileges  on  the  toudition, 
strictly  enforced,  of  observing  the  rules  by  which  the  higher  are 
distinguished  froin  the  lower  castes  in  the  Hindu  scale  of  precedence; 
of  preserving  their  purity  of  blood  by  refusing  to  mai-ry  with  families 
of  inferior  social  rank,  of  rigidly  abstaining  from  widow  maTriage, 
and  of  refraining  from  degrading  occupations.  Those  w^ho  transgressed 
these  rules  have  fallen  fiom  their  high  position  and  ceased  to  be 
IMjputs  ;  while  such  families  as,  attaining  a  dominant  position  in  their 
territory,  began  to  affect  social  exclusiveuess  and  to  observe  the  rules 
have  become  not  only  Raj^s,  but  also  Rdjputs  or  "  sons  of  Rdj^a." 
For  the  last  seven  centuries  the  process  of  elevation  at  least  has 
been  almost  at  a  standstill.  Under  the  Delhi  emperors  king-making 
was  practically  impossible.  Under  the  Sikhs  the  Hfi,jput  was  over- 
shadowed by  the  J.4t,  who  resented  his  assumption  of  superiority  and 
his  refusal  to  join  him  on  equal  terms  in  the  ranks  of  the  Khi1,lsa, 
deliberately  persecuted  him  wherever  and  whenever  he  had  the  power, 
and  preferred  his  title  of  Jdt  Sikh  to  that  of  the  proudest  Rajput. 
On  the  frontier  the  dominance  of  Pathdns  and  Baloches  and  the 
general  prevalence  of  Muhammadan  feelings  and  ideas  placed  recent 
Indian  origin  at  a  discount,  and  led  the  leading  families  who  belonged 
to  neither  of  these  two  races  to  claim  connection,  not  with  the 
Kshatriyas  of  the  Sanskrit  classes,  but  with  the  Mughal  conquerors 
of  India  or  the  Qureshi  cousins  of  the  Prophet;  insomuch  that  even 
admittedly  Ra]put  tribes  of  famous  ancestry,  such  as  the  Khokhar 
have  begun  to  follow  the  example.  But  in  the  hills,  where  Rajput 
dynasties  with  genealogies  perhaps  more  ancient  and  unbroken  than  can 
be  shown  by  any  other  royal  families  in  the  world  retained  their 
independence  till  yesterday,  and  where  many  of  them  still  enjoy  as 
great  social  authority  as  ever,  the  twin  processes  of  degradation  from 
and  elevation  to  Rd-jput  rank  are  still  to  be  seen  in  operation.  The 
Rdja  is  there  the  fountain  not  only  of  honour  but  also  of  caste,  which 
is  the  same  thing  in  India.'     And  Sir  James  Lyall  wrote  : — 

'_'  Till  lately  the  limits  of  castes  do  not  seem  to  have  been  so  immutably  fixed  in  the  hills 
as  in  the  plains.  The  Raja  was  the  fountain  of  honour,  and  could  do  much  as  he  liked. 
I  have  heard  old  men  quote  instances  within  their  memory  in  which  a  Raj  4  promoted  a 


word  zami'nddr,  in  different  parts  of  India.  Here  the  use  of  the  word  is  very  peculiar. 
Those,  generally,  who  derive  their  livelihood  directly  from  the  soil,  are  not  called  saminddrs 
but  l-asdns.^  On  approaching  a  village,  and  asking  what  people  live  in  it,  if  any  other  raco 
but  Jats  live  in  it  the  name  of  the  race  will  be  given  in  reply.  Rut  if  the  population  are 
.Tats,  the  reply  will  be  '  zaminddrs  live  tiiere  '  ~  zaminddr  log  haxte ;  in  fact  the  word 
zaminddv  13  here  only  applied  to  the  .Tats."  This  last  remark,  Sir  Donald  McLeod  noted, 
applied  equally  almost  throughout  the  Punjab,  even  where  the  Jats  have  been  converted 
to  IsUm.  Ludhiana  Sett.  Rep.,  1859,  pp.  28-29.  The  ' hay- stack'  ^of  is  said  to  be  the 
Garewal. 


Jdts  as  degraded  Rajputs,  365 

Ghirth  to  be  a  Rslthi,  and  a  Thiitur  to  be  a  R&jput,  for  service  done  or  money  given ;  and 
at  the  present  day  the  power  of  admitting  back  into  caste  fellowship  persons  put  imder  a 
han  for  some  grave  act  of  defilement,  is  a  source  of  income  to  the  )n<jlrddi-  R'ljas.  I  believe 
that  Mr.  Campbell,  afterwards  LieulcnantCJovernor  of  Hinigal,  has  asserted  that  there  is  no 
such  thing  as  a  distinct  Rajpul  slock  ;  that  in  forinor  liinos  before  caste  distinctions  ha.I 
become  crystallized,  any  Iribe  or  family  wiiosc  unoostor  or  head  rose  to  royal  rank  l)t'carao 
in  time  Rajput.  This  is  coitaiuly  tho  conclusion  to  wliicli  many  facts  point  with  regard  lo 
the  Rijput  families  of  this  district,  r/r.,  Kotlehr  and  Bangahal.  are  said  to  be  Brahmans 
by  original  slock.  Mr.  Barnes  says  tliat  in  Kangra  the  sou  of  a  Rajput  by  a  low-caste 
woman  takes  place  as  a  lUthi :  in  Saraj  and  other  places  in  the  interior  of  the  hills  I  liavn 
met  families  calling  themselves  R;ji)uts,  and  growing  into  general  acceptance  as  Rajputs,  in 
their  own  country  at  least,  wlioso  only  claim  to  the  title  was  that  their  grandfather  was 
the  offspring  of  a  Kauctni  by  a  foreign  Brahm.-u.  On  the  border  line  in  the  Himalayas, 
hctwcen  Tibet  and  India  proper,  any  one  can  observe  caste  growing  before  his  eyes ;  the 
ucblo  is  changing  into  a  Riij put,  the  priest  into  a  Brahman,  the  peasant  into  a  Jat,  and  no 
on  down  to  the  bottom  of  the  .scale.  The  same  process  was,  I  believe,  more  or  less  in  force 
iu  Kangra  Proper  down  to  a  period  not  very  remote  from  to-day.' 

A  very  similar  process  has  been  going  on  among  the  Jcits.  The 
Golia  J{\U  were  certainly  by  origin  Brahmans  and  the  Langrijll  were 
Chilran.s.  And  in  the  ])lain«  countless  traditions  say  that  the  son  of 
a  Rftjpiit  by  a  Jat,  (xiijar,  llor  or  other  wife  of  low  degree  boranio 
Jilts.  Hnt  in  tlie  plains,  as  in  the  hills,  a  llajpnt  can  lose  his  status 
and  .sink  in  the  social  scale  by  allowing  the  practis(^  of  kareva,  and 
niunerons  Jat  traditions  point  to  the  adoption  of  tliat  custom  as 
having  degraded  a  blne-blooded  Rajput  family  to  J;it  or  yeoman 
status.     As  Sir  Denzil  Ibbetson  wrote  :  — 

*  The  reverse  process  of  degradation  from  Rajput  to  lower  rank  is  too 
common  to  require  proof  of  its  oxi.stence,  which  will  be  fonnd  if  needed 
together  with  further  instances  of  elevation,  in  the  section  which  treats 
of  the  Rajputs  and  kindred  castes.  In  the  eastern  di.sfcricts,  where 
Biahmanisni  is  stronger  than  in  any  other  part  of  the  Punjab,  and 
Delhi  too  near  to  allow  of  families  rising  to  political  independence,  it; 
is  ]irobable  that  no  elevation  to  tlie  rank  of  Raiput  has  taken  place 
within  recent  time.^.  But  many  R^ijput  families  have  ceased  to  be 
Rajputs.  Setting  aside  the  general  tradition  of  the  Punjab  Jats  to  the 
effect  tiiat  their  ancestors  were  Hajputs  who  married  Jats  or  began  to 
practise  widow-marriage,  we  have  the  Gaurwa  Rajputs  of  Gurgaon  and 
Delhi,  who  have  indeed  retained  the  title  of  Rtii])ut  because  the  caste 
feeling  is  too  strong  in  those  parts  a»id  the  change  in  their  customs  too 
recent  for  it  yet  to  have  died  out,  but  who  have,  for  all  pui-poses  of 
equality,  coinmunion,  or  intermarriage,  ceased  to  be  Rajputs  since  they 
took  to  the  practice  of  kareica ;  we  have  the  Sahnsars  of  Hoshiilrpur 
who  were  Ri1,jputs  within  the  last  two  or  three  generations,  but  have 
ceased  to  be  so  l)ecause  they  gi-ow  vegetables  like  the  Arain ;  in  Karnal 
we  have  Hajputs  who  within  the  living  generation  have  ceased  to  be 
R-'ijputs  and  become  Shaikhs,  because  poverty  and  loss  of  land  forced 
them  to  weaving  as  an  occupation ;  while  the  Delhi  Chauhan,  within  the 
,«hadow  of  the  city  where  their  anoestors  once  ruled  and  lei  the  Indian 
armies  in  their  last  struggle  with  the  Musalm^n  invaders,  have  lost 
their  caste  by  yielding  to  the  temptations  of  karewa.  In  the  Sikh 
tract,  as  t  have  said,  the  Jdt  is  content  to  be  a  Jat,  and  has  never  since 
the  rise  of  Sikh  power  wished  to  be  any  tiling  else.  In  the  Western 
Plains  the  freedom  of  marriage  allowed  by  Islam  has  superseded 
caste  i-estrictions,  and  social  rank  is  measured  by  tlie  tribe  rather  than 
by  the  larger  unit  of  caste.     But  even  there,  families  who   were   a  few 


366  The  Jdfs  fitatuf}. 

generations  ago  reputed  Jdts  have  now  risen  by  social  exclusiveness  to 
be  recognised  as  R.^jputs^  and  farailieg  who  were  lately  known  as 
Riijpats  havo  sunk  till  they  are  now  classed  with  Jats  ;  while  the  great 
rnlinsr  tribes,  the  Sial,  the  Gondal,  the  Tiwdna  are  commonly  spoken  of 
as  IJaipnts,  and  their  smaller  brethren  as  Jtits.  The  same  tribe  even  is 
Rajput  in  ouo  district  and  J;lt  in  another^  according  to  its  position 
among  the  local  tribes.  In  the  Salt  Range  the  dominant  tribes,  the 
Janjua,  Manhris  and  the  like,  are  lUjputs  when  ihey  are  not  Mughals 
»v  Arabs;  while  all  asricultural  tribes  of  Indian  origin  who  cannot 
oatabliah  tlicir  title  to  Rajput  rank  are  Jdts.  Finally,  on  the  frontier 
the  Pathcin  and  Baloch  have  overshadowed  Jat  and  Rajput  alike;  and 
Bhatti,  Punw^ir,  Tiinwar,  all  the  proudest  tribes  of  Rajputilna,  are 
included  in  the  name  and  have  sunk  to  the  level  of  Jd.t,  for  there  can 
be  no  Rdjputs  where  there  are  no  Rdjds  or  traditions  of  Rajds.  I  know 
that  the  vieAvs  herein  set  forth  will  be  held  heretical  and  profane  by 
many,  and  that  they  ought  to  be  supported  by  a  greater  wealth  of 
instance  than  I  have  produced  in  the  following  j^ages.  Bat  I  have  no 
time  to  marshal  my  facts ;  I  have  indeed  no  time  to  record  more  than 
a  small  proportion  of  them  ;  and  all  I  can  now  attempt  is  to  state  the 
conclusion  (o  which  my  enquiries  have  led  me,  and  to  hope  to  deal  with 
the  subject  in  more  detail  on  some  future  occasion.' 

These  conclusions  are  confirmed  by  facts  observed  with  regard  to 
other  so-called  castes,  such  as  the  Gaddis,  Gujars,  Kanets,  Meos,  and 
others  too  numerous  t^  mention.  The  term  J^  may  now  connote  a 
caste  in  the  ordinary  acceptance  of  the  term,  but  whatever  its  deriva- 
tion may  be,  it  came  to  signify,  in  contradistinction  to  R<4jput,  a 
yeoman  cultivator,  usually  owner  of  land,  and  in  modern  parlance  J^t- 
zamindiir  is  the  usual  description  of  himself  which  a  Jt4t  will  give. 
As  Sir  Deuzil  Ibbetson  said  : — 

The  position  of  the  Jdt  in  the  Punjab. 
'  The  Jiit  is  in  every  respect  the  most  important  of  the  Punjab 
peoples.  In  point  of  numbers  he  surpasses  the  Rd,jput,  who  comes  next 
to  him,  in  the  proportion  of  nearly  three  to  one.  Politically  he  ruled 
the  Punjab  till  the  Kh^ilsa  yielded  to  our  arms.  Ethnologically  he  is 
the  peculiar  and  most  prominent  product  of  the  plains  of  the  five  rivers. 
And  from  an  economical  and  administrative  point  of  view  he  is  the 
husbandman,  the  peasant,  the  revenue-payer  par  excellence  of  the 
Province.  His  manners  do  not  bear  the  impress  of  generations  of  wild 
freedom  which  marks  the  races  of  our  f  ontier  mountains.  But  he  is 
more  honest,  more  industrious,  more  eturdy,  and  no  less  manly  than 
they.  Sturdy  independence  indeed  and  patient  vigorous  labour  are  his 
strono-est  characteristics.  The  Jdt  is  of  all  the  Punjab  races  the  most 
impatient  of  tribal  or  communal  control,  and  the  one  which  asserts  the 
freedom  of  the  individual  most  stronijly.  In  tracts  where,  as  in 
Rohtak,  the  Jdt  tribes  have  the  field  to  themselves,  and  are  compelled, 
in  default  of  rival  castes  as  enemies,  to  fall  back  upon  each  other  for 
somebody  to  quarrel  with,  the  tribal  ties  are  strong.  But  as  a  rule  a 
Jdt  is  a  man  who  does  what  seems  right  in  his  own  eyes  and  sometimes 
what  seems  wrong  also,  and  will  not  be  said  nay  by  any  man.  I  do  not 
mean  however  that  he  is  turbulent :  as  a  rule  he  is  very  far  from  being 
so.     He   is   independent  and  he   is  self-willed;  but  he  ig  reasonable, 


Jd^  characteristics.  867 

peaceably  inclined  if  left  alone,  and  not  difficult  to  njanage.  Ho  is 
usually  content  to  cultivate  his  fields  and  pay  his  revenue  m  peace  and 
({uietness  if  people  will  let  him  do  so;  though  when  he  does  go  w von «• 
he  "takes  to  anything  from  gambling  to  murder,  with  perhaps  a 
preference  for  stealing  other  peopVs  wives  and  cattle."  As  usual  the 
proverbial  wisdom  of  the  villages  describes  him  very  fairly,  thou<>h 
perhaps  somewhat  too  severely :  "  The  soil,  fodder,  clothes,  hemp, 
grass  fibre,  and  silk,  those  six  are  best  beaten  ;  and  the  seventh  is  thu 
Jat.  "  "A  Jat,  a  Bhat,  a  caterpillar,  and  a  widow  woman  j  these  four 
are  best  hungry.  If  they  eat  their  fill  they  do  harm."  "The  J&i, 
like  a  wound,  is  better  when  bound.''  In  agriculture  the  J^t  is  pre- 
eminent. The  market-gardening  castes,  the  Aruin,  the  Mali,  the  Saini, 
are  perhaps  more  skilful  cultivators  on  a  t-mall  scale  ;  but  they  cannot 
rival  tbe  Jilt  as  landowuers  and  yeoman  cultivators.  The  Jat  calls 
himself  zamlndur  or  "husbandman"  as  often  as  J^t,  and  his  women  and 
children  alike  work  with  him  in  the  fields  :  "  The  Ja^'s  baby  has  a 
plough  handle  for  a  plaything."  "  The  Jiit  stcod  on  his  corn  heap 
and  said  to  the  king's  elephant-drivers — '  Will  you  sell  those  littlo 
donkeys  ?  "  Socially,  the  Jcit  occupies  a  position  which  is  shared  by 
the  Kor,  the  Gujar,  aud  the  Aliir,  all  four  eating  and  smokijig  together. 
He  is  of  course  far  below  the  RjJjput,  from  tlie  simple  fact  that  he 
practises  widow-marriage.  The  Jat  fatlier  is  made  to  say,  in  the 
rhyming  proverbs  of  the  country  side — '  Come  my  daughter  and  be 
married  j  if  this  husband  dies  there  are  plenty  more.'  But  among  the 
widow-marrying  castes  he  stands  first.  The  Bania  with  his  sacred 
thread,  his  strict  Hinduism,  and  his  twice-born  standing,  looks  down  on 
the  Jat  as  a  Sudra.  But  the  Jat  looks  down  upon  the  Bania  as  a 
cowardly  spiritless  money-grubber,  and  society  in  general  agrees  with 
the  Jat.  The  Khatri,  who  is  far  superior  to  the  Bania  iu  manliness  and 
vigour,  probably  takes  precedence  of  the  Jat.  But  among  the  races  or 
tribes  of  purely  Hindu  origin,  1  think  that  the  Jat  stands  next  after 
the  Brahman,  the  Rajput,  and  the  Khatri. 

There  are,  lio-wever,  Jdts  and  Jilts.  I  shall  here  do  nothing  more 
than  briefly  indicate  the  broad  distinctions.  The  Jdt  of  the  Sikh 
tracts  is  of  course  the  typical  Jat  of  the  Punjab,  and  he  it  is  whom 
I  have  described  above.  The  Jat  of  the  south-easteiii  districts  differs 
little  from  him  save  iu  religion  ;  though  on  the  Bik^ner  border  the  puny 
Biigri  Jat,  immigrant  from  his  rainless  ])rairies  where  he  has  been 
lield  in  bondage  for  centuries,  and  ignorant  of  cultivation  save  in  its 
rudest  form,  contrasts  strongly  with  the  stalwart  and  independent 
husbandman  of  the  Malwa.  On  the  Jjower  Indus  the  word  Jt'it  is 
applied  generically  to  a  congeries  of  tribe>»,  Jats  i»roper,  Rajputs,  lower 
castes,  and  mongrels,  wlio  have  no  points  in  common  save  their 
Muhammadan  religion,  their  agricultural  occupation,  and  their 
subordinate  position.  In  the  great  westein  grazing  grounds  it  i.s, 
as  I  have  said,  impossible  to  draw  any  sure  line  between  Jat  and 
Rcljput,  the  latter  term  being  commonly  applied  to  those  tribes  who 
havft  attained  political  supremacy,  w^hile  the  people  whom  they  have 
subdued  or  driven  by  dispossession  of  their  territory  to  live  a  semi- 
nomad  life  in  the  central  steppes  are  more  often  classed  as  Jats;  and 
the  state  of  things  in  the  Salt  Range  is  very  similar.  Indeed  tbe 
word  Jat  is  the  Punjabi  term  for  a  grazier  or  herdsman  ;  though  Mr,  i- 


368  The  Jdt  elements. 

E.  O'Brien  said  tlubt  in  Jatki,  Jat,  theculHvator,  is  spelt  with  a  hard 
and  Jdt,  the  herdsman  or  camel  grazier,  with  a  sol't  //.  Thus  iho 
word  Jatin  Rohtak  or  Amiitsar  means  a  great  deal;  in  MuzalFargarh 
or  Baunu  it  means  nothing  at  all,  or  rather  perhaps  it  means  a  great 
deal  more  than  any  single  word  can  afford  to  mean  if  it  is  to  bo  of 
any  practical  nse ;  and  the  two  classes  respectively  indicated  by  the 
term  in  these  two  parts  of  the  Province  must  not  be  too  readily 
confounded.' 

27ie  Jdt  elements. 
The  traditions  of  some  of  the  more  important  Jat  tribes  as  to  their 
orio-in  are  summed  up  below,  but  it  must  be  confessed  that  these 
traditions  are  not  only  hazy  but  often  inconsistent  and  not  infrequently 
contradicted  by  legends  current  among  the  same  tribe  in  another 
locality. 

Afghan  origin  is  asserted  by  the  Langah.  Arab  origin  is  claimed  by 
the  Tahim  and  Lilla.  Brahman  descent  is  alleged  by  the  Golia  and 
Lano'rial  —  who  say  they  were  '  Brahman  Charans.'  Jat  descent  is 
cidmitted  by  the  Bhullar,  Her,  and  Man  ;  by  the  Sipra  (Gils  by  origin), 
the  Bhangu,  who  say  they  came  from  Nepal,  by  the  Wardich  and 
\ apparently  the  Nol.  Bdjpnt  origin  is  vaguely  alleged  by  the  Bal, 
,  (Jhhandbar  Dhindisa  (Saroha),  Gliatwul  (Saroha),  Hijrd  (Saroha),  Mahal 
and  Sumra. 

Other  Jat  tribes  have  more  specific  claims  to  Rajput  ancestry. 
I'hus  thlar  Rajput  origin  is  claimed  by  the  Aulakh,*  Bains,t  Janjua, 
Bhutta,  Buttar,  Chabil  (Tiinwar),  Deo,  Dhotar,  Ithvval,  Kang,  Lodika, 
Pun  nun,  Sahi,Sindhu  aud  Tarar  ;  Lunar  Rajput  by  theDhillou  (Saroha), 
Ghumman,  Goraya  (Saroha),  Kahlou. 

And  in  many  cases  the  Jat  tribe  can  point  to  the  Rajput  tribe  from 
which  it  sprang.  For  example,  Bliatti  Rajput  descent  is  claimed  by  th© 
Dhai  iwal,  Randhawa,  Sara,t  and  Sidhu  ;  Chauhaa  Rajput  descent  by  the 
Ahlawat,  Bajwa,  Chatta,  Chima,  Dehia,  Jakhar,  Marral,  Sargwan,  and 
kSohal:  Manhas  Rajput  blood  by  the  Wirk  :  Punwar  Rajput  descent  by 
the  Kharral,  Harral  and  Sarai  :  Raghobansi  Rajput  origiu  by  Gil  : 
Tunwar,  by  the  Dhankar,  Rdthi  and  Sahrawat :  aud  Rutlior  by  the  Dalai 
and  Deswal. 

Similarly,  in  Gujrat  the  Muliainmaclau  Jiil  tribes  claim  very  diverse  origiii.s.  Thus 
Ji  1(1/ /lai  origin  is  claimed  by  the  Bliaddar,  Malaua,  ^larar  ami  Narwai,  who  claim  to  be 
Barlas  ;  aud  by  the  Bahlam,  Chaughatta,  Phiplira,  Mauder  aud  Babal,  who  claim  to  be 
Chaiighalta.  Aa-un  origin  is  claimed  by  the  BhagAval,  while  the  Hir  claim  to  be  descend- 
auts  of  Qutab-ud-Din,  like  the  Aw;lns  and  Khokhard.  QuraisJi  descent  is  claimed  by  the 
Jam. 

Khokhar  Rajput  descent  is  asserted  by  the  Jali ;  Puuwar  Rajput  ancestry  is  claimed  by  the 
Jakkhar  and  Sial;  Sombansi  descent  and  Rajput  ancestry,  i.  c,  a  last  status  as  Rajputs- 
are  claimed  by  the  Jaujua  Jats,  Chauh^n  Jyts,  Dhul,  Suhial,  Kalial,  Goraya,  Laugarbal, 
Maral,  and  Maugat;  Janjua  Rajpul  origiu  is  claimed  by  the  Bhakbel,  Tatla,  Dabb, 
Kaujial  aud  Ghummau;  Gakkhar  origiu  is  asserted  by  the  Kotharmal;  Bhalti  Rajput  origiu 
is  claimed  by  the  Bhatti,  Dhariwal  I'aroi,  Tora,  DhamiU.  Dhali,  Kaudhjivva,  tiahotra,  Soja, 
Surai,  Kalw41,  Kaher,  kawar,  Korantana,   Guhlo  Gudho,  Gujral,  Lidclar,  Mehar,  Mahota 


*  But  OUG  tradition  makes  them  Lunar. 

I  Bains  is  ono  of  the  c5(j   royal  families  of  Rajputs,  but  was  believed    by  Tod  tu   be 
Suryabansi. 
J  Also  claim  Lunar  descent. 


i 


The  Jdt  localisation.  369 

Multani,  Nijjri,  Ilunjar  and  Ilatian;  Punnu  (Surajbansi)  origin  is  claimed  by  the  Dudhrai 
Poti,  Gil,  Thuth'il,  Mathi,  Nat ;  Raghbansi  by  the  Rahang  Chauhan ;  Rajput  origin  is  claimed 
by  the  Thanel,  Gobi  and  Kaler;  Tiir  Rajput  descent  is  claimed  by  the  Takkhar  ;  Langah 
Rajputs  gave  birth  to  the  Cbtch,  and  Manhas  to  the  Raihsi,  Katwar  Lohdra,  Mahr,  ilair, 
Nangiil  and  Wirk  ;  Gondal  Jat  extraction  is  admitted  by  the  Tola,  Jaspal,  Sandrana,  and 
Ghug;  Waraich  by  the  Suggar;  Dhariwal  by  the  Sidh,  and  Ranjha  by  the  Khamb, 
Qudgor. 

Disti'ibution  of  the  Jdts. 

Beyond  the  Punjab,  Jdts  are  chiefly  found  ia  Sindh  where 
they  form  the  mass  of  the  population;  in  Bikdner,  Jaisalmer,  and 
Mdrwar,  where  they  probably  equal  in  numbers  all  the  Rajput 
races  put  together,  and  along  the  upper  valleys  of  the  Ganges 
and  Jumna,  from  Bareli,  Farrukhabiid,  and  Gwalior  upwards.  In  the 
Punjab  and  North-West  Frontier  Province  they  are  especially 
riumerous  in  the  central  Sikh  districts  and  Srate?,  in  the  south-eastern 
districts,  and  in  the  Derajdt.  Under  and  among  the  hills  and  in  the 
Ed.walpindi  divisiou  Rajputs  take  their  place,  while  on  the  frontier, 
both  upper  aud  lower,  they  are  almost  wholly  confined  to  the  cis-Indus 
tracts  and  the  immediate  Indus  riveraiu  on  both  sides  of  the  stream. 
The  Jdts  of  the  Indus  are  probably  still  in  the  country  which  they 
have  occupied  ever  since  their  first  entry  into  India,  though  they  have 
been  driven  back  from  the  foot  of  the  Sulaimdns  on  to  the  river  by  the 
advance  of  the  Patlidn  and  the  Baloch.  The  Jats  of  the  Western  Plains 
have  almost  without  exception  come  up  the  river  valleys  from  Sindh 
or  Western  Rdjputana.  The  Jdts  of  the  western  and  central  sub- 
montane have  also  in  part  come  by  the  same  route  ;  but  some  of  them 
retain  a  traditional  connection  with  Ghazni,  which  perhaps  refers  to  the 
ancient  Gajnipur,  the  site  of  the  modern  Rdwalpindi,  while  many  of 
them  trace  their  origin  from  the  Jammu  Hills. 

The  Jats  of  the  central  and  eastern  Punjab  have  also  in  many  cases 
come  up  the  Sutlej  valley ;  but  many  of  them  have  moved  from  Bikdner 
straight  into  the  Mdlwa,  while  the  great  central  plains  of  the  Mdlwa 
itself  are  probably  the  original  home  of  many  of  the  Jdt  tribes  of  the 
Sikh  tract.  The  Jdts  of  the  south-eastern  districts  and  the  Jumna  zone 
have  for  the  most  part  worked  up  the  Jumna  valley  from  the  direction 
of  Bhartpur,  with  which  some  of  them  still  retain  a  traditional  connec* 
tion ;  though  some  few  have  moved  in  eastwards  from  Bikdner  and  the 
Mdlwa.  The  Bhartpur  Jdts  are  themselves  said  to  be  immigrants  who 
left  the  banks  of  the  Indus  in  the  time  of  Aurangzeb.  Whether  the 
Jdts  of  the  e:reat  plains  are  really  as  late  immigrants  as  they  represent, 
or  whether  their  story  is  merely  founded  upon  a  wish  to  sliow  recent 
connection  with  the  country  of  the  Rdjputs,  I  cannot  say.  The  whole 
question  is  one  in  which  wo  are  still  exceedingly  ignorant,  and  which 
would  riclily  repay  detailed  investigation. 

The  Jdt  migrations. 

A  noteworthy  feature  of  the  Jdt  traditions  is  their  insistence 
on  the  recent  advent  of  nearly  every  Jdt  tribe  into  the  Punjab, 
or  at  least  into  its  present  seats.  Probably  the  only  tract  in 
the  Punjab  in  which  the  J;U  has  been  well  established  Ircm  a 
period   anterior   to   the   first   Muh&minadan     invasion   is   the   Eohtak 


370  •     Jdt  migrations. 

territory.  If  tho  history  of  tlie  various  tribes  in  Mult^m  be  investigated 
it  will  bo  found  that  there  is  scarcely  a  single  important  tribe  now  found 
in  the  District  which  has  not  immigrated  within  the  last  «500  or  600 
years.  Tho  whole  population  in  Multdn  has  for  many  centuries  been 
in  a  state  of  constant  flux,  and  it  is  of  very  little  use  trying  to  discover 
who  the  original  inhabitants  were  even  in  the  pre-Muhammadan 
times  The  Khaks,  Pdudas,  Pahors  and  Sahus  in  Kabirw^la  tahsil, 
the  Dhudhis  in  Mailsi,  and  the  Kharas,  nortli  of  Multan,  are  reputed 
vaguely  to  have  been  converted  to  Isldm  in  the  Multdn  districi.  during 
tho  13th  century,  but  the  traditions  cannot  be  trusted.  When  the  Ain-i- 
Ahhari  was  compiled  the  Sahus,  Sandas,  Marrals,  Tahims,  Ghallus, 
Channars,  Joiyas,  Utheras  and  Khichis  were  settled  in  or  near  their 
present  seats,  and  tradition  assigns  many  tribal  immigrations  to  Akbar'a 
time.*  The  same  might  bo  said  with  much  truth  of  almost  every  Jd.t 
Bottlemont  throughout  the  Punjab  plains.  If  we  except  the  Nol  and 
Bhangu  in  Jhang,  the  Hinjra  in  Gujrdnwala  and  a  few  other  clans, 
tradition  almost  always  makes  a  Jat  tribe  a  comparatively  recent 
settler  in  the  Punjab.  In  Dera  Ismail  Khan,  where  the  term  Jdt  is 
applied  to  Sidls,  A.wdns  and  a  host  of  petty  tribes  of  miscellaneous 
origin,  the  lower  portion  of  the  District  was  probably  occupied  by  a 
few  scattered  tribes  of  pastoralJats  before  the  J  5th  century.  Early  in 
that  century  all  tradition  goes  to  show  that  an  immigration  of 
Siyars,  China,  Khokhars,  etc.,  set  in  from  Multan  and  Bahd,walpur. 
Passing  up  tho  Indus  these  Jat  tribes  gradually  occupied  the  country 
on  the  edge  of  the  Midnwdli  Thai  and  then  crossed  the  Indus.  East 
of  that  river  the  Jd,ts  and  Sayyids  maintained  a  dominant  position,  in 
spite  of  the  somewhat  later  Baloch  immigration  which  was  of  the 
natme  of  a  military  occupation  rather  than  a  permanent  colonisation, 
and  the  whole  of  the  Kachi  or  riverain  on  the  east  bank  of  the  Indus 
was  divided  in  blocks  among  the  Jd,ts,  a  strip  of  the  Thai  or  steppe 
being  attached  to  each  block,  l&t  tribes  settled  also  in  the  Thai  itself, 
notably  the  Chinasi  and  Bhidwdl,  the  latter  a  good  fighting  tribe.  The 
China  tract  stretched  right  across  the  Thai.  The  modern  District  of 
Dera  Ismail  Khfin  was  settled  in  much  the  same  way  by  the  Jd,ts,  but 
the  Baloch  also  occupied  it  as  cultivating  proprietors,  leaving  the 
actual  occupation  however  to  the  Jd,ts.  Early  in  the  19th  century 
Sarwar  Khdn  of  Tdnk  located  large  numbers  of  Jats  in  the 
south-east  of  the  present  Tdnk  tahsil  and  this  settlement  gave  the  tract 
its  name  of  the  Jd,t-d,tar.t  Jats  however  appear  to  have  been  settled 
in  the  modern  Nutkdni  Baloch  country  prior  to  that  period,  and  to 
have  formed  its  original  population. 

The  migrations  of  the  Jats  into  Kapurthala  also  illustrate  the  history  of  the  population 
of  the  Punjab.  Thus  from  Amritsar  came  the  Gil,  Padah,  Ojla,  Dhol,  Randhawa,  Khera 
and  Samrai  ;  from  Hoshiirpur  the  Dhadwal ;  from  Sialkot  came  the  Bajw4  or  Bajwai, 
Gor^ya  and  Ghumman ;  from  Gurdaspur  the  Mahesh  ;  and  from  Lahore  the  AVirk,  Sindhu 
and  Bhullar  ;  from  Gujranwala  came  the  Dhotar,  Baraich  (Waraich),  Panglai,  Kaler  and 
Johal,  Sujan  and  Bat;;ah ;  from  the  Malwa  the  Dhariwal  ;  and  from  Patiala  the  Chabil;  from 
Delhi'came  theHundal,  Dhadah,  Bhaun,  Bal,  Bhandal,  Bisal  and  Bulai ;    from    Sirsa  thi 

•  See  Mr.  E.  D.  Maclagan's  interesting  sketch  of  the  tribal  immigrations  in  the  Multan 
Oatetteer,  1901-02,  pp.  144-5. 

f  There  is  also  a  Jatatar  in  Gujrat— see  p.  306  swpra.  It  appears  to  be  identical  with 
the  Herat,  which  may  derive  its  name  from  the  Her  Jats,  though  a  local  tradition  derives 
ifc  from  Htrat  in  Afghanistan.  It  is  curious  that  the  Jats  give  their  name  to  no  other 
tracts. 


Jdt  cults.  371 

Basrai  and  Daulal ;  Avhilc  from  beyond  the  east  of  the  Jumna  came  the  Nijhar  and  Janer  ; 
and  from  Sah^ranpur,  the  Dhillon  :  while  the  Baich  say  thoy  camo  from  the  Ganges.  The 
Faddah  have  a  tradition  that  they  came  from  Ghazni. 

The  cults  of  the  Jdt  tribes. 

The  Jd,ts  of  the  Punjab  cannot  be  said  to  have  any  distinctive  tribal 
cults.  When  Muhammadans  or  Sikhs  tlicy  follow  the  teachings  of 
their  creeds  Avith  varying  degrees  of  strictness.  When  Hindus  they 
are  very  often  Sultanis  or  followers  of  the  popular  and  wide-spread 
cult  of  Sakhi  Sarwar  Sultdn.  In  the  south-east  many  aro  Bishnois. 
The  Shib-gotri  Jats  do  not  form  a  sectarian  group.  The  only  distinc- 
tive Jdt  cults  are  tribal,  and  even  in  their  case  the  sidh  or  sati,  Jogi, 
Gosd,in  or  Bainigi,  whoso  shrine  is  affected  by  the  tribe,  is  doubtless 
worshipped  by  people  of  other  tribes  in  the  locality.  For  detailed 
accounts  of  these  tribal  cults  reference  must  be  made  to  the  separate 
articles  on  the  various  Jdt  tribes  in  these  volumes,  but  a  few  general 
notes  may  be  recorded  here.  It  will  be  observed  that  these  customs  are 
not  as  distinctive  of  the  Jdts  of  Sialkot  as  Sir  Denzil  Ibbetson  thought.* 
Parallels  to  them  will  also  be  found  among  the  Khatris,  and  it  is  very 
doubtful  whether  they  can  be  held  to  indicate  aboriginal  descent. 

Jathera. — Among  the  Hindu  and  Sikh  Jats,  especially  in  the  north- 
central  and  central  Districts^  a  form  of  ancestor-worship,  called  jathera, 
is  common.  It  is  the  custom  of  many  clans,  or  of  a  group  of  villages 
of  one  clan,  for  the  bridegroom  at  his  wedding  [hidh  or  shddi)  to 
proceed  to  a  spot  set  aside  to  commemorate  some  ancestor  who  was  either 
a  shah  id  (martyr)  or  a  man  of  some  note.  This  spot  is  marked  by  a 
mound  of  earth,  or  it  may  be  a  pakkd  shrine.  Ihe  bridegroom  bows  his 
head  to  the  spot  and  walks  round  it,  after  which  offerings  are  made 
both  to  the  Brahman  and  the  Idgi.f  If  the  mound  is  of  earth,  he  throws 
a  handful  of  earth  upon  it.  The  name  given  to  the  jathera  may  be, 
and  generally  is,  that  of  an  ancestor  who  was  influential,  the  founder  of 
the  tribe,  or  who  was  a  shahid. 

Jandi  kalna  or  Jandidn,  the  cutting  of  a  twig  of  the  jand  tree.— 
The  bridegroom,  before  setting  out  for  the  marriage,  cuts  with  a  sword 
or  talwdr  a  twig  from  a  jand  tree  anywhere  in  th^  vicinity.  He  then 
makes  offerings  to  Brahmans.  This  ceremony  ensures  the  success  of 
his  marriage. 

In  those  parts  of  the  Gurgaon  District  which  adjoin  the  Jaipur,  Alwar 
and  Ncibha  States  it  is  customary  to  fix  a  small  wooden  bird  on  the 
outer  door  of  the  l)ride's  house,  and  before  the  bridegroom  is  welcomed 
by  the  women  standing  there  he  is  required  to  strike  it  with  his  stick. 
This  ensures  the  happiness  of  the  marriage.  The  rite  is  reminiscent  of 
the  old  Tar  Pariksha  or  test  of  the  bride.  The  bird  is  made  of  jand 
wood.  This  is  almost  the  only  trace  of  any  jandidn  ceremony  in  tho 
southern  Punjab.^ 

*  Ibbetson, §  421. 

+  The  menial  who  is  entitled  to  receive  dues  (Mg)  at  weddings,  etc. 

J  la  Hiasar  the  janduin  rite  ia  rare,  thousb  that  oi  jut  Iter  a  in  said  to  be  almost  universal. 
But  in  that  District  tho  observances  are  local,  rather  tliau  tribal  and  the  B4gii  Jati  do 
nob  perform  the  jatt^lidn  in  HiaBtir  though  they  would  obsorve  it  in  the  Bigaj",  wharo  it  is 
general. 


372  The  chliatra  rite. 

The  jandian  rite  is  very  common  in  the  central  Punjab,*  but  it  as- 
sumes slightly  different  forms.  Thus  among  the  Hans  Jilts  of  Ludhidna 
the  bridco-room's  uncle  or  elder  brother  cuts  the  tree  with  an  axe  or 
sword  and  the  bridal  pair  play  with  the  twigs,  chhitidn,  the  boy  first 
striking  the  girl  hoven  times  with  them,  and  she  then  doing  the  same 
to  him.  Worship  is  then  offered  to  a  Brahman  and  after  that  the 
house-Tvalls  are  marked  with  rice-flour.  The  pair  solemnly  prostrate 
themselves,  worship  Sakhi  Sarwar  and  give  tlie  offerings  made  to  him 
to  a  Bhardi.  The  Daleo,  Aulakh,  Pammar,  Basi,  Dulat,  Boparai,  and  Bal, 
have  the  same  usage  as  regards  the  chhitidn,  but  among  the  Gurum 
Jdts  the  boy  himself  cuts  the  tree  and  both  he  and  his  bride  'worship 
chhairas.'     But  the  Lat  do  not  cut  the  j an di  at  all. 

CMiatra. — In  connection  with  the  observance,  common  at  Hindu 
weddino's,  of  the  tika,  there  is  a  curious  custom  called  the  chhatra  (ram) 
or  clihedna  (to  bore — the  ram's  ear),  ]n  this  a  ram  is  hired,  8  paisa 
(Nanak-shahi)  being  paid  to  its  owner.  The  bridegroom  cuts  off  a 
small  piece  of  its  ear  and  rubs  this  pii  ce  on  the  cut  till  the  blood  flows. 
He  then  places  the  piece  in  the  centre  of  a  chapdtl,  with  some  rice 
and,  smearing  his  thumb  with  the  ivixture,  imprints  a  tika  or  mark 
with  it  on  his  forehead.  The  chapdti  is  then  offered  at  a  shrine, 
food  is  distributed  and  the  Idgis  each  receive  at  least  14  paisa  (Ndnak- 
shd,hi).     In  some  cases  the  ram  or  goat  is  also  sacrificed. 

Among  the  J^ts  of  the  south-eastern  Punjab  the  chhatra  rite,  involv- 
ino-  as  it  does  animal  sacrifice,  is  unknown.  This  is  clearly  due  to  Jaia 
influences.  It  is  very  rare  in  the  central  Districts  too,  and  is  said  to 
be  unknown  in  JuUundur,  but  in  Ludhidna  it  is  not  uncommon  for  the 
bridegroom's  forehead  to  be  marked  with  blood  from  a  goat's  ear,  e.  g. 
among  the  Chela,  Bhangu  and  some  others. 

Not  only  do  these  us:iges  vary  among  different  tribes,  some  not 
observing  them  at  all  while  others  perform  one  or  two  or  all  of  them, 
but  a  given  tribe  may  have  varying  usages  in  different  localities. 
Thus  the  Bhulars'  cult  of  Kalanjar  has  already  been  described  at 
p.  108  supra,  but  they  are  also  said  to  have  a  jathera  called  Pir 
Yar  Bhuraw^la,t  a  revered  ancestor  who  performed  a  miracle  by  turning 
a  blanket  into  a  sheep,  and  to  this  day  the  Bhular  will  not  wear,  sit 
or  sleep  on  a  striped  blanket.  Their  Sidh  Kalenjar  or  Kalangar  is  also 
called  Kalandra,  and  he  has  a  tomb  at  Mari  in  Pati^la  where  the  first 
milk  of  a  cow  is  «  fiered  to  him  on  the  8th  hacli  of  t-he  month.  A 
Bhular  too  can  only  build  a  house  after  offering  him  two  bricks.  The 
Bhular  also  avoid  the  use  of  ak  fuel. 

The  Chahil  as  noted  on  p,  146  sup>ra  affect  a  Jogi  p)ir,  but  he  is 
also  said  to  have  been  their  j  at  Jiera.  He  was  killed  in  a  fight  with  the 
Bhalti  Rdjputs  at  a  place  in  Patiala,  but  his  body  remanied  on  his 
horse  and  continued  to  smite  the  foe  after  his  head  had  fallen,  so  a 
Bhrine  was  built  to  him  on  the  spot  where  he  fell   and  it    also   contains 

•  But  it  is  said  to  be  unknown  in  Jullundur. 

t  Apparently  llie  Bhura  Su^/i  of  the  Sialknt  Bhulars.  Bhind  means,  a,  striped  blanket,  of 
licht  brown  with  black  t^tripes,  or  black  with  white  stripes,  and  the  Bhurd  are  also  said 
to  be  a  division  of  the  Jilts.  Bhvrd  also  means  brown,  P«»jd6i;  Dicty.,  p.  146.  Clearly 
there  ii  either  a  pun  iu  the  name  or  Bhurd  was  the  original  name  of  the  tribe. 


Jathera  worship.  373 

the  tombs  of  his  hawk,  dog  and  horse.  It  Hes  in  a  grove,  and  tho 
milk  of  a  cow  or  the  grain  of  a  harvest  arc  never  used  witlioui  olTering 
first  fruits  to  this  pi'r.  Tho  fact  that  the  ptV  is  called  or  named  Jogi 
points  to  a  Shaiva  origin  for  the  cult. 

The  Chima  again  are  said  to  be  served  by  Jogis,  and  not  by  Crahmans. 
They  perform ,/a,^/iera.  and  chhatra  as  follows  : — Eight  or  ten  days  before 
a  marriage  rice  is  cooked  and  taken  to  the  spot  dedicated  to  their 
ancestor ;  from  one  to  five  goata  are  also  taken  thither  and  Avashed 
and  a  lamp  is  lighted.  One  of  tho  goats'  ears  is  then  cat,  and  tho 
brotherhood  mark  their  foreheads  with  blood  {chhatra).  The  goat  is 
killed  for  food,  but  the  immediate  relatives  of  the  bride  do  not  eat  of 
its  flesh,  which  is  divided  among  the  others ;  the  rice,  however,  is 
distributed  to  all. 

The  Deo  have  their  jathera  at  a  place  close  to  some  pool  or  tank 
where  on  certain  occasions,  such  as  a  wedding,  they  congregate.  The 
Brahman  marks  each  man's  forehead  as  he  comes  out  of  the  pool  with 
blood  from  the  goat's  ear  :  this  is  done  to  the  bridegroom  also.  Tho 
bread  at  the  feast  is  divided,  9  loaves  to  every  bachelor  and  18  to  every 
married  man. 

As  already  noted,  on  p.  236  supra,  the  Dhctriwitl  have  a  jathera 
and  also  a  sidh,  called  Bhai  or  Bhoi.  The  latter  was  slain  by  robbers. 
A  Brahman,  a  Mirasi,  a  Chuhra  and  a  black  dog  were  with  him  at  tho 
time.  The  Brahman  fled,  but  tho  others  remained,  and  so  Mirasia 
receive  his  offerings,  and  at  certain  ceremonies  a  black  dog  is  fed  first. 
The  Sidh's  tomb  is  at  Ldlowala  in  Patidla^  and  his  fair  is  held  on  tho 
Nimdni  Ikddshi. 

The  Dhillon  appear  to  have  several  jatheras,  Gaggowahna  being 
mentioned  in  addition  to  those  described  on  p.  238  supra.  No  particu- 
lars of  these  are  forthcoming.  But  the  fact  that  Dhillon  was  Raja 
Karn's  grandson  is  commemorated  in  the  following  tale  : — Karn  used 
to  give  away  30  ,sers  of  gold  every  day  after  his  bath  but  before  his 
food.  After  his  death  the  deity  rewarded  him  with  gold,  but  allowed 
him  no  food,  so  he  begged  to  bo  allowed  to  return  to  the  world  where 
he  set  aside  15  days  in  each  year  for  the  feeding  of  Brahmans.  He 
was  then  allowed  to  return  to  the  celestial  regions  and  given  food."^ 

Other  jV/./ieras  are  Baba  Alho,  of  the  Gakewals,  Raja  Ram  of  tho 
Gils,  Rtijput  [sic]  of  the  Kiiaika,  Sidhsan,  of  the  Bandhawas,  Tilkara, 
of  the  SiDHDS  and  Kdla  Mihr  of  tho  SiNDiius.t 

The  Dhindsa  have  a  sidh,  of  unrecorded  name,  at  a  place  in  Patiitla 
and  offer  milk,  etc.,  to  his  samddh  on  the  Gth  siidi  of  each  month.     The 

*  The  Dhillons  have  the  following  kabit  or  saying — Sat  Jindki  bahiii,  Dhillon  kadh  kosatti 
nahin,  meaning  that  a  Dhillon  will  iihvaj's  perform  what  he  has  promiscil. 

■f"  Among  the  genuine  Jats,  or  those  who  can  look  back  to  a  Rajput  origin,  it  is  not 
uncommon  to  find  a  great  veneration  paid  to  the  thelis  or  mounds  which  in  bygone  days 
were  the  sites  of  their  first  location.  They  are  marked  by  a  few  scattered  tombs  or  a  grove 
of  trees,  or  have  since  been  selected  by  some  shrivelled  fiujir  as  the  place  suitable  for  a 
solitary  life.  With  the  Jats,  it  is  also  curious  to  which  Ihe  revciencc  they  pay  to  the 
_;(ni(/ tree,  which  is  often  introduced  into  these  places  of  worship.  Tiie  liajputs  are  more 
lofly  in  their  religion,  and  more  rigorous  in  their  discharge  of  it."— Prinsep's  Sialkof 
Sett.  Rep.,  p.  27. 


374  Tribal  vs.  Village  deities. 

Gil  sidh  is  named  Surat  Rdm  and  only  gets  a  goat  and  a  handful  of  gur 
at  weddings,  an  offering  which  is  taken  by  Mirdsis.  The  Gandi  have 
a  sati  whose  mat  or  shrine  is  in  Patid,la. 

Jatheras  are  also  commonly  worshipped  in  the  central  Districts,  but 
the  rites  vary.  Thus  in  Ludhidna  nearly  every  Jd,t  tribe  has  a  jathera 
though  his  name  is  rarely  preserved,  and  a  very  common  fond  of  wor- 
ship to  him  is  to  dig  earth  from  a  tank  at  weddings  in  his  honour. 
Thus  Tulla,  the  Basis'  jathera,  who  has  a  niat  or  shrine,  is  com- 
memorated in  this  way  and  earth  is  also  dug  on  the  Diwdli  night.  The 
Sarapiya  and  Sodi  Jiits  also  dig  earth  to  their  unnamed  jai/ieras— and 
the  Daula,  Dhad,  Sangra  and  many  others  do  the  same.  The  Dhanesar 
have  a  special  custom,  for  after  the  jandi  has  been  cut,  water  is  poured 
over  a  goat's  head,  and  if  he  shivers  the  ancestors  are  believed  to  have 
blessed  the  pair.  The  goat  is  then  set  free.  The  Ghanghas  in  this 
District  appear  to  have  no  jathera  but  make  offerings,  which  are  taken 
by  Sikhs,  to  the  samddh  of  Ak61  Das,  their  ancestor,  at  Jandid,la  in 
Amritsar,  where  an  annual  fair  is  held. 

Thus  the  jathera  rite  is  essentially  a  tribal,  not  a  village,  institution 
and  this  is  strikingly  brought  out  by  the  fact  that  in  villages  composed 
of  several  tribes  each  tribe  will  have  its  own  jathera.  Thus  in  Kang,  in 
Jullundur,  the  Kang  J^ts  have  no  jathera,  but  they  have  one  atDhauli 
Mambli  in  Garhshankar  tahsil,  and  say  he  was  a  refugee  from  Mu- 
hammadan  oppression.  The  Mors  of  Kang  have  their  jathera  at 
Khankhana,  the  Birks  theirs  at  Birk,  the  Rakkars  theirs  at  Rakkar, 
the  Jhalli  theirs  at  Dhamot  in  Ludhiana.  But  the  jathera  is  often  a 
sati,  and  the  Her  in  Jullundur  have  a  sati's  shrine  at  Kd,la  Majra  in 
Rupar  tahsil.  And  it  is  not  necessarily  the  progenitor  of  the  clan,  or 
even  the  founder  of  a  village  who  is  worshipped,  but  any  prominent 
member  of  it  who  may  be  chosen  as  its  jathera.  Thus  among  the 
Dhillon  of  Mahrampur  it  is  not  Gola,  its  founder,  who  is  worshipped, 
but  Phalla,  his  descendant  and  a  man  of  some  note.  And  at  Garcha 
the  Garcha  Jdts  worship  Adhiana,  a  spot  in  the  village  named  after 
Adi,  one  of  their  ancestors  who  was  an  ascetic.  The  place  now  forms 
a  grove  from  which  fuel  may  be  gathered  by  Brahmans,  but  no  wood 
may  be  cut  by  Jats  under  penalty  of  sickness  or  disaster.  When  the 
jathera  is  at  any  distance  it  is  suflScient  to  turn  towards  it  at  a  v/edding 
and  it  is  only  visited  at  long  intervals. 

In  marked  contrast  to  the  tribal  jathera  is  the  village  hhumia  of  the 
south-eastern  Punjab.  There,  when  a  new  colony  or  village  is  founded 
in  the  south-east  Punjab  the  first  thing  to  be  done  before  houses  are 
actually  built  is  to  raise  a  mound  of  earth  on  a  spot  near  the  proposed 
village  and  plant  a  jau^tree  on  it.  Houses  are  then  built.  The  first  man 
who  dies  in  the  village,  whether  he  be  a  Brahman,  a  J^t  or  a  Chamdr, 
is  burnt  or  buried  on  this  mound,  and  on  it  is  built  a  masonry  shrine 
which  is  named  after  him.  The  fortunate  man  is  deified  as  the  Bhfimia 
or  earth-god,  and  worshipped  by  Hindus  of  all  classes  in  the  village, 
being  looked  upon  as  its  sole  guardian  deity.  At  weddings  the  bride- 
groom before  starting  to  the  bride's  village  resorts  to  this  shrine  and 
makes  offerings  to  him.  If  an  ox  is  stolen,  a  house  is  broken  into,  or 
pestilence  breaks  out,  if  crops  fail  or  the  rainfall  is   scanty,  if   locusts 


Jdt  divisions.  875 

visit  the   village   or  any  other  calamity  befall,  Bhumia's  shrine  is  the 
first  place  to  which  the  Jats  resort  for  divine  help. 

Such  faith  is  placed  in  this  deity  that  in  the  event  of  plague  I  ho 
villagers  will  not  vacate  their  houses  without  consulting  the  Bhuniia. 

Thus  in  Jind  we  find  the  Phooat  with  a  tribal  Sidh  and  also  a  I3humi;i 
in  every  village.  Nearly  every  Jat  tribe  in  that  State  has  its  lihumia, 
but  some  have  a  Khera  instead,  and  others  again  stylo  their  jafJbera 
Khera  Bhumia.  Such  are  tlie  Chahil.  Tlio  Labanah  affect  the"  ICliera 
alone.  The  Dalai  reverence  Jogis  aud  the  Bhanwala  Gosains,  while  the 
Gathwdl  and  Larabo  are  said  to  have  Bairdgis  as  their  jatheras ;  and 
the  Ridhu  have  Ndgiis  ior  jatheras,  but  also  worship  Kliera  Bhiimia. 
Probably  the  Jogi,  Bairdgi,  Gosdin  or  Ndgd  is  the  tribal,  and  the  KheiM 
the  village  deity  or  his  representative.  But  several  tribes,  the  Bhor.dar, 
Bhangu,  Kharod,  Uadhdna  and  Tanidna  worship  the  Khera  as  their 
jafkera,  and  a  few,  the  Baring,  Baniwdl,  Boparai,  Jatdna,  Khagura, 
Ldt,  Sohi,  Thand  and  Tur  have  no  jathera  at  all. 

Instances  of  Jdts  accepting  votive  offerings  appear  to  be  very  rare,  but 
Jats,  not  Brahmans,  take  the  offerings  made  in  cash  or  kind  at  the 
shrine  of  Sitla  Devi  at  Gurgdon. 

The  divisions  of  the  Jdts. 
The  Jats  of  the  south-east  Punjab  have  two  territorial  divisions  Des- 
wdli  from  des,  the  plain  or  country,  and  Bdgri,  from  the  hagar  or  upland 
in  Bikdner.  The  Deswdli  claim  to  be  superior  to  the  latter,  but  it  is 
often  difficult  to  say  to  which  group  a  tribe  belongs.  Thus  the  Bhaini- 
wdl  claim  to  be  Deswdli,  but  they  are  really  Bdgri  as  are  probably  the 
Chahals — whose  connection  with  the  legend  of  Guga  is  consistent  with 
their  immigration  from  the  Bdgar. 

The  Jdts  of  the  south-east  have  also  two  other  divisions,  Shib-o-otra 
and  Kdshib-gotra.  The  former  are  also  called  asl  or  real  Jdts  and%on- 
fess  that  their  progenitor  sprang  from  Shiva's  matted  hair  and  was  so 
called  ja^  hhadrd.  They  have  12  gots,  which  are  descended  from  the 
12  sons  of  Barh,  who  conquered  a  large  part  of  Bikdner.  His  descend- 
ants are  chiefly  sprung  from  Punia  aud  they  held  the  country  round 
Jhansal. 


These  12  gots  are — 

5.  Barbra.  {  9.  Khokha. 

6.  Solahan.  10.  Dhanaj, 
7-  Chiria.  H.  Letar. 


1.  Punia. 

2.  Dhanian. 

3.  Chhacharik. 

4.  Bali. 


Chandia.         j  13.     Kakar. 

At  weddings  the  Brahman  at  the  snkha  or  announcement  gives  out 
their  gotra  as  Kdshib-gotra — not  Shib-gotra.  These  12  gots  aro  said 
not  to  form  exogamous  groups,  but  only  to  marry  with  tlie  Kdshib- 
gotra*  who  claim  Rdjput    descent.     The   Shib-gotras   must,    however 


Original  Rdjput  clan.  Jdt  tribef:  derived  from  it. 

Tunwar  ...     Palanii,  Bachhi,  Nain,  Mallan,  Lanbi.  KhatRar,  Karb 

Jataagra,  Dhaiid,  Bhado,  Kharwril,' r);idH,  SokbirJl' 

Bancbiii,  Mili'i,  Ronil.  S^tkan,  Berwal  nndNarii.     ' 

Cbanhan  ...     Bh^kar,    Khonpa,   Likblin,   Sawanch,    Sohu,  ChAhal 

Gbel,  Kao,  Nahri,  Pankhal,  Luni,  Jaglan,  'Bhanni- 


376  Jdt  totems. 

form  exogamous  sections,  though  it  may  be  that,  as  a  general  rule,  they 
give  daughters  to  the  Kashib-gotra.  The  term  Shib-gotra  clearly  implies 
some  disparagement,  but  the  Tunia  were  ouce  an  important  tribe  be- 
cause there  used  to  be  six  cantons  of  Jdts  on  the  borders  of  Mariana  and 
Bikaner,  and  of  these  four,  viz.,  Punia,  Kassua,"^  Sheoran  and  Godd,ra 
consisted  of  8G0  villages  each.t 

The  Bagri  Jdts  have  certain  sections  which  might  appear  totemistic, 
but  very  rarely  is  any  reverence  paid  to  the  totem.     Such  are  :— ' 

Karir,  a  tree,  Kohar,  a  hatchet,  Waihri,  a  young  heifer,  Bandar, 
monkey,  Gidar,  jackal ;  also  Katd-rid,  sword,  and  Gandasid,  axe,  Pipla, 
pipal,  and  Jandi^,  jand  tree,  all  in  tahsil  H^nsi.  The  Jaria  and 
others  are  said  to  be  named  from  parts  of  the  6er  tree,  but  Jaria 
itself  is  also  explained  as  meaning  'descended  from  twins,  J07'a,'  and 
they  are  said  lo  be  an  offshoot  of  the  Gathwdl.  Mor  is  so  called 
because  a  peacock  protected  their  ancestor  from  a  snake.  Pankhal, 
peacock^s  feather,  is  so  called  because  a  Dohd,n  Jat  girl  had  been  given 
in  marriage  to  one  Tetha,  a  Rajput  of  Musham.  The  couple  disagreed  and 
Tetha  aided  by  the  royal  forces  attacked  the  tribe  and  only  those  who 
had  placed  peacock^s  feathers  on  their  heads  were  spared. 

Jun  is  said  to  mean  louse,  and  Gordya,  blue  cow  or  nilgdi.X 

wal,  Legha,  Janawa,  Bedwal,  MaLlu,  Wiha,  Mehran, 
Raparia,  Bhariwas,  Bolila,  Mor,  Sinhmar,  Mahil, 
Goyat,  Lohan,  Sheoran*  Lobhawat,  Somaddhar, 
Dohan,  Held,  Lohach,  Rdm-purid,  Sedhii,  Hoda, 
Samin,  Rojia,  Bhani  alias  Chotia,  Bhattu,  Ear  and 
Lomadh. 

Bhatti  ...     Lahar,  Sara,  Bharon,  M4kar,   Mond,   Kohar,   Sabaran, 

Isharwal,  Khetalan,  Jatai,  Khodma,   Bloda,   Batbo 
*  and  Dhokia. 

Saroyd  ...     Kalerawan.  Bhore,  Hinjr4wan,  Saroya,   Kajla,   Ghan- 

ghas,  Sarawat,  Sori,  Khot  and  Balra, 

Punwar  ...     Kharw4n,  Pachar,  Loh-Chab  and  Mohan. 

Khokbar  ...     Bohla  and  Khokhar. 

joiya  ...     Pasal,   Mondhla,    Khicbar,  Jani,   Machra,   Kacbroya,  , 

Sor  and  Joiya. 

Rathor  ...  Dullah  and  Gawarna, 

Gablot  ...  Godari. 

Puniar  ...  Sonda  and  Tarar. 

Lai  ...  Jaria. 

Ude  ...  Jakbar. 

Kachbwii  ...  Dhondwal. 

Kihcbi  ...  Khicbar. 

*  The  K:isaua  cannot  be  traced. 

f  Elliot's  Races  of  the  North-Western  Provinces,  II,  p.  55. 

J  Certain  villages  in  Hissar  derive  their  names  from  a  tradition  that  a  giant  was  killed 
and  each  of  bis  lirabs  gave  a  name  to  the  place  where  it  fell,  e.  g.  :  — 
=  where  the  giant's  sar  (head)  fell. 
=       „        ,,        „       hdl  (hair)  fell. 
^^       ,,        „        ,,       pab  (foot)  iell. 

=       „         ,,        ,,       middle  part  (lich-l-a-hissa)  body  fell. 
=       ,,        „        „       Ian  (ear)  fell. 
=       „        „         „       hath  (hand)  fell. 

„       „       „      jeiuar  (ornameiit)  fell. 


1. 

Sarsnd 

2, 

Balak 

3. 

Palra 

4. 

Bichpari 

5. 

Kanwa 

6. 

Hathwa 

7. 

Jeura 

Jatdla-»^Jaihidna.  377 

Social  distinctions  among  the  Jdh. 

Among  the  Jilts  the  only*  social  distmctions  are  the  well-known 
'Akbari'  or  Darb^ri  7?ia/ia7i5— 35  in  number  according  to  the  usual 
account.  But  in  Amritsar  the  Akbari  is  only  the  highest  of  a  series  of 
four  grades,  the  Aurangzebi  (or  those  admitted  to  this  rank  in  the 
time  of  Aurangzeb),  Khalsiii  (or  those  admitted  in  Sikli  times)  and 
Angrezi  (or  those  admitted  since  British  rule  began)  being  tlio  other 
three,  and  no  less  than  150  villages,  all  generally  speaking  in  the 
Mdnjlia,  now  claim  Darbitri  status.  There  is  also  a  Sliahjalidni  grade, 
the  Sdnsi  Jdts,  of  R^ija  Sdnsi,  having  been  admitted  in  the  reii^u  of 
Shiih  Jahan.  The  origin  of  the  Akbari  group  is  thus  described.  When 
the  emperor  Akbar  took  in  marriage  the  daugliter  of  Mihr  Mitha,  a  J^it, 
of  the  Manjha,t  35  of  the  principal  Jat,  and  3G  of  the  leading  Kajput 
families  countenanced  the  marriage  and  sent  representatives  to  Delhi. 
Three  of  those  Jdt  families  are  still  found  in  Hoshidrpur,  and  are  cr.lleil 
the  Dhdighar  Akbari,  as  they  comprise  the  Bains  JatsJ  of  Miihilpur, 
the  Lahotas  of  Garhdiwaln  and  the  Khungas  of  Budhipind,  which  latt'^r 
is  styled  the  'half  family,  so  that  the  three  families  are  calhd  the  2^ 
{dhdighar).  The  Akbari  Jats  follovr  some  of  the  higher  castes  in  not 
allowing  remarriage  of  widows,  and  in  practising  darhdra,  which  is  a 
custom  of  giving  vails  at  weddings  to  the  lairntiis  of  other  Akbari 
families.  Their  parohits  also  place  the  jVwjeo  on  them  at  their  mar- 
riages, removing  it  a  few  days  afterwards.  Below  the  Akbari  (according 
to  the  Hoshidrpur  account)  is  the  Darbdri  grade,  descendants  of  those 
who  gave  daughters  to  the  emperor  Jah^ngir.  Thus  some  of  the  Mdn 
Jats  ai'e  Darbdris,  and  they  will  only  marry  with  Darbaris  as  a  rule. 
But  they  will  accept  brides  from  Jats  of  grades  below  the  Darbari 
provided  the  dower  {dahej)  is  sufficiently  large. 

As  regards  Gurdd,spur,  Sir  Louis  Dane  wrote  : — "  Some  of  the  better 
gats  of  Hindu  Jats  or  those  living  in  celebrated  villages  or  wamas  will 
not  give  their  daughters  to  men  oi  gots  considered  socially  inferior,  and 
the  restriction  often  gave  rise  to  female  infanticide,  as  eligible  hus- 
bands were  scarce." 

JataijA,  (1)  an  Ardin  clan  (agricultural)  found  in  Montgomery  and  Amritsar, 
(2)  a  Jat  clan  (agricultural)  found  in  Multan. 

Jatatib,  a  Jdt  clan  found  in  Sidlkot. 

Jathedae,  a  Sikh  title.  Lit.  one  who  keeps  theyaf  or  uncut  matted  hair  of  a 
faqir  and  so  a  strict  Sikh  as  opposed  to  the  Munna  Sikh  who  shaves. 
See  also  under  Jogi. 

Jathiana,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

*  Mr.  J.  R.  Drummond  indeed  observed  :—  "  There  can  be  no  question  that  the  Randhi- 
was,  who  arc  still  Thikurs  in  their  native  homes,  I  believe,  in  Rajputana,  are  at  the  head 
of  the  hypergamou3  scale  among  those  .Tats  who  have  a  more  or  less  distinctly  Rajput 
origin,  such  as  the  Gil,  Sindhu,  Sidhu-Barar  (or  Variar).  Pannu  and  the  like.''  Unfor- 
tunately no  one  seems  able  to  say  what  the  hypergamous  scale  among  the  Jit  c/ots  is,  and 
several  informants  explicitly  say  that  there  is  none. 

t  The  Mihr  Mitha  who  fi^nres  in  the  tradition  of  the  Dliaiiwals  must  be  intended.  It 
18  hardly  necessary  to  saj'  that  neither  Akbar  nor  Jahiingir  ever  took  a  Jat  bride. 

X  The  iiains  Jat  have  a  Idra  or  proup  of  12  villages  near  Mahilpnr,  bnt  the  posFession 
of  a  bdra  does  not  appear  to  make  the  Gil  Sanghe  or  Pote  Jats  Akb.nri  though  they  too 
possess  hdras.  The  Man  too  Lave  a  hdra,  but  seme  of  tbem  are  only  Darbaii  and  not  all 
of  them  have  that  standing. 


S78  Jafhol'-^Jdtu. 

Jathol,  a  small  Jjlt  clan  found  in  Si^lkot,  and  in  Aroritsar  (where  it  is 
classed  as  agricultural),  lis  jathera,  Bdbd  Amar  Singh,  has  a  Ithdngdh 
of  masonry,  to  which  offerings  are  made  at  weddings. 

Jatiana,  a  clan  of  the  Sials. 

Jatkatta,  from   /a^  =  wool  or  the  hair  of  the  body  ;  and  feaiid— spinning  : 
a  weaver  (Gujrdt  Sett.  Rep.,  Mackenzie,  §  53). 

Jatke,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Jatle,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Jatoi,  (1)  an  agricultural  clan  found  in  Shdhpur  ;  (2)  one  of  the  original 
main  sections  of  the  Balocb,  but  not  now  an  organised  tribe.  Found 
wherever  the  Balocli  have  spread.  In  Montgomery  it  is  classed  as 
agricultural.  In  the  Chen^b  Colony  it  is  the  most  numerous  of  the 
Baioch  tribes. 

Jatowal,  a  Muhammadan  J  at  clan  (agricultural)  found  in  Montgomery. 

Jatu,  a  Rajput  tribe,  said  to  be  a  Tunwar  clan  who  once  held  almost  the 
whole  of  Hissdr,  and  are  still  most  numerous  in  that  District  and  the 
neighbouring  portions  of  Hohtak  and  Jind.  When  the  great  Chauhan 
Bisaldeo  overthrew  Anangpdl  II,  the  Tunwar  king  of  Delhi,  the 
Tdnwars  were  driven  from  Delhi  to  Jdlopattan  in  the  Sheikhawatti 
country  north  of  Jaipur  and  there  Dul  R^m,  a  descendant  of  Anangpdl, 
ruled.  His  son  Jair^t  extended  the  Tunwar  dominion  to  Bagar  in  Jaipur 
and  the  tract  is  still  called  the  Tunwarwati,  In  fact  the  Tunwar  of 
Haridna  are  said  to  have  been  divided  into  three  clans  named  after  and 
descended  from,  three  brothers,  Jatu,  Raghu  and  Satraula,  of  which 
clans  .Mtu  was  by  far  the  largest  and  most  important,  and  once  ruled 
from  Bhiwd^ni  to  Agroha.  They  are  the  hereditary  enemies  of  the  Punwdr 
of  Rohtak,  and  at  length  the  sandhills  of  Mahm  were  fixed  upon  as  the 
boundary  between  them,  and  are  still  known  as  Jdtii  Punwdr  ka  daula 
or  the  Jatu-Punwdr  boundary.  In  Karnal,  however,  the  Jdtu  describe 
themselves  as  Chauhan  also. 

Jaird-t,  the  Tunwar,  had  a  son,  Jdtu,  (so-called  because  he  bad  hair, 
jdta,  on  him  at  the  time  of  his  birth)  by  a  Sankla  Rd,jputni,  and  his 
son  migrated  to  Sirsa  where  he  married  Paldt  Devi,  daughter  of 
Kanwarpdl,  a  Siroh^  Rd.jp ut  and  sister  of  the  mother  of  the  great  Guga 
Fir.  Kanwarpal  made  the  tract  about  Hdnsi  over  to  his  son-in-law  and 
the  latter  sent  for  his  brothers  Raghu  and  Satraula  from  Jilopattan  to 
share  it  with  him.  Jdtu's  sons,  Sidh  and  Harpdl,  founded  Rdjli  and 
Gurdna  villages,  and  on  the  overthrow  of  the  Chauhan  Kai  Pithaura  by 
the  Muhammadans  the  Jd,tus  extended  their  power  over  Agroha,  Bd,nsi, 
Hissar  and  Bhiwd,ni,  their  boast  being  that  they  once  ruled  1,440  kheras 
or  settlements.  Amrata  also  seized  40  villages  in  the  Kdnaud  (Mohin- 
dargarh)  ilirja  of  Patidla.  The  three  brothers,  Jatu,  Raghu  and 
Satraula  divided  the  pargana  of  Hansi  into  three  tappas,  each  named 
after  one  of  themselves.  Umr  Singh,  one  of  theii  descendants  took 
Toshdm,  and  after  him  that  ildqa  was  named  the  Umrain  lappa,  while 
that  of  Bliiwani  was  called  the  Bachwdu  lappa,  after  one  Bacho,  a  Jdtu. 
At  Siwsni  Jdtu's  descendants  bore  the  title  of  Rai,  those  of  Talwandi 
Rdn^  that  of   Ran^,   while  those  at  Kulheri  were  called  Chaudhri.     In 


// 


C,   ^'  i^^  J-^lC^   f 


,  7       / 


ii.  ^   ^  ^**  c  - 


191.    BabaJowahir  Singh,  a  Sikh  saint,  has  numerous  followers  in  the  north- . 
eastern  Punjab,   amongst   both    Hindus   and    Sikhs.     Thei 
number  now  registered  is,  however,  mach  smaller  than  that 
returned   in   1891  (as  shown  in  the  margia).  Baba  Jowahir 
Smgh  was  the  grandson  of  Ganga  Da's,  one  of  the  disciples  of 
Amar    Das,    the  3rd  Sikh   Guru.      There   is    a   temple  at 
Khatkar    Kalaa    m   the    Juliundui-   District,    dedicated    to     his    name    and     a 
pond   in   the    Ajmergarh   Parganah  of  the    Patiala    State   is   held    sacred  to  his 
memory.     This  poad  known   as   Johdrji     is   said  to  be  of  great  sanctity  and  the 
story  related  by  the  followers  of  Baba  Jowahir  Siogh  at  this  place    is   somewhat 
different   to   that   noted   by   Mr.    Maclagan    in    paragraph   97   of    the    Punjab 
Census  Report,  1891.     This  place  is  supposed  to  be  associated   with   the   death  of 
Sarwan  at  the  hands  of  Dasharatha,  father  of  Rama.     The  particular  spot    where 
the  tragedy  is  believed  to  have  been  enacted  is  marked  to  the  south-east    of   the 
Joharji.     The  pond  lies   in    the   centre,    encircled    by    two   streams,    one  named 
Kaushalya   (after   Rama's    mother)   which  flows  in  the  natural  course  from  north 
to  south,  and  the  other  called   Kekai    (name   of   Rama's   step-mother)   folio winc^ 
an    abnormal   course   from  south    to    north.     The  unnatural  course  of  the  latte° 
stream  is    ascribed   to   the   perverse   attitude   taken   up   by  Kekai,  the  queen  of 
Dasharatha,  in  connection  with  the  exile  of  Rama.     King   Dasharatha,   they  say, 
had  a  palace  on  the  ridge  with  abodes  for  the  Ranis.     The  pond  was  subsequently 
possessed  by  a  man-eating  R^kshasa  (demon)  named  Mabiya.     Baba  Jowahir  Singh 
killed  him  by  his  Yoga  power  and  rid  the  place  of  his    oppression.     The    Phauri 
(wooden   instrument    for    removing  litter)    with  which  he    struck    the    demon  is 
preserved  in  the  temple   built  by  the   late  Maharaja    Narendra   Singh  of  Patiala. 
But  Mahiya   is  said    to  have  prayed  to    the  Baba  Sahib   for  a  blessing,    and   this 
was  granted,    the  Baba  assuring  him  that  all  the    pilgrims    would  worship  him 
(the  demon)  as  well.    All  pilgrims,  therefore,  after  making  their  obeisance  at  the 
temple  of  Baba   Jowahir  Singh,  offer  a  goat  in  the  name  of  Mahiya.     The    place 
where  Mahiya  died  is  also  marked. 


Jaun — Jewdthn.  379 

1867  the  people  at  once  revived  all  their  ancient  titles,  but  the  descen- 
dants of  Harpal,  a  son  of  Jdtu,  remained  loyal,  the  descendants  of  Siidb, 
another  of  Jatu's  sons,  having  rebelled. 

The  Jdfus,  Raghus  and  Satraulas  do  not,  it  is  said,  intermarry.  The 
Jdtus  are  nearly  half  Hindus,  the  rest  being  Muhaminadans.  The 
J^tus  appear  to  give  their  name  to  Jatus^oa  in  Gurgaon. 

Jadn,  a  tribe  of  Jii^s  descended  from  an  eponym,  who  was  a  Jdt,  of  Hinjraon 
descent. 

Jadnd,  an  agricultural  clan  found  in  Shdhpur. 

Jadra,  (I)  a  Hindu  and  Aluhammadan  Kamboh  clan  (agricultural)  found  in 
Montgomery,  (2)  a  Khokhar  clan  (agricultural]  found  in  Shtihpur. 

Jadsan,  (1)  a  Hindu  Kamboh  clan  (agricultural)  found  in  Montgomery ;  (2) 
a  Khatri  got. 

Jawa,  a  Jat  clan  (agricultural)  found  in  Multfin. 

Jawiki,  a  well-known  sept  of  the  Adam  Khel  Afridis,  dwelling  in  the 
range  between  Kohdt  and  Peshawar.  In  Kohat  they  hold  Upper 
Gandidli  and  Togh. 

Jawia,  a  tribe  of  Jats,  immigrants  from  Sirsa  but  found  in  Sialkot.  They 
claim  kinship  with  the  Bha^tis,  but  now  intermarry  with  Jiits. 

JjBTHAL,  a  small  clan,  found  only  in  the  Jhelum  Thai  between  the  river  of 
that  name  and  the  Lilla  estates.  It  claims  Bhatti  Rajput  descent,  but 
its  pedigree  is  traced  to  Bhntta  who  some  12  or  14  generations  ago 
married  the  sister  of  Ghorian  king's  wife.  The  king,  however,  drove 
Bhutta  with  his  21  sons  into  the  Bar,  whence  Jethal  crossed  the  Jhelum 
and  settled  at  Ratta  Find,  now  a  mound  near  Kandwdl.  They  also 
say  they  were  settled  at  Neh  of  Sayyid  Jaldl  in  Bahawalpur  which 
points  to  descent  from  the  Bhuttas  of  Multdn.  They  usually  inter- 
marry among  themselves,  but  occasionally  with  the  Lillas.  Omitting 
the  mixture  of  Hindu  and  Musalmdn  names  which  appears  in  the 
earlier  part  of  their  pedigree  table,  it  is  given  as  follows  :  — 
R4j4  Panwar.    "1 


Gandar. 

I  |- These  four  names  appear  in  the  tree  or  the  Bhcttas. 

Balangi. 

,,  I  I 

\  (ran.         J 

Bhutta. 

Jethal  (and  20  others,  including  Langih,  Bhatti,  Kharral  and  Harrai). 

I 
Akki. 


Sarang.  Mela.  Kah.  Wasawi. 

I  I  I 

(Uth  generation  now  (lOlh  generation      (12th  generation  m 

in  Jethal.)  in  Kabana.)        Dhudhi  and  Musiana.) 

JiTozAi,  a  Pathdn  clan  (agricultural)  found  iu  Montgomery. 
JiwATHA,  a  sept  of  the  Silhuria  Rdjputs,  found  in  Sidlko^. 


880  Jhahel'-^Jhajhar. 

Jhabel  (or  as  they  are  called  in  the  Ain-i-Alihari  Chhabel),  a  fishing  tribe 
found  in  the  Multan  and  Muzaffargarh  districts^  and  in  Jullundur, 
Hoshi^rpur,  Kapurthala  and  Gurd^spur.  Closely  resembling  the 
Kebals  and  Mors  the  Jhabels  in  Muzaffargarh  once  had  the  reputation 
of  being  canuibals.  They  live  mainly  by  fishing  and  gathering  pabhans 
(seeds  of  the  water-lily),  say  they  cnme  from  Sindh  and  of  all  the 
tribes  in  the  District  alone  speak  Sindhi.  They  also  enjoy  the  title  of 
Jam.  Many  have  now  taken  to  agriculture  and  all  are  reckoned  good 
Muhammadans.  They  arc  fond  of  growing  samuka,^  a  grain  sown  in 
the  mud  left  by  the  rivers.  In  Gard^spur  they  say  they  came  from 
the  south,  and  that  their  ancestors  were  sportsmen,  a  Bhatti,  founder  of 
their  Katre  got,  a  Naru,  from  whom  sprang  their  Nareh  and  Bhugge 
gots,  and  so  on.  They  fell  into  poverty  and  took  to  selHng  game. 
These  Jhabels  do  not  intermarry  with  those  on  the  Indus  and  Sutlej, 
but  only  with  those  on  the  north  bank  of  the  latter  river.  Some  are 
cultivators  and  even  own  land.  Others  are  shikaris,  but  some  are 
boatmen  and  they  look  down  on  those  who  are  and  refuse  to  marry 
with  them.  The  Jhabels  of  Jullundur  have  the  same  usages  as  the 
Meuns  and  other  fisher-folk  of  that  District.  Some  of  them,  owing  to 
want  of  employment  as  boatmen  have  left  their  villages  for  the  towns 
and  taken  to  tailoring,  weaving,  vieii-shiking,  chaukiddri,  and  &m&\\ 
posts  in  Government  service. 

The  Jhabels  also  preserve  tliGJhulka  custom.  The  large  fire  needed 
for  cooking  the  eatables  required  at  a  wedding  must  be  lighted  by  a 
son-in-law  of  the  family,  but  when  he  attempts  to  bring  a  blazing 
bundle  (jhulka)  of  wood,  etc.,  and  put  it  under  the  furnace,  he  is  met 
by  all  the  females  of  the  family  and  has  to  run  the  gauntlet,  as  they 
try  to  stop  his  progress  with  pitchers  full  of  water,  bricks,  dust,  and 
sticks.  This  game  is  played  so  seriously  that  the  women's  dresses 
often  catch  fire  and  they,  as  well  as  the  son-in-law,  are  seriously  hurt. 
When  he  finally  succeeds  in  lighting  the  fire,  the  son-in-law  gets  a 
turban  and  a  rupee,  or  more  if  the  family  is  well-to-do.  This  usage  is 
occasionally  observed  among  Ardins,  Dogars,  and  Gujars  too,  but  it  is 
falling  out  of  fashion. 

Like  the  Meuns  the  Jhabels  will  not  give  the  milk  or  curds  of  an 
animal  which  has  recently  calved  to  any  one,  not  even  to  a  son-in-Jaw, 
outside  the  family.  After  10  or  20  days  rice  is  cooked  in  the  milk  and 
it  is  given  to  onaulavis  or  to  beggars.  It  can  then  be  given  away  to 
anybody.  The  Jhabels  are  good  Muhammadans,  but  revere  Khwd,ja  Pir 
or  Khwdja  Khizr,  the  god  of  water,  and  offer  porridge  to  him  in  lucky 
quantities  at  least  once  a  year.  It  is  taken  to  the  river  or  a  well  and 
after  some  prayers  distributed  there  or  in  the  village  to  all  who  are 
present. 

Jhab,  a  Jat  clan  (agricultural)  found  in  Multan. 

Jhaik,  a  sept  of  Kaneis  which  derives  its  name  from  Jhd,lri  in  Rdwin  pargana 
of  J ubbal  and  supplies  hererlitary  u'aztVs  to  that  State.  At  one  time 
these  wazirs  virtually  ruled  Jubbal. 

Jhajhae,  an  Arain  clan  (agricultural)  found  in  Amritsar. 

*  Ophismtnut  frumentocevi. 


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Jhahar—JMnwar.  381 

JaAKAR,a  J^tclan  fagriculfcural)  found  in  Shujab^d  tahsil,  Multan  District. 

Jhakkar,  son  of  Jai  and  eponym  of  a  tribe  in  Multan  :  see  Nun. 

Jhalan,  a  Jat  claH  (agricultural)  found  in  Multdo. 

Jhalli,  a  small  ulan  of  Jata  in  Amb^la.     The  word  is  said  to  mean  "  mad." 

Jhaman,  Chlidman,  a  man,  apparently  a  Chuhra,  who  fulfils  the  functions  of 
a  Brahman  at  a  Chuhra  wedding  and  conducts  the  eevtn  pheras  at  it : 
(Sirmur). 

Jhamat,  a  Muhammadan  J.4t  clan  (agricultural)  found  in  Multau  and 
Montgomery.     See  Jhummat, 

Jhanda,  a  Malitam  clan  (agricultural)  found  in  Montgomery. 

Jhandib,  a  Jat  clan  (agricultural)  found  in  Amritsar  and  Mult^in. 

Jhandir,  a  semi-gacred  tribe  of  Muhammadans  said  to  be  of  Qureshi  origin 
like  the  Nekokdra.  Though  they  do  not  openly  profeti'S  to  be  religious 
directors,  there  is  a  certain  odour  of  sanctity  about  the  tribe.  Most  of 
them  can  read  and  write,  and  they  arc  "  particularly  free  from  ill  deeds 
of  every  description."  They  own  land  in  the  extreme  south  of  the 
Jhang  District  and  are  also  found  in  the  Mailsi  tahsil  of  Multan.  They 
are  said  to  have  been  the  standard-bearers  of  one  of  the  great  saints, 
whence  their  name. 

Jiiando,  an  Aruin  clan  (agricultural)  found  in  Amritsar. 

Jhanduana,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Jhanjote,  an  Arain  clan  (agricultural)  found  in  Amritsar. 

Jeara,  a  Muhammadan  Jdt  clan  (agricultural)  found  in  Montgomery, 

Jhari,  a  sept  of  Jats  in  Jind  :  see  under  Jaria. 

Jhatta,  a  section  of  the  Mirdsis,  from  one  of  whose  families  Jab^ngir  (they 
assert)  took  Nur  Jahdn,  who  was  a  Mirdsan,  and  so  it  got  the  title  of 
jhatta. 

Jhawari,  a  Rdjput  clan  (agricultural)  found  in  Shahpur. 

Jhbdu,  a  Muhammadan  J^t  clan  (agricultural)  found  in  Montgomery. 

Jhinwar,  Jhiwar.  The  Jhinwar,*  also  called  Kahdr  in  the  east,  and  Mahra,t 
where  a  Hindu,  in  the  centre  of  the  Province,  is  the  carrier,  water-man, 
fisherman  and  basket-maker  of  the  east  of  the  Punjab.  He  carries  palan- 
quins and  all  such  burdens  as  are  borne  by  a  yoke  on  the  shoulders ;  and 
he  specially  is  concerned  with  water,  insomuch  that  the  cultivation  of 
waternuts  and  the  netting  of  water  fowl  are  for  the  most  part  in  his  hands, 
and  he  is  the  well-sinker  of  the  Province.  He  is  a  true  village  menial, 
receiving  customary  dues  and  performing  customary  sei'vice.  In  this 
capacity  he  supplies  all  the  baskets  needed  by  the  cultivator,  and  brink's 
water  to  the  men  in  the  fields  at  harvest  time,  to  the  houses  where  the 
women  are  secluded,  and  at  weddings  and  other  similar  occasions.     His 


*  Or  Jhir,  fem.  Jhiri,  in  Kangra,  where  the  Jhir  is  a  water- earner. 

t  Mahra  seems  to  be  a  title  of  respect,  just  as  a  Bhishti  is  often  addressed  as  Jaraadar. 
But  in  Jind  at  least  the  Mahra  is  a  palanquin-bearer  and  the  Saqqi  is  a  water-carrier! 
Uahdr  is  a  synonym  for  "  chief  "  in  the  south-west  of  the  Province.  When  employed  as  a 
waterman  the  Jhinwar  is  often  called  Panihari. 

The  carriage  of  burdens  slung  from  a  hdnyi  or  yoke  seoras  to  be  almost  unknown  in  the 
west  of  the  Punjab. 


382  Jhimoar  synonyms. 

occupations  in  the  centre  and  west  of  the  Province  are  described  under 
MAcHHi.  His  social  standing  is  in  one  respect  high  ;  for  all  will  drink 
at  his  hands.  But  he  is  still  a  servant,  though  the  highest  of  the  class. 
The  Bhishti,  Mdshki  and  Saqqii,  the  terms  for  Musalm^n  water- 
carriers,  may  be  of  other  castes  than  Jhinwar,  but  as  a  rule  they  would 
belong  to  that  caste. 

The  Jhiwars,  as  a  caste,  are  one  of  these  occupational  groups  found 
in  the  Punjab  which  are  conventionally  called  castes  but  which  really 
include  or  overlap  numerous  other  'castes  '  of  similar  status  and  kindred 
occupation.  When  a  man  of  the  Jhiwar  caste  is  a  baker  or  seller  of 
ready-cooked  food  he  is  called  and  apparently  becomes  a  Bhatidra  by 
caste  as  well  as  by  occupation.  Similarly,  the  Jhiwar  who  parches  gram 
is  styled  a  Bhaybhunja  in  the  east  of  the  Punjab  or  a  Bhojwa,*  whereas 
in  the  west  of  the  Province  he  remains  a  Jhiwar  or  rather  a  Mdchhi  and 
is  on  the  Indus  styled  a  Chatdri. 

If  the  Jhiwar  on  the  other  hand  plies  a  boat  or  skin  for  hire  he  will 
be  called  and  become  a  Mallah,  a  Daryiii,  a  Dren,  a  Td,ru  or  even  a  3&t 
or  a  Mohdna  according  to  the  locality  in  which  he  works,  his  religion, 
and  the  kind  of  craft  he  uses.  Mallah  is  the  most  usual  term  for  a  boat- 
man but  Moh^na  which  is  said  to  rcean  a  fisherman  in  Sindh,  is  in  the 
Punjab  as  often  applied  to  a  fisherman  as  to  a  boatman.  The  Daryd,i  is 
a  Persianised  form  of  Drea,  the  Muhammadan  waterman  who  ferries 
people  across  and  down  the  rapid  hill  rivers  on  inflated  hides.  If  a 
Hindu  he  is  styled  Td,ru.  On  the  Indus  the  boatman  ranks  as  and  would 
be  called  simply  a  Jat.  Lastly,  the  Machhi  may  acquire  land,  form  a 
tribe  and  rank  as  a  land-owning  community  under  its  own  tribal  chiefs, 
as  in  Bahdwalpur ;  or  the  Dhinwars  may  sink  to  the  level  of  a  criminal 
tribe.  But  even  these  do  not  exhaust  the  synonyms  and  sub-divisions 
of  the  Jhinwar  caste. 

As  in  the  case  of  the  Mdchhis,  the  sub-divisions  of  the  Jhinwar  are 
very  numerous,  the  largest  are  the  Khokhar,  Mahdr,  Bhatti,  Manhds, 
Tank  and  Suh^l.  These  groups  do  not  appear  to  be  found  in  any  num- 
bers among  the  Bhatyara  or  Bharbhunja. 

Jhiwar  origins. 
Accordino"  to  one  account  Akis,  a  Chauhd,ti  Rajput  of  Garh  Mukhidla 
(in  the  Salt  Range),  died  leaving  a  son  of  tender  age  named  Dhiugar. 
The  people  treated  him  as  a  servant  and  nicknamed  him  Jhiwar. 
Bhdt  his  son,  who  fed  the  people  at  each  full  moon  with  rice,  had  four 
sons>  who  founded  4  miihins,  each  containing  several  gots  : — 


Mxihins,  Gots, 

/  Makhu 
*  ,        N  Sotre. 

C  Dhengi  ? 
/•  Gadrl  ? 
„,    ,      \  Harsni. 
•     ^*^HJ      iWaddau. 
C  Malle. 


Muhins.  Oote. 

/  Malinf. 

o      r\i.        '  )  Mande, 

3.  Dhengi  JL^^gt,^^ 

Cfiha]. 

C  Khone. 

4.  Tak        I  Gadri  ? 


(.  Dhogl 


*  The  Bhoi'-va  is  also  a  grain -parcher.  Bhujwas  form  an  "  occupational  "  rather  than  a 
regular  caste  and  in  the  United  Provinces  include  Kaj^aths,  Ahirs,  etc.  In  the  Punjab 
Muhammadans  also  ply  this  trade  and  most  of  them  are  immigrants  from  the  united  Pro- 
Tinces  wbo  accompanied  the  British  troops  in  the  Sikh  Wars,— N.  I.  N.  Q.  I.,  313, 


JhiniDar  groups.  888 

According  to  Sir  Richard  Temple'^  a  Jliiwar  Is  said  to  Lave  taken  to 
wife  RdniKokiMn,  the  guilty  heroine  of  tlie  Kitja  Hasdlu  legend  and  she 
had  by  him  three  sons  from  whom  are  spruDg  the  three  Punjab  gots^- 
Sabir,  Gabir  and  Sir. 

Territorial  groups. 

The  territorial  grouping  of  the  Jhinwars  is  vague.  In  the  Shakar- 
garh  tahsil  of  Gurd^ispur  is  a  Dogra  group.  In  the  Juliundur  Dodb 
the  groups  appear  to  be  three  in  number  (/)  Panjiibi  or  indigenous,  {ii) 
BdngiUjt  immigrants  from  the  Bungai-,  and  (m)  Chliangru.  In  Patidla 
we  find  the  usual  grouping,  Deswd,l  and  Multdni,  but  in  Jind  B/ingru  and 
Panjd,bi  are  reported.  Lastly,  in  the  south-east  about  Niirnaul  are 
found  the  Biigris. 

The  Bdngru  do  not  intermarry  with  the  Panjabis.  The  former  ascribe 
their  immigration  to  Akbar's  reign,  during  which  at  the  siege  of  Chitfcaur, 
a  Jhiwar  was  killed  and  his  brother  desired  to  marry  his  widow,  but  she 
refused  to  consent  and  fled  to  the  Bist  dodha  with  her  infant  son. 

The  remaining  groups  appear  to  bo  usually,  but  not  rigidly,  en- 
dogamous. 

Occupatiotis  and  occupational  groups. 

The  Jhinwars  are  a  remarkably  composite  caste  and  comprise  several 
groups  whose  names  depend  on  their  various  occupations,  and  indeed 
probably  vary  with  the  occupations  they  pursue  from  time  to  time. 
In  the  south-east  we  fiud  DhinwarJ  as  a  syuonym  of  Jhinwar. 

Kahdr  may  also  be  regarded  as  a  synonym  in  the  sense  that  it  desig- 
nates a  Jhiwar  employed  as  a  carrier,  especially  a  doli-hearer. 

Sodiii  is  the  term  applied  to  a  Jhinwar  who  has  taken  the  pahul  as  a 
Sikh.  The  word  means  pure  or  puri6er  and  the  Sodid  is  employed  as 
a  cleaner  of  utensils.  Sikh  Jhiwars  are  also  employed  as  jhafknis  or 
butchers  who  slaughter  by  ;7ta/A;a  ;  and  in  Sikh  regiments  they  work 
as  bakers  [Idngris). 

We  may  thus  regard  the  Jhinwar  as  par  excellence  the  drawer  of 
water  and  palanquin-bearer  of  the  Hindu  community,  and  Panihitrd,  and 
Kahdr  as  synonyms  of  the  caste,  as  a  whole,  So'lM  being  restricted  to 
the  Sikh  Jhinwars. 

But  the  Jhinwar  has  many  other  occupations.  His  association  with 
water  confers  on  him  such  purity  that  he  can  enter  any  Hindu's  kitchen, 
even  a  Brahman's  ehauka,  provided  that  culinary  operations  h:.ve  not 
reached  the  point  at  which  salt  is  mixed  with  the  food.  Nevertheless 
Brahmans,  Khatris  and  even  Banias  will  not  eat  kachi  food  at  a  Jhin- 
war's  hands. 

But  besides  cookery  the  Jhinwar  follows  almost  any  occupation  con- 
nected  with  water.     He  is  a  fisherman,   or   mdchhi,    and    sometimes  a 


•  Legends  of  the  Punjab— I,  G5. 
t   The  B^Dgni  extend  into  Sidlkot. 

X   Plntt   gives  dhhar,  dhin^ar,    bs  tie   fisher   caste,  lahdr,  a  fisherman.     He  doei  not 
giTO  jhiwar. 


884  JMnwar  occupations. 

boatman,*  a  sinker  of  wells,  chohhd ;  and  in  the  villages  he  makes 
baskets,  mats  and  fans.  Last,  but  not  least,  the  Jhinwar  is  a  cultiva- 
tor, especially  of  the  singhdra  or  water-nut. t 

Jhinwar  women  also  follow  divers  callings.  As  a  pure  caste  they 
parch  grain,  but  they  also  act  as  midwives. 

Finally,  there  is  a  group  of  Jhinwars  called  Burid,  or  Budnd,J  which 
appears  to  be  the  same  as  the  Kalbut,  Changar  or  Machhera  group,  and 
whose  members  live  by  extracting  oil  from  animals  and  practise  cup- 
ping [singi).  This  group  is  looked  down  upon  by  the  other  Jhinwars 
and  is  not  allowed  intermarriage  with  them.  It  thus  forms  an  endo- 
gamous  sub-caste,  if  indeed  it  can  be  regarded  as  a  branch  of  the 
Jhinwars  at  all. 

Sometimes  Saqqd;S,  Mdchhis,  Panjarid-s,  Meos,  Chirimd-ra,  Chhanbals, 
Bor,  Mir  Shikaris,  Malldhs,  Bhatiards,  Pakhiwdrd,s  and  Gagrds  claim 
Jhinwar  descent,  or  assert  that  they  are  jMnwars  because  they  follow 
the  same  calling,  but  they  have  no  real  connection  with  the  Jhinwar 
caste.  Similarly,  Ghirths,  Chhangs  and  Bahtis  work  as  water-carriers, 
etc.,  but  they  are  not  thereby  Jhinwars. 

The  social  grouping  of  the  Jhiwars  is  nebulous  to  a  degree.  One 
account  divides  them  into  4  muhins,  thus  :  — 

1.  Mdhar.         ") 

2.  Naranid,.       >  Forming  an  endogamous  group. 

3.  Jamoe.  i 

4.  Budn^ov  Buv[^^['^^f^^;^^^,^ 

The  last,  as  already  mentioned,  being  excluded  from  all  social  inter- 
course with  Nos.  1 — 3. 

'The  term  Mahr  \\  or  Malird,  however  is  applied  to  all  Jhiwars,  and  it  is 
generally  understood  in  an  honorific  sense,  though  it  is  also  said  to 
mean  effeminate  and  to  be  applied  to  the  Jhiwars  because  they  are 
employed  in  domestic  service.  Panch^  or  headman  is  sometimes  ap- 
plied to  them.  On  the  other  hand,  they  are  contemptuously  termed 
Tdhli  tap,  or  servile  (?)  and  Bandar-zd,t  or  monkey  cast©  (?) 

in  Gujrat  the  Jhiwar  claim  descent  from  the  (Bdri)  Khatris  and  are 
as  such  called  Barhia  Jhiwars. 

*  They  are  said  to  have  learnt  the  art  of  rowing  from  Manauti,  Jhiwar,  (Another 
account  says  Kalu  bhagat  was  of  the  Manwauti  got). 

t  When  the  singhdra  crop  is  ripe  the  family  got  is  bidden  to  a  feast,  the  amount  spent 
being  proportioned  to  the  value  of  the  crop  and  varying  from  1:^  to  5^  seers,  which  quanti- 
ty, or  its  value  is  piven  to  the  chela  of  Kalu  bhagat, 

I  In  Karnal  the  Biidnas  are  also  said  to  be  called  Kanchhi  and  to  worship  L41  Guru,  as 
well  as  Kalu  hhagat, 

§  The  Jhinwars  of  Panipat  in  Karnil  have  two  groups  Mahir  and  Bodne  or  Eanchhis 
which  are  divided  into  a  number  of  gots. 

II  Mahr.  H.  =  mehtar,  chief  headman,  is  applied  to  men  of  the  Rain,  Gujar  and  Jhiwar 
castes.  In  Panjabi  it  takes  the  forms  mahir  and  mahird  fem.  mahiri.  Platts  says 
mahrd  (an  effeminate  man)  is  applied  to  lahdrs  because  they  have  access  to  the  women's 
apartments. 

T  For  jpanch  and  mahr  in  the  sense  of  '  chief  '  or  '  headman'  ef.  naih,  among  the 
Lob^nas. 


Please  use 


/ 


ncil   onl3^. 


ETinroGFAPriic    sir:mY    or    7.:'dia. 

IT   0   t "  e    s        a*  n  .■:':  '"j  ^-  e    ^^   -    g    k.  . 

T  II  J^        J  ir  I  IT  Tf  A  ?v  S-      A  r  D        S   A  '^^  0.  A  •"-    . 

1.        t::::]    jiiii-t^abs. 

"Jind  S;ii_ate..  Tlie ^  ^linvrar s   are      exclusirel"     -     -    , 

Muhaonadan  i,7ater-nen  loeln^^  called  Saqcias^T-ie   JiiinT7ars 
are   Yotaries  •f  ICalu  Bliagat,   v;h#se   traditional 
n i s 1 0 ry  is   as  . f  o  11  o v;s 

Zralu  v;as   a  rajp-at  v/ho   lived   in  "astinap'vr,        Or.ce 

ihe  rra.3   catching  fisli  on. the    oanl:   of   the   Ja..ina  a/Tcinst 
the    prder   of   the   hing,    and  seeing  the  hin^;  -.-ith  his 
retinue    coning   toirards  hin  from  a  dista^ice,    and   oein- 
afraid  he   threT7  his  ne^t,    etc*    into   the  river,    ruloued 
earth  on  his  body,,  so  as   to   looh  like   a  f a3:ir ,    closec. 

.his  e.yes   and  sat  doy.'n  nea.r  the  'oanl:  tf  the  river. 
As    the   Icing  i7ith  his   officials  passed  "b:',    he   svciy^ozeC 
ICalu  to  "be   a  f  alcir  and   threw  sone  uonp:,'   1:0  him.      "  "_-en 
the  king  had  passed  "by,   ICalu  opened  his   ey^^s   and  sa-.: 
the  "loney J    and  ';7as   so  much   impressed  "o"  the    incident 


the   f5a.ddi . 

The   Jhinrrars  have   five   sub -castes,    viz.   /^arhia,    . 
Kachw-ahE,    Luraha".,  IlaJiar.,    and  Brahiya,    v:hicli  do  not 
eat,    srnolce    or  riarry  one  '.vith  one    other.        They  have 
also   two   other  divisions,    viz.   ITara^iyal  and  3ur3ra« 
The  raranvE  Jhin'Ji^ars   consider   the  3urya  lOT/er      than 
theiiselves ,    as   the-  latter  extract   oil  frori  aninals. 
The.y  do   not  es.t,    snoke ,    or   intermarry  together*     Both 

of  them  practise  karewa  narriage* 

.  ■   ■•  .  '  ■   *. 

The   20"ts   of   the  lTara,nya  Jhinv;ars   are   as   follOT/s    :- 
u ^     •  .      ^ 

1.  T'anga,r,      5.   Dari,  9.  Ilalre ,  15.   Ijiarar, 

2.  Chalag,       ".   :^i"arani ,      10.    Sonsohe,      14.   Dhonchak, 

3.  3rahi3'^a,    7.   3hatyare,ll*   Laj^bsar,      13.    Tuan, 

_  15.    Talaiia, 

4.  Tor,  8.    Titarye,    12.   ICarare,        17.  Haiiar* 

In  marriage   they  avoid  four  gots.        Some      of      the 
Jhin^ars   of   this  State  have  n<Jv/  taken  the  Sildiism. 

The   Jhinwars  follow  several  occupations,   "being  T-atei 

-carriers,    do  li_  "bearers.,    etc.  at  marriages   in  to  ■mis, 
v.here   they  are   ■•,iostly  foLind.        In  the  villages   tliey 

malce  "baskets   and  mats   and  e/re  also  fishermen  and 
cultivators. 


Supdt:    of  '-^^z:-. 


s;!-;ra"Oi- 


1.  Chaktara  6.  Sai 

2.  Lrjasar        7.  Saliole 
5.   Hande           8.  liuldi 

4 .  j."^gla  9  •  Tanda 

5.  ITila  10.  Teprii 


Ka£urthala.  The  Jhinwar   is   also  called  liahra,    or 

(as   a-n  honorific   tern)   Pancli,      The  Hindu  Jhinwar  (;ots 
arc      :- 

11.   p e r ij a t        16.   B aohal 
12i^-Chot  17.    Sandal 

15.   Katoria     18.  'I'^^nkar 
14.    Satona        19.   Dhuchak 
15*    Sanga  20.    Tabahv/aii 

Tliere   are   two   territorial  divisions,   Punjabi  and 
Eangru,    v/hich  do  not   intemarry.      The  Ban^rrus   came 
fron  the  Bangar   10  «r   12  generations   ago.      ^'yhen  Akbar 
took  Chittaur  a  Jliinwar  p/as   slain  on  the  "battle-field 
and  his  v/idov;  refusing  to  marry  his  brother  fled  and 

—       r 

settled   in  S^irlqpur  in  Tahsil  Dhilwan.      ^Cf :    the   Lcgcni 
'^f  Jaimal  and  Patah.J 

The   Jhinwars   are   especially  addicted  to   the    cults 
of  Devi,   Khwaja  I-Qiizr  and  Saba  Kalu. 

Baba  Kalu  has   three   shrines,    one    at  Pancrhat   in 

Talisil  Pliagwara   (a  great  I-aJiton  centre?,    and  ctr.erii 
1  and  ilj   br 


4,  "Who  are  the  Dhinvmrs  ?  Are  they  a  separate  caste     * 
fron  the  Jliin^;7ars  ? 

5,  "What  do  the  got  nai:ies  mean  and  what  are  the  c  rig  ins 
of  the  gots  ? 

5»  Ilaye  tlie  Jhinwars  any  syster.  of  caste  p^E'-nchajats  or 
£haimtras_  or   elders   ? 

7.  Can  people  of  other  castes  join  this  caste  hy  adopt- 
ing its  occupation  ?   If  so,  h.ovr   and  on  what  conditions. 

R  L  ^^  A  K  P  S, 

A  reward  of  Us,    50.  (or  rewards  aggregating  that  arAOimt) 
will  "be  paid  for  host  account  (or  accounts)  of  the  Jlainwar 
caste  receiTed  in  response  to  tLiis  ITote,  provided  the 
following  conditions  are  observed. 

Conditions.    1.  iHach.  account  nust  be  certified  to  be 
substantially  correct  b:;-  a,n  officer  of  or  above  the  ra^ii: 
of  a  Tahsildar.  ' 

2,  }!!ach  account  must.,  i-  v^rittor;  in  English.,  be  v.Tittcn  c 
one  sidn' of  the  'page  only,  ■  or.,  if  \Tr  it  ten  in  Ur'/Iii,  accom- 
panied by  a  correct  translation  in  English  v/hich  iirast  be 
written  on  one  side  of  the  page  onl:;^. 

-^  -'O'-n  si^:^.  o-^'  t'le  Superintendent  of  Ethnograiphy 


Jhinwar  beliefs.  385 

The  Cult  of  Kdlu  Bliagat. 

The  cult  of  KiXlu  hhagat  is  professed  by  the  Jhinwars  in  particular, 
and  by  members  of  a  certain  number  of  other  castes  also.  Bdwd  Kdlu 
was  by  caste  a  Hindu  Jhiwar,  of  the  Manauti  got,  born  at  Barial  near 
Hari^na  in  Hoshidrpur  and  buried  at  Pancli  Nangal  in  the  same  t»hsil. 
His  temple,  however,  lies  in  Piinchhat,  in  the  Kapiirthala  State.  Of 
his  two  sons  Ganesha  and  Mahesha  the  latter  alone  left  issue,  so  his 
descendants,  who  are  styled  Bdwds,  live  in  the  three  above  places  and 
in  Khutiar  and  Kahnpar  also.  They  receive  presents  from  the  Hindu 
Jhiwars,  as  well  as  from  some  Stiliui  Jilts,  Chuhnts  and  Chamdrs. 

Various  stories  are  told  of  Kdlu's  origin.  According  to  one  Pdrbatf 
made  a  clay  image  of  a  boy  and  gave  it  life,  leaving  it  near  a  well. 
Two  women,  a  Brahmani  and  a  Jhiwari,  came  to  draw  water,  and  each 
claimed  the  child.  The  village  elders  decided  that  it  belonged  to  her 
from  whose  breasts  milk  Bowed,  and  the  Jhiwari  fulfilled  this  test. 
She  named  her  child  Kdlu  or  '  the  dark  one. '  As  a  boy  Kdlu  was 
employed  as  a  cowherd,  and  a  scidhu  bade  him  milk  an  ox,  which  he 
did  successfully.  In  remembrance  the  scidhu  gave  him  his  gudri 
(quilt)  which  conferred  on  bim  omniscience.  Then  Kdlu  wandered  over 
the  world  until  he  came  to  Panch  Nangal,  where  he  died,  and  there 
his  gudri  and  sandals  {pavve)  are  preserved. 

Kdlu  left  four*  disciples — Lachhmi  Cliand,  Sri  Chand,  Megh  Chand 
and  Tara  Chand,  from  among  whose  descendants  a  priest  is  elected  by 
divination. t  He  makes  visitations  to  his  followers,  going  every  year 
or  two  to  every  part  of  the  Province,  and  collecting  alms.  Each  panc/ia- 
yat  gives  him  Re.  1-4,  and  in  return  he  bestows  four  cardamoms, 
and  a  red  snd  blue  thread  {Ganga-jamni-dhdga)  at  every  mat. 
This  thread  is  worn  tied  round  the  neck.  Females  are  not  pemitted 
to  assume  this  thread,  but  they  and  the  Jhiwar  children  of  both  sexes 
wear  the  kanthi,  a  necklace  of  black  wool  and  cotton. 

'  He  who  chooses  the  life  of  an  ascetic,' — says  Kdlu— 'of  him  both 
his  enemy  and  his  king  ai^e  afraid.' 

Another  version  is  that  Kdlu  was  a  RajputJ  who  lived  in  Hastinapur. 
Once  he  was  catching  fish  on  the  bank  of  the  Jumnd  against  the  order 
of  the  king,  and  seeing  the  king  with  his  retinue  coming  towards  him 
from  a  distance  and  being  afraid,  he  threw  his  net,  etc.,  into  the  river, 
rubbed  earth  on  his  body,  so  as  to  look  like  ^faqlr,  closed  his  eyes  and 
sat  down  near  the  bank  of  the  river.  As  the  king  with  his  oflScials 
passed  by,  he  supposed  Kdlu  to  bo  a  faqir  and  throw  some  money  to 
him.  When  the  king  had  passed  by,  Kdlu  opened  his  eyes  and  saw 
the  money,  and  was  so  much  impressed  by  the  incident  that  he 
remained  a/ajir  till  the  end  of  his  days,  and  spent  the  rest  of  his  life  as 


*  Some  add  a  fifth— Kanh  Chand. 

t  All  the  available  persons  are  invited  to  a  fpast,  and  dishes  (chiefly  of  rice)  are  set 
before  each  and  covered  over  with  a  cloth.  After  a  few  minutpg  the  cloths  are  removed 
and  he,  in  whose  dish  worms  are  found,  is  elected.  He  must  remain  celibate  and  eat  fruit 
only,  not  grain,  except  porridge  made  of  sinokdra  flonr.  He  receives  all  ofTerings  made 
at  the  f^amddh.  The  idea  underlying  this  rite  of  divination  appears  to  be  that  he  who  hag 
given  up  eating  grain,  and  before  whom  grain  turns  into  worms  is  the  destined  priest. 

J  Or  a  Mahir  Jhfnwar,  says  a  third  version. 


886  Jhinwar  guilds. 

an  ascetic  at  Panclinangla.  He  found  fishing  less  proB table  than  begging 

and  justly  remarked  : — 

Band  hard  dial  da,  tilah  chhdp  {gal)  aur  mdl, 
Jam  darpe,  Kdlu  hahe,  to  hhai  mane  bhopal. 

"  The  garb  of  an  ascetic,  with  marks  of  a  sacred  order  on  his  person 
and  a  rosary  on  his  neck,  is  a  great  thing.  (Before  it)  even  the  Angel 
of  Death  shrinks  back,  says  Kdlu,  and  a  king  is  overtaken  with  fear." 

The  Jhinwars  in  Gurgdon  have  the  following  13*  sections : — 


1     Borna  Kanthew415,. 


Kalbut  (Machhera  or  Changar). 


9  Machhera  (Kalbiit  or  Changar). 

10  Mahar. 

11  Taraha. 

12  Tathi. 

13  Tulati. 


2  Badhia. 

3  Changar  (Machhera  or  Kalbut). 

4  Charihar. 

5  Dhanwir,  a  cotruption  of  Dhinwar. 

6  Dharia. 

7  Guria. 

The  Jhinwars  of  Gurgdon  are  Kalubansi  of  the  Boria  Kanshiwala 
caste  which  contains  84  groups. 

Guild  organisation. 

Despite  its  complex  and  perhaps  heterogeneous  character,  the 
Jhinwar  caste  possesses  a  fairly  strong  guild  organisation.  Thus  in 
Jind  the  caste  has  a  sadr  or  principal  chauntra,  with  sobordioate 
chauntras.  Each  chauntra  has  a  chaudhri  and  two  kotwdls  as  his 
assistants  with  a  chohddr,  who  acts  as  convener  of  the  panchdyat.  In 
Eohtak  district  there  are  6  Jhinwar  thappas  or  jurisdictions  which  are 
apparently  subordinate  to  the  chaimtra  at  Rohtak  itself,  and  in  that 
town  lives  the  chaudhri  who  has  84  villages  under  his  control.  Each 
village  sends  sarddrs  or  panch  as  its  representatives  to  the  chauntra. 
Delhi  is  the  great  centre  of  the  Jhinwar  guild  in  the  south-east  Punjab. 
Other  accounts  make  the  panch  synonymous  with  the  chaudhri  and 
the  organisation  is  doubtless  as  loose  and  elastic  as  such  organisations 
usually  are,  though  its  strength  is  indisputable.  The  office  of  chaudhri 
is  hereditary,  as  a  rule,  but  if  the^  successor  is  deemed  incompetent 
election  is  resorted  to.  A  chaudhri  gives  Idg  on  ceremonial  occasions, 
receiving  double  hhdji. 

In  Sidlkot  the  chaudhri  or  panch  receives  a  turban  and  some  money 
at  festive  gatherings.  He  has  under  him  a  fcoiwdZ  or  messenger,  and 
hedhaks  or  singers,  who  sing  on  such  occasions.f 

The  Dhinwars  have  already  been  noticed,  but  fuller  information  as  to 
their  organisation  is  here  given.  In  Gurgdon  they  are  locally  called 
Malldhs  or  Thanterias,  from  their  largest  village,  Thanteri :  they  are, 
however,  found  on  the  banks  of  the  Jumna  as  far  down  as  Agra  and 
have  three  groups— the  Bharbhunias,  those  who  live  by  service  as 
water-carriers,  and  the  pilfering  section  who  are  called  Thagaras.  They 
appear  to  have  three  tribes— Sakkrawdl, J  from  Kdkota  in  Agra,  Dewal 
and   Nadma,  in  Gurgaon.      The  Dhinwar   g-o^s  are  very  numerous  and 

♦  Of  these  Nos.  1, 10  and  11  can  smoke  together  but  not  intermarry. 

I  The  Jhinwars  held  musical  reunions  at  which  their  well-known  roars  are  sung.  These 
aodrs  describe  Akbar's  dealings  with  the  Rajputs  and  their  heroes'  prowess.  The  song 
of  Jaimaland  Fatah  is  the  most  famous  of  these  ivdrs. 

±  Thanteri  formerly  belonged  to  a  race  called  Paroki,  but  they  abandoned  it.  It  wja 
granted  to  Harp&l,  leader  of  the  Sakkarw^l,  580  years  ago,  but  the  Mallahs  own  no  Iwtl 
in  it  no^' 


Jhonjah—'Jodh.  887 

include  such  names  as  JaisLin,  Tunwar,  Jddliun,  Gaur,  Punwar,  Badid, 
Baclgujar,  Jjidbansi,Chirimar,  Dikhat,  Chcin,  Morathia,  Najar,  Ktlmandoa, 
Dhanu,  Mihraiiia,  Besli,  Chhataiya,  Bharaya,  Ganglina,  Dholdna, 
Baisla,  Sakrawan,  Chauharma,  etc.,  in  GurgjXon,  and  Chauhan,  Dhankar 
and  J.h^nga,  from  Muttra,  etq. 

Jhonjah,   a  Jat  clan  (agricultural)  found  in  Multan. 

Jhoon,  see  under  Pacheda. 

Jhor,  a  Jat  clan  (agricultural)  found  in  Multan  and  Amritsar. 

JnoTAii,  a  Jilt  clan  (agricultural)  found  in  Multan. 

Jhujh,  (1)  an  agricultural  clan  found  in  Shahpur;  (2)  a  Muhammadan  J^t 
clan  (agricultural)  found  in  Montgomery. 

Jhdllan,  an  agricultural  tribe  found  in  Bahawalpur.  They  claim  descent 
from  Rai  Gajun,  and  pay  dan  or  nazar  to  their  chief.  The  Drighs  are 
said  to  be  akiu  to  the  Jhullar,  but  others  say  they  are  a  Bhatti  sopt, 

Jhdmmat,  a  Rajput  clan  (agricultural)  found  in  Shahpur. 

Jhumkiala,  lit.  "  family  servant,"  a  term  applied  in  Chambd,  to  any  tenant 
who  rents  land  in  cash  or  kind, 

Jhonjh,  a  tribe  in  Bahawalpur  which  claims  to  be  a  branch  of  the  Janjuhas 
though  others  say  they  are  Bhattia.  They  have  three  septs  :  Gasura, 
Ghakhkhar  and  Tanwari. 

JiLDT,  see  under  Ulamil. 

JiNPEKE,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

JiNDWALi,  a  sept  of  Ri^jputs  descended  from  Mdnak  Chand,  son  of  Sangar 
Chand,  16th  Raja  of  Kalildr. 

JisTKANi,  formerly  a  powerful  tribe  in  the  Sindh  Sagar  Doab,  with  head- 
quarters at  Mankera  and  still  numerous  there.  They  take  brides  from 
the  Lasli£ris,  of  whom  they  arc  believed  1o  be  a  branch.  Found  also  as 
a  clan  in  the  Gurcbani  and  Drishak  tribes.  Mackenzie  calls  them 
Jaskani  and  says  they  have  10  septs.* 

Jo,  (1)  vulg.  Thakur. — A  title  applied  in  Ldhul  to  the  noble  families  which 
rank  with  the  Nonos  of  Spiti  and  the  old  ruling  family  of  Ladtikh. 
The  Jos  of  Barthog  in  Lahul  frequently  marry  princesses  of  that  family, 
a  privilege  bestowed  on  them  because,  when  the  Kullu  Rajas  attempted 
to  wrench  Lahul  from  Ladakh,  they  remained  true  to  their  allegiance. 
Like  the  Nonos  of  Spiti  the  Jos  of  Lahul  cannot  always  find  husbands 
for  their  own  daughters,  and  so  some  of  the  minor  Jo  families  havo 
begun  to  sell  their  girls  to  ordinary  Kanet  families  in  the  Kullii 
valley,  the  climate  of  which  is  very  trying  in  summer  to  ladies  born 
and  bred  in  Lahul.  On  the  other  hand,  the  Jos  have  begun  to  marry 
Kullu  women.  (2)  a  Jut  sept  without  whose  nominal  leave  the  Mair 
chaudhris  of  Kot  Khilan  in  Jhelum  cannot  give  a  girl  in  marriage. 

JoCHO,  fem.  .lo-jo,  Tib.,  the  son-in-law  of  a  high-class  family,  in  Spiti :  see 
Chdhzang. 

JoDH,  see  under  Janjua.  The  Jiid  of  Babar's  time,  the  Jodh  still  hold  a 
few  villages  in  the  Chakw^l  tahsil  of  Jhelum  and  claim  Janjua  descent. 


*  Jaskani,  Satgini,  M^rini,  Shahani,  Mandrani,  Momdani,  Kandini,  Lashkarani, 
KurcHlNi  and  Malliaiii :  Capt.  Hector  Mackenzie,  Lcia  and  Bukkcr  Scit.  Rep.,  1865,  p.  23, 
For  their  history  sec  under  Mirrani. 


883  Jodhd — Jogi. 

JoDHA,  JoDAH,  a  JDogar  clan  (agricultural)  found  in  Amritsar. 

JoDHKA,  JoDEA,  a  Rajput  tribe  of  the  Attock  District,  where  it  holds  the 
south-east  of  Pindigheb  tahsil,  owning  a  little  less  than  a  third  of  its 
cultivated  area  and  paying  more  than  a  third  of  its  revenue. 

It  is  said  to  have  come  from  Jammu  or,  according  to  another  story, 
from  Hindustan  and  to  have  held  its  present  tract  before  the  Gheba 
settled  alongside  of  them.  The  Jodhras^  eponym  was,  they  say,  converted 
by  Mahmud  of  Ghaxni,  yet  they  still  retain  traces  of  Hindu  customs 
iu  their  festivals  and  ceremonies.  They  appear  to  have  come  to  the 
District  about  the  end  of  the  16th  century,  and  possessed  themselves 
of  the  Soan  and  Sil  ildqas  which,  with  much  of  Tallagang  tahsil. 
they  ruled  from  Pindi  Gheb.*  They  found  Awans  in  possession  of  the 
soil  and  retained  them  as  tenants.  Malik  Aulia  Khan  was  the  first 
Jodhra  Malik  of  any  importance  "known  to  history.  Under  the 
Mughals  he  held  Pindi  Gheb,  Tallagang  and  parts  of  Chakw^l  and 
Fatehjang  tahsils  as  revenue  assignee  and  he  probably  it  was  who  over- 
ran Tallagang.  The  Sikhs  found  the  Jodhra  power  at  its  zenith,  but  it 
rapidly  decayed  owing  to  the  secession  of  important  branches  of  the 
tribe  and  the  rise  of  the  Ghebas.  The  tradition  that  the  Gheba  is  really 
a  branch  of  the  Jodhra  is  supported  by  the  fact  that  the  town  of  Pindi 
Gheb  is  held  by  the  Jodhra,  not  by  the  Gheba.  Cracroft  described 
them  as  "  fine  spirited  fellows  who  delight  in  field  sports,  have  horses 
and  hawks,  are  often  brawlers,  and  are  ever  ready  to  turn  out  and  fight 
out  their  grievances,  formerly  with  swords,  and  noAV  with  the  more 
humble  weapons  of  sticks  and  stones."  The  Maliks  of  Pindi  Gheb  are 
the  leading  Jodhra  family. t 

JoDSi,  see  Jotsi.  Jodsi  is  the  form  used  in  L^hul,  where  the  jodsis  or 
astrologers  hold  a  little  land  rent-free,  called  onvo-zing,  and  could  not 
apparently  now  be  evicted,  however  ineflBcient.  The  heds  or  physicians 
hold  man-zing  land  on  a  similar  tenure.     Cf.  Hensi  and  Lobar. 

JoQi;  fem.  JoGiN.J — A  devotee,  a  performer  of  jogr.  The  Yoga  system  of 
philosophy,  as  established  by  Patanjali,  taught  the  means  whereby  the 
human  soul  might  attain  complete  union  with  the  Supreme  Being.  The 
modern  Jogi,  speaking  generally,  claims  to  have  attained  that  union 
and  to  be,  therefore,  a  part  of  the  Supreme^  and,  as  such,  invested  with 
powers  of  control  over  the  matei-ial  universe.     The  history  of  the  deve- 

*  Settling  originally  on  the  north  bank  of  the  Sil  the  Jodhras  founded  Pindi  Gheb, 
then  called  Dirahti.  Later  they  moved  their  colony  to  the  south  bank  of  the  Sil.  Pindi 
Gheb  was  also  named  Pindi  Malika-i-Shahryar  and  Pindi  Malikai- Aulia,  the  village  of  the 
royal  princess  or  queen  of  the  saints,  according  to  Raverty. 

t  For  a  detailed  account  of  the  Jodhra  families  see  the  Attock  Gazetteer,  1907,  pp.  78-81. 

X  Jogini  is  a  female  demon,  created  by  Durgi,  a  witch  or  sorceress  :  see  Piatt's  s.  v.  The 
Yoginis  or  sorceresses  of  Hindu  mythology  may  be  of  a  modification  of  the  Yakshinis  or 
Dryads  of  Buddhist  iconography.— Grtlnwedel,  Buddhist  Art  in  India,  ^.  \1\,  The  jogini 
is  a  sprite  common  in  modern  Punjab  folklore,  especially  in  the  Plills.  Thus  in  Kullu 
besides  the  devtas  there  are  other  beings  who  must  from  time  to  time  be  propitiated,  but 
who  do  not  generally  possess  temples.  The  woods  and  waterfalls  and  hill-tops  are  peopled 
by  jognis,  female  spirits  of  a  malignant  nature,  the  gray  moss  which  floats  from  the  branches 
of  firs  and  oaks  in  the  higher  forests  is  "  the  jognis"  hair.''  The  jogni  of  Chul,  a  peak  of  tho 
Ja^ri  ridge,  sends  hail  to  destroy  the  crops  if  the  people  of  the  villages  below  fail  on  an 
appointed  day  to  make  a  pilgrimage  to  the  peak  and  sacrifice  sheep. 

§  Pandit  Hari  Kishon  Kaul  dissents  from  this  view  and  would  say  : — "  Some  of  Ihe  modern 
Jogis  claim  supernatural  prowess,  acquired  by  practising  austerities  or  by  black  magic." 
The  point  of  tlie  observation  in  the  text  is  that  the  practice  of  austerities  or  religious 
exercises  confers,  directly  or  indirectly,  dominion  over  the  material  universe. 


,^       . 


*^  '<'^'  tf  ".  € 


*./v 


>/^      -^'     >- 

^        ^.^ 


►'1     .. 


V  ^ 


The  term  Jogi.  389 

lopment  of  the  modern  Jogi  out  of  the  ancient  profcKsors  of  Yoga  is  as 
fascinating  as  it  is  obscure,  but  it  would  bo  entirely  beyond  the  f>copo 
of  this  article,  the  object  of  which  is  to  give  a  mattcr-of-fuct  account 
of  the  actual  beliefs  and  customs  of  the  latter-day  Jogi. 

The  term  Jogi  may  be  said  to  include  two  very  distinct  classes  of 
persons.  First  are  thu  Jogis  pi-opcr,  a  regular  roligious  order  of 
Hindus,  which  includes  both  the  Aughar  Jogis  and  the  Kanphatta  Jogi 
ascetics  who  arc  followers  of  Gorakh  Nath  and  priests  and  wurshii)i)ers 
of  Shiva.*  These  men  are  fully  as  respectable  as  the  Bairagis,  Gosiiins, 
and  other  religious  orderp.  They  are  all  Hindus,  but  the  gharbhti  or 
secular  Jogi,  even  if  a  Hindu,  appears  to  be  conmionly  called  Rawaj. 
and  makes  a  living  by  begging,  telling  fortunes,  singing  and  the  like.t 
Another  synonym  for  the  Hindu  Jogi  is  Nath.  The  second  class  is  ihat 
miscellaneous  assortment  of  low-caste  faqirs  and  fortune-tellers,  both 
Hindu  and  Musalmd,n  but  chietly  Musalm^n,  who  are  commonly  known 
as  Jogis.  Every  rascally  beggar  who  pretends  to  be  able  to  tell 
fortunes,  or  to  practise  astrological  and  necromantic  arts  in  however 
small  a  degree,  buys  himself  a  drum  and  calls  himself,  and  is  called  by 
others,  a  Jogi.  These  men  include  all  the  Musalmans,  and  probably 
a  part  of  the  Hindus  of  the  eastern  districts,  who  style  themselves  Jogis. 
They  are  a  thoroughly  vagabond  set,  and  wander  about  the  country 
beating  a  drum  and  begging,  practising  surgery  and  physic  in  a  small 
way,  writing  charms,  telling  fortunes,  and  practising  exorcism  and 
divination ;  or,  settling  in  the  villages,  eke  out  their  earnings  from 
these  occupations  by  the  offerings  made  at  the  local  shrines  of  the 
malevolent  godlings  or  of  the  Sayads  and  other  Musalman  saints;  for 
the  Jogi  is  so  impure  that  he  will  eat  the  offerings  made  at  any  shrine. 
These  people,  or  at  least  the  Musalman  section  of  them,  are  called  in 
the  centi'O  of  the  Punjab  Rawals,  or  sometimes  Jogi-Rawals,  from  the 
Arabic  rammdl,  a  diviner,  which  again  is  derived  from  ramal,  "sand," 
with  which  the  Arab  magicians  divine.+  The  Jc-gi-Rnwals  of  Kathiawar 
are  said  to  be  exercisers  of  evil  spirits,  and  to  worship  a  deity  called 
Korial.  In  Sidlkot  the  Jogis  pretend  to  avert  storms  from  the  ripening 
crops  by  plunging  a  drawn  sword  into  tlie  field  or  a  knife  into  a  mound, 
sacrificing  goats,  and  accepting  suitable  offerings.  Mr.  Benton  wrote: — 
'*  The  Jogi  is  a  favourite  character  in  Hindustani  fiction.  He  there 
appears  as  a  jolly  playful  character  of  a  simple  disposition,  who  enjoys 
the  fullest  liberty  and  conducts  himself  in  the  most  eccentric  fashion 
under  the  cloak  of  religion  without  being  called  in  (|ueslion,"  The 
Jogis  used  to  be  at  deadly  feud  with  the  yaniusis  and  5U0  of  the  former 
were  once  defeated  by  two  or  three  hundred  tSaniasis.  Akbar  wit- 
nessed the  fight  and  sent  soldiers  smeared  with  ashes  to  assist  the 
vSaniasis  who  at  length  defeated  the  Jogis. § 

*  It  might  be  more  correct  to  say  Bhairava,  not  Shiva. 

I  This  was  Sir  Denzil  Ibbctson's  view,  but  the  Gharishti  or  Grihasti  Jogi  is  now  accurately 
tlescribcd  as  distinct  from  the  Jogi  Riuval.  The  latter  may  be  by  origin  a  Jogi,  but  he  is 
a  degenerate  arid  has  now  no  connection  with  the  Jogis  projjcrly  so  called. 

X  The  derivation  of  R4wal  from  niindl  aijpears  {]uite  untenable.  The  word  Kawal  is  used 
as  a  title  in  iiajpulana.  It  means  '  lord  '  or  '  ruler  '  and  is  thus  merely  a  synonym  of 
fidtli,  but  appears  to  be  specially  allectcd  by  Jogis  of  the  Nag-nathia  iiunih,  see  ('»'/»■«,  p.  'itiu. 

§  E.  U.  I.,  V,  p.  318. 


390  Jogi  origins. 

Tlic  Jogis  as  a  body  cannot  be  said  to  have  any  history  j  so  numerous 
and  indotorminatu  are  the  branches  into  which  they  have  split  up  in  the 
course  of  time.  Regarding  their  origins  the  Jogis  have  a  vast  body  of 
nebulous  tradition,  the  drbris  of  much  primitive  metaphysical  specula- 
tion now  hardly  recognisable  in  its  fantastic  garb. 

The  origin  of  the  Jogis. 
According  to  the  Tahqiqdt-i-Chiahti,  a  devotee  of  Shiva  desired  off- 
spring, so  the  god,  at  Parbati's  intercession,  gave  him  some  ashes  from  his 
dhiini  or  fire  and  told  him  his  wife  should  eat  them.  The  wife,  however, 
was  incredulous  and  did  not  do  so,  but  let  the  ashes  fall  on  a  heap  of 
cowdang.  Eventually  the  devotee  found  a  child  where  the  ashes  had 
been  thrown,  and  took  it  to  Shiva^  who  said  it  would  grow  up  a  great 
ascetic  and  should  be  given  to  him.*  He  named  it  GorakhNath, from  the 
place  of  his  birth  and  instructed  him  to  find  a  Guru.  As  Shiva  could  find 
no  one  worthy,  Gorakh  Nath  set  forth  to  seek  a  teacher,  and  reaching 
the  sea,  offered  there  a  large  loaf  on  a  pqial  leaf.  This  was  swallowed 
by  Rakho,  the  fish,  who  12  years  later  restored  not  the  loaf,  but  a  child 
whom  Shiva  named  Machhendra  N^th  and  who  became  Gorakh  Ndth's 
Guru.  Another  version  makes  Machhendra  Nath  the  issue  of  Gorakh 
Nath  himself. 

Shiva  then  told  Gorakh  Nath  that  he  must,  though  an  ascetic,  have 
children,  and  advised  him  to  make  disciples.  Shiva  also  gave  him  duhh 
,  grass,  saying  it  should  be  their  clothing,  and  a  stick  cut  from  an  ak  tree, 
saying  it  should  be  tied  to  his  garments,  and  used  as  a  ndd,  to  be  sounded 
thrice  daily,  in  the  morning,  in  the  evening,  and  before  the  Guru.  He 
also  asked  Parbati  to  bore  Gorakh  Nd,th's  ears  and  place  earthen  ear- 
rings in  them.  This  she  did  and  also  mutilated  herself,  dyeing  a  cloth 
with  the  blood  and  giving  it  to  Gorakh  Ndth  to  wear.  Gorakh  Nd,th 
then  made  twelve  disciples  : — 

5.  Bah-^gNath.  9.  Gangai  Nath. 

6.  Darya  Nath  1(>.  Dhajja  Nath. 

7.  KaikNath.  H.  Jalandhar  Nath.t 

8.  NagN4th.t  12.  Nfm  Nath.§ 

A  tradition  says  that  Narinjan  Nirankd,r,  the  formless  Creator, 
created  Gorakh  N^th  from  the  sweat  of  his  breast,  whence  he  is  also 
called  Ghor  Nath  (fr.  ghor,  filth) .  The  Supreme  then  bade  him  create 
the  universe,  whereupon  a  creeping  plant  sprang  from  his  navel,  and  a 
lotus  blossomed  on  it.  From  this  flower  sprang  Vishnu,  Brahma,  Shiva 
and  Shakti,  the  last  a  woman  who  straightway  dived  beneath  the 
waters,  before  earth  or  sky,  air  or  fire  had  been  created.  As  Earth  was 
indispensable  to  the  complete  manifestation  of  the  universe,  the  Supreme 
sent  Vishnu  down  to  the  lower  regions  beneath  the  waters  to  bring 
pjarth  to  the  surface.  When  he  reached  the  Patal  Lok  Vishnu  saw 
Shakti    with  a  dhuni  in  front  of  her,  while  light  rayed   from  her  body. 


1.  Sant  Nath. 

2.  Ram  Nath. 

3.  Sharang  or  Bharang  Nath. 

4.  DharmNath. 


*  An  instance  of  a  child  being  devoted  to  the  god  from  birth.  This  legend  is  doubtless 
of  quite  recent  origin,  made  up  by  ignorant  Jogis  out  of  fragments  from  the  Purdnas.  No 
classical  authority  is  or  could  be  quoted  for  what  follows.  It  is  pure  folklore,  possibly 
ancient  but  probaljly  modern. 

t  Jogis  of  the  Nag  Nalhia  'panth  are  called  Rawals. 

j  Jogis  of  the  Jalandhar-Nathia  fanUi.  are  called  pd  instead  of  ndth. 

§  Jogis  of  the  Nim-Nathia  faidh  are  called  Gaphaiu. 


7 


Jogi  myths.  391 

A  Voice  asked  who  had  como,  and  Vishnu  replied  that  his  errand  was 
to  bring  up  Earth  by  the  Supreme's  command.  The  Shakti  answered 
that  he  could  do  so,  provided  he  6rst  wed  her,  but  Vishnu  urged  that 
intercourse  with  her  was  impossible,  sinco  even  at  a  distance  of  12  hos  he 
found  her  effulgence  insupportable.  So  he  returned  unsuccessful. 
Brahma  likewise  failed,  and  so  at  last  Shiva  was  sent.  To  his  reply  that 
*  Shiva  had  come,'  the  Voice  said  :  'There  have  been  croresof  Shivae, 
which  Shiva  art  thou  ?'  Shiva  answered  that  he  was  the  Lord  of  Kailds, 
and  he  agreed  to  espouse  Shakti  when  Earth  and  Sky  had  come  into 
being.  Shakti  thon  gave  forth  the  four  Vedas,  and  bestowed  two 
handfuls  of  ashes  with  some  smoke  from  her  '  dimni  upon  Shiva,  who 
carried  them  up.  The  smoke  when  sent  upwards  became  the  sky,  and 
the  ashes  when  strewn  upon  the  waters  formed  land.  Hence  the  Jogis 
worship  only  Gorakh  Nath  and  Shiva.  By  a  process  which  reminds  us 
of  the  myth  of  Hephaistos  and  Athene,"^"  Gorakh  Ndth  became  by  a  fish 
the  father  of  Machhondra  Ndth,  who  forthwith  went  into  the  wastes  to 
worship.  When  Gorakh  Nfith  was  reproached  with  his  incontinence  he 
felt  that  he  must  seek  out  a  gurii  of  his  own,  but  finding  none  better 
than  himself,  he  bethought  him  that  his  own  son  was  fitted  for  the 
office  and  exclaimed  : — 

Barte  khasm,  niJcalte  puta, 
Yun  Ihdkhe  Gorakh  abhdiitd. 

"  '  The  husband's  embraces  cause  sons  to  be  born  '  :  Thus  saith  the 
ascetic  Gorakh." 

He  then  sought  out  Machhendra  Ndth,  who  would  have  fallen  at  his 
feet,  but  Gorakh  addressed  him  as  his  own  guru.  This  is  how 
Machhendra  Nsith  became  Gorakh's  guru  as  well  as  his  son. 

The  Brah mans  tell  quite  a  different  tale:  Bhasmasurj  a  rdkshasa, 
had  long  served  Shiva,  who  in  return  promised  him  any  boon  he  might 
claim,  80  he  demanded  that  which  when  placed  on  anything  would 
reduce  it  to -ashes.  Shiva  thereupon  gave  him  his  bangle.  Bhasmasur 
coveted  Piirbati,  Shiva's  wife,  and  he  endeavoured  to  place  the  bano-le 
on  her  husband's  head.  Shiva  fled,  pursued  by  the  demon,  and  at  last 
hid  in  a  cave  on  Kailds  and  blocked  up  its  entrance  with  a  stone.  Bhaawfin 
now  assumed  Purbati's  form  and  approached  Bhasmasur,  but  when- 
ever he  tried  to  grasp  the  vision  it  eluded  his  embrace,  and  at  last 
declared  that  Shiva  used  to  sing  and  dance  before  his  wife.  Bhasmasur 
avowed  his  readiness  to  learn  and  while  he  was  dancing  as  she  tauo-ht 
him  she  bade  him  place  his  hand  on  his  head.  In  it  he  held  the 
bangle,  and  was  burnt  to  ashes.  Bhagwan  then  brought  Shiva 
who  was  afraid  to  show  himself,  cut  of  the  cave.  Shiva's  curiosity 
was  now  aroused  and  he  demanded  that  Bhagwdn  should  again  assume 
the  form  which  had  enchanted  Bhasmasur.  This  was  Mohni,  Pdrbati's 
double,  but  even  more  beauteous  than  she,  and  when  her  shape  appeared 
Shiva  by  a  process  similar  to  that  alluded  to  above  became  the  father 
of  Hanumfin,  who  was  born  of  Anjani's  ear,  and  of  Machhendra 
Nath.     By  a  cow  he  also  fathered  Gorakh  Nd,th. 

Once,  says  another  legend,  the  sage  Bashisht  recounted  the  follow- 
ing story  to  Sri  Rdm  Chandraji  : — "My  mind   was  ill  at   ease,    and   I 

♦  A.  Mommsen  :  Feate  der  Stadt  Athtn,  p.  6  ;  and  Roscher,  Ltaikon,  s.  v.  Hephaistos. 


392  Jogi  myths. 

wandered  until  I  came  to  Bindra  Chal,  on  wbicli  hill  I  spent  a  long 
period  in  worship.  One  day  I  saw  the  wife  of  Brahma,  my  father, 
coming  towards  me.  She  approached  and  said  my  father  was  wroth 
with  her  and  I  resolved  to  go  to  him,  so  I  went  and  found  a  cave 
whose  mouth  was  blocked  by  a  stone.  Unable  to  move  it  I  created  a 
man  by  my  Brahm-tej  (creative  power)  and  ho  removed  the  stone. 
I  then  entered  the  cave,  wherein  I  saw  a  world,  like  the  one  in  which 
I  lived.  In  it  were  all  the  gods,  and  I  first  made  a  reverence  (parndm) 
to  Brahma  and  then  to  all  the  other  gods.  But  when  I  told  them 
of  my  errand  they  warned  mo  to  quit  the  cave  at  once,  since  the 
day  of  judgment  was  at  hand  because  wives  were  dissatisfied  with 
their  husbands.  I  did  as  they  had  bidden  me,  but  meanwhile  stillness 
had  prevailed  everywhere,  and  all  the  earth  had  turned  to  water. 
Soon  a  great  sound  arose  from  the  waters,  and  endured  for  a  long 
while,  but  when  it  had  nearly  died  away  Shakti  appeared.  I 
endeavoured  to  approach  her,  but  could  not  even  do  obeisance,  and 
stood  like  a  statue  before  her.  She  then  cast  a  ball  into  the 
waters,  and  it  made  a  great  sound.  As  it  died  away  she  again  appear- 
ed. Thrice  she  did  this,  and  the  third  time  Yishnu  appeared. 
Him  she  bade  to  wed  her,  but  he  refused  and  again  she  threw  a  ball 
upon  the  waters.  Then  Brahma  emerged,  but  he  too  declined  her 
hand,  and  again  she  cast  a  ball.  Shiva  then  appeared  in  wrathful 
mood,  and  he  promised  to  espouse  her,  but  not  yet.  Though  all 
these  cods  were  free  from  mdyd,  nevertheless  through  it  they  had 
appeared,  and  each  claimed  superiority  over  the  others.  Meanwhile 
a  lotus  blossomed  on  the  surface  of  the  waters,  and  they  agreed  that 
he  who  should  trace  it  to  its  root  should  be  deemed  the  chief. 
Neither  "Vishnu  nor  Brahma  succeeded  in  his  attempt,  but  Shiva, 
leavino-  his  body,  transformed  himself  into  an  insect  and  descended 
throuo-h  the  stem  of  the  lotus.  But  his  rivals  besought  Shakti  to 
transfio'ure  his  body,  so  as  to  puzzle  him  on  his  return,  and  so  she 
took  some  dirt  off  her  body  and  of  it  made  earrings  (kundal). 
These  she  placed  in  the  ears  of  Shiva's  form,  boring  holes  in  them, 
and  thus  re-animated  the  body.  When  it  stood  up  she  demanded 
fulfilment  of  Shiva's  promise,  but  his  form  refused  to  wed  her, 
so  in  her  wrath  she  threatened  to  burn  it.  The  body,  however, 
replied  that  her  earrings  had  made  him  immortal.  Subsequently  the 
earrino-s  were  changed  into  miindras,  as  will  be  told  later  on.  The 
Shakti  then  asked  whose  body  it  was,  and  it  replied  that  it  was 
Bhoo-u-rikh,  whereby  Jogis  mean  one  who  is  immortal  and  has  control 
over  his  senses.     Hence  Shiva  is  also  called  Bhogu-rikh. 

Meanwhile  Shiva  returned,  having  braced  the  lotus  to  its  root. 
Failino-  to  find  his  own  form  he  made  for  himself  a  new  body''^  and 
in  that  married  Shakti.  The  descendants  of  the  pair  were  called 
Rudargan,  those  of  Bhogu-rikh  being  nnmed  Jogijan.  But  Shiva's 
progeny  inherited  his  fierce  temper,  and  eventually  exterminated 
the  descendants  of  Bhogu-rikh,  who  told  Shiva  that  he,  as  a  jogi, 
was  free  from  joy  or  sorrow  and  was  unconcerned  at  the  quarrel 
between  their  children.  But  Shiva  replied :  '  Thou  art  free  from 
mdyd,  yet  dost  owe   thy  existence  to  it.     Do   thy   work,   I   will   not 


*  The  Jogis,  it  is  said,  do  not  admit  that  Shiva  thus  created  a  second  body. 


A  Jogi  spiritual  pedigree.  393 

interfere.'  So  Bhogu-rikh  began  his  task  under  Shiva's  counsel. 
Initiated  by  him  he  became  known  as  Dde  Ndth  Pdrbati^  and  founded 
the  Jogi^Jan^/i  or   'door/     (Bashisht's  tale  would  teem  to    end  here). 

The  following  is  a  table  of  his  spiritual  descendants  : — 

Shaktf. 

I 
Shiva  Ji. 

I 

Udc  Nuth  Pnrbati, 

the  gecond  of  the  9  Kaths  and  founder  of  the  panth  of  the  Jogis. 

Rudargan. 

I 
Jalandbar, 


Machhendar  Nath.  Jalandhari. 

^ __!_____  ^  |_J 

Gorakh  Nath.          Nira  Nath     Paras  Nflth  Bhartari      Kam'pa. 

I                        I                 Sirtora.             Puj.  Nath.               | 

]            Pangal  or  Sidh  Shangari. 
Arjan  N^nga. 


r  I  I        '     i  j  i "^ 

Kapal  Muni.    Kharkai.  Bhuskai.       Shakar  Sat  Nith.      Santokh      Lachhman 

I  Nath.  I  ^'dth.  Nath. 

f  ~1  I  Dharm  | 

Ajai  Pal.         Ganga  Nuth.  Handi  Pharang.  Nath.        Earn  Nath. 

After  his  initiation  by  Shiva  Ude  Nath  made  Rndargan  a  jogi 
and  ho  by  his  spiritual  poAver,  initiated  an  tu'il  spirit  (dait)  named 
Jfllandhar,  bringing  him  to  the  right  way.  He,  in  turn,  made  two 
disciples,  Machhendra  Ndth  and  Jallandaripa.  The  latter  founded 
the  Pa  'panth  ;  while  Machhendra  Ndth  made  Gorakh  Nilth  liis 
disciple.  And  here  we  must  tell  the  story  of  Machhendra  Ndth's 
birth. 

In  the  Satyug  lived  a  R^ja,  Udho-dhar,  who  was  exceedingly  piuns. 
On  his  death  his  body  was  burnt,  but  his  navel  did  not  burn  and  the 
unburnt  part  was  cast  into  a  river,  where  a  fish  devoured 
it  and  gave  birth  to  Machhendra  NAthf — from  machhi,  '  fish.'  By 
reason  of  his  good  deeds  in  a  previous  life  he  became  a  saint.  Gorakh 
Ndth  was  born  of  dung,  and  when  Machhendra  Ndtli  found  him  ha 
made  him  his  disciple,  and  theu  left  him  to  continue  his  wanderino-;^. 
At  length  Machhendrii  Niith  reached  Sangaldip  where  he  became  ji 
householder,]:  killed  the  Rdja  and  entered  his  body.  Ho  beo-at  t.vo 
sons,  Fiiras   N^th   and    Nim  Ndth.    Raja  Gopi  ChaQd§  of  Ujjain   was 

*  Ltt.  Noble  lord  {nath)  of  the  mountain  {parhati). 

t  Matsyendra. 

X  Grihisht  ashram.  In  other  words  he  relapsed  and  abandoned  the  spiritual  life.  This 
appears  more  clearly  in  the  following  variant  of  the  legend -.—After  making  Gorakh  his 
disciple  Machhendra  went  oil  to  Knmnip— not  to  Sangaldip— and  there  he  found  the 
country  governed  by  two  Ennis,  who  with  magic  aids  chose  themselves  husbands.  When 
Machhendra  arrived  he  too  fell  into  their  toils  and  lost  his  reason,  so  the  llanfs  weJded 
him  and  posted  watchmen  to  prevent  any  mendicants  entering  the  kingdom  to  effect  his 
rescue.     Gopi  Chand.  however,  succeeds  in  evading  them,  as  will  be  described  later. 

§  The  variant  makes  Gopi  Chand  sister's  son  of  Bhartari,  and  his  mother  tries  to  make 
him  a  disciple  of  Jalandhar  Niith,  but  iastead  he  casts  that  saint  into  a  well. 


394  Jogi  legends. 

taught  yog  by  his  mother,  and  desiring  to  becone  a  jopi  sought  out 
Jallandaiipa,  who  taught  him  a  certain  maxim  [shabd).  Unable  to 
understand  this,  he  consulted  his  minister  who  falsely  told  him  that 
its  teaching  was  contrary  to  the  Vedas  and  true  religion,  fearing  that 
if  he  disclosed  its  real  import,  the  Rd/ja  would  abandon  his  kingdom 
and  retire  from  the  woi'ld.  Hearing  this  false  interpretation  Gopi 
Chand  had  Jallandaripa  cast  into  a  well,  into  which  he  ordered  horse- 
dung  to  be  thrown  daily.  There  he  remained,  until  Gorakh  Ndth, 
resolved  on  his  rescue,  reached  Ujjain.  The  seat  of  Jallandaripd  at 
Ujjain  was  then  occupied  by  Kanipa.  the  mahant.  Gorakh  Ndth  chose 
a  lonely  spot  for  his  bathing- place  and  thither,  according  to  Jogi 
usage,  food  was  sent  him  from  the  kitchen  of  the  monastery  by  the 
hands  of  a  inan  who  was  not  himself  a  Jogi.  When  this  messenger, 
bearing  food  for  one,  reached  Gorakh  N^th  he  found  tivo  persons: 
when  he  took  food  for  two,  he  found  four,  and  so  on.  Hearing  this 
Kanipa  guessei^  it  must  be  Gorakh,  so  he  sent  him  a  taunting  message, 
saying  :  '  Thy  gurii  is  but  a  worldling,  and  thou  canst  not  free  him.' 
But  Gorakh  retorted  that  Kanipa  ought  to  be  ashamed  to  let  his  guru 
remain  so  buried  in  the  well.  Upon  this  Kanipa,  with  the  Raja's 
leave,  began  to  clear  the  well,  but  Gorakh  declared  that  the  horse- 
dung  should  ever  increase,  and  left  for  Sangaldip.* 

On  arriving  there,  however,  he  found  that  the  Rd,ja  had  posted  men 
to  turn  back  any  jogi  trying  to  enter  his  kingdom,  so  he  turned 
himself  into  a  fly,  and  thus  succeeded  in  entering  the  Rdjd,'s  court. 
There  he  caused  all  the  instruments  and  the  very  walls  to  chant, 
'  Awake,  Machhendra,  Gorakh  Nilth  has  come.*  The  Raja  bade  hira 
show  himself,  and  he  appeared  before  him  among  the  musicians. 

(There  is  clearly  a  gap  in  the  recorded  legend  here.t  It  continues  : — ) 
The  RAja's  queen  died,  and,  after  her  death,  Gorakh  asked  Machhendra 
to  come  away  with  him.  On  the  way,  after  a  repulsive  incident, 
Gorakh  killed  Machhendra's  two  sons  and  placed  their  skins  on  a 
tree.  When  Machhendra  asked  where  the  boys  were,  Gorakh 
showed  him  their  skins,  and  then  to  comfort  him  restored  them  to  life. 
Further  on  their  road  they  were  sent  to  beg  in  a  village,  where  a  man 
bade  them  drag  away  a  dead  calf,  before  he  would  give  them  alms. 
They  did  so  and  in  return  he  gave  them  food,  but  when  they  reached 
Machhendra  and  Gorakh  again  they  found  it  had  turned  to  blood  and 
worms.     So  Machhendra  cursed   the   village^    and    when    the   people 

*  Kamrup  in  the  variant.  On  the  road  he  meets  a  troupe  of  actors  (rdsdhdris)  on  their 
■way  to  Kamr.iip,  and  is  engaged  by  them  as  a  servant.  Bidden  to  carry  all  their  stage 
propel  ties  he  bears  the  whole  burden  by  his  spiritual  power.  On  their  arrival  the 
rus'i/idn's  perform  before  Machhendra  but  not  one  of  them  was  able  to  play  on  the  tahla, 
as  Gorakh  held  it  spell-bound,  and  they  had  to  get  him  to  play  it.  As  soon  as  it  began  to 
play,  it  rang  '  Awake !  Machhendra ! '  Rasdharis  are  found  in  Lahore  and  Amritsar  and 
the  adjoining  Districts      They  are  said  to  be  called  hhagats.  like  worshippers  of  the  Devi. 

t  The  variant  too  is  silent  on  this  episode.  It  makes  the  two  Ranfs  transform  them- 
selves into  kites  and  pursued  them  for  a  while,  oft  compelling  them  to  stop,  but  at  last  they 
escaped  from  Kamrup.  As  soon  as  they  had  got  out  of  the  country  they  hailed  by  a  well, 
into  which  Gorakh  threw  four  gold  bricks  and  as  many  gold  coins,  which  Machhendra  had 
brought  from  Kamrup,  and  this  so  enraged  the  latter  that  he  refused  to  go  further.  So 
Gorakh  turned  the  water  into  gold,  but  Machhendra  thinking  this  would  cause  disputes 
among  the  worldly,  begged  hira  to  block  up  the  well.  Gorakh  then  turned  the  gold  into 
crystal,  the  first  ever  created. 

'^  A  particular  rite. 


Jogi  legends.  Sdfc 

asked  him  to  visit  them  he  promised  to  do  so  in  the  Kaljiig  (Iron 
Age).*  P^ras  Nath  and  Nim  Nath  then  separated,  and  each  founded 
a  new  panth,  the  Piij  and  the  Sartora,  with  which  other  jogri*  have  no 
conceJD.  Gorakh  and  Machhendra  now  reached  IJjjaii),  aud  found  Jal- 
landaripa  still  buried  in  the  well.  With  Kanipa  they  ix'scued  him, 
turning  all  the  horse-dung  into  locusts  wiiich  flew  away,  and,  when  only 
a  little  was  left,  forming  a  human  body  with  a  blanket  and  infusing  life 
into  it :  this  man  they  bade  bring  the  Nath  out  of  the  dung.i'  The  man 
asked  him  to  come  out  and  give  him  bread,  but  tlio  fiawd.  (saint 
Jallandaripa)  asked  who  he  was.  He  replied  '  Goj)i  Chand,'  and  the 
saint  thereupon  burnt  him  to  ashes  seven  times.  But  at  the  eighth 
time  Gorakh  asked  Raja  Gopi  Chand  to  go  himself  to  the  saint. 
Jallandaripa  then  consented  to  come  out,  and  declared  that  since  he 
had  not  been  consumed  by  fire,  he  should  bpccme  immortal,  and  this 
is  why  Gcpi  Chand  never  dies.  J  He  was  also  made  a  Jogi  by  Kanipa, 
with  the  saint's  permission,  and  assumed  the  name  of  Sidh  Sanskaripa, 
one  of  the  84  sidhs.  The  Jogis  of  this  imnth  are  called  spddhd,  as 
they  keep  snakes.  They  are  generally  found  in  Bengal.  One  of  them 
initiated  Ismail,  aMuhammadan  into  tho  j^antJi,  and  he  founded  a  new 
panth  like  that  of  Sidh  Sanskaripd,.^ 

Gorakh  and  Machhendra  now  left  Ujjain  and  came  towards  the 
Jhelum.  There  they  took  up  their  abode  on  the  hill  of  Tilla.  Here 
they  initiated  the  following  as  Jogis  : — (i)  Kapal  Muniji,  Avho  in  turn 
had  two  chelas,  one  Ajai-pdl,  who  founded  the  Kapalanf  panth  ;  the 
other  Ganga  Nath  who  established  tho  panth  called  after  his  own 
name II  :  {ii)  Kharkai  and  Bhuskai,  each  of  whom  founded  a  panth  : 
[Hi)  Shakar  N^th.  The  last  named  in  his  wanderings  reached  a  land 
where  a  Mlechh  (low  caste)  Edj^  bore  sway.  By  him  the  Jogi  was 
seized  and  promised  his  liberty  only  if  ho  would  cause  it  to  rain 
pugar,  otherwise  he  would  be  put  to  the  torture.  But  he  induced  the 
Rd,ja  to  promise  to  become  his  servant  if  he  performed  this  miracle. 
He  succeeded,  and  then  seizing  the  Ra]?!  buried  him  in  the  ground. 
Twelve  years  later  he  returned,  and  found  the  R^jii  a  skeleton,  but  he 
restored  him  to  life  and  made  him  his  disciple  and  cook.  Nevertheles.*^ 
the  KtijfVs  disposition  was  unchanged,  and  one  day  he  took  out  some 
of  the  pulse  he  was  cooking  and  tasted  it.^  Bhairon  chanced  that 
day  to  appear  in  person,**  but  he  refused    the    proffered   food  and  tho 


*  In  the  variant  this  episode  is  different :  Gorakh  goes  with  the  boys  to  beg  alms  at  a 
bdnm's  (merchant's)  house,  and  they  are  ma:lo  to  take  away  the  dead  calf.  When  Gorakh 
sees  their  food  transformed  he  catches  them  by  the  hand,  takes  them  to  tho  hdnias  house 
and  there  murders  them.  Thereupon  all  the  Banias  complain  that  he  has  polluted  their 
jag  (sacrifice)  by  this  murder,  and  he  retorts  that  they  had  polluted  his  chelas,  but  he  a^rrees 
to  restore  them  to  life  if  tho  bdnias  will  henceforth  worship  him  and  no  other. 
They  assented,  and  this  is  why  Gorakh  left  Paras  Nath,  one  of  the  two  boys,  with  the 
Banias,  among  whom  the  Jains  deem  him  an  incarnation  of  God, 

\  In  the  variant  Gorakh  makes  seven  bundles  of  grass,  each  of  which  says  :  "I  am  Gopi 
Chand,"  in  reply  to  Jalandhar  Nath,  and  is  burnt  to  ashes  at  his  command. 

X  In  the  variant  the  slabs  of  the  Avell  were  turned  into  kites,  and  the  horse-dung  into 
locusts  and  so  they  were  created. 

§  So  Gopi  Chand  also  founded  a  jpanth,  that  called  after  his  second  name,  tis.,  Sidh 
Sanskaripa.    See  also  infra  p.  407. 

!J  A  Jogi  of  this  panful  in  turn  founded  the  Kajan  or  Kayan-nathi  panth,  found  in  th* 
ancient  town  of  Bhera  on  the  Jhelum.    This  must  be  the  Kaya-Nathi  panth. 

51  According  to  the  doctrine  of  the  panth  the.  food  thus  became  '  leavings  *  ^  juth). 
When  fool  is  cooked,  Jogis  first  offer  it  to  Bhairou. 


$06  Th6  Jogi  Nath. 

ex-'Raji/a  villainy  was  detected.  As  a  punishment  a  hdndi  or  Earthen 
pot  was  hung  round  his  neck  and  he  was  condemned  to  wander  the 
livelong  day  getting  his  food  out  of  the  pot.  Hi:*  punishment  lasted 
four  years,  and  he  was  then  pardoned,  but  his  disciples  were  called 
H^ndi-pharang  and  the  'panth  still  bears  that  name  :  [iv)  Another 
initiate  was  Sant  Niith,  whose  disciple  Dharm  Nath  founded  the 
Dharni-n^thi  paJ2</>,  which  now  has  its  head  gaddl  on  the  God^wari, 
having  repUced  the  llamke  panth  there :  {v)  The  next  initiate, 
Santokh  Nath,  made  oneRiim  Nath  his  chela,  and  he  founded  the 
Ram-ke  panih  which,  replaced  on  the  Godawari  by  the  Dharm-ndthi, 
now  has  its  chief  gaddi  at  Delhi:  [vi)  Lachhraan  Nath  succeeded 
Gorakh  at  Tilla,  and  his  panth.  is  styled  Darbdri  Tilla  Bal  Gondai. 
Subsequently  was  born  a  Jogi  who  founded  a  panth  called  the  Sunehri 
Tills,  a  famous  order  :  {vii)  Arjan  Nanga,  whose  seat  is  near 
Jwalamukhi,  founded  the  Man  Manthi  pnnth,  or  ecstatics,  now  settled 
at  B'har.  If  a,faq>r  goes  to  the  mahant  of  this  fanth  be  is  given 
a  hoe  and  some  cord  and  told  to  go  and  cut  grass.  A  long  time  ago 
one  Sant  Nath  mahdtmd  of  the  Uharm-nathis  went  to  this  wahant 
and  was  bidden  to  cut  grass  like  any  one  else.  So  he  asked  whether 
he  was  to  cut  the  grass  from  below  or  from  above.  He  was  told  by 
a  viahdtmi  that  he  should  so  cut  it  that  it  would  grow  again. 
Accordingly  ever  since  then  when  a  chela  is  initiated  into  this  ecstatic 
panth  a  gjD'u  dies.  Sant  Nd,thjf's  panth  is  called  the  Bawdji  kd  panth. 
He  had  many  chelas,  of  whom  two  deserve  mention.  These  were 
Ranbudh  and  Mahnidata.  Once  as  the  Bawd,  wandered  north  his 
cameh^  were  stolen  and  when  he  told  the  people  of  that  part  that  he 
■was  their  pir  or  spiritual  guide,  they  replied  that  he  must  eat  with 
them.  When  the  meal  was  ready  he  bade  these  two  disciples  eat  with 
the  people,  promising  them  immortality,  but  forbidding  them  to  found 
any  more  new  j)a?if/i.9.  So  they  did  not  do  so,  and  are  called  NdrUgds, 
and  to  this  day  two  persons  always  remain  in  attendance  at  their 
tombs. 

One  account  says  that  Sharang  or  Shring  Nath,  who  attained  to  the 
zenith  of  spiritual  power  after  Gorakh  Nath's  death,  introduced  new 
rules  of  his  own  and  bade  his  followers  bore  their  ears  and  wear  the 
mundra  of  wood.  After  his  death  the  following  sects  or  orders  were 
formed — (1)  the  Gin  Nath,  who  marry  and  indulge  in  such  luxuries  as 
drinking,  (2)  the  Purinama,  some  of  whom  are  secular  and  eat 
meat,  (y)  the  Saniasis,  (4)  the  militant  Nd^ngns,  (5)  the  Ajaipdl 
whose  founder  was  ruler  of  A  j mere  and  a  profound  believer  in  the  ear- 
pierced  Jogis.  His  followers  are  said  to  have  once  ruled  India.  (G) 
the  Gwd,li-basda,  (7)  the  Ismdil  Jogis— one  follower  of  Ismail  was 
Nona  Chamari,  a  famous  professor  of  the  black  art ;  (8)  Agam  Nath, 
(9)  Nim  Nath,  and  (10)  Jalandhar  Ndth. 

The  mythology  of  Qorahh. 

The  nine  Naths  and  the  84  Sidhs  always  follow  Gorakh  in  his 
wanderings,  and  the  route  can  be  traced  by  the  small  trees  bearing 
sugarcandy  which  spring  up  wherever  they  go.  It  is  related  in  the 
Bhagvat  that  Raja  Sambhii  Manu  once  ruled  iu  Oudh  over  the  whole 
world.     When  the  four  mid-born  sons  of  Brdhma  refused   to   beget  off- 


And  Siddhs.  307 

spring,  Brabma  wept  and   a   tear    I'ell    to    the    earth,    whence   sprang 
Sanibhu.     His  descendants  were — 

Sambhu  Manii     (Swayambhuva,  the  self-existent). 


r ^ 

Uthan  Pad.  Piva  Barat. 

I  ■      I 

Dhruva,  the  ascetic.  .\gnidhar. 

Nibhi. 

! 
Rakh  Bhadco  or  Rikhava  (Rishabha).* 

Bharat  and  90  others. 

Bharat  with  eight  of  his  brothers  ruled  the  9  divisions  [khandds)  of 
the  world  :  81  became  ascetics  and  Brahma ns,  and  9  became  the  Ndths 
or  perfected  Jogis,  whose  names  arc  given  below. 

The  Naths  are  always  said  to  be  nine  in  numbei',  in  contradistinction 
to  the  jKUitlis  which  are,  ideally,  twelve.  Their  names  and  titles  are 
variously  given ; — 


Aungkar  Adi-nath  (Lord  of  Lords), 
Shiva, 

Shcl-nith  (Lord  of  the  Arrow-shaft) : 
variously  said  to  bo  Krishna  or  Ram 
<'hai;dra. 

Santokh-nath  (Lord  of  Gratification). 
Acbalachambu-nath  (Lord  of  wondrous 
Iramoveability)  :  variously  said  to  be 
Hanuman  or  Lakshraana. 


o.  Gajbali  Gajkanth-uath  (Lord  of  the 
Eleplant's  Strength  and  Neck)  :  Ganc?& 
Gaju-karna,  elephant- eared,  in  Sanskrit 

u.  Praj-nnth,  or  Udai'-nath  (Lord  of  the 
People):  said  to  be  Parvati. 

7.  Mayariipi    Machhendra-nath    (the     ivon- 

drous  Form)  :  guru  of  Gorakh. 

8.  Gathepinde  Eichayakari  or  Naranthar : 
Shambiijaiti  Guru  Gorakh-nith. 


9.     Gyansarupe  (or  Purakh)  Siddh  Chuurauju-e-ndth,  or  Piaran  Ihagat.'f 

Gorakh  plays  a  leading  part  in  the  legend  of  Guga,  and  naturally 
therefore  Jogis,  both  Hindu  and  Muhammadan,  take  offerings  made 
to  him,  giving  but  a  small  share  to  the  Chuhras ;  and  also  carry  his 
flag,  chhari,  of  peacock's  feathers,  from  house  to  house  in  Bhadon.J 

The  8idhs,  more  correctly  Siddlis,  are  pro])eriy  speaking  saints  of 
exceptional  purity  of  life  who  have  attained  to  a  semi-divine  existence, 
but  who  in  the  eyes  of  the  vulgar  are  perhaps  little  more  than  demons 
who  obtained  power  from  Gorakh.  They  are  especially  worshipped  in 
I  ho  low  hiHs,§  e.  g.  in  Ambala  and  Hoshiarpur,  in  the  form  of  stones,  etc., 
and  under  various  names.  The  distinctive  emblem  of  their  cult  appears 
to  be  the  singi,  a  cylindrical  ornament  worn  on  a  thread  round  the 
neck.  Ghazidas  is  a  Siddh  of  some  repute  near  Una  :  Chanu  is  said  to 
have  been  a  Chamar,  and  people  of  that  caste  feast  on  goat's  flesh  and 
sing  on  certain  dates  to  his  memory.  Another  Siddh  is  the  jafhera,  or 
ancestor,  Kfila  Fir,  who  is  worshipped  in  the  low  hills  and  throughout  the 
eastern  Districts  generally  and  more  particularly,  as  Kala  Mahar,  by  the 
Sindhu  Jdts  as  their  forebear.  His  shrine  is  at  Mahar  in  Samrala  but 
the  Sindhus  of  Khot  in  Jind  have  there  set  up  a  shrine  with  bricks  from 
the  original  tomb  and    there   they,   and    the   Khdtis   and   Lobars   too, 

*  The  Jain, 

t  8«e  P.  N.  Q..  II,  §  279. 

*  P.  N.  Q.,  L  §  3. 

§  Not  an  inappropriate  tract  if  we   regard  Shiva  as  the  great  hill  god  and  the  Siddhs  as 
emanations  from  him  through  Gorakh. 


398  The  Jogi  earrings. 

worship  him.  His  shrine  usually  takes  the  form  of  a  mud-pillar  under 
a  tree  or  by  a  pond^  and  images  of  him  are  worn  in  silver  plates  as 
charms.     His  .samddit  at  Kliot  is  in  charge  of  the  Ai-panth  Jogis. 

The  tmindra. — How  the  hundal  was  turned  iuto  a  mundra  is 
explained  in  the  following  story  : — When  Bhartari  was  made  a  Jogi 
he  was  put  to  a  severe  tost.  Jallandarip^  was  his  guru,  but  he  was 
also  a  sddiq  or  pupil  of  Gorakh,  and  his  chief  companions  were  of 
the  KapMni  panth,  whence  he  was  known  as  Bhartari  Kapl^ni  and 
reckoned  one  of  the  84  sldhs.  One  day  he  said  to  Jallandaripd, : 
"  Thou  hast  put  nie  to  a  severe  test,  but  henceforth  the  faqirs  of  this 
panth  will  be  mostly  men  of  the  world  for  they  will  mingle  with  such 
men."  Gorakli  said  that  he  would  be  the  more  pleased  with  them,  and 
Bhartari  asked  for  some  mark  to  be  given  them  to  distinguish  them 
from  worldly  people.  Accordingly  a  hole  three  inches  wide  was  made 
in  the  Jogi's  ears,  and  clay  mundras  were  inserted  in  them.  Sub- 
sequently the  mundras  wei'e  made  of  wood,  then  of  crystal  gilt,  then 
of  ivory.  By  wearing  the  mundras,  a  Jogi  becomes  immortal,  as 
Bhogu-rikh  had  told  Shakti.  When  this  practice  was  permitted,  two 
sidhs  Kharkai  and  Bhuskai  began  to  bore  each  Jogi's  ears,  with 
Gorakh's  assent.  The  latter  with  these  two  sidhs  and  several  other 
Jogis  settled  at  a  place  on  the  road  to  HingMj  in  Balochist^n,  a  place 
which  every  Jogi  of  this  panth  must  visit  if  he  wishes  to  be  considered 
a  perfect  sddhu  and  attain  yoga.  Since  then  it  has  been  usual  to  bore 
a  Jogi's  ears,  but  once  when  the  two  sidhs  tried  to  bore  the  ears  of  a 
Jogi  who  had  visited  that  place  they  found  that  they  healed  as  fast 
as  they  bored  holes  in  them,  so  they  gave  up  the  attempt,  and  Gorakh 
exclaimed  that  the  pilgrim  was  '  Aughar.'  Thenceforth  Aughars 
do  not  have  their  ears  bored  and  form  a  body  distinct  from  the  other 
Jogis. 

Jogi  Nature-vjorship. 

The  Jogis  claim,  inter  alia,  povser  to  transmute  any  metal  into  gold 
or  silver.  In  the  time  of  Altamsh,  says  one  legend,  a  Jogi  named 
Dina  Nath  begged  a  boy  sitting  in  a  shop  with  a  heap  of  copper  coin  to 
give  him  a  few  pieces.  The  boy  said  the  money  was  not  his,  but  his 
lather's,  and  he  gave  the  Jogi  food.  The  Jogi  prayed  to  Vishnu  for 
power  10  reward  the  boy.  Then  he  melted  down  the  copper  and 
turned  the  mass  into  gold  by  means  of  charms  and  a  powder.  Altamsh 
heard  of  the  occurrence  and  witnessed  the  Jogi's  powers,  but  the  latter 
declined  to  accept  any  of  the  gold  he  had  made,  so  it  was  sent  to  the 
mint  and  coined,  with  his  name  as  well  as  that  of  Altamsh  upon  it. 
Jogis  allege  that  these  *  Dinanathi '  gold  mohars  arc  still  to  be  found. 
/^  Similarly  the  Jogis  claim  power  over  hailstorms,  and  in  .Sialkot  the 
rathhana^  is  a  Jogi  who  can  check  a  hailstorm  or  divert  it  into 
waste  land. 

The  connection  between  Jogis  and  snake-worship  is  naturally  a 
close  one.  In  some  places  Jogis  are  said  to  eat  snakes — a  kind  of 
ritualistic  cannibalism — and  the  snake  is  often  styled  jogi,  just  as  the 
parrot  is  designated  *  pan4it.^t 

*tr.rath,  'hail,'    and  bona,  '  otie  who  Imptisons  or  checks.'     This  practice  is  alluded 
to  in  Prinsep's  Sidlkot  Settlemerit  Rep.,  p.  37. 
t  P.  N.  Q..  li,  §  245. 


^  /Z/^^  jir  ^  '^'^ 


^,  J  6  , 


cr    ^^ 


^1 


**  ►-»  V 


.r^. 


/< 


y 


{^&,(,  »  U  C  6-\* 


y 

^f,  //i^. 


Jogi  rites.  899 

The  cults  of  the  Jogis  contain  strong  elements  of  nature-worship 
which  finds  expression  in  tlie  names  assumed  by  them  after  initiation. 
Such  are  Nim-n^th,*  Kanak-n^th  (wheat),  Ndg-nath  (snake),  Tota-o^th 
(parrot). 

The  Jogis  hold  everything  made  of  earth  in  great  respect,  whence 
the  saying : — Mitti  kd  dsan,  milti  kd  hdsan,  mitti  kd  sarhdna,  mitti  kd 
bdna. — ^  The  earthen  dsa?^  (carpet),  the  earthen  pitcher,  the  earthen 
pillow  and  the  earthen  woof.' 

The  Jogi  Janeo. 

The  Jogis  generally  wear  a  janeo  of  black  wool,  which  is  made  ly 
certain  members  of  the  order,  not  by  any  member,  nor  by  a  Brahman. 
It  is  9  cubits  long,  made  of  3  strands  each,  woven  of  8  threads  on  a 
bobbin,  and  jilaited  into  a  bobbin-thread,  like  an  English  braid  neck- 
lace,! Round  the  waist  Jogis  wear  a  similar  thread  of  2  eoparale 
bobbin-threads  of  8  strands  each,  twisted  together,  with  a  loop  at 
one  end  and  a  button  at  the  other. 

The  Kanphatta  should  be  branded  at  Kalesar  near  Dwdrkd  with  two 
concentric  circles  within  a  third  incomplete  one,  both  ends  of  which  are 
finished  off  by  a  circular  bt^nd  in  the  arm.  J 

The  rudrakisha^  with  two  facets  is  sacred  to  Shiva,  and  can  only  be 
worn  by  the  Jogi  who  has  his  wife  with  him  :  One  with  5  facets  is 
devoted  to  Hanumdn  ;  and  one  with  11  is  highly  prized,  being  sacred  to 
Gauri  Shankar  and  worn  by  celibate  Jogis. 

The  Jogi  funeral  rites. 

A  dying  Jogi  is  made  to  sit  cross-legged.  After  death  the  corpse  is 
washed  by  the  deceased's  fellow-Jogis,  a  langoti  tied  round  its  waist 
and  ashes  smeared  over  it.  A  coflSn  is  then  made,  if  means  permit, 
but  a  poor  Jogi  is  simply  wrapped  in  a  blanket  and  carried  by  two 
men  on  two  poles,  and  the  body  thrown  into  a  river.  A  wealthy  Jogi 
is,  however,  placed  on  a  wooden  chaiiki  shaped  like  a  palanquin,  and 
upon  this  flowers  are  cast.  The  procession  to  the  grave  is  called 
sawdri  and  is  headed  by  horses  and  bands  playing  music.  The  grave 
is  made  deep,  with  a  spacious  niche  like  that  in  Muhammadan  graves, 
and  the  body  placed  in  it  cross-legged  and  facing  the  north^.  The 
Jogi's  hairdgan  is  placed  before  him,  with  a  gourd  full  of  Water  on 
his  right,  a  loin-cloth,  a  kanak  or  staff  of  Mahadeo,  a  loaf  of  wheaten 
flour,  and  two  earthen  plates,  one  full  of  water,  the  other  of  rice  and 
milk.     An  earthen  potsherd  is  also  placed  on  his  head.     Then  a  mound 

*  At  P.  N.  Q.,  II,  562,  it  is  noted  that  the  chela  gets  a  flower  or  plant-name  for  life; 
but  animal-names  appear  to  be  also  adopted. 

t  To  the ya7!(?o  is  attached  a  circlet  of  horn  (rhinoceros  it  should  be),  and  to  this  is  at- 
tached the  nud  or  whistle,  which  makes  a  noise  like  a  conch,  but  not  so  loud  :  P.  N.  Q., 
II,  126. 

t  P.  N.  Q.,  II,  345. 

§  Beads  made  of  the  seed  of  the  hadnr  or  jujube.— P.  N.  Q.,  11,  558, 

II  But  Jogis  are  said  to  bnrj'  their  dead  facing  the  oast ;  Saniisis  east  or  north-east, 
P.  N.  Q,;  II,  127.  In  the  Simla  hills  the  ,Togis  were  originally  mendicants,  but  have  noiy 
become  householders.  They  ^iuh  the  dead,  and  for  every  corpse  get  4  annas  in  money, 
together  with  a  plate  of  brass  or  Aon. s/ and  a  woollen  or  cotton  cloth.  They  alsoj get  some 
grain  at  each  harvest.  They  are  considered  defiled  as  they  take  ofleringi  made  at  death, 
and  the  Kanets  and  higher  castes  will  not  drink  with  them. 


400  Jogi  miiialion. 

is  raised  overtlie  orrave/  and  all  the  Jogis  wash  their  hands  with  water 
supplied  by  the  deceased's  disciples.  They  then  bathe  and  the  dis- 
ciples give  them  sweets.  On  the  third  day  they  are  also  fed  [churma 
alone  being  given  if  the  disciples  are  poor).  Later  on  the  shrddh  i'*, 
if  possible,  performed  thus  : — Jogis  are  invited  and  keep  a  vigil  all 
night.  About  a  pahr  before  dawn  they  are  fed  with  fish,  or  pakauras 
(vegetables  coated  with  haisan  or  paste  of  powdered  gram  fried  in 
mustard  oil),  or  khir,  i.  e.  rice  boiled  in  milk,  gram  and  ghungnidn,  or 
pildo,  or  rice,  wine,  flesh,  fruit,  etc.  Seven  thrones  or  gaddis  are  now 
erected  to  :  {i)  the  Pir,  (u)  Jognis,  (m)  Sakhya  or  witness,  [iv)  Bir, 
{v)  the  Bhanddri  of  Guru  Gorakh  Ndth,  [vi)  Guru  Gorakh  Ndth,  and 
{vii)  to  Neka.  Mantras  are  then  repeated,  and  clothes:  gold,  silver  and 
copper  :  a  cow  and  earth  given  away  in  charity.  The  wake  is  now 
attended  only  by  Jogis  but  formerly  men  of  all  claasea,  even  Muham- 
madans,  used  to  take  part  in  it.  Lastly,  after  all  these  ceremonies,  a 
council  ipindhdra]  of  Jogis  is  held,  and  one  of  the  deceased's  disciples 
is  elected  Guru  or  Bir  Mahant,  three  kinds  of  food,  piiri,  kachauri  and 
pildo  being  distributed.  The  deceased's  clothes  and  the  coffin  are 
given  to  the  Icotwdls,  or  bankias,  or  else  to  Jangam/agiVs.  As  the  Jogi 
is  not  biirnt  his  bones  cannot  be  sent  to  the  Ganges,  so  his  nails  are 
removed  and  taken  to  Hardw^r.  The  saniddh  of  a  Jogi  may  be  of 
earth  or  brick,  and  belpattar  (leaves)  are  strewn  over  it.  On  it  a  lamp 
is  also  kept  burning  for  10  days,  flowers  and  water  being  placed  near 
it  and  a  conch  being  blown.  Rice  balls  are  given  in  the  name  of  the 
deceased  for  10  days  as  among  other  Hindus.  On  the  10th  day  clothes 
are  washed  and  on  the  1 3th  kirya  karam  ceremony  is  performed.  The 
ceremonies  are  the  same  as  among  Hindus. 

The  following  story  is  told  to  account  for  the  fact  that  Jogis  bury 
their  dead :  In  Gorakh's  time  there  arose  a  dispute  between  the 
Hindus  and  the  Muhammadans,  the  latter  saying  they  were  masters 
of  the  earth  and  of  all  the  living  and  the  dead.  Gorakh  sat  on  the 
o-round,  placing  all  his  food,  etc.,  by  his  side,  and  bade  the  earth  yield 
to  him,  if  he  too  had  a  share  in  it.  It  opened  and  Gorakh  sank  into  it, 
and  so  Jogis  usually  bury  their  dead. 

Initiation, 

In  theory  any  Hindu  can  become  a  Jogi,  but  in  practice  only  those  of 
the  twice-born  castes  are  admitted  into  the  order.  In  theory  caste  is 
abandoned  upon  entering  it,  and  as  marriage  is,  in  theory,  forbidden, 
no  question  as  to  caste  can  arise  in  connection  with  it.  But  as  mar- 
riage is  in  practice  tolerated  the  original  caste  is  preserved  in  practice 
for  matrimonial  purposes,  though  in  theory  all  Jogis  are  caste-less. 
Further,  there  is  a  tendency  to  avoid  marriage  in  the  same  panth, 
as  all  the  members  of  a  panth  are  in  theory  spiritually  akin. 
Within  the  order  there  is  in  theory  equality  and  no  restrictions  are 
placed  upon  eating,  drinking  or  smoking  together,  but  even  a  Hindu 
of  high  caste  who  joins  the  panth  of  Jdlandhar  Ndth  is  excluded  by 
other  panths.  Moreover,  the  theoretical  equality  does  not  extend  to 
the  women,  as  the  Jog:i  does  not  allow  his  women-folk  to  eat  with  him. 
Women  of  every  panth  may,  however,  eat  together. 

*  Over  the  grave  an  earthen  potsherd  is  also  placed  on  a  three-legged  stool. 


Jogi  initiation .  401 

A  would-be  disciple  is  dissuaded  frotn  bpcorairif^a  Josi,  the  hardships 
of  the  life  being  impressed  upon  liira.  If  he  persists  lie  i^  made  to  fast 
for  two  or  three  days.  After  this,  a  knite  is  driven  into  tlie  earth  and 
the  novice  is  made  to  swear  by  it — 

(r)  not  to  engSKe  in  trade  ; 
(ii)  not  to  take  employment  ; 
(«iO  not  to  keep  dangerouH  weapons  ; 
(i'y)  not  to  become  angry  when  abused  ;  and 

(v)  not  to  marry. 

He  is  also  required  to  protect  his  ears,  for  a  Jogi  whose  ears  were 
cut  used  to  be  buried  alive,  but  is  now  only  excommunicated.  After 
this  probation  his  ears  are  bored  by  a  giiril,  or  an  adf-pt,  who  is  entitled 
to  He.  1-4  as  an  offering  which  may  or  may  not  be  accepted. 

Up  to  a  certain  point  the  Jogi  initiatory  rites  resemble  those  of  the 
Saniclsis.  The  c/io^i  of  the  novice  is  removed  by  the  guriL:  the  janeo 
is  also  removed  :  and  he  is  given  saffrou-coloured  clothes  to  wear.  Of 
these  the  hafni  is  worn  c-ompulsorily.  The  gurn-mantar  is  tlien  com- 
municated, eecretly.  After  this  the  Jogis  of  '  a  certain  sect '  pierce  the 
chela's  ears,  and  insert  the  kundal  or  earring,  and  the  chela,  hitherto 
an  atighar*  now  becomes  a  ndth,  certain  set  phrases  (not  mantras) 
being  recited.  According  to  Macauliffe  Jogis  smear  ashes  on  their  naked 
bod'es  as  clotliing  or  a  protection  against  the  e]ements,t  but  the  ashes 
»ppear  to  s-ymbclize  their  death  to  the  world,  like  the  kajni. 

We  may  thus  safely  distinguish  three  stages  in  a  Jogi's  initiation. 
At  first  he  is  a  chela  (pupil  or  candidate),  then  an  aughar  or  novice,^ 
and  finally  a  darshani,  vulg.  kanphafta,^  (or  'split-eared').  An 
Aughar  is  not  entitled  to  all  the  privileges  of  the  sect,  e.  g.,  at  a  feast  he 
only  receives  half  the  portion  of  a  Kanphatta.  A  Jogi  who  is  fully 
initiated  certainly  loses  all  rights  of  inheritance  in  his  natural  family, 
but  it  is  doubtful  whether  an  Aughar  would  do  so.  It  is  also  not  clear 
wheth^^r  initiation  involves  the  loss  of  property  already  vested  in  the 
initiate,  but  presumably  it  would  do  so, 

*  According  to  this  account  auqhnr  simply  means  '  novice.'  Nath  is  a  title  acquired  by 
the  fully  iiiitidte.  An  account  of  the  Jogis  of  Katn  Nath  says  that  the  candidate  is  given 
a  razor  and  si-issors  seven  times  by  his  gum.  wlio  deters  him  from  entering  tue  Jugi  order, 
but  if  he  perseveres  the  ^'o-it  cuts  off  a  tuft  of  his  hair  and  he  is  then  shaved  by  a 
barber.  Then  he  is  made  to  bathe  and  be?meared  with  ashes,  a  fc-iyiu' or  shroud,  a  it;i(/(-a' 
and  a  cap  being  given  to  him.  The  ashes  and  ta/(ii  clearly  signify  his  death  to  the  world. 
After  six  months'  probation  his  ears  are  pierced  and  earthen  rings  inserted  in  them 

t  Sihh  Religion,  VI.  p.  243. 

X  It  is  indeed  said  that  an  aughar  can  become  a  Sanifisi,  an  Udasi,  a  Bairagi,  a 
Suthrashiihi,  etc.,  etc  ,  as  well  as  a  Jogi  or  a  Jangam.  On  the  other  hand,  some  accounts 
represent  the  A ughars  as  a  distinct  order,  followers  of  Kanipa  Nath  and,  J^landhar  Nath, 
while  the  Kanphattas  are  followers  of  Gorakh  and  Machhendra  *.in  other  words,  the  more 
perfect  -Togis) :  or  again  they  are  connected  with  two  schools  of  the  Patanjali  jihilosophy  ; 
while  a  third  account  splits  up  the  Jogis  into  Shiv  worshippers  and  Serpent  worshippers. 

§  Jogis  themselves  do  not  use  the  word  Kanphatta.  It  is  a  popular  term.  So  too  in 
common  parlance  Jogfs  are  distinguished  by  various  names  according  to  their  dress  or 
the  ponancps  they  observe,  and  so  on.  Such  are  the  bai^tardltiiri  who  are  deccnty  clad 
and  live  in  temples  (among  the  Saniasi's  this  term  means  'sfcular'^:  the  dudhddhdri, 
who  livo  on  milk :  the  jntiuikdri  who  wear  long  matted  hair:  the  muni*  who  observe 
perpetual  silence  ;  and  the  hhnr  t'ipe>'nri.  who  stand  in  contemplation.  The  alit,  '  destitute* 
or  liberated  from  worldly  restraints  does  not  appear  to  be  a  stict  of  the  Jo^is,  as  Macauliffe 
^pys  [Slklt  Religion,  I,  p.  H\2'i,hnth  popular  term  for  any  mendicant:  see  Plaits,  p.  18, 
It  is  believed  that  Jogis  live  for  centuries  as  a  result  of  their  austerities, 


402  J^ogi  divisions. 

The  derivatioa  of  Augliar  is  obscure.  The  grade  or  order,  however 
we  regard  it,  does  not  appear  to  be  connected  with  the  Aghori  or 
Ghor-pauthis  who  are  cannibal /agf/Vs  of  a  singularly  repulsive  type.* 
The  Aughars  of  Kirdna  in  Jhang  Hre  of  good  repute  and  retain  large 
jagirs  granted  them  by  the  Sikhs.  They  are  distinguished  by  an  ochre- 
coloured  turban  over  which  is  twisted  a  black  net-work  of  thread 
covered  with  gold.  The  mahant  is  styled  2>it,  and  once  elected  may 
never  again  descend  the  hill. 

To  these  three  degrees  may  perhaps  be  added  a  fourth,  that  of 
mahdtmd,  a  dignity  hardly  alluded  to  in  the  accounts  rendered  of  the 
sect.  A  Jogi  who  attains  to  great  spiritual  eminence  is  exempt  from 
wearing  mundnif,  the  janeo,  and  so  on. 

After  initiation  a  Jogi  may  apparently  select  the  function  which  he 
is  to  fulfil.  Thus  he  may  become  a  militant  member  of  the  sect,  vowed 
to  celibacy  and  styled  Nanga,  Nd,ga,  Nddi,  Nihang,  Kanphara  or 
Kdnphatta. 

Or  he  may  relapse  and,  breaking  his  vow  of  celibacy,  become  a 
secular  Jogi,  designated  Bindi-Nagi,  Sanyogi  (Samayogi),  Gharbd,ri  or 
Grihisti. 

Lastly,  the  initiate  -Jogi  may  join  one  of  the  various  panths  or 
orders.  These  panths  are  in  theory  limited  to  twelve  in  number,  but 
in  reality  they  number  many  more  than  twelve. 

The  divisions  and  offshoots  of  the  Jogis. 
The  grouping  of  the  Jogis  is   exceedingly    complex   and   appears   to 
vary  in  different  parts  of  these  Provinces. 

Thus  in  Kdngra  the  Hindu  Jogis  are  classed  as  '  Andarld,*  or  Inner 
and  '  Bdhirla'  or  Outer  Jogis  ;  and  the  former  are  further  divided  into 
Darshanis  and  Aughars. t 

'I'he  distinctions  between  these  loner  and  Outer  groups  are  not 
specified,  but  they  have  different  observances  and  their  origin  is  thus 
accounted  for  : — Once  when  Gorakh  fj;ave  two  goats  to  Machhendra's 
sons  he  bade  them  slaughter  the  animals  at  a  place  where  none  could 
see  them.  One  boy  killed  his  goat :  but  the  other  came  back  with  his 
alive,  and  said  that  he  had  found  no  such  spot,  since  if  no  man  were 
present  the  birds  would  witness  the  slaughter,  or,  if  there  were  no  birds, 
the  sun  or  moon.  Gorakh  seated  the  latter  boy  by  his  side  and  he  was 
called  Andatla,  while  the  other  was  expelled  and  dubbed  B^hirK. 
Both  groups  observe  the  usual  Hindu  social  customs,  except  at  death, 
the  only  difference  being  that  the  Bdhirld,  only  give  Brahmans  food  and 
do  not  feast  them,  and  at  funerals  they  blow  a  ndd  instead  of  the 
conch,  which  is  used  by  the  Andarlas. 

*  P.  N.  Q.,  I,  ^■l,  136,  375,  473.  There  is  no  sufficient  evidence  to  connect  Aughar  with 
'  ogre.'  A-ghori  =  un-terrible,  Monier-Williams,  Sansk.  Dicty.,  s,  v.  According  to  Platts 
(p  .106)  nnghnr  means  awkward,  ungainly,  uncouth. 

t  The  Darshanis  have  four  sub-groups :  Khokhar,  Sonkhla,  Jageru  and  Natti ;  while 
the  Aughar  have  six  :  Bhambaria,  Biria,  Awan,  Jiwan,  Kalia,  Bharsi  and  Saroe.  It  does 
not  appear  whether  these  are  schools  or  sections. 

The  Bahirla  are  all  Aughars  and  have  a  number  of  sub-groups  :  Raipur  Maralu,  Hetam, 
Daryethi,  Molgu,  Tandialu,  Chuchhlu,  Gugraon,  Kehne,  Tiargu,  Dhamarchu,  Phaleru, 
Sidhpuru,  Karan  and  Jhak. 


Jogi  groups,  403 

Elsewhere  the  Darshanis*  appear  as  a  group  which  is  distinguished 
from  the  Nangas,  who  use  flesh  and  spirituous  liquor,  which  the  lonner 
avoid.  The  latter  also  are  said  to  wear  no  clotiios— as  their  name  denotes, 
but  the  Darshanis  are  said  to  be  further  divided  into  two  cla>ses,  of 
which  one  is  clothed,  while  the  other,  which  smears  the  body  with 
ashes  and  affects  the  dhuni,  is  not.  However  this  may  be  the  Darshanis 
must  have  their  ears  pierced  and  are  thus  identical  with  the  Kanphara 
or  Kanphatta  Jogis,  The  latter  are  celibate  and  live  by  begging,  in 
contradistinction   to  the  Sanyogis  who  can  marry  and  possess  property. f 

In  Jind  the  Jogis  hrc  said  to  be  classed  as  (i)  Bari-dargah,  '  of  the 
gi'eater  court/  who  avoid  flesh  and  spirits,  and  as  (ii)  Chhot.i-darg^h,| 
who  do  not.  Both  groups  are  disciples  of  Mast  Nath,  the  famous 
itialiant  of  Bohar.  Jalandliar  Niith  was  the  sou  of  a  Raja,  whose  wife 
remained  pregnant  for  12  years  without  giving  birth  to  her  child,  and 
she  was  thought  to  be  aflflicted  with  dropsy  [jalandliar).  At  last 
the  Rajd,  vowed  that,  if  a  son  were  vouchsafed  him,  he  would  dedicate 
him  to  Gorakhn^th.  Jalandhar  Ntith  was  born  in  response  to  this 
vow,  and  founded  the  pantJi  named  after  him. 

Raja  Bhartari  was  the  son  of  H^ja  Bhoj,    king   of    Dhdranagar.     He 
had  71  ranis,  of  whom  one,  by  name  Pingla,  was  a  disciple  of  Gorakh,§ 
who  g-ave  her  a  flower  saying  it  would  remain  ever  fresh  as  long  as   her 
husband    was   alive.     One   day   to  test    Pingla's   love   Bhartari    went 
a-hunting   and   sent   back   his  blood-stained  clothes  and  horse  with    tho 
news  that  he  had  been  killed,  but  the  rani,  seeing   the   flower  still  fresh 
knew   that   the   Rdj^  only   doubted  her  love  for  him  and  in  grief  at  his 
mistrust  killed   herself.     When   she    was   carried   out    to   the  burning- 
ground  the  R^jd,  evinced  great  grief,  and  Gorakh   appeared.     Breaking 
his  chilli, \\  the    saint   walked   round    it,   weeping,   and   Bhartari   asked 
him   why    he   grieved.     Gorakh  answered   that   he  could  get  the  Rijd 
a  thousand  queens,  but  never  a  vessel  like  the  one   he  had   just   broken, 
and  he  showed  him  a  hundred   ranis  as  fail-  as  Pingla,  but  each  of  them 
said ;    '  Hold   aloof  !     Art  thou  mad  ?     No   one  knows   how   often    we 
have    been   thy   mothers   or  sisters  or   wives/      Hearing   these   words 
Bhartari's  grief  was  moderated  and    he    made   Gorakh    his   gurii,   but 
did  not  abandon  his  kingdom.     Still  when  he  returned    to   his  kingdom 
the   loss   of   Pingla   troubled   him   and   his  other  queens  bade  him  seek 
distraction  in  hunting.     In  great  pomp  he  marched  forth,  and   the   dust 
darkened   the    sun.     On  the  banks  of  the  Samru  he  saw  a  herd  of  deer, 
70  hhids  with  a  single  stag.     He  failed  to  kill  the  stag,  and   one  of   the 
hinds   besought  him  to  kill  one  of  them  instead,    since    the    stag  was  as 
dear  to  them  as  he  was  to  his  queens,  but  the  Rajd,  said  he,  a  Kshatriya, 
could  not  kill  a  hiod.      So  the  hind  who  had  spoken  bade  the  stag    meet 
the    Raja's   arrow,   and   as  he  fell  he  said:     '  Give  my  feet  to  the  thief 

*  e.g.  in  Ambiila.  Darahan  is  said  io^^ mundra  :  it  is  ordinarily  made  of  clay  or  glass, 
but  wealthy  gurus  wear  darshans  of  gold. 

I  So  at  least  runs  one  version  from  Ambala. 

j  But  in  Dera  Ghazi  Khan  we  find  Bari-darg4h  given  as  equivalent  to  Ai-panthi,  and  the 
Chiioti-dargiih  described  as  the  foundation  of  a  Chamir  disciple  of  Pir  Mast  Nalh,  who 
bestowed  the  title  on  him  in  reward  for  his  faithful  service. 

§  Bhartari,  it  is  said,  had  steadfastly  refused  to  become  a  disciple  of  Jilandhar  Niith 
though  repeatedly  urged  to  do  so  by  Gorakli  himself. 

I]  Chipi,  a  kind  of  vessel  made  of  cocoauut  and  generally  carried  hy  fa(iir6. 


404  The  Jogi  sub-orders. 

that  he  may  escape  with  his  life;  my  horns  to  a  Jogi  that  he  may  use 
them  as  his  7iarf ;  my  skin  to  an  ascetic  that  lo  may  worship  on  it; 
my  eyes  to  a  fair  woman  that  she  may  be  called  mirga-iiaini^  ;  and 
eat  my  flesh  thyself.'  And  to  this  day  these  things  are  used  as  the  dying 
stag  desired. 

On  his  return  the  Rajii  was  met  by  Gorakh  who  said  he  had  killed 
one  of  his  disciples.  Bhartari  retorted  that  if  he  bad  any  spiritual 
powers  he  could  restore  the  stag  to  life,  and  Gorakh,  casting  a  little 
earth  on  his  body,  did  so.  Bhartari  then  became  a  Jogi  and  with  his 
retainers  accompanied  Gorakh,  but  the  latter  refused  to  accept  him 
as  a  disciple  unless  he  brought  alms  from  his  ranis,  addressing  them 
as  his  mothers,  and  practised  jo^  lor  12  years.  Bhartari  did  as  he  was 
bid,  and  in  answer  to  his  queens'  remonstrances  said  :  "  From  the  point 
of  view  of  my  raj  ye  are  my  queens,  but  from  that  of  jog  ye  are  my 
mothers,  as  the  guru  has  bidden  me  call  you  so."  Thus  he  became  a 
peviect  jogi  and  founded  the  Bhartari  Bairdg   panth  of  the  Jogis. 

Upon  no  topic  is  our  information  so  confused,  contradictory  and 
incomplete  as  it  is  on  the  subject  of  the  various  sub-orders  into  which 
the  Jogis,  as  an  order,  are  divided.  The  following  is  a  list  of  most  of 
these  sub-orders  in  alphabetical  order  with  a  b)ief  note  on  each  : 

The  Abha-panthi  is  probably  identical  with  the  Abhaug  Naih  of 
the  Tahqlqdt  i-Chinhti. 

The  Aghori,  Ghori  or  Aghor-panthi  is  an  order  which  smears  itself 
with  excrement,  drinks  out  of  a  human  skull  and  occasionally  digs  up 
the  recently  buried  body  of  a  child  and  eats  it;  thus  carrying  out  the 
principle  that  nothing  is  common  or  unclean  to  its  extreme  logical  con- 
clusion. 

The  Ai-panth  is  a  well-known  order,  said  to  be  ancient.t  In  Dera 
Ghaxi  Khan  it  is  called  the  Bari-dargah,  and  one  of  its  saints, J  when 
engaged  in  yog,  cursed  one  of  his  disciples  for  standing  before  him  with 
only  a  la7igoti  on  and  bade  him  remain  ndga  or  naked  for  ever.  So 
to  this  day  his  descendants  are  called  Nagas.  Another  account  saya 
that  this  and  the  Haith-panthi  order  were  founded  by  Gorakh  Nsith. 

The  chief  dsan  of  the  Ai-panth  is  at  Bohar  in  the  Rohtak  district. 
It  is  said  to  have  been  founded  by  a  famous  guru,  named  Narmai-ji§ 
who  was  born  only  a  few  generations  after  Gorakh's  time  at  Khot^  now 
in  the  Jind  State.  In  veneration  for  him  hII  the  succeeding  gurus 
adopted  the  termination  Ai  in  lieu  of  Nath,  and  this  is  still  done  at 
Khot  but  not  at  Bohar.  Five  generations  after  Narmai,  Mast 
Nath  or  Mastai-ji  became  giiru  at  Bohar  in  Samhat  1788,  and  after 
him  the  affix  N^th  was  resumed  there,  though  the  asan  is  still  held 
by  the  Ai-panth.  Mast  Nath  died  in  Sambat  1804,  and  a  fair  is  iield 
here  on  Phagan  sudi  9th,  the  anniversary  of  his  death.  The  dsan 
contains  no  idols.  Hindus  of  all  castes  are  employed  but  those  of  the 
menial  castes  are  termed  Chamarwd,||  but  other  initiates  lose  their 
caste,   and    become   merged  in  the  order.     At  no('n  hhog  or  sacramental 

*  With  eyes  like  a  deer — one  of  the  chief  points  in  Indian  beauty, 
t  It  is  mentioned  in  the  Dabistan :  II,  p.  128. 
X?iv  Mast  Nath,  apparently. 

§  From  narm,  gentle.    The  meaning  of  di  is  unknown  or  is  at  any  rate  not  disclosed. 
11  They  also  appear  to  be  called  Sirbhangi. 


The  Jogi  sub-orders,  405 

food  ib  ofEo»*ed  to  all  tbe  tiurnddhti  (of  Biibii  Mast  Ni'ith  and  other  lights 
of  r he  order) ;  and  tlien  the  hjianridr  or  refectory  is  opened  and  food 
distributed  freely  to  nil,  no  matter  wliat  their  caste.  A  lamp,  fed 
with  ghi,  is  kept  burning  in  each  ffainddh.  In  a  dharuL.^iUa  near 
Bohar  is  a  Sanskrit  inscri])tion  of  Siuubat  133-3.  'J'he  Banag  or 
Bhartari  Bairilg  order  was  founded  by  Kajil  Bhartari,  and  ranks  after 
the  Sat-Niith.*  But  in  the  west  of  these  Provinces  the  Bairag's  founda- 
tion is  ascribed  to  Preni  Ndth  of  Mochh  in  Mianwali,  the  lu-ad-quartors 
of  the  order  being  at  Midni  in  .Sli;ih])ur.  Like  tlio  Uaryji-nathi  this 
order  is  an  oft'shoot  of  that  founded  by  Pir  Hatn  Niilh  of  Peshdwar. 
It  has  also  representatives  at  Kdliibdgh  and  Isakhel. 

The  Bhartari  Bairdg  Jogi's  found  in  the  Bawal  tuzdmat  of  Ndblia 
are  secular  and  belong  to  the  Punia  (Jat)  got,  which  they  retain.  Their 
forebear  Mai  Natli  was  as  a  child  di-iveu  from  his  home  in  Delhi 
di>trict  by  famine,  and  the  Muhammadan  Meos  of  Solasbari  in 
Bawal  brought  him  up.  When  the  Jats  seized  the  village  he  lived 
l.y  begging  and  became  a  jogi,  so  the  Jats  made  him  marry  a  girl 
bel')nging  to  a  party  of  juggler  Jogis.  Then  he  went  to  Narainpur 
in  Jaipur  territory  and  became  a  chela  of  Gorakh  Ndth. 

The  Bharang  Natli  of  the  Tahqiqat  is  possibly  the  Handi-pharunu-. 

The  Brahma  ka  order  appears  to  be  the  same  as  the  Sat-nath. 

The  Darya-nathi  order  is  chiefly  found  in  the  west,  especially  trans- 
Indus.  It  possesses  gaddts  at  Makhad  on  the  Indus,  in  Kohat  and 
even  in  Quetta. 

The  Dhaj-pantlii  order  is  found  in  or  at  least  repoited  from  Peshawar 
and  in  Ambala.  It  may  be  that  the  order  derives  its  name  from  dliaj 
meaning  flag.  Mr.  Maclagan  mentions  the  Uhaj-panthi  as  followers  of 
Hanuman.     The  Tahqiqat  gives  Dhajd-panthi  hs  the  form  of  the  name. 

The  Dharm-natlii  order  is  widely  spread,  but  its  head-quarters  are 
on  the  Godawari.     Its  foundation  is  ascribed  to  a  Kdja  Dharm. 

The  Gangd-ndthi  order  was  founded  by  one  of  Kapal  Muni's  two 
disciples.     It  is  mentioned  in  the  TaJtqiqdt  as  Gangai-ndth. 

The  origin  of  the  Jdlaudhar-ndth  order  has  already  been  related. 
In  Annitsar  it  is  known  as  Bdwii  Jalandhar  ke,  and  its  members 
keep  snakes. 

The  Kaniba-ki  arc  said  to  be  chelaa  of  Jalandhar  Nath.  Of  this 
branch  are  the  Sapelas  :  Maclagan,  §  55. 

The  Kaplani  or  Kapil-panthi  order  ascribes  its  origin  to  Kapal 
Muni,  and  is  thus  al'^o  known  as  Kapal  Peo  ke.  Or  it  was  founded 
by  Ajai  Pal,  Kapal  Muni's  disciple,  and  is  thus  cousin  to  the  Gangti- 
ndthi  order. 

The  Kaya-nathi  or  Kayan-ndthi  is  an  offshoot  of  the  Gangfi-ndthi. 
But  in  Dera  Ghdzi  Khan  it  is  said  that  they  received  their  name  from 
Pir  Ratn  Ndth  who  made  an  image  out  of  the  dirt  of  his  own  body. 

*  At  least  in  Dera  Ghazi,  in  which  district  it  is  returned  as  Bairaj,  another  order  (said 
to  be  flen\vri  from  it)  bein;:  .stylpd  l-lnirnj  Marigka.  In  Ambiila  a  Baraj  order  is 
mentioned.    In  Karuil  »«irMii  and  Bhartari  appear  as  two  distinct  orders. 


40^  The  Jogi  suh-urders. 

The  Kanthar  or  Khantar  order  owes  itis  origin  lo  Gaiietlia.  In 
Ambiila  it  is  said  to  be  eudngamous. 

LacLliman  Nath's  order  is  said  in  Hoshiarpur  to  be  also  known  as 
the  Darbari  Nath  Tilla  Bdl  Gondai,  but  in  Amritsar  is  said  to  be 
the  same  as  the  Natesri    (as  in  Madagan,  §  55). 

The  M4i-ka-panth  are  disciples  of  the  Devi  Kali. 

'J'he  Man  Manthi  appear  to  be  identical  with  the  Man  Nath,  returned 
from  Peshdwar,  and  the  Manathi  or  Mannati  in  Jhelum  who  ascribe 
their  foundation  to  Rajd;  Rasdlu.  Mr.  Maclagan  mentions  the  Man- 
Nath  as  followers  of  Rasdlu,  §  55. 

The  Mekhla  dhdri  is  a  class  or  order  which  is  returned  from  Ambdla 
and  its  name  is  said  to  mean  wearer  of  the  tardgf. 

The  Natesri  order  appears  to  have  no  representatives  in  the  Punjab 
but  see  above  under  Lachhman  Nath's  order. 

The  Nim  Nathia  is  distinct  from  the  order  founded  by  Pdras  Nath  q.v. 
It  is  said  to  be  also  called  Gapldni  or  Kisgai. 

The  Papanth  appears  to  be  also  called  Panathi  or  Panpatai,  a  sub- 
order founded  by  Jalandhar  as  a  disciple  of  Maiiadeo. 

The  Pagal  appears  to  be  identical  with  the  Rd<wal-Ghalla. 

The  Pd,ras  Nath  order  is  sometimes  shown  as  half  an  order,  the 
Rdwals  being  its  other  half.  But  Paras  Nath  was  one  of  Machhendra's 
two  SODS  and  he  founded  an  order  which  soon  split  up  into  two  dis- 
tinct schools,  [i)  the  Puj — who  are  cehbate  but  live  in  houses  and  ob- 
serve none  of  the  rules  observed  by  (ti)  the  Sartoras,  who  always 
wear  a  cloth  over  the  mouths,  strain  water  before  drinking  it,  never 
kill  aught  that  has  life  :  further  they  never  build  houses,  but  lead  a 
wandering  life,  eating  only  food  cooked  by  others,  and  smoking  from 
a  chilam,  never  from  a  hukkah.  That  these  two  sub-orders  are  both 
Jains  by  religion,  if  not  by  sect,  is  perfectly  obvious,  and  it  is  indeed 
expressly  said  that  this  Pdras  Nd,th  is  he  whom  the  Jains  revere. 

The  Rdm-ke,  or  Ram  Chandrn-ke,  panth  was  founded  by  Ram  Ndth, 
a  disciple  of  Santokh  Ndth,  and  had  its  head-quarters  en  the  Goddwari 
till  it  was  replaced  there  by  the  Dharm-nathi.  It  appears  to  be  some- 
times ascribed  to  R4m  Chandra,  but  erroneously  so. 

The  Sant-nathi  appear  to  be  quite  distinct  from  the  Sat-odthi. 

The  Sat-nath  (or  Brahma-ke  q.v.) 

The  Santokh  Nathi  are  mentioned  by  Mr.  Maclagan  as  followers  of 
Bishn  Narain,  and  are  probably  the  Vishnu  of  Amritsar. 

Other  orders  mentioned  are  the  Bade  ke,  in  Dera  Ghdzi  Khdn,  the 
Baljati  in  Karndl,  the  Bharat  in  Dera  Ghdzi  Khdn,  Haith-panthi  in 
Ambdjla  and  Jhelum,  Haridni,  Latetri  and  Mai  ka  panth  in  Dera  Ghdzi 
Khdn,  the  Path-sana  in  Karndl  (Patsaina  in  Jind),  Ridh  Ndth  in 
Amritsar,  Sahj  in  Ambala,  and  .the  Bishnu  in  Amritsar. 

In  Mr.  Maclagan's  lists  also  appear  the  Kalepd  and  Ratn  Ndth  :  and 
in  the  Tahqiqdt-i-Chishti  the  Dhar  Nath,  Darpa-Nath,  Kanak  Ndth  and 
Nag  Ndth*  are  also  mentioned. 


*  Possibly  the  Rawals. 


Jogi  offshoots.  407 

The  P^dha  are  describecl  in  Ambdla  as  a  casle,  originally  Jogie,  but 
purely  secular  and  now  endogamous. 

The  influence  of  Jogis  on  and  beyond  the  north-west  frontier  is  one 
of  the  most  remarkable  features  of  the  cult.  Legend  connects  the  Gor- 
khatri  at  Peshawar  with  Gorakh,  and  it  was  once  a  Jopi  haunt  as 
both  B4bar  and  Abu'1-Fazl  testify.  The  chief  saint  ot  thw  Jogis  in 
the  north-west  is  Pir  Patn  Niltli  of  Peshawar/  in  which  district  as 
well  as  throughout  Kdbul  and  Khordsdn,  a  kahit  is  said  to  be  current 
which  describes  his  power. 

The  disciples  of  Pir  Ratn  Ndth  do  not  wear  the  ommdra,  and  to 
account  for  this  tradition  says  that  once  when  Jogis  of  the  12  orders 
had  assembled  at  Tilla  for  a  tukra  observance,  Ratn  Ndth,  who  had  no 
earringSjt  was  only  assigned  a  half  share.  He  protested  that  a  Jogi 
who  had  earrinjjs  in  his  heart  need  wear  none  in  his  ears,  and  he  opened 
his  breast  to  exhibit  the  mundra  in  his  heart  !  So  his  disciples  are  ex- 
empt from  the  usual  rule  of  the  sect.  They  appear  to  belong  to  the 
Darjd-nd,thi  'panth  but  the  branch  of  Pir  Ratn  X^th's  dera  at  Mi^mi  in 
Shdhpur  is  held  by  Baird,g-ke- Jogis. 

The  Bachhowalia  is  a  group  of  Muhammadan  Jogis  who  claim  de- 
scent from  one  Gajjan  S-k%  and  yet  have  more  than  one  Hindu  got 
(Piindhi,  Chahil,  Gil,  Sintlhu  and  Rathora|).  Like  Hindus  they  marry 
outside  the  got.  They  are  chroniclers  or  panegyrists,  and  live  on  alms, 
carrying  a  y/ioZ*  (wallet)  and  a  turban  composed  of  two  dopatfas,  each 
of  a  different  colour,  as  their  distinctive  costume.  Originally  Hindus 
they  adopted  Isldm  and  took  to  begging,  their  name  being  doubtless 
derived  from  H.  hichha,  '  alms,'  But  they  have,  of  course,  a  tale  to 
explain  their  name  and  say  that  their  forebears  grazed  a  Kumhar's 
hachha — a  story  inconsistent  with  the  fact  that  they  are  not  ail  of  one 
and  the  same  got,  but  which  doubtless  alludes  to  their  ancient  worship 
of  the  earth-god. 

Another  Muhammadan  group  is  that  of  the  Kdl-pelias  as  the  dis- 
ciples of  Ism^'il  are  sometimes  called.  Little  seems  to  be  known  about 
TsmdMl  except  that  he  was  initiated  by  one  of  the  Sidh  Sanskaripd. 
He  is  also  said  to  have  been  an  adept  in  black  magic  and  'a  con- 
temporary of  one  Kamakha  devi.'  It  is  difficult  to  avoid  the  conjecture 
that  he  is  in  some  way  connected  with  the  Ismailians. 

The  Rawals,  however,  are  the  most  important  of  the  Muhammadan 
Jogi  groups.  Found,  mainly,  in  the  western  districts  they  wander  far 
and  wide  over  the  rest  of  India,  and  even  to  Europe  where  they  practise 
aB  quack  occulists  and  physicians.     The  name  is,  indeed,   said   to  be   a 


*  There  are  Jogi  shrines  at  Kohat,  Jalalibad  and  Kabul,  as  well  as  at  Peshiiwar,  and 
the  incumbent  at  the  three  last  named  is  styled  Goscffw.  Pfr  Bar  Nath  of  Kohat  was 
initiated  on  a  stone  near  the  Bawana  springs.  Even  the  fanatical  Muhammadans  of  these 
parts  reverence  Pir  Ratn  Nath. 

t  As  a  novice  (Aughar)  he  would  wear  no  earrings  and  only  be  entitled  to  half  a  share. 
Another  version  is  that  Ratn  Nath  demanded  a  double  share  and,  when  objection  was  taken' 
created  a  man,  named  Kanian  N4th,  from  the  sweat  and  dirt  of  his  own  body.  Other 
stories  explain  that  a  Jogi  of  eminent  piety  is  exempt  from  the  rule  requiring  a  Jogi  to 
wear  earrin;^s  and  &  jnnen. 

X  Add  Mandhar  (Rajputs')  and  Sidhu,  Ohima,  Sahnti,  Saharan,  Lit,  Samrao  and  Ilambar 
(Jits^  in  Nabha.  The  Bachhowalia  appears  to  be  a  numerous  group  in  the  Phulkiin 
States. 


408  Jogi  offshoots, 

corruption  of  the  Persian  rdwinda,  '  tr&veWev,'  'wanderer':  and  tradi- 
tion avers  that  wlien  RiiujhH,  in  his  love  for  Hir,  adopted  the  guise  of 
&faqir  and  wandered  till  ho  came  to  Tilla^  he  became  Fir  Bdla  Ndth'a 
disciple  and  thence  went  to  Jhang  where  he  sought  for  his  beloved. 
All  his  disciples  and  companions  were  called  Rdwal.* 

The  Rawals  are  sometimes  said  to  be  divided  into  two  groups, 
Mandiat  and  Ghal.J  but  according  to  one  account  they  form  a  half  of 
one  of  the  12  orders,  the  other  being  the  P^ras  Nath,  i.e.  tho  Jains. 
Probably  this  latter  tnle  merely  means  that  the  Rdwals  like  the  Jains 
are  an  offshoot  of  the  Jogi  cults. 

The  Jd*fir  Firs. 

Tn  the  rei^n  of  Akhar  there  lived  in  Rsjaurl  a  Jogi  named  Shakkar 
Ntlth  who  was  challenged  by  the  Muhammadans  to  provide  suoar  in 
that  country,  in  which  the  article  was  scarce.  'Shakkar'  by  his 
prayers  caused  it  to  rain  sugar  on  the  lOth  of  Rajab,  910  A.  Ei. 
[Shakkar  was  the  disciple  of  Badeshar  Nath  of  Badeslntr,  and  when 
Akbar  visited  that  place  and  ordered  a  fort  to  be  built  there  Badeshar 
Nd,th  caused  a'l  the  springs  to  dry  up,  by  throwing  a  stone,  which 
made  Akbar  abandon  his  project.] 

*  Pir  '  Shakkar  N^th  on  his  death-bed,  havinsr  no  disciples,  c«lled  to 
the  only  man  near  him,  one  Jit'fir,  a  Muhammadan,  and  made  him  his 
successor,  thus  starting  a  new  order.  He  advised  J^'fir  to  make  only 
uncircumcised  Muhammadans  Its  disciples,  and  this  rule  is  still  ob- 
served by  the  order  which  employs  Hindu  cooks,  and  whose  members 
bore  their  ears,  but  do  not  eat  with  other  Jogis,  though  they  enjoy  all 
their  privileges.     The  Jogis  of  Pir  Jd'fir  are  Sant-nathid,s  by  sect. 

TheJangams. 

The  Jangam,  or  Jogi- Jangam  as  he  is  sometimes  called  in  contradis- 
tinction to  the  Jogi  proper,  originated  thus :  When  Shiva  married 
Pdrbati  no  one  would  accept  alms  at  his  hands,  so  he  created  a  man 
from  his  thigh  (jdng)  and,  giving  him  alms,  promised  him  immortality 
but  declared  he  should  live  by  begging.  The  Jangams  are  divided  into 
four  groups,  [i)  Mial,  celibates,  who  practise /ogf  in  the  prdoinydm  form  : 
{ii)  Langoch,  celibate,  also  who  carry  tiie  image  of  Shiva  intheNarbad- 
eshwar  incarnation  in  a  small  phylactery  round  the  neck  (chiefly  found 
in  the  south  of  India)  :  {in)  Sail,  also  celibate,  found  chiefly  in  the  hills 
as  they  avoid  mixing  with  worldly  people  ;  and  [iv]  Diru,  found  in  the 
south-east  Punjab.  This  last-named  group  is  secular  and  is  recruited 
from  the  Brahman,  Rajput,  Bhdt,  3At  and  Arora  castes.  Buc  the  got 
appears  to  be  often  lost  on  entering  the  group,  for  it  is  said  to  comprise 
15  gots : — 

Bhit. 

Bainiwdl. 

Chandiwal. 

Kedhu. 

Chhal. 


*  The  story  is  clearly  based  on  the  time-honoured  analogy  which  compares  the  desire 
of  the  soul  to  human  passion.    The  word  Rawinda  is  of  considerable  interest, 
t  Founded  by  Gorakh  Nath. 
X  Founded  by  Mahadeo  and  also  said  to  be  called  Pagal, 


Powar 

Indauria, 

Kajw4hi, 

Sadher. 

Tanur. 

Nehri. 

Duple. 

Sahag. 

Laran. 

Narre. 

The  Jogi  caste.  409 

Marriage  is  effected  by  exchange,  two  gots  being  avoided.* 
Rupees  50,  25,  15  or  10  are  spenr,  on  a  wedding,  according  to  its  class. 
Widows  remarry,  but,  if  a  widow  marry  one  who  is  excommunicated, 
the  man  ia  made  to  bathe  in  the  Ganges  and  feast  the  brotherhood  ;  then 
the  pair  are  re-admitted  into  the  caste. 

Anotlier  version  is  that  Shiva  at  liis  wedding  created  two  recipients 
of  his  ahns,  one,  Jangam,  from  the  sweat  of  liis  brow,  the  otlier, 
Lingam,  from  his  thigh.  These  Jangams  accept  alms  from  all  Hindus^ 
at  least  in  the  western  Districts,  wheieaa  Lingams  only  take  them 
from  Jogis  and  Sani^sis.  But  it  is  usuall}'  said  that  the  Jangam  ac- 
cepts alms  from  Jogis. 

To  the  Jangam  Shiva  gave  the  bull's  necklace  hung  with  a  bell  or 
fiaras,  and  everything  that  was  on  his  head,  and  so  Jangams  still 
wear  figures  of  the  moon,  serpents,  etc.,  on  their  heads.  Ho  also  or- 
d(>red  them  to  live  by  begging,  and  so  Jangams  still  sing  songs  about 
Shiva's  wedding,  playing  on  the  jara^t  as  they  beg.  Instead  of  the 
mnndra  they  wear  brass  flowers  in  their  ears,  carry  peacock's  feathers, 
and  go  about  begging  in  the  bazars,  demanding  a  pice  from  each  shop. 
They  are  looked  upon  as  Brahmaiis  and  are  said  to  correspond  with  the 
Lingayats  of  Central  and  Southern  India. 

The  Sapelas  or  Samjielas. 
The  sampelas,  or  snake-men,  claim  K^nnhipi  (Kanipa),  the  son  of  the 
Jhinwar  who  caught  the  fish  from  which  Machhendra  N^th  had  emerged  : 
Kannhipi  was  brought  up  with  him  and  became  a  disciple  of  Jalandhar 
Ndth.  By  which  is  meant  that  snake-charmers,  like  snakes,  owe  much 
to  the  waters.  The  sampelas  are  not  celibate;  though  they  have  their 
ears  bored  and  wear  the  mundra,  with  ochre-dyed  clothes,  and  they  rank 
lower  than  the  Hindu  Jogis  because  they  will  take  food  from  a  Muham- 
madan  and  eat  jackal.  They  tame  snakes,  playing  on  the  gourd-pipe 
{bin),  and  lead  a  wandering  life,  but  do  not  thieve.  Their  semi-religious 
character  places  them  above  the  Kanjars  and  similar  tribes.  Some  of 
their  gots  are  : — 


Gadaria 

Tkiik. 

Phenkra. 


Linak. 

Chauhan. 

Taliliwal. 


Athwal. 
Sohtra. 
Bamna. 


In  marriage  four  gots  are  avoided. 

The  Jogis  as  a  caste. 

The  secular  Jogi  or  Samyogi,  as  he  should  apparently  be  called,  does 
iu  parts  of  the  Punjab  form  a  true  caste.  Thus  in  Kullu  he  has  become 
a  Nath  and  in  AmbJila  a  Jogi-Padha.  In  Loharu  there  is  a  small  Jogi 
caste  of  the  J^tu  tribe  which  was  founded  by  a  Rajput  of  that  tribe. 
Of  his  two  sons  the  descendants  of  one,  Bdre  N.ith  are  secular,  when 
those  of  the  other  Bar  N4th  remain  celibate,  pierce  their  ears  and  wear 
the  nmmdray  though  how  they  are  recruited  is  not  explained.  In  all 
respects  they  follow  the  usual  rites  save  at  death.  They  bury  the  body 
seated,  facing  north  and  place  a  pitcher  of  water  undei-  its  right  arm 
and  some  boiled  rice  under  its  left  arm.  Widow  remarriage  is 
allowed. 


*  Marriage  by  purchase  appears  to  be  forbidden,  and  if  the  bride's  family  has  not  a  boy 
eligible  to  marry  at  once,  the  bridegroom's  family  will  owe  them  a  girl  till  one  is  required." 


410  Johal — Joiya. 

In  Ambdla  the  Samyogis  (not  the  Pilclhas)  are  said  to  have   12   sec- 
tions, inchiding  the : — 


Ai. 

Dhaj. 
Kahj. 
Hait. 


Eanthar. 
Pagal. 
Paopanthi. 
Riwal. 


The  Kanthars  are  said  to  be  endogamous,  but  all  the  others  inter- 
marry. In  Niibha  the  pddhas,  however,  do  not  appear  to  be  a  caste, 
but  are  simply  Jogis  who  teach  children  Hindi. 

Though  professing  Jogis  are  forbidden  to  marry,  many  of  them 
do  so,  and  it  is  impossible  to  disentangle  the  Jogis  who  abandon  celibacy 
from  those  who  do  not  profess  it  at  all  and  form  a  caste.  In  Dera 
Ghdzi  Khiin,  for  instance,  Jogis  intermarry  but  not  within  their  caste 
as  Jogis.  There  is  no  bar  to  Hindu  or  a  Sanyasi  taking  a  Jogi  girl 
in  marriage,  but  respectable  Hindus  do  not  do  so.  Their  marriage 
ceremonies  are  generally  like  those  of  Hindus,  as  Brahmans  perform 
them.  A  Jogi  who  marries  is  regarded  with  comtempt  by  his  brother 
Jogis,  who  do  not  sraoke  wich  him  until  he  has  given  a  feast  at  a 
cost  of  Rs.  12-8  to  an  assembly  of  Jogis  at  some  sacred  place,  such 
as  the  bank  of  the  Ganges,  or  a  fair. 

On  the  other  hand  Grihisti  Jogis  retain  many  outward  signs  of  the 
professing  Jogi.  They  wear  saffron  coloured  clothes  and  sometimes 
smear  ashes  over  the  body.  They  use  the  janeo  of  black  wool  which 
is  ^nailer  than  that  worn  by  a  Brahman  or  other  twice-born  Hindu. 
They  wear  a  ndd  of  horn  or  else  have  a  bit  of  wood  made  in  the  shape 
of  a  ndd  and  attached  to  the  janeo.  They  are  obliged  to  wear  a 
paunchi  of  wool  round  their  hands  and  feet  and  a  woollen  string  round 
the  waist.  They  also  use  the  rosary  of  rudrahsh  beads.  Some  have 
their  ears  bored  while  others  go  to  Gorakh  Ndth's  gaddi  and  get  a 
hanthi  tied  round  the  neck.  Though  the  use  of  flesh  and  liquor  is 
permissible  they  follow  the  Brahmans  and  abstain  from  them.  They 
live  on  alms  and  by  singing  the  love  tales  of  Hir  and  Rdnjha,  etc.,  and 
ballads  like  those  of  Jaimal  and  Fattah,  etc.  Others  live  by  exhibiting 
nadia  bulls.  In  Karndl  the  Jogis  by  caste  are  generally  Hindus  and 
receive  offerings  made  to  the  impure  gods.  They  form  one  of  the 
lowest  of  all  castes  and  practise  witchcraft  and  divination,  being  also 
musicians. 

Johal,  a  Jd^  clan  (agricultural)  found  in  Amritsar. 
JoHAR,  a  Hindu  family  of  Talagang  in  Jhelum. 

Joiya.  The  Joiya  is  one  of  the  36  royal  races  of  Rd,jputs,  and  is  described 
in  the  ancient  chronicles  as  "lords  of  the  Jangal-des,"  a  tract  which 
comprehended  Hariiina,  Bhattidna,  Bhatner,  and  Nagor.  They  also 
held,  in  common  with  the  Dehia  with  whom  their  name  is  always 
coupled,  the  banks  of  the  Indus  and  Sutlej  near  their  confluence.  Some 
seven  centuries"  ago  they  were  apparently  driven  out  of  rlio  Indus  tract 
and  partly  subjugated  in  the  Bdgar  country  by  the  Bhatti;  and  in  the 
middle  of  the  16tli  century  they  were  expelled  from  the  Joiya  canton 
of  Bikdner  by  the  Rtlthor  rulers  for  attempting  to  regain  their  inde- 
pendence. Tod  remarks  that  "the  Rajputs  cai'ried  fire  and  sword 
i.ito  this  country,   of  which  they  made   a   desert.     Ever   since   it   has 


J oiy a  traditions,  411 

remained  desolate,  and  the  very  name  of  Joiya  is  lost,  though  the  vestiges 
of  considerable  towns  bear  testimony  to  a  reiiiotn  antiqi)itv."  'J^he 
Joiya,  however,  have  not  disapi^eared.  They  still  hold  all  tliu  banks  of 
the  Sutlej  from  the  Wattu  border  nearly  as  far  down  as  its  confluence 
with  the  Indus,  though  the  Bha^tis  turned  them  out  of  Kahror,  and  they 
lost  their  semi-independence  when  their  })ossessions  formed  a  part  of 
the  Bah.twalpur  State  ;  they  hold  a  tract  in  Jiik.lner  od  the  bed  of  the 
old  Ghaggar  iust  below  Bhatner,  their  ancient  seat;  and  they  are  found 
in  no  inconsiderable  numbers  on  the  middle  Sutlej  of  Lahoi'e  nnd  I*'c- 
rozepur  and  on  the  lower  Indus  of  the  Derajat  and  Muzaffargarh,  about 
a  third  of  their  whole  number  being  returned  as  Jats.  The  Multan  bar 
is  known  to  this  day  as  the  Joiya  bar.  General  Cunningham  says  flint 
they  are  to  be  found  in  some  numbers  in  the  Salt  Range  or  mountains 
of  Jud,  and  identifies  them  w'ith  the  Jodia  or  Yodia,  the  warrior  class  of 
India  in  Panini's  time  (450  B.  C),  and  indeed  our  figures  show  some 
2,700  Joiya  in  Sh^hpur.  But  Panini's  Jodia  would  perhaps  more  pro- 
bably be  the  modern  Gheba,  whose  original  tribal  name  is  said  to  be 
Jodra,  and  Gheba  a  mere  title.  'J'he  Joiya  of  the  Sutlej  and  of  Hiss^r 
trace  their  origin  from  Bhatner,  and  have  a  curious  tradition,  current 
apparently  from  Hiss^r  to  Montgomery,  to  the  effect  that  they  cannot 
trace  their  Rajput  descent  in  the  male  line.  'J'he  Hisssir  Joiya  make 
themselves  descendants  in  the  female  line  of  Sejaor  Sameja,  who  accom- 
panied the  eponymous  ancestor  of  the  Bhatti  from  Muttra  to  Bhatner. 
■  This  probably  means  that  the  Joijas  claim  Yiidu  ancestry.  The  Mont- 
e;omery  Joiya  have  it  that  a  lineal  descendant  of  Benjamin,  Joseph's 
brother,  came  to  Bikaner,  married  a  Raja's  daughter,  begot  their  ancestor, 
and  then  disappeared  as  ?ifaqir.  The  tradition  is  perhaps  suggested 
by  the  word /oi,  meaning  "wife."  The  Montgomery  Joiya  6ay  that 
they  left  Bikaner  in  the  middle  of  the  14th  century  and  settled  in 
Bahawalpur,  where  they  became  allies  of  theLangah  dynasty  of  Rlultdn, 
but  were  subjugated  by  the  Daudpotra  in  the  time  of  Nadir  Shah. 
ITie  Multan  Joiya  say  that  they  went  from  Bikdner  to  Sindh  and  thence 
to  Multan.  This  is  probably  due  to  the  fact  of  their  old  possessions  ou 
the  Indus  having  died  out  of  the  tribal  memory,  and  been  replaced  by 
their  later  holdings  in  Bikaner.  They  are  described  by  Cap  tan 
Elphiustone  as  '*  of  smaller  statuj'u  than  the  great  Ravi  tribes,  and 
considered  inferior  to  them  in  regard  of  the  qualities  in  which  the 
latter  especially  pride  themselves,  namely  bravery  and  skill  in  cattle- 
stealing.  They  possess  large  herds  of  cattle  and  aro  bad  cultivators." 
The  Maliars  are  a  small  tribe  on  the  Sutlej  op})osite  Fazilka,  and  are  said 
to  be  descended  from  MaVir,  a  "  brother  of  the  Joiya,  They  are  said 
to  bo  quarrelsome,  silly,  thievish,  fond  of  cattle,  and  to  care  little  for 
agricultural  ])ursuits." 

In  Bahawalpur  the  mirdsis  of  tlie  Joiyas  have  compiled  for  thcin  a  pedigree-table  which 
makes  them  and  tlic  Mahars  Quraishis  by  origin  and  descended  from  lyas,  a  descendant  of 
Mahmiid  of  Ghazni.  But  the  mirdm'ti  of  each  sept  of  the  Joiyas  give  a  dilYerent  pedigreo 
above  lyas,  a  fact  which  tends  to  show  that  the  Joiyas  were  in  their  origin  a  confederation 
of  warrior  clans. 

The  Lakh  wera  sept  and  others  recount  the  following  talc.  They  say  that  lyas,  son  of 
Bakr,  came  to  I'huharbar  (now  Anupgarh),  the  capital  of  Rjija  Chiihar  Sameja.  in  the  guise 
of  a.fatjir,  and  married  Nal,  the  Raja's  eldest  daughter,*  by  Avhom  he  became  the  fatlier  of 
Joiya  in  400  II.    Joiya  was  brought  up  in  the  house  of  his  mother's  father  as  a  Hindu. 


*  Pal  and  Sal  being  the  other  two. 


412  The  Joiya  septs. 

though  his  father  was  a  Muhammadan  and  had  married  Nal  by  nikdh  and  so  Joiya's 
children,  Jabbu,  Isung,  Bisung,  Nisung,  and  Sahan  Pal,  received  Hindu  names.  From  the 
yoiiniji'gt  (apparently)  of  these  sons  the  Joiyas  claim  descent.*  The  Joiyas  as  a  tribe  regard 
Ali  Kh4n,  Lakhwera,  ra'is  of  Shahr  Farid  as  their  chief,  and  his  influence  extends  over  the 
Joiyas  in  Multan.  A  Joiya  who  has  committed  theft  Tvill  not  deny  the  fact  before 
this  chief. 

The  Lakhwera,  Bhadera,  Ghazi  Khanana,  Kulhera,  Daulatana,  Kamera  and  Mangher  septs 
and  a  few  others,  observe  the  n'i Hat/.- ceremony.  This  consists  in  slaughtering  two  rams 
(oluitt'i)^)  and  making  a  pulao  (with  rice  cooked  in  ghi)  of  the  flesh.  This  is  given  in 
charity  in  the  name  of  their  ancestor  Allahditta  who  single-handed  resisted  a  party  of  50 
Baloch  who  tried  to  raid  the  cattle  he  was  tending  in  the  Cholistan.  Allahditta  was  killed, 
but  his  bravery  is  commemorated  in  the  iriuaik  and  his  tomb  in  the  Taj-Sarwar  is  greatly 
fri-quented  by  the  tribe.  Lunan's  name  is  also  mentioned  in  the  uinaik,  because  he  fell  in  s 
tight  with  Lahr  Joiya,  a  descendant  of  Jai  Sung  at  Kharbara  in  Bikaner,  where  his  tomb 
still  exists.  The  descendants  of  the  Joiyas  shown  in  the  pedigree-table  from  Bansi  upwards 
observe  only  the  vAnaik  of  Lunau,  not  that  of  Allahditta. 

The  Joiyas  are  brave,  but,  like  the  Wattus,  addicted  to  theft.  The  Lakhwera  sept  is  the 
highest  in  the  social  scale  and  has  a  great  reputation  for  courage.  The  tribe  is  devoted  to 
horses  and  buffaloes.  No  Joiya  considers  it  derogatory  to  plough  with  his  own  hands,  but 
if  a  niHU  gives  up  agriculture  ami  takes  to  trade  or  handicraft  the  Joiyas  cease  to  enter  into 
any  kind  of  relationship  with  him.  Sahn  Pal  is  said  to  have  coined  his  own  money  at 
Bhatner.  a  proof  that  he  exercised  sovereign  power.  Bawa  Farid-ud-Dfn,  Shakar-(janj, 
converted  Lunan,  Ber  and  Wisul  to  Islam  and  blessed  Lun^n,  saying  "  Lundn,  dundn, 
r.haurtdn"  i.e.,  "may  Lunan's  posterity  multiply."  These  three  brothers  wrested  the 
fortress  of  Bhatinda  from  the  Slave  Kings  of  Delhi  and  ruled  its  territory,  with  Sirsa  and 
Bhatner,  independently. 

Lakhkho,  son  of  Luna'.n,  headed  a  confederation  of  the  Joiyas,  Bhattis,  llathors  and 
Waryas  against  the  Vikas,  or  Bikas,  the  founders  of  Bikauer,  whose  territory  they  devast- 
ated until  their  king.  Raja  Ajras,  gave  his  daughter  Kesar  in  marriage  to  Lakhkho,  and 
from  that  time  onwards  the  Hindu  Rajputs  of  Bikaner  gave  daughters  to  the  Muhammadan 
Joi^'as  as  an  established  custom  up  to  within  the  last  50  years,  when  the  practice  ceased. 

After  Lakhkho,  Salim  Khan  rose  to  power  in  the  time  of  Aurangzeb.  He  founded  a 
Sali'mgarh  which  he  gave  to  Pir  Shauq  Shah,  whence  it  became  called  Mari  Shauq  Shah, 
and  founded  a  second  Sali'mgarh,  which  was  however  destroyed  by  Aurangzeb's  orders,  but 
on  its  ruins  his  son  Farid  Khan  I  founded  Shahr  Farfd  in  Bahawalpur.  After  the  downfall 
of  the  Mughal  empire  the  Lakhwera  chiefs  continued  for  some  time  to  pay  tribute  at  Multan 
and  Nawab  Wall  Muhammad  Khan  Khakwani,  its  governor,  married  a  Joiya  girl,  Ihsan 
Biti,  and  thus  secured  their  adherence,  Avhich  enabled  him  to  find  a  refuge  among  the 
Admera  and  Saldera  Joiyas  when  the  Mahrattas  took  possession  of  Multan  in  1757  A.  D. 
After  this  the  Joiyas  under  Farfd  Khan  II  revolted  against  Salih  Muhanmaad  Khan,  whom 
the  Mahrattas  had  appointed  governor  of  Multan,  and  plundered  his  territory,  but  in  1172 
A.  D.,  when  Ahmad  Shah,  Abdali,  had  expelled  the  Mahrattas  from  Multan  he  re-appointed 
WaU  Muhammad  Khin  to  its  governorship  and  to  hiiu  the  Joiyas  submitted.  Under  the 
emperor  Zaman  Khan,  however,  the  Joiyas  again  rose  in  rebellion  and  at  the  instance  of 
the  governor  of  MiUtan  Nawab  Mubarak  Khan  of  Bahawalpur  annexed  the  territory  of 
Farid  Khan  II. 

The  Joiya  septs  are  very  numerous,  4G  being  enumerated  as  principal  septs  alone  t  Of 
these  the  more  important  are  the  Lakhwera,  Daulatana,  Bhadera  Nihal-ka,  Ghazi-Khanana, 
Jalwana,  which  has  a  sub-sept  called  Bhaon.  their  ancestor  having  been  designated 
Nekokara-Bhai  or  the  "  virtuous  brother  "  by  Abdulla  Jahanian.  Most  of  the  Joiya  septs 
are  eponymous,  their  names  ending  in  -ka  and  sometimes  in  -era. 

The  following  septs  are  found  in  Montgomery  (where  they  are  classed 
as  Rajput  agriculturists)  : — Akoke,  Bahltlna,  Bhatti,  Firozke,  Bassanke, 


*  This  table  is  printed  in  full  in  the  Bahdicalfur  Gazetteer,  p.  46. 

t  Joiyas  arc  divided  into  a  large  number  of  "  naks'' :  (i)  Lakhwera.  (ii'y  Mahmiidera, 
Kamrana,  Madera  (all  three  equal),  (iii)  Jalwana  and  Daulatana.  The  grading  of  the 
tribe  in  the  social  scale  is  as  above.  They  intermarry,  as  a  rule,  only  among  themselves, 
but  a  nak  of  one  grade  will  not  give  daughters  to  a  iwk  of  a  lower  grade,  though  the  former 
will  take  from  the  latter. 

In  the  time  o  f  Akbar  they  were  the  predominate  tribe  of  the  Maiisi  and  Lodhran  tahsils, 
and  then,  or  soo  n  after,  four  brothers,  Jagan,  Mangan,  Luddan  and  Lai  colonised  the  country 
round  Luddan,  and  were  followed  by  fresh  bands  from  across  the  Sutlei.  Multan  Gr., 
1902,  p.  139. 


Jojah — Juldhd.  413 

Jamlera,  Jhandeke,  Jugeke,  Lakhuke,  Lang^heke,  Luleke,  Mihruke, 
Momeke,  Paiijera,  Ranoke,  Sahuke,  Sanatbeke  and  Shalb^zi  :  and  in 
Multdn  Sabul  and  Salhuka,  and  Saldera,  but  the  latter  are  in  this 
District  classed  as  Ji\\3.  Indeed  both  in  Montgomery  and  in  Multfin 
the  Joijas  as  a  tribe  appear  to  rank  both  as  Jats  and  Rajputs.  Jn 
Amritsar  they  are  classed  as  Rdjputs  and  in  Shiihpur  as  Ja^s.  In 
Montgomery  the  Kharrals  and  Hindu  Kaiubohs  each  possess  a  Joiya 
(agricultural)  clan. 

Jojah,  a  J&\  clan  (agricultural)  found  in  Amritsar. 
J  OK  HARD,  a  leech  or  leech-appHer  :   see  Gilgra. 

JoLAH,  a  weaver,  rope-maker,  etc. :  the  joldhs  in  Yusafzai  form  a  trade-guild, 
rather  than  a  caste  like  the  JuMha. 

JoLDAHA,  a  Jdt  clan  (agricultural)  found  in  Multdn. 

JoMAR,  a  Jilt  clan  (agricultural)  found  in  Mult^n. 

JoNDAH,  a  Jdt  clan  (agriculturatl)  found  in  Amritsar. 

Jopo,  a  Jdt  clan  (agricultural)  found  in  Mult4.n. 

JoRYE,  (1)  an  Arain,  (2)  aKamboh  clan  (both  agricultural)  found  in  Amritsar. 

JosAN,  (1)  a  Jiit  clan  (Hgricultnral)  found  in  Multan,  (2)  an  Aniin  and  (3)  a 
Kamboh  clan  (both  agricultural)  found  in  Amritsar. 

J()3i,  Joshi,  a  sub-division  of  Brahmana,  apparently  meaning  astronomer 
(J  OTA  si). 

JoTASi, -SH[,  an  astronomer  or  astrologer,  from  jotas  (Sanskr.  jyolisha,  hh- 
trology).  The  Lahula  form  hjndhsl,  q.  v.,  and  in  Spiti  the  cJtoha  is  the 
hereditary  astrologer.     Josi  or  Joshi  is  apparently  a  derivative. 

Jui',  a  tribe,  now  almost  extinct,  which  with  the  Janjda  are  described  by 
Babar  as  holding  half  the  Salt  Range  which  was  called  the  Koh-i-Ji3d 
after  them.     See  under  Jodh. 

JuHAN,  an  Awan  tribe  said  to  be  descended  from  Pusu  and  Hamir,  the 
two  sons  of  Jahdn,  son  of  Qutb  Sbj'ih,  found  in  Sialkot. 

JuLABA,  fern,  -i,  syu.  safed-hdf.  The  weavers  proper,  of  which  the  Juldha,  as 
he  is  called  in  the  east,  and  the  Paoli  as  he  is  called  in  the  villao-es  of 
the  west,  is  the  type,  are  an  exceedingly  numerous  and  importHnt 
artisan,  class,  more  especially  in  the  western  Districts  where  no  weaving 
is  done  by  the  leather-working  or  scavenger  castes.  It  is  very  jiossible 
that  the  Julahd,  is  of  aboriginal  extraction.  Indeed  Sir  James  Wilson 
who  had,  in  the  old  Sirsa  district,  unequalled  opportunities  of  com- 
paring different  sections  of  the  people,  is  of  opinion  that  the  Julahds 
and  Chamdrs  are  probably  the  same  by  origin,  the  distinction  between 
them  having  arisen  from  divergence  of  occupation.  Be  this  as  it  may, 
there  is  no  doubt  that  the  present  position  of  the  two  is  widely  dis- 
similar. The  Jnlalia.  does  not  work  in  impure  leather,  he  eats  no 
carrion,  he  touches  no  carcases,  and  ho  is  recognised  by  both  Hindu 
and  Musalman  as  a  fellow-believer  and  admitted  to  religious  equality. 
In  a  word,  the  Chamdr  is  a  menial,  the  Juldha  an  artisan.  The  real 
fact  seems  to  be  that  the  word  Julahii,  from  the  Persian  julali,   a   ball 


414  Juldhd  groups, 

of  thread,  the  equivalent  Hindi  term  being"  Tiinti,  is  the  name  of  the 
higliest  occupation  ordinarily  open  to  the  outcast  section  of  the  com- 
munity. Thus  wc  find  Koli-Julfih^s,  Chamar-Juldhas,  Mochi-Julahds, 
Rdmd^si-Juldhds,  and  so  forth  :  Hnd  it  is  probable  that  after  a  few 
generations  these  meu  drop  the  prefix  which  denotes  their  low  origin, 
and  become  Julahas  pure  and  simple.  The  weaver  appears  to  be  called 
Golah  in  Peshawar  and  Kasbi  in  Hazara. 

The  Julilha  proper  is  scantily  represented  in  the  south-east  Punjab, 
where  his  place  is  taken  by  the  Koli*  or  Chamdr- Juldhd.  and 
Dhauak  ;  and  he  is  hardly  known  in  the  Derajtit,  where  probably  the 
Jdt  does  most  of  the  weaving,  fn  the  rest  of  the  Province  he  con- 
stitutes some  3  to  4  per  cent,  of  the  total  population.  He  is  generally 
a  Hindu  in  Kdngra  and  Delhi,  and  often  Hindu  in  Karndl,  Ambdla,  and 
Hoshiarpur;  but  on  the  whole  some  92  per  cent,  of  the  Julahas  are 
Musalmdn.     Sikhs  are  few  in  number. 

The  Jnlaha  confines  himself  almost  wholly  to  weaving.  He  is  not 
a  true  village  menial,  being  paid  by  the  piece  and  not  by  customary 
dues.  He  is  perhaps  the  most  troublesome  of  the  artisan  classes.  Like 
the  shoe-maker  of  Europe,  he  follows  a  wholly  sedentary  occupation, 
and  in  the  towns  at  least  is  one  of  the  most  turbulent  classes  of  the 
community.  There  is  a  proverbial  sayitig  :  "  How  should  a  weaver  be 
patient  ?  "  Indeed  the  contrast  between  the  low  social  standing  and 
the  obtrusive  pretentiousness  of  the  class  is  often  used  to  point  a  pro- 
verb :  "  A  weaver  by  trade,  and  his  name  is  Fatah  Khan  {*  victorious 
chief').'  "Lord  preserve  us!  The  weaver  is  going  out  hunting!" 
"  Himself  a  weaver,  and  he  has  a  Saiyad  for  his  servant !  "  "  What ! 
Pathans  the    bond  servants  of  weavers  !  "  and  so  forth. 

Tlie  Julaha  sub-divisions  are  exceedingly  numerous,  but  the  names  of 
most  of  the  larger  ones  are  taken  from  dominant  land-owning  tribes. 
Some  of  the  largest  are: — Bhattis  who  are  very  widely  distributed; 
Khokhars  chiefly  found  west  of  Lahore  ;  Janjuas  and  Awans  in  the 
Rawalpindi  division;  Sindhus  in  the  Central  Punjab,  and  the  Jarydls 
in  Kangra.  The  Kabirbansi  are  found  in  Ambala  and  Kangra,  and  ap- 
parently this  word  has  become  a  true  tribal  naroe  and  now  includes 
Musalmau  Julahds.  It  is  derived  from  the  great  Bhagat  Kabir  of 
Benares  who  was  himself  a  Juldha,  and  whose  teaching  most  of  the 
Hindu  Julahds  profess  to  follow.  The  eastern  Julahas  are  said  to 
be  divided  into  two  great  sections,  Deswale,  or  those  of  the  country,  and 
Tel,  the  latter  being  supposed  to  be  descended  from  a  Julahd  who 
married  a  Teli  woman.  The  latter  are  socially  inferior  to  the  former. 
In  the  Jumna  districts  there  are  also  a  Gangapuri  (?  Gangapdri)  and  a 
Multani  section,  the  former  being  found  only  in  the  Jumna  valley  and 
the  latter  on  the  borders  of  the  Malwa. 

Further  west  we  find  the  Muhammadan  Julahas  divided  into  several 
o-roups,  mostly  teratorial,  e.  g.,  in  Jind   we  have   the  Jdngli,  Deswali, 


*  AccordiLg  to  Mr.  J.  G.  Delmerick  Hindu  weavers  are  only  found  in  the  Punjab  cis- 
Sutlej.  In  the  Punjab  bills  they  are  Kolis,  in  the  United  Provinces  Kolis  or  Koris.  In  tie 
plains  they  shlc  themselves  Banid?lsias.  Li  the  Upper  Punjab  the  weaver  is  always  a 
Muhammadan,  "and  is  nulled  Nurbaf  or  lialindah  as  well  as  Paoli,  Sufedbaf  or  Julaha.  In 
Sikh  times  they  were  glad  to  accept  grain  as  wageS;  but  they  now  exact  cash. 


Jnldhd  religions.  415 

Bajwarya  and  Parya  sub-castes.  But  the  Ndbha  version  gives  six 
groups,  four  territorial,  viz.,  Jdngla,  Pawddhre  ('  of  the  Pawddli '),  Bdgn 
and  Multdni  (these  two  latter  are  uot  fou?id  iu  the  State),  one  called 
Pare  and  a  sixth  called  Mochia  which  is  nominated  from  the  Mochia. 
The  four  groups  found  in  Jind  all  oat  and  smoke  together.  The  Jdnglis 
are  foand  in  the  Jangal  tract  of  tahsil  Sangrur.  They  have  heredi- 
tary Pirs,  who  are  Sayyids.  h\  adopting  a  Pir  a  miirid  (disciple)  takes 
?k  cuip  oi  sharhat  from  his  hand  and  drinks  it,  believing  thnt  by  so 
doing  he  will  attain  to  Bahisht  (l^aradise).  Thoy  revere  their  l^irs, 
give  them  a  rupee  and  a  wrapper  when  they  come  to  their  house  and 
entertain  them  well.  The  Jdngli  (/ots  are  tliose  of  the  Jdts  and  Rajputs, 
and  it  is  said  tliat  they  were  converted  during  the  reign  of  Aurangzeb. 
Some  f)f  them  still  retain  their  Brahman  parohils  and  give  them  money 
at  weddings. 

They  only  avoid  their  own  got  in  marriage. 

The  Pare  iu  Nabha  follow  the  Muharamadan  Law  as  to  marriage, 
whereas  the  other  five  groups  avoid  four  gots  in  inai-riage,  like  Hindus.* 

The  Muhamtnadan  Julaluis  are  said  to  be  very  strict  observers  of  the 
Id-ul-fitr,  just  as  the  Qassiibs  (butchers)  hold  the  Id-ul-zuhd  in  .special 
esteem,  while  the  Kanghigarans  affect  the  Shab-i-banU  and  the 
Sa.yyids  the  Muharram.f 


d 


On  the  other  hand  the  Hindu  Julahds  of    these  Phulkidn   States   are 
ivided  into  sectarian  groups,  such  as  the  Riimdasis  and   Kabirpanthis. 

The  Kamddsis  are  the  followers  of  the  saint,  Rdm  Dds,  the  Chamdr 
who  was  a  chela  of  Lakhmir.  Having  abandoned  his  calling  as  a  shoe- 
maker, he  took  up  weaving  and  followed  the  teachings  of  the  Granth. 
The  Kamdasi  do  not  eat,  smoke  or  intermarry  with  the  Chamars. 
They  practise  kareica  and  perform  the  wedding  rite,  according  to  the 
anand  bdni  of  the  Granth  Sdhib,  fire  being  lighted  before  the  scripture 
and  seven  turns  [jiheras)  being  made  round  the  fire,  while  the  anand 
hdni  is  read.  No  Brahman  is  called  in.  They  burn  their  dead  and 
carry  the  ashes  to  the  Ganges.     Some  of  their  gots  arc  : — 


1.  Bhangar. 

2.  Barah. 

3.  Berwal. 


4.  Sokri.                            j  7.  Samjar. 

5,  Chohan.  8,  Senhmir. 
G.    Saroe.                            I  9.  Miti. 

I  10.  Goru. 


The  Kabirpanthis  are  the  followers  of  Kabir  Bhagat,  chela  (disciple) 
of  Rdmanand,  founder  of  tho  Ramanandi  sect  of  the  Bairagis.  Kabir 
is  said  to  have  been  born  at  Benares  and  adopted  by  a  Musalm^n 
JuMhd  during  the  reign  of  Sikandar  Shdh  Lodi  (1488-1512  A.  D.). 
The  story  goes  that  Kabir  wished  to  be  Ramanand's  chela  but  he  re- 
fused to  adopt  him  as  ha  was  a  Muhammadan.  So  one  day  Kabir  lay 
down  on  the  road  by  which  Rdmanand  went  to  bathe  in  the  Ganges 
every  morning,  and  by  chance  Hiiinanand  touched  him  with  his  foot. 
He  exclaimed  "  hdm,  Rdm,^'  so  Kabir  took  the  word  Ram  as  his  Guru 
mantra  and  assumed  the  mala  or  beads  and  tilah  or  forehead  mark  of 


*  Muhammadan  Julahas  of  the  Katahra  got  in  Zira  tahsil  of  Ferozepur  do  not  inter- 
marry in  their  own  got  and  also  avoid  that  of  the  mother's  father.  They  also  refuse  to 
marry  a  son  into  a  family  in  which  his  sister  is  married, 

t  N.  I.  N.  Q.,  I.  643. 


416  Jun-^Juta. 

a  Bair%i.  At  first  R{lmana,nd  was  opposed  to  him,  but  after  som  dis- 
cussion he  accepted  him  as  his  chela.  His  doctrine  and  precepts  are 
very  popular  and  are  embodied  in  the  Sukh  Nidhdn  Granth,  the  Bijak 
and  other  poems. 

Kabir  used  to  earn  his  Hvelihood  by  weaving  blankets  which  he  sold 
for  7  taJcJcas  a-piece.  One  day  Falsehood  (jhiith)  appeared  to  him  in 
human  guise  and  urged  him  to  demand  12  takkis  instead  of  7  :  he  did 
60  but  only  received  9,  so  he  said  : — 

Sache  }:ahdn  to  mariye — Jhuthe  jagat  patidive, 
Sat  tahhe  Id  hhiird, — Mera  'iiau  talche  lih  jaive, 

"If  I  speak  the  truth,  I  shall  suffer,  since  the  world  is  content  with 
lies,  so  I  spoke  false  and  sold  my  blanket  for  9  takkas." 

Since  then  falsehood  has  been  rife  in  the  world.  Starch  owes  its 
origin  to  a  sparrow's  having  let  its  droppings  fall  on  Kabir's  cloth,  as  he 
was  weaving.  Every  weaver  invokes  Kabir  or  LuqniSn  on  beginning 
work. 

As  a  Kabirpanthi,  or  follower  of  Kabir's  teaching,  the  Juldha  calls 
himself  Kabirbansi  or  a  descendant  of  Kabir,  just  as  the  Chhimba 
prefers  to  be  called  Namdevi  (descendant  of  Nd,mdeo).  They  will  never 
take  a  false  oath  in  the  names  of  these  supposed  ancestors,  and  even 
when  in  the  right,  seldom  venture  to  swear  by  them.  Both  castes  are 
offended  at  the  ordinary  names  of  JuMha  and  Darzi,  i.  e.,  Chhimba).^ 

The  Jnld,hds,  like  the  darzis,  are  recruited  from  various  castes,  but 
especially  from  the  Dhd,nak  and  Cham^r  below,  whereas  the  tailors 
are  recruited  from  the  castes  above  them. 

JuN,  lit.  '  louse,'  a  3^  tribe  found  in  Karndl,  originally  settled  in  Delhi. 

JuNAN,  a  tribe  in  Bah^walpur,  descended  from  J^m  Juna,t  who  ruled 
Sind  in  the  8th  century  of  the  Hijra.  They  give  their  name  to  the 
State  of  Junagadh.  The  Junans  migrated  from  Shikd,rpur  iu  the  18th 
century  A.  D.  and  were  granted  lands  in  Bah^walpur. 

JuND-BuGDiAL,  a  clan  of  the  Awd,ns,  so  called  from  Jund,  their  principal 
village,  found  in  Rawalpindi  and  Pindi  Gheb.  Their  traditions  point  to 
their  being  a  race  of  marauders. 

JuNHAL,  a  Rajput  tribe,  once  numerous  and  powerful.  It  is  found  on  the 
borders  of  Kashmir  and  the  Kahuta  tahsil,  in  Rawalpindi,  in  a  beautiful 
country.  They  were  nearly  all  destroyed  by  the  Gakkhars  and  were 
rivals  of  the  Hadwals. 

JuNHf,  a  Muhammadan  Jdt  clan  (agricultural)  found  in  Montgomery. 
JuRAi,  a  Muhammadan  Jdt  clan  (agricultural)  found  in  Montgomery. 
JdTA,  a  Jdt  clan  (agricultural)  found  in  Multdn  and  Montgomery. 

*  N.  I.  N.  Q.  I.,  §  72. 

t  This  must  be  the  J4m  Juna,   Samm4,  who  succeeded  Unar,  the  second  ruler  of  the 
Samma  dynasty.    Dufi's  Chronology  of  India,  p.  302. 


y 


c 


r.  ^/^  ///^  y^-  />^^' 


417 


K. 

KabI R-PANTni,  a  follower  of  Kabir.  A  life  of  Kabir,  who  was  a  little  earlier 
than  Luther,  having  been  born  in  1440,  and  who  died  in  1518  A,  L), 
is  beyond  the  scope  of  this  article.*  Of  all  the  fourteen  persona 
usually  classed  as  l^liagats  or  saintSi  viz.,  Bt-ni,  Bliikan,  Dhanna,  Shaikh 
Farid,  Jaidev,  Kabir,  N^mdeo,  Pipd,  Rdrndnand,  Ravidds,  badhnd, 
Sainii,  Surdds  and  'rrilochant  (whose,  lives  are,  for  the  most  part,  given 
in  the  BJiaktamdU ,  or  the  North  Indian  'Lives  of  the  Saint>i  ')  Kabir 
and  Tulsi  Das  have  had  the  greate-t  iutiuenco  for  good  on  the  unedu- 
cated classes  of  Northern  and  ('entral  India. 

A  mystery  hangs  over  Kabir's  birth,  bub  it  appears  that  whoever 
his  parents  may  have  been,  ho  was  brought  up  in  a  family  of  Musalman 
weavers  at  Benares.  He  is  generally  looked  on  as  haviug  been  a 
weaver  by  caste,  and  the  weavers  of  the  country  by  a  process  well 
knoAvn  in  eastern  ethnology  are  fond  of  calling  themselves  the  descend- 
ants of  this  celebrated  member  of  tlieir  caste.J  Many  of  tlie  Juldh;is 
in  the  Punjab  return  their  caste  as  Kabirbansi,  and  many  of  those  who 
return  their  sect  hs  Kabirbansi  or  Kabirpanthi,  are  probably  little  more 
than  ordinary  weavers  who  have  no  idea  of  distinguishing  themselves 
from  other  Hindu  weavers  in  matterM  of  doctrine.  However,  Kabir 
whatever  his  caste  may  really  have  been,  is  said  to  have  been  a  pupil 
of  K/imdtiand,  and  whether  this  be  true  or  not,  it  is  beyond  doubt  that 
he  imbibed  a  good  deal  of  tliat  master's  teaching.  From  one  point 
of  view  the  Kabirpauthis  are  merely  Kdmdnandis  who  refuse  to  worship 
idols. 

In  the  14tli  century  Rdmdnand,  the  founder  of  the  Bairagis,  lived 
at  Benares.  One  day  he  went  to  gather  flowers  for  worship  in  bis 
garden,  but  there  he  was  seized  and  taken  by  the  gardener's  daughter 
to  one  of  the  rulers  of  that  period.  The  girl  took  with  her  also  the 
flowers  which  she  herself  had  picked,  and  on  the  road  found  that  they 
had  turned  into  a  handsome  child.  Thinking  Ramdnand  a  wi/ai-d  she 
left  both  him  and  the  child  on  the  spot  and  fled  homewards. 
Ramdnand  then  gave  the  child  to  a  newly  wedded  Muhainmadan 
JuUh^  and  his  wife  who  chanced  to  pass  that  way,  and  they  brought 
the  boy  up  as  their  own  son. 

Another  version  is  that  a  Brahman's  wife  craved  the  boon  of  a  sow 
and  used  to  do  homage  to  her  sddhii  for  one.  But  one  day  her  hus- 
band's sister  went  to  do  him  reverence  in  her  stead,  and  it  was  to  her 
that  the  sdiihn  granted  tlic  desired  boon,  though  she  was  a  virgin.  On 
learning  this  tlie  sddhu  declared  himself  unable  to  recall  his  gift,  and 
in  due  C(mrse  a  child  was  born  to  her  from  a  boil  which  formed  on  her 
hand  when  it  was  scratched  by  the  rope  at  a  well.     In   her   shame  she 

*  See  Kalir  ami  the  KnUr  Fanth,  by  the  Revd.  G.  H.  Westcott,  Cawnpore,  1907. 

I^This  list  Is  from  Tmnipp's  Bcligion  ilcr  Silhs,  p.  C7. 

i  The  coi.TicctioT)  bef-ween  weaving  nml  religion  in  the  Punjab  is  ns  interest!;  g  oi  that 
between  cobblir.p  nnd  irreligion  in  Enplanri.  There  nie  Fome  MusfiJmt.n  Inbes  (the 
Khokhars,  Chiiphettas  find  (  haiihiinp  foi  instnnrt)  who  nre  found  in  many  parte  of  the 
T-ii..     Pioyince  perfduiing  iEdifftirntly  the  fi  rcfi<ri5>  of  the  weavfr  and  the  mullafi. 


418  The  life  of  Kahir. 

secretly  cast  the  child  into  a  stream,  where  it  was  found  by  a  weaver 
and  his  wife  on  their  way  home  after  their  muhldwa.  The  child  wa3 
named  Kabir,  from  kiir,  pabn,  and  blr,  a  son,  and  one  day  his  adoptive 
mother  took  him  to  a  tauk  to  bathe.  There  too  came  Rlmdnand  and 
hurt  the  boy  with  his  sandals,  but,  when  he  be-gan  to  cry,  the  saint 
endowed  hitu  with  unrai-ulous  powers.  Oq  his  death  Hiadus  aud 
Muhammadans  disputed  for  possession  of  his  b"dy,  so  it  was  placed 
under-  a  doth  and  when  that  was  again  removed  it  had  disappeared. 
Half  the  cloth  was  then  burnt  by  the  Hindus,  and  the  other  half 
buried  by  the  Muhamniadans. 

"  In  the  midst  of  the  dispute,"  says  Professor  Wilson,  ''  Kabir 
himself  appeared  amongst  them,  and  desiring  them  to  look  under  the 
cloth  supposed  to  cover  his  mortal  remains,  immediately  vanished.  On 
obeying  his  instructions  they  found  nothing  under  the  cloth  but  a  heap 
of  flowers."  The  Hindus  took  a  hnlf  of  them  and  burnt  them  at 
Benares  ;  the  MuhammadHUS  took  the  other  half  and  buried  them  near 
Gnrakhpur,  where  his  death  is  said  to  have  occurred.  Flower-born, 
Kabir  at  his  death  turned  to  flowers  again. 

Kabfr  is  in  many  ways  rather  a  literary,  than  a  religious,  celebrity, 
and  his  writings,  in  the  cnmmon  Bhasha,  are  very  vuluminous.  The 
Adi-Granth  of  the  Sikhs  is  full  of  quotations  from  him,  and  he  is  more 
often  quoted  there  than  any  other  of  the  Bhagats.  His  apothegms 
are  constantly  on  the  lips  of  the  educated  classes,  whether  Hindu  or 
Musalman,  even  at  the  present  day  ;  and  possibly  there  is  no  native 
author  wliose  words  are  more  often  quoted  than  those  of  Kabir. 
It  is  noticeable,  too,  that  Kabir  instead  of  impressing  on  his  disciples, 
like  most  Hindu  leaders,  the  necessity  of  absolute  adherence  to  the 
Guru,  was  fond  of  stimulating  enquiry  and  encouraging  criticisms  of 
his  own  utterances. 

Kabir  was  probably  a  Muhammadan  Sufi,*  but  as  a  Fufi  his  teachinfj 
was  addressed  to  Hindus  as  well  as  Muhammadans.  Wilson's  descrip- 
tion of  the  Kabirpanthi  doctrines  is  still  exact : — 

*'  The  Kabirpanthis,  in  cousequence  of  their  master  having  been  a  reputed  disciple  of 
Bimauand  and  of  their  paying  more  respect  to  Vishnu  than  the  other  members  of  the 
Hindu  triad,  are  always  included  among  the  Vai^'hnava  sects  and  maintain,  with  most 
of  them,  the  Ham^wata  especiall}',  a  friendly  intercourse  and  political  alliance.  It  is 
no  part  of  their  faith,  however,  to  worship  any  Hindu  deity,  or  to  observe  any  of  the 
rites  or  ceremonials  of  the  Uindns,  whether  orthodox  or  schismatical.  Such  of  their 
members  as  are  living  in  the  world  conform  outwardly  to  all  the  usages  of  their  tribes 
and  caste,  and  some  of  them  even  pretend  to  worship  the  usual  divinities,  although  this  is 
considered  as  going  rather  further  than  is  justifiable.  Those,  however,  who  have  aban- 
doned th«  fetters  of  society  abstain  from  all  the  ordinary  practices,  and  address  their 
homage  chiefly  in  chanting  hymns  exclusively  to  the  invisible  Kabir.  They  use  no 
mantra  nor  fixed  form  of  salutation  ;  they  have  no  peculiar  mode  of  dress,  and  some  of 
them  go  nearly  naked,  without  objecting,  however,  to  clothe  themselves  in  order  to  appear 
dressed  when  clothing  is  con.-idered  decent  or  respectful.  The  7nahants  wear  a  small  scull 
cap;  the  frontal  marks,  if  worn,  are  usually  those  of  the  Vaishnava  sects,  or  they  make 
a  Btreak  with  sandal  or  gopirhmdan  along  the  ridge  of  the  nose  ;  a  necklace  and  rosary  of 
tuUi  are  al-^o  worn  by  them,  but  all  these  outward  signs  are  considered  of  no  importance 
and  the  inward  mail  is  the  only  essential  point  to  be  attended  to." 

•  According  to  JlaoaulifEn  {Sikh  Religion^  VI,  p.  l-fl"),  Kabir  held  the  doctrine  of 
ahiTiija  or  I  he  duty  of  non-destruction  of  life,  even  that  of  flowers.  This  doctrine  would 
appear  to  be  due  to  Jain  influences.  Kabfr  is  reputed  to  have  had  a  bob,  Kam4l,  who 
refused  to  look  with  favour  on  Hindus  (VVestcott,  op.  cit.,  p,  42)  and  who  was  thereupon 
lost  to  bis  father,  though,  accordiug  to  Macauliffe,  he  li  believed  bj  tha  K&bfr-pan  this  to 
bave  been  re-animated  by  Kabir. 


'-r 


Kab  irpanth  i — Eab  irwdh.  4  j  9 

It  is  however  very  doubtful  if  the  view  that  Kabfr  was  probably 
a  Muhammadan  Sufi  can  be  accepted  with  con6(lence,  and  Dr. 
G.  A.  Grierson  would  legnrd  the  s^cr.  founded  by  Kabir  as  one  of 
the  bhakii-sects.  A  common  feature  of  many  of  th<'se  sects  is  the 
viahdparsdda  or  paciamental  tneal.  On  the  evening  of  the  appointed 
day  the  woishippers  assemble  and  the  mahant,  or  leading  cel^-brant, 
reads  a  brief  address,  find  then  adows  a  short  interval  for  prayer  and 
meditation.  All  who  feel  themselves  unworthy  to  proceed  further  then 
withdraw  to  a  distance.  Those  that  remain  approach  the  senior 
celebrant  in  turn,  and  placing  their  hands  togetlier  receive  into  the 
paimofthe  right  hand,  which  is  uppermost,  a  small  consecrated  wafer 
and  two  other  articles  of  consecrated  food.  They  then  approacli  another 
celebrant,  who  pours  into  the  palm  of  the  right  hand  a  few  drops  of 
WHter,  which  ihey  drink.  This  foe  d  and  water  are  regarded  as  Kabir'a 
special  gift,  and  it  is  said  that  all  wlio  receive  it  worthily  will  have 
eternal  life.  Part  of  the  sacramental  food  is  '  reserved'  and  is  carefully 
kept  from  pollution  for  administration  to  the  sick.  After  the  sacra- 
ment there  is  a  substantial  meal  which  all  attend,  and  which  in  its 
character  closely  resem Ides  the  early  Christian  bve-f easts.  It  is  possi- 
ble that  this  rite  was  borrowed  !roin  the  Jesuit  missionaries  at  Ao-ra, 
but  the  head-quarters  of  the  Kabirpanthi  sect  are  at  Benares,  and 
the  rite  is  now  likely    to  bo  a  survival  of  historian  influences.* 

Tfie  Kabirpanthi  sddhs  or  faqirs  in  this  Province  wear  generally 
clothes  dyed  with  hrickdust  colour  [geru) ;  and  both  they  and  the  laitv 
abstain  from  flesh  and  spirits.  The  present  followers  of  Kabir  hold 
an  intermediate  position  between  idolatry  and  monotheism,  but  the 
misf^ion  of  Kabir  himself  is  generally  looked  on  as  one  directed  against 
idolatry;  and  at  Kanwardeh,  near  Ballabgarh,  in  the  Delhi  district, 
there  is  a  C'>ramunity  of  Kabir fant his  descended  from  an  Atrgarwdl 
Bania  of  Puri,  who  used  to  travel  with  52  cart-l-'ads  of  Shivs  and 
Sdligrams  behind  him,  but  who  was  convinced  by  Kabir  of  the  error 
of  his  ways.  Tlie  sect  of  Kabirpanthis  is  probably  better  known  in  the 
Gangetic  Valley  than  in  the  Punjab,  and  the  Kabirpnnthis  are  larcrely 
found  in  the  south-east  of  the  Province  ;  but  consideral)lo  nunibnrs  are 
also  I'eturned  from  Sidlkot  and  Gurddspur,  and  it  is  said  that  the 
"Meghs  and  Batwdls,  so  common  in  thoee  districts,  are  very  generally 
Kabirpanthis.  The  sect  is  also  very  largely  recruited  from  the  Chamar 
(leather  worker)  and  Julahii  (weaver)  castes,  and  it  is  open  to  men  of 
all  classes  to  become  Kabirpanthis.  The  Kabirpanthi  will  almost 
always  describe  himself  as  a  Hindu,  but  a  certain  number  have 
returned  the  name  as  that  of  an  independent  religion,  and  some  as  a 
sect  of  the  Sikhs. 

An  offshoot  of  the  sect  is  the  Dharm  Ddsids,  founded  by  a  wealthy 
merchant  of  Benares  who  turned  sdd}t,ii.  The  Dharm  Dasids,  Itowever, 
appear  to  differ  in  no  way  from  the  Kabirpanthis  in  doctrine,  and  they 
are  very  rarely  found  in  the  Punjab. t 

KASiRWAH,  a  Kdjput  clan  (agricultural)  found  in  Multdn. 

♦  J.  R.  A.  S.,  1 9i(7,  p.  326.  Dr.  Griersim  also   calls  nttent  ion   to  Kabir's  dnctrine  of    the 
$hdbda  or  word  which  is  a  romark  ible  Copy  of  the  opening    verses  of  St.  John's  bOfpel. 
j*  For  ao  accouat  of  tU«  Dharm  Dae  McLiuu  sua  Mr.  Wt^&tcott'B  book,  p.  106, 


420  Kachdla— Kafir. 

Kachala.,  a  Jcit  clan  (agricultural)  found  in  a  solid  group  in  Sliuj^b^d 
tahsil,  Multan  district. 

Kachela,  a  Jdt  tribe,  found  in  the  Leglidri  Balocli  country  of  Dera  GhAzi 
Khan,     It  has  adopted  Baloch  manners,  customs  and  dress. 

K&CHERA, — An  occupational  caste  of  glass-workers.  The  term  is  sometimes 
applied  to  the  Ciiurigak  or  makers  of  bracelets.  The  Kacheras  in  the 
Bd,\val  nizdmat  oi  JSabha  are  both  Hindu  and  Muhammadan  and  claim 
Riiiput  origin,  e.  g.  their  gots  include  Chauh^ns  from  Jaipur.  Thoy 
were  outcast cd  for  adopting  their  present  occupation  and  now  inter- 
marry, avoiding  lour  gots,  only  among  themselves.  Their  customs  are 
those  of  the  Jats,  with  whom  they  can  smoke,  etc.  They  still  worship 
the  welF  after  the  birth  of  a  son  and  it  is  again  worshipped  at  weddings, 
when  the  bride's  father  gives  sharbat  to  tlic  hardt,  an  old  Rajput 
usage.  Hindu  Kachera  womeu  never  wear  blue,  because  one  of  their 
caste  once  became  sati.  She  is  worshipped  at  all  festivities,  a  cocoanut 
being  offered  to  her.  The  Kacheras'  giorii  is  the  mahant  of  a  Baird,gi 
dehra  at  Bagwdra  in  Jaipur,  but  they  Lave  Brahman  'paroliits. 

KACHnr,  like  the  Lodha,  a  well-known,  cultivating  caste  of  Hindustd,n,  found 
in  the  Punjab  chietly  in  the  Jumna  districts,  though  a  few  of  them 
have  moved  on  westwards  to  the  great  cantonments.  Almost  without 
exception  Hindus,  they  are  said  to  be  the  market  gardeners  of  Hindus- 
tan, and  of  low  standing.  In  the  Punjab  they  are  said  to  be  generally 
engaged  in  the  cultivation  of  water-nuts  and  similar  produce  ;  indeed 
in  many  parts  they  are  called  Singhari  (from  ninghdra,  a  water-nut)  as 
commonly  as  Kaclihi. 

Kachdee,  a  Mahtam  clan  (agricultural)  found  in  Montgomery. 
Kadhar,  an  agricultural  clan  found  in  Shdhpur. 

Kadian,  a  tribe  of  Jats,  found  in  Karn^l.  It  has  its  head-quarters  at  Siwa 
and  its  original  home  was  near  Beri  in  Rohtak. 

Kadiani,  or,  more  correctly,  Ahmadiya.  A  follower  of  the  late  MirzaGhuMm 
Ahmad  of  Kadian  in  Gurdd.spur.  In  1900  in  view  of  the  approaching 
census  of  1901,  the  sect  adopted  the  designation  of  Ahmadiya.  The 
founder  of  the  sect  was  a  Barlas  Mughal,  whose  family  catne  from 
Persia  in  the  time  of  Bd,bar  and  obtained  a  jdgir  in  the  present  District 
of  Gurdaspur.  Beginning  as  a  Maulavi  with  a  special  mission  to  the 
sweepers,  the  Mirza  eventually  advanced  claims  to  be  the  Mahdi  or 
Messiah,  expected  by  Muhammadans  and  Christians  alike.  The  sect 
hotvever  emphatically  repudiates  the  doctrine  that  the  Mahdi  of  Isldm 
v/ill  be  a  warrior  and  relies  on  the  Sahik  Buhhdri,  the  most  authentic 
of  the  traditions,  which  says  *  he  shall  wage  no  wars,  but  discontinue 
war  for  ttie  sake  of  religion.'  In  his  voluminous  writings  the  Mirza 
combated  the  doctrine  of  jihad  and  the  sect  is  thus  opposed  to  the 
extreme  section  of  the  Ahl-i-Hadis. 

Kafash-doz,  an  occupational  group  of  the  Muhammadan  Mochis  who  6ew 
shrouds. 

Kafir. — The  generic  term  bestowed  b}'  the  Afghans  on  the  tribes  which 
occupy  the  large  tract  of  country,  called  Kd,firistd,n,  which  lies  between 

*  All  the  reUlives  issemble  under  a  canopy  aud  driuk  sliarlat  on  this  occasion. 


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S.  /fiTi-    if.    ^^7- 


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j^j^— 


The  Kafir  septs.  421 

Chitral,  Afghduistan  aud  the  Hindu  Kusli.  Kofir  means  simply 
'infidel,  aud  the  Kafirs  converted  to  lalam  are  styled  Shaikhs,  but 
regarded  by  the  K;lfirs  as  still  their  kin. 

Sir  George  Kobutson"*^  divides  the  Kdfirs  into  Sidhposhor  black-robed, 
Waiguli  and  Presunguli  or  Viron  and  mentions  a  fourth  tribe  called 
Ashkunt,  as  to  whom  little  or  nothing  is  known,  though  they  are  probaljly 
allied  to  the  Waigulis.  The  Presun,  Waiguli  and  Ashkan  are  classed 
as  Safodposh  or  white-robed.  The  Siahposh  comprise  5  clans— Katir, 
Mamun  or  Miiduj^al,  Kashtan  or  Kashtoz,  Kdm  or  Kamtor  and  Istrat 
or  Gaurdesh.  Of  these  the  Katirs  are  probably  more  numerous  than 
all  the  remaining  tribes  of  Kdfiristan  put  together.  They  are  sub- 
divided :  into  the  Kamor  or  Lutdehchis,  in  the  Biishgul  valley  ;  the 
Kti  or  Katwiir  of  the  Kti  valley  ;  the  Kulam ;  aud  the  Ramgulis  or 
Gabariks,  the  latter,  the  most  numerous  of  the  Katir  clans,  being 
settled  in  the  west  of  Kdfiristdn  on  the  Afghiin  frontier.  The  Kd,m 
inhabit  the  BashgulJ  and  its  lateral  valleys.  The  Gaurdesh  folk 
are  said  to  be  very  different  from  the  other  Siahposh  and  to  be,  in 
great  part,  a  remnant  of  an  ancient  people  called  Arom. 

Of  the  Safedposh  the  Presun,  who  are  called  Viron  by  their  Muham- 
madan  neij^hbours,  inhabit  the  Presungul  and  are  probably  a  very  an^ 
cient  people,  different  from  the  Siahposh  on  the  one  hand  and  the  Wai 
and  Ashkuri  on  the  other.  They  are  poor  fighters  and  have  patient, 
stolid  faces.  Though  heavy  in  their  movements  compared  with  other 
Kafirs,  they  are  very  industrious  and  capable  of  great  feats  of  endur- 
ance. The  Wai  speak  a  language  quite  different  to  that  spoken  in 
Presungul  or  by  the  Sifihposh  and  are  a  bravo  high-spirited  race, 
quarrelsome  but  hospitable.  The  Ashkun,  half  of  whom  are  Muham- 
raadans,  speak  a  language  like  the  Wai  dialect  and  are  friendly  to  that 
tribe  though  at  war  with  all  the  others. 

Another  ancient  race,  the  Jazhi,  is  said  to  exist  at  Pittigul§  and 
Gaurdesh,  but  from  intermarriages  with  the  Kam  and  others  they  cannot 
now  be  distinguished  from  the  Bashgul. 

The  clans  are  further  sub-divided.  Thus  the  Kam  have  10  septs  and 
the  Bashgul  Katirs  7,  including  : — 


f  Utahdari,   which   produces  the 
I      tribal  priests. — 
Kam  septs.     •{  Garakdari       ^  the  two  largest 
I  Bilezhedari     3      septs. 
I,  Demidari,  the  wealtliiest  sept. 


rJaimahdiiri. 
Bashgul        !  ?f™°d"ri- 
Katu  sept.  ,  3i,t,dawadari. 

t.Charedari,  etc. 


*  The  Kafirs  of  the  Hiadu-Kiaeh  :  Ch.  VII. 

f  P  Yeshkun. 

j  The  Bushgali,  a  tribe  of  the  Siahposh  Kafirs,  are  found  in  several  small  valleys  on 
the  weetern  side  of  the  Swat  and  Panjkora  valleys  below  BirkoL  juid  have  been  lon^ 
subject  to  Chitral. 

Biddulph'a  division  was  :  (0  the  Riiini,Mlis  or  Luiii{,'alis  in  tho  upper  viilleys  which 
run  down  south-west  from  the  Hindu  kush  till  tliey  come  into  contact  Avith  the  Afghans 
of  Kabul;  (ii)  the  Waigalis,  who  Luld  the  valleys  which  extend  south-cabt  frotn  tiio 
Uindu-kush  and  join  the  Kuner  valley  :  and  (lu)  the  UusligHlis  wli«  hold  the  valleys 
which  run  from  further  north  in  a  south-south-easterly  direction  and  join  the  Kuner 
valley  at  Birkot.  'Ihe  Waignlis  :^lone  have  18  clan-..  Besides  fhf.xe  Biddulph  mentions 
the  Kalashi,  a  br'A-en  clan,  subject  to  Chitral  but  claimed  by  the  Bushgalis  as  their  slaves 
aud  tho  Sufedposh.  Kittigalis  or  Wirigalis.      Biddulph,  Tribes  of  the  Hindoo  K(.>ii.<h,  p.  126. 

§  Pittigul  is  a  village  which  i3  remarkable  for  having  a  priest  of  its  own,  which  no  other 
K4m  village  has.  Moreover  the  Kamdesh  utab  or  priest  is  not  only  a  village,  but  also  a 
tribal,  functionary. 


L 


422  The  Kafir  grades. 

All  the  septs  are  closely  connected,  however,  by  marriage  ties,  as  all 
KdSrs  are  to  a  certain  extent  polygamous  and  marriage  is  prohibited 
within  one's  own  dan  or  those  of  one's  mother  and  father's  mother. 
Nevertheless  the  sept  always  acts  together  as  such  without  regard  to 
the  marriage  ties. 

Each  sf^pt  has  one  or  more  chief  men  to  represent  it,  but  some  of  them 
are  Hbsolutely  without  weight  in  the  tribal  councils.  In  tbe  more  im- 
portant septs  these  representatives  are  invariably  jast  or  tribal  head- 
men and  they  are  generally  so  in  the  minor  clans. 

Socially,  a  Kdfir  clan,  such  as  the  K^m,  is  divided  into  the  following 
grades : — 

1.  The  mirs  and  priest. 

2.  The  jant  (elders  or  seniors),  and  ur  jast. 

3.  Members  of  important  septs. 

4.  Mt-mbers  of  very  Bmall  septs  or  gi-oups  of  families. 

5.  Poor  freemen,  fatsas  or  shepherds. 

6.  Slaves. 

The  family  is  the  unit  of  the  Kd,fir  body  politic  and  the  importance 
of  a  sept  depends  largely  on  the  number  of  its  families,  just  as  the  im- 
portance of  a  family  depends  on  the  number  of  its  adult  males. 

The  head  of  the  house  is  an  autocrat  in  his  own  family,  obeyed  dur- 
ing life  and  honoured  after  dt-ath  by  his  descendants.  A  son  rarely 
opposes  his  father,  though  if  hopeless  of  redress  he  may  leave  the  clan 
and  turn  Muhammadan  for  a  while.  But  occasionally  a  son  will  be 
supported  by  public  opinion  in  a  quarrel  with  his  father,  and  in  a  case 
where  a  man  ran  away  with  his  own  daughter-in-law,  his  son  obtained 
eight-fold  compensation.  The  father's  authority  naturally  weakens  as 
he  grows  old  and  he  is  succeeded  as  head  of  the  family  by  his  eldest 
son  (if  not  the  son  of  a  slave  mother),  but  his  authority  over  his  brothers 
is  not  very  great  and  only  lasts  until  partition  of  the  family  property 
becomes  inevitable. 

In  spite  of  their  social  gradations  the  Kd,6r  clans  are  in  theory  demo- 
cracies, but  actually  they  are  oligarchies  and  in  some  cases  autocracies. 

No  individual  can  achieve  importance  until  he  become  a  jast. 
Amongst  the  K4m  to  become  a  jast  takes  three  years'^  and  involves 
giving  21  feasts,  10  to  the  jast  and  11  to  the  clan.  Complicated  cere- 
monies also  have  to  be  gone  through.  Little  boys  may  become  jast, 
though  they  will  still  be  treated  as  boys. 

A  jast  wears  a  woman's  coronetted  earrings  in  tbe  upper  part  of  the 
ear  and  any  gorgeous  robes  he  can  procure  for  religious  ceremonies  and 
dances. 

The  feasts  are  most  expensive  and  among  the  Kam  many  men  utterly 
ruin  themselves  in  becoming  jast  and  praise  themselves  for  having 
done  so.  To  go  through  the  ceremonies  a  man  must  have  a  female  co- 
adjutor,t  but  she  is  usually  not  his  wife  because  the   cost   of   giving   a 

*  Or,  among  the  Katirs,  2  years 

f  The  woman's  only  privilege  is  to  wear  mdrkhor  or  goat's  hair  round  the  top  of  her 
dancing  boots  and  to  take  part  in  the  dancing,  when  on  the  completion  of  all  the  formali- 
ties, there  is  a  ceremonial  dance  at  a  particalar  festiral. 


Kafir  feasts,  42  8 

doable  set  of  feasts  would  be  too  gi-eat.  Two  men  therefore  usually 
arrange  for  one  to  go  through  the  rites  with  the  other's  wife  as  his  com- 
panion and  vice  versa. 

The  initiatory  rites  are  sacrifices  of  bulls  andhe-goats  toGisb,  and  the 
animals  are  jealously  scrutinised  to  see  that  they  are  up  to  standard. 
The  meat  is  divided  among  the  people  wl;o  carry  it  hrme.  These 
special  I- acrifices  atihe  shrine  recur  at  intervals,  but  the  great  hlHUghter- 
inga  take  place  at  the  feast-givei's  own  hous^,  though  on  these  occa- 
sions too  oue  or  two  goats  aie  offered  at  the  bhrine  of  Gish.  Here,  too, 
the  flesh  is  not  eaten  but  taken  home,  only  cli'iua  cakes,  clieese,  salt  and 
wine  being  consumed  on  the  spot.  At  the  feast-giver's  house,  however, 
flesh  is  eaten  on  certain  days,  but  on  others  it  is  skewered  together  in 
great  heaps  or  portions  for  the  guests  to  carry  home,  bread  ghi,  etc., 
being  partaken  of  at  his  house. 

The  feasts  given  to  ihejasts  alone  are  called  mezhom  and  as  the  guests 
are  few  in  number,  some  he-goats  and  a  bull  suflice  for  a  day's  enter- 
tainment. The  fenst-givers  are  known  as  kaneash  and  those  who  have 
already  completed  their  virtuous  work  are  called  sunajina. 

Apart  from  the  feasts,  the  kaneash  undergo  a  complex  ritual,  which 
becomes  more  and  more  complex  as  the  time  approaclies  when  they 
may  don  the  earrings.  At  the  sanauknn  observance  the  kaneash  is 
•  the  simulacrum  of  a  man  in  that  he  closely  resembles  one  of  the  decked 
out  etiigies ,'  and  Sir  George  Robertson  thus  desciibes  the  initiation  of  a 
priest  which  he  was  invited  to  witness  : — 

"  He  had  on  a  thick  fetumpy  turbun,  having  in  front  ei  frinpe  of  cowrie  fhells  etrnng 
together  with  red  glass  bt-ads,  and  furnished  with  a  tail.  A  pliinie-like  bunch  of  juniper- 
cedar  was  stuck  in  the  front  of  this  strikinp  head-dress,  between  the  folds  of  tho  cloth. 
Bis  ears  weie  covered  with  a  most  complicated  collection  of  earrings  (.f  all  shapes  and 
sizes.  About  his  neck  was  a  massive  white  metal  necklace,  brass  bracelets  rudely  stamped 
with  short  lines  and  marks  adoined  his  wrii-ts,  while  he  had  on  his  feet  the  ordinary 
dancing-boots  with  long  tops,  ending  in  a  nvn-Jchor  hair  fringe.  He  wore  a  long  blue 
cotton  tunic,  reaching  nearly  to  his  knees,  and  the  curiously  worked  black  and  white 
nether  garments  made  for  these  occaBions  at  Shal  in  the  KonAr  Valley.  Perhaps  the 
most  striking  part  ot  the  costume  Whs  a  Badakhshani  silk  robe  of  the  usual  gaudy  pattern, 
which  was  thrown  negligently  across  the  shoulJers.  In  his  hand  was  the  dancing  axe  of 
his  fathers.  He  was  bur.mii.g  with  pride  and  delijiht  at  his  own  appearance.  After  a 
BhOrt  interval,  Utah  (the  kaiieosh)  being  unable  to  otBoiate  as  pru'St,  a  Jast  st^pppd 
forward  and  acted  as  deputy.  He  bound  a  white  cloth  round  bis  brows,  took  off  his  boots, 
washed  his  hands,  and  began  the  night's  procCfdings  by  the  sacrifice  <'f  two  immense 
billygoats,  the  largest  I  have  pver  seen,  the  size  of  young  heifers.  The  sacrifice  was  con- 
ducted in  the  usual  way  with  the  customary  Details.  The  special  feattire  of  the  ceremony 
was  the  dabbling  of  some  of  the  blood  on  the  forehead  of  Utah  and  on  the  forehead  and 
legs  of  his  son  Marak,  who,  seated  opposite  his  father,  was  still  weak  and  ill,  for  he  was 
Only  just  recovering  from  suiall-po.x.  For  the  boy,  this  proceeding  meant  that  he  might 
thenceforth  wear  trou.sers.  Besides  the  ordinary  Hour,  bicad,  and  ghi,  placed  by  the  rire 
ready  for  the  eacrifice  there  were  some  nnocmous  chnp&tis,  aboc:t  15  inches  in  diameter, 
like  thosf  given  to  elephants  in  India.  At  this  point  thepe  were  lifted  up.  a  ppr-g  of 
blazing  juniper-cedar  thrust  in  the  centre,  and  they  were  th-n  solemnly  circled  ronnd 
Utah's  head  thrpe  tim^s  and  made  to  tnncb  bin  Fhoulders,  while  the  deputy  prit  st  who 
handled  them  cried  'such'  'such!  '  The  sametbintr  wastben  d(.ne  to  the  boy.  Af  er  an  in* 
terval  for  refreshn  ent  there  was  dancing  ;  but  juht  before  tb^y  commenced,  a  vi»itor  from 
another  villagt',  Brayamiital,  burnt  foith  into  panegyrics  upo.n  I'tab  and  on  his  dfy.d 
father,  and  spoke  of  thf  immense  amouit  of  property  which  bad  been  expended  On  the 
feast.  This  fulsome  flattery  was  rewarded  according  til  custom  by  the  prcKent  of  a  lungi 
or  turban  cloth,  which  was  taken  fr<  in  the  waist  of  the  Imle  boy,  Utah's  sOp,  who  whs 
•till  suffering  from  the  effects  of  small-pox.  Q  he  fire  was  then  taken  awi.y  and  fcur  or 
five  visitor"-  were  provided  with  turban>  and  dancing  boots,  as  well  as  scarves  to  wear  over 
their  shoalders  or  rousd  the  waist." 


424  Kafir  magistrates. 

This  double  rite  of  initiation  was  followed  by  dancing,  the  first  three 
dances  being  in  lionour  of  Gisli,  and  the  next  to  Imra,  Dizane  and  other 
deities.  The  dancers  included  visitors  as  well  as  the  initiate's  sister 
and  her  daughter,  the  two  latter  being  dressed  in  full  dancing  attire. 
The  snnauJcmi  was  completed  next  day  by  ceremoniously  changing  the 
initiate's  turban  for  a  broad-brimmed  crownless  hat,  into  the  front  of 
which  a  sprig  of  juniper  was  thrust.  This  changing  of  the  head-dress 
is  called  shara'  ute.  The  kaneanh  initiated  early  in  February  were  con- 
sidered pure  in  their  uniform  which  they  wore  till  the  spring,  and  the 
greatest  care  wag  exercised  to  prevent  their  semi-sacred  garments  being 
defiled  by  dogs. 

A  curious  duty  of  a  kaneash  is  to  grow  a  miuiature  field  of  wheat  in 
the  living-room  of  his  house.  With  this  no  woman  must  have  anything 
to  do,  and  jt  is  remarkable  as  the  only  agricultural  work  done  by  the 
men. 

Just  in  front  and  to  the  east  of  the  tiny  field  i;^  a  flat  stono  and  an 
iron  tripod,  on  which  lie  pine  sticks  ready  for  lighting.  The  whole 
forms  a  miniature  altar  and  before  it  is  placed  a  stool  with  a  flat  piece 
of  wood  as  a  footstool.  Every  evening  the  kanea^'h  goes  through  the 
following  rite  : — 

He  seats  himself  on  the  stool  and  takes  off  bis  boots,  while  some 
friends  or  relations  light  the  fire,  bring  forward  a  wicker  basket  piled  up 
with  cedar  branches,  a  wooden  vessel  containing  water,  a  small  wicker 
measure  with  a  handful  of  wheat  grain  in  it  and  a  large  carved  wooden 
receptacle  full  of  ghi.  The  kaneash,  having  washed  his  hands, 
assumes  the  crownless  hat  he  must  never  be  without  except  in  his 
own  house,  and  begins  by  burning  and  waving,  about  a  cedar  branch 
while  he  cries.  Such  !  such  ! — '  be  pure  !' 

He  thrusts  this  into  the  water  vessel  before  him,  and  then  burns 
a  second  branch  completely,  after  waving  it  as  before,  and  sprinkles  it 
with  the  now  holy  water. 

He  then  proceeds  to  sprinkle  the  cedar  branches,  the  fire,  the  ghi 
vessel.  Next  he  piles  cedar  branches  on  the  fire,  with  a  few  wheat 
o-rains  and  a  handful  of  ghi,  he  begins  his  incantation  while  the 
flames  are  dancing  merrily  and  the  smoke  rolling  upwards  in  clouds. 
He  pays  tribute  to  all  the  gods  in  regular  order,  every  now  and  then 
pausing  to  sprinkle  and  cast  his  offering  on  the  fire,  as  at  the  begin- 
ning. 

The  temperature  of  the  room  gradually  grows  terrific,  for  the  ordinary 
house  fire  is  blazing  on  the  hearth  all  the  time.  The  scene  altogether 
is  a  strange  one  ;  the  wa.lls  of  the  room  are  frequently  adorned  with 
grotesque  figures  painted  in  black  on  the  clay-coloured  ground.  Thp 
sprig  of  cedar  worn  in  front  of  the  hat  shows  that  the  wearer  is  an 
ordinary  notable  who  has  become  a  jast.  If  he  has  gone  through 
the  ceremony  before,  he  wears  two  sprigs  of  cedar.  This  is  very  rare 
indeiid. 

The  ur  or  iirir  jast  is  the  chief  of  the  ?<r  or  iirir,  13  magistrates  who 
are  all  elected  annually,  the  other  12  being  merely  his  assistants.  As 
a  body  it  is  their  duty  to  regulate  the  amount  of  water  which  each 
cultivator  is  to  get  from  the  irrigation  channels   and    to   keep   theni   in 


Kafir  customs.  425 

good  order.  Anothsr  duty  is  to  see  that  no  one  picks  or  eats  walnuts 
or  grapes  before  tlie  appointed  time — a  rule  relaxed  in  favour  of 
guests.  Disobedience  is  ])iinished  by  lines  which  are  the  urir^'  per- 
quisite and  the  only  remuneration  thoy  receive.  The  urir  jant  also  acts 
as  master  of  the  ceremonies  at  all  festivals  and  dances  and  has  to  light 
the  fire  at  the  gromvia  every  Wednesday  (Agar)  night.  He  is  also  the 
official  entertainer  of  guests.  The  urlr  are  elpctod  in  the  spring  at  the 
Durban  festival,  aftei*  a  bull  has  been  sacrificed  to  Gish  and  some  simple 
rites.  The  ur  jast  receives  all  the  flour  not  nsed  in  sacrifices,  and 
basketfuls  of  flour  are  also  presented  to  him  by  the  women  on  the  last 
day  of  e^ch  month.  In  return  he  has  to  feast  all  comers  for  several 
days  on  election,  but  on  the  whole  his  office  is  a  lucrative  one.  It  is 
interesting  to  note  that  slaves  can  be  elected  members  of  the  urir 
provided  they  are  not  blacksmiths  and  are  jast  hari*  i.  e.,  skilled 
mechanics.  Fines  are  imposed  for  making  fua  of  the  urir  within  7 
days  after  their  appointment. 

A  form  of  adoption  which  is  clearly  akin  to  the  milk-tie  of  Chitrdl  is 
practise!  in  Kdfiristdn.  A  goat  is  killed,  its  kidneys  removed  and  cooked 
at  a  fire.  A  K^fir  then  places  the  adoptive  father  and  son  side  hy  side 
and  feeds  them  alternately  with  fragments  of  the  kidneys  on  the  point 
of  a  knife.  At  short  intervals  the  pair  turn  their  heads  towards  each 
other  and  go  through  the  motion  of  kissing  with  their  lips  a  foot  or  so 
apart.  Then  the  adoptive  father's  left  breast  is  uncovered,  some  butter 
placed  upon  it,  and  the  adopted  son  applies  his  lips  to  it.  Adoption 
of  a  brother  is  effected  in  precisely  the  same  way,  but  the  latter  part 
of  the  rite  is  omitted. 

Murder,  justifiable  homicide  and  killing  by  inadvertence  are  all 
classed  as  one  crime  for  which  the  penalty  is  an  extremely  heavy  blood- 
ransom  to  the  slain  man's  family,  or  exile  combined  with  spoliation 
of  the  slayer's  property.  The  slayer  at  once  takes  to  flight  and  be- 
comes a  chile  (?  chail]  or  outca^st,  for  his  sept  wall  not  aid  him.  His 
house  is  destroyed  and  confiscated  by  the  victim's  clan,  and  liis  moveable 
property  seized  and  distributed,  even  if  it  is  held  jointly  with  his  rela- 
tives. Their  separate  property  is,  however,  exempt,  nor  is  his  family 
deprived  oP  his  land.  The  chile  is  not  compelled  to  leave  his  tribe,  but 
he  must  quit  hia  village  and  always  avoid  meeting  any  of  the  family 
or  sent  of  the  slain,  though  it  suffices  if  he  merely  pretend  to  hide  so 
that  his  face  may  not  be  looked  upon.  His  sons,  if  not  grown  up, 
and  his  daugh'ers'  husbands  and  their  descendants,  also  become  chiles, 
and  even  Muhammadan  traders  who  have  married  daughters  of  chiles 
must  behave  like  any  other  chile  when  they  visit  the  slayer's  villao-e. 
Several  *  cities  of  refuge  '  are  inhabited  almost  entirely  by  chiles,  de- 
scendHuts  of  the  slayers  of  fellow-tribesmen.  The  chief  of  these  is  Mer- 
grora.  The  shedding  of  blood  may  be  atoned  for  by  a  heavy  payment 
in  cash  or  in  kind,  but  the  amount  is  uncertain  as  it  is  rarely  paid. 
It  is  paid  to  be  400  Ktlbnli  rupees,  and  if  paid  reflects  so  much  honour 
on  the  slayer's  family  that  its  males  are  for  ever  afterwards  permitted 
to  carry  about  a  particular  kind  of  axe. 

*  BaH  ia  a  ilave  and  ja»t  bari  would  appear  to  mean  '  a  jast  among  the  lari. 


426  Kafir  beliefs. 

Slaves  (hari)  form  a  curious  and  interesting  class  in  Kdfiristdn. 
All  the  craftsmen,  such  as  the  carpenters,  dagger-makers,  iron-workers 
and  weavers,  are  slaves,  as  are  also  those  musicians  who  beat  drums,  but 
the  skilled  mechanics,  wood-carvers,  boot-makers  and  silver-workers 
are  called yas^&ar*.  Lowest  of  all  are  the  blacksmiths.  The  slave 
artisans  live  in  a  particular  part  of  the  village,  work  for  their  masters 
with  materials  supplied  them  and  get  no  wages;  but  if  they  work  for 
others  they  are  entitled  to  keep  the  pay.  These  slaves  are  entirely  self- 
supporting.  House  slaves  rank  much  higher  than  artisan  slaves,  live 
with  their  masters,  and  are  not  treated  harshly.  Slaves  are  so  impure 
that  they  may  not  approach  a  god's  shrine  too  closely  nor  enter  a 
priest's  house  beyond  the  doorway.  They  are  always  liable  to  be  given 
up  to  another  tribe  to  be  killed  in  atonement  for  a  murder,  as  well  as 
sold,  and  their  children  are  their  master's  property.  They  are  how- 
ever permitted,  after  giving  certain  feasts  to  the  free  community,  to 
wear  the  eai  rings  of  the  jast,  and  this  privilege  exalts  the  wearer — at 
least  anion »  the  slave  community.  Moreover  a  master  and  slave  oc- 
casionally l3ecome  adaptive  brothers.  Slaves  adopt  all  the  customs  of 
the  rest  of  the  community,  and  give  feasts  at  funerals  and  on  other 
great  occasions.  Neither  sex  has  any  distinctive  badge,  but  they  are 
recognizable  by  their  physiognomy,  being  low-browed,  very  dark- 
complexioned,  but  of  powerful  build.  The  bondsmen  are  just  as  pat- 
riotic as  the  rest  of  the  community.  There  is  but  little  traffic  in  slaves, 
as  they  are  not  sold  unless  their  owner  becomes  very  poor  indeed ;  but 
female  children  of  slave  parents  are  sold  to  the  neighbouring  Muham- 
mad an  tribes,  who  are  thereby  enabled  to  make  converts  to  IsMm. 
Children  born  to  a  K^fir  by  a  slave  mother  would  appear  to  be  free,  but 
of  very  low  status.  The  slaves  also  are  accorded  a  semi-divine  origin, 
as  the  following  narrative  shows ; — 

"  It  appears  that  one  day  up  in  the  sky  a  father  blacksmith  said  to 
his  son,  *  Bring  me  some  fire.'  Just  as  the  lad  was  obeying  the  order, 
there  was  a  lightening  flash,  and  the  boy  fell  through  the  slit  thus 
caused  in  tbe  floor  of  the  sky  on  to  the  earth.  From  this  youth  one 
portion  of  the  slave  population  is  derived,  the  remainder  being  the 
offspring  of  Waiguli  prisoners,  taken  in  war.  Of  the  Presun  tbe 
following  account  was  given  me.  In  the  beginning  of  the  world  God 
created  a  race  of  devils.  He  soon  afterwards  regretted  having  done  so, 
but  felt  Himself  unable  to  destroy  all  those  He  had  so  recently  endowed 
with  breath.  But  Moni  (sometimes  called  Muhammad  by  Kdfirs, 
under  the  impression  that  prophet  and  Muhammad  are  synonymous 
terms)  grieving  at  the  terrible  state  cf  afi'airs,  at  length  obtained  a 
sword  from  Imr^,  and  was  pfiven  permission  to  destroy  all  the  devils. 
He  killed  very  many,  but  seven,  the  ancestors  of  the  Presuns  of  to-day, 
managed  to  escape  him." 

Kafir  theology  divides  the  world  into  Urdesh,  'the  world  above,'  the 
abode  of  tbe  p<'ds  :  Michdesh,  the  earth  ;  and  Yurdesh,  the  nether 
world.  Both  the  heaven  and  hell  for  mortals  are  in  Yurdesh,  which  is 
reached  by  a  great  pit,  at  whose  mouth  sits  MaraKalik,  the  custcdian 
created  by  Imr^  for  this  duty.  Be  permits  no  one  to  return.  At 
death  a  man's  breath  or  soul  (shon)  enters  a  shadow  form,  such  as  we 
gee  in  dreams,   and   it  then   becomes   a    partir.     The   good    appear   to 


^afir  marriage.  427 

wander  about  in  Bisht,  a  paradise  in  Yurdesli,  while  the  wicked  burn 
in  Zo-<iuk,-^  '  hell  '  Kilfirs  have  no  great  fear  of  death,  but  suicide  is 
to  them  inexplicable. 

Presungiil  is  pre-eminently  a  religious  tract.  Devils'  villajres  abound, 
the  old  warer-courses  are  believed  to  have  been  built  by  the  deities  ;' 
miraculous  hand-prints  are  shown  on  rocks,  and  much  reverence  is  paid 
to  Imrd.  ^ 

Ka6r  marriaget  is  a  very  simple  business,  being  indeed  merely  a 
bargain  whereby  the  wife  is  purchased  of  her  parents.  When  the  price 
has  been  settled  a  goat  is  killed,  tiierc  is  some  feasting  and  the  raarriao-e 
is  completed.  But  the  wife  is  not  allowed  to  leave  her  parents'  hou'se 
until  the  full  price  has  been  paid  and  girl-children  born  to  her  there 
would  certainly  belong  to  her  family.  It  is  not  certain,  however,  if 
sona  would  not  behng  to  the  father.  It  is  payment  of  the  full  pr'co 
which  gives  the  husband  a  right  to  take  his  wife  home  to  work  in  the 
fields. 

Girls  are  generally  married  before  puberty  and  indeed  infants  are 
sometimes  atfianced  to  grown  men.  A  girl  of  12  who  is  unmarried 
must  be  of  hopelessly  bad  character.  On  the  other  hand,  youno-  aud 
even  middle-aged  women  are  sometimes  married  to  boys,  for  an  orphan 
lad  who  owns  land  must  marry  in  order  to  get  it  cultivated. 

All  well-to-do  Kdfirs  have  more  than  one  wife  but  rarelv  more  than 
4  or  5,  and  it.  is  a  reproach  to  have  only  one  wife.  The  price  paid  de- 
pends on  the  suitor's  status,  a  poor  man  paying  Rs.  8  and  one  fairly 
well-to-do,  Ks.  1 2.  A  Kdfir  takes  over  his  dead  brother's  wives  to 
keep  or  sell  as  he  deems  fit.  Divorce  is  easy  as  a  man  can  always  sell 
a  wife  or  send  her  away.  When  a  woman  elopes  with  another  man  the 
husband  tries  hard  to  get  an  enhanced  price  for  her. 

"Women  are  regarded  as  chattels  and  can  therefore  hold  no  property 
even  in  themselves.  Accordingly  on  a  man's  death  his  property  is 
divided  equally  among  his  sons,  but  the  eldest  son  gets  a  single  article 
of  vague  such  as  a  cow  or  a  dancing  robe  over  and  above  his  share 
while  the  youngest  inherits  his  fatliei-'s  house.  The  inheritance  is 
strictly  confined  to  legitimate  sons  by  free  mothers,  and  slaves'  sons  "-et 
nothing.  If  there  be  only  a  very  young  son  the  brother  would  practi- 
cally do  as  lie  chose  with  the  property,  provided  he  feasted  the  clan 
lavishly  out  of  it.  A  son  may  also  dispose  of  or  even  marry  his 
stepmothers,  and  his  mother  too  is  often  remnrried,  her  price  probably 
going  to  her  son.  Failing  near  male  agnates,  the  estate  o-oos  to 
the  more  remote  and,  failing  them,  to  the  sept.  It  never  goes  to 
daughters  or  to  relatives  by  marriage  as  it  might  then  go  out  of  the 
clan  altogether. 

Kdfir  religion  is  described  by  Sir  George  Robertson  as  a  somewhat 
low  form  of  idolatry,  mixed  with  ancestor  worship  and  some  traces  of 
fire  worship.     The  diflSculties  of  getting  information  were  however  o-reat 


*  Clearly  the  Pers.  f/oiai-/i,holl. 

t  For  birth  customs  see  p.  433  injva. 


1. 

Imra, 

2. 

I^loni. 

o. 

Gish. 

4. 

Bagisht. 

5. 

Arom. 

6. 

Tauru. 

1. 

Sataram  or  Sudaram. 

8. 

Inthr. 

428  The  Kafir  pantheon. 

and  in  Pivsiingiil  t.lie  people  objected    to  his   being   shown   their  gods 
at  all.     The  principal  gods  and  goddesses  are  : — 

9.  Duzlii. 

10.  Noiig. 

11.  Parade. 

12.  Shomde. 

13.  Saranji  or  Sauranju"^ 

14.  Dizane  I  „„j  ■!„„„..» 

15.  Nirmali  [goddesses. 

16.  Krijinai  or  Shumai  J 

Irar^  is  the  creator.  By  his  breath  he  created  his  '  prophets/  Moni, 
Gish,  etc.,  but  iJizane  sprang  from  his  right  breast.  Placing  her  on  his 
palm  Imra  threw  her  violently  upwards  into  a  lake  where  she  was  hid. 
Bagisht  alone  was  bom  in  mortal  wise  to  Dizane.*  Besides  his  prophets 
luirii  also  created  seven  daughters  who  watch  over  agriculture  and  as 
sowing-time  approaches  goats  are  sacrificed  to  them  for  ample  crops. 
Imrc4  also  created  fairies  and  demons,  but  the  latter  gave  so  much 
ti'ouble  that  Moni  had  to  be  permitted  to  exterminate  them.  One  he 
destroyed  by  secretly  withdrawing  seven  screws  or  plugs  from  his  body 
so  that  he  fell  to  pieces. 

For  the  legends  and  myths  which  gather  round  Imra  the  reader 
must  be  referred  to  Sir  G.  Eobertsou\s  book,  but  one  deserves  special 
notice.  It  relates  how  Inthr  had  made  Badawan  his  resting-place  and 
there  created  vineyards  and  ple^sanceSj  but  Imr^  suddenly  claimed  it 
as  his.  In  the  fight  that  ensued  Imrd  drove  him  from  place  to  place 
until  he  had  to  abandon  the  Bashgul  valley  and  take  refuge  in 
Tsarogul. 

Frequent  sacrificest  are  made  to  Imra,  sometimes  for  recovery  from 
sickness,  seasonable  weather  or  other  material  benefits ;  sometimes 
from  motives  of  simple  piety.  He  is  not  more  honoured  than  the  other 
gods  at  the  religious  dances,  and  though  he  receives  three-rounds  there 
is  none  of  the  enthusiasm  which  is  displayed  lor  Gish.  Possibly  Irar^ 
was  once  chiefly  worship[»ed  and  he  probably  still  retains  his  ascendancy 
in  Presungul,  where  his  principal  temple  is  found  though  he  has 
temples  in  every  village,  and  they  are  also  met  with  far  from  any 
dwelling.  In  Presungul  his  great  temple,  at  Kstitigrom,  the  most 
sacred  village  in  all  Kd,firistaD,  is  an  iu)posing  structure,  elaborately 
ornamented.  On  its  east  side  is  a  square  portico,  as  spacious  as  the 
temple  itself,  supported  on  carved  W()Oden  pillars  which  form  a  kind 
of  rough  colonnade.  The  carving  is  of  three  tjpes,  a  fav('Urite  one 
beintr  two  rows  of  rams'  heads,  one  on  each  side  of  the  pillar,  ex- 
tending from  top  to  base  :  another  consists  in  an  animal's  head  carved 
at  the  base  from  which  the  horns  extend,  crosbing  and  re  crossing  each 

•  The  birth  of  Bagisht  happened  in  this  wise  :  In  a  distant  land  in  the  middle  of  a  lake 
grevf  a  large  tree— so  great  that  it  would  have  taken  9  years  to  climb  it  and  18  to 
journey  from  one  side  of  its  spread  to  the  other.  Sataram  became  enamoured  of  it,  but, 
■when  he  approached,  it  burst  asimder  disclosing  Dizane  and  he  fled  in  consternation. 
Di/.ane  emerged  and  began  to  milk  goats,  but  was  ravished  by  a  demon  who  had  four 
eyes,  two  in  front  and  two  behind.  To  her  was  born  Bagisht  in  a  swift-flowing  Presungul 
river  whose  waters  parted  to  allow  the  child  to  step  ashore  unaided.  On  his  way  down 
the  stream  he  met  a  stranger  and  learnt  that  he  was  named  Bagisht.  Another  story  is 
that  Dixane  was  the  trunk  of  the  sacred  tree  and  Nirmali  its  roots:  the  tree  had  seven 
branches,  each  a  family  of  seven  brothers. 

\  Cows  are  commonly  sacrificed  to  Imra  throughout  Kafiristan. 


/ 


Kafir  gods.  420 

other  at  intervals  and  onding  in  points,  between  which  a  grotesque  face 
appears;  and  the  third  is  the  common  basket,  pattern.  Under  this 
portico  many  sacrifices  are  made.  The  effigies  of  Imrjlare  in  wood  CJirved 
in  rehef.  The  figures  are  about  7  feet  hi^h  and  represent  the  god  seated 
and  working  a  goat-skin  churn.  The  face  of  each  is  prodigious.  The 
square-cut  chin  reaches  Avithin  a  hand's  breadth  of  the  goat-skin  on  thu 
god's  knee?.  The  brow  and  nose  are,  in  the  majority  of  tlie  figures, 
scored  witli  lines,  while  those  on  the  two  practicable  doors  have  rough 
iron  bells  suspended  between  tlip  eyes.  The  goat-.skin  churns  are  re- 
presented as  carved  all  over.  Above  the  faces  of  the  images  a  large 
circular  head-dress  appears,  with  a  horizontal  line  of  carving  across  the 
middle,  and  vertical  cuttings  running  upwards  and  downwards  from  it. 
Between  several  of  the  figures  there  are  vertical  rows  of  what;  appear 
to  be  intended  for  cows'  or  rams'  heads. 

From  one  of  these  lows  the  heads  can  be  drawn  out  of  their  sockets, 
and  the  glories  of  the  interior  be  partially  disclosed.  Above  the  big 
images  is  a  board  ornamented  with  small  figures  an-d  horns.  On  the 
outer  side  of  the  temple,  to  the  north,  are  five  colossal  wooden  figures 
which  help  to  support  the  roof.  On  the  south  side  the  ornamentation  is 
almost  entirely  confined  to  the  upper  part  of  the  wall,  which  consists  of 
a  series  of  carved  panels.  On  the  west  there  is  little  or  no  attempt  at 
ornament  of  any  kind. 

Moni  ranks  next  to  Imrd  in  the  Kafir  pantheon  and  is  called  ^the  ' 
prophet.  He  always  appears  as  the  god  selected  to  carry  out 
Imr^'s  behests.  He  has  a  temple  in  almost  every  village,  and  in 
Presungul,  where  he  retains  his  rightful  position,  two  small  patches  of 
glacier  several  miles  apart  are  called  his  marks  and  said  to  be  the 
places  whf>ro  ho  stands  to  play  aluts  (quoits).  Once  Moni  found 
himself  in  Zozuk  (hell)  and  had  to  be  rescued  by  an  eao-lc. 

Gish  or  Great  Gish  is  by  far  the  most  popular  god  of  the  Bashgul 
Kafirs  and  every  village  has  one  or  more  shrines  dedicated  to  him.* 
Ho  is  the  war-god  and  as  a  man  was  a  typical  Kafir.  Sotnc  say  his 
earthly  name  was  Yazid,  and  he  is  reported  to  have  killed  Ali,  Hasan 
and  Husain  and  nearly  every  famous  Musalman  known  to  the  Kafirs. 
Countless  bulls  and  he-goats  are  sacrificed  to  him,  and  for  15  days 
in  spring  slaves  beat  drums  in  his  honour. 

To  the  east  of  Kdmdesh  village  is  a  very  sacred  spot  with  a  temple 
to  Gish,  fitted  with  a  door  which  is  removed  for  a  limited  period  each 
year.  I^olcs  project  upwards  from  three  of  its  corners  and  two  of 
them  are  crowned  with  caps,  one  of  iron,  another  of  mail,  the  spoil 
of  a  foray;  while  the  third  is  hung  round  with  a  bunch  of  rude, 
tongueless  bells,  which  are  carried  about  at  some  festival .t  Itnmedi- 
ately  facing  this  shrine  is  a  similar,  but  .smaller,  one  dedicated  to  Moni, 
and  this  is  occupied  by  three  stones  in  a  row,  the  middle  and  larn-est 
of  which  is  worshipped  as  Moni. 

*  One  is  templed  to  identify  'Sisa  with  Krishna  who  appears  as  Gisane  in  Arminian.  But 
if  Gifh  be  Krishna  at  all,  he  is  clearly  the  elder  Krishna. 

t  This  is  also  done  in  spring  during  the  period  while  slaves  beat  drums  iu  his  honour 
and  for  four  additional  days.  They  are  then  carried  about  by  an  inspired  priest  on  three 
rings,  6"  in  diameter,  three  bolls  on  each  ring. 


430  Kafir  'priests. 

During  this  period  of  spring  alluded  to  above  the  door  of  the  temple 
of  Gish  remains  open,  the  door  being  replaced  early  in  July.  For 
10  days  in  September  drums  are  beaten  morning,  noon  and  night  in 
his  honour.  Every  raid,  in  which  an  enemy  has  been  successfully  killed, 
terminates  in  the  heroes  of  it  dancing  at  the  gromma  in  honour  of 
Gish.  Only  male  nnimals,  !*uch  as  bulls  and  he-goats  are  offered  to 
Gish.  Certain  smooth  holes  in  rocks  are  often  pointed  out  as  his  cannon. 
The  god  however  appears  to  be  less  admired  iu  Presungul  than  he  is 
among  the   Sidh-posb. 

Bao-isht  is  a  popular  deity  who  presides  over  rivers,  lakes  and 
fountains,  and  helps  good  men  in  the  struggle  for  wealth  and  power. 
He  appears  to  have  no  temples,  but  three  celebrated  places  are  the 
scenes  of  his  worship  and  others  are  sacred  to  him.  Sheep,  and 
occasionally  goats,  are  sacrificed  to  him. 

Arom*  is  the  tutelary  god  of  the  Kdm  Kafirs  and  his  little  shrine 
resembles  one  of  the  ordinary  effigy  pedestals.  At  the  close  of  a  war 
the  animals  which  ratify  the  treaty  are  sacrificed  at  his  shrine. 
He  had  seven  brothers.  When  the  time  comes  for  the  kaneash  to  cast 
aside  their  distinctive  garments,  a  part  of  the  ceremonial  consists  in 
sacrificino-  a  he-goat  to  Arom.  Satardm  or  Sudaram  is  the  weather 
god  and  regulates  the  rainfall. 

Dizane  is  a  popular  goddess  and  the  Giche  or  new  year  festival  is 
held  entirely  in  her  honour.  She  also  has  special  observances  during 
the  Dizanedu  holidays.  She  takes  care  of  the  wheat  crop  and  to 
increase  its  culture  simple  offerings,  without  sacrifice,  are  made  to 
hfr.  In  Presuno-ul  a  great  irrigation  channel  is  attributed  to  her  and 
a  o-ood  bridge  is  called  by  her  name.  While  the  men  are  away  on  a 
raid  the  women  dance  and  sing  praises  to  the  gods,  especially  to 
Dizane.  Some  say  she  was  Satardm's  daughter,  and  she  may  have  been 
orio-inally  the  goddess  of  fruitfulness.  She  usually  shares  a  shrine 
with  other  deitie**,  but  at  Kdmdesh  she  has  a  pretty  shrine,  built  by 
men  brought  from  Presungul  for  the  purpose.  It  has  the  wedge- 
shaped  roof  common  in  that  tract  and  is  covered  with  carving.  The 
poles,  which  are  fixed  along  both  sides  of  the  sloping  roof,  support 
wooden  images  of  birds,  said  to  be  pigeons. 

Nirmali  is  the  Kdfir  Lucina,  taking  care  of  women  and  children  and 
protecting  lying-in  women ;  the  pshars  or  women's  retreats  are  under 
her  special  protection. 

Krumai  lives  on  the  sacred  mountain  of  Tirich  Mir  and  is  honoured 
by  a  comical  dance  which  always  winds  up  the  performances  at  the 
reo-ular  ceremonies  when  each  important  deity  is  danced  to  in  turn. 

The  religious  functionaries  are  the  utah  or  high  priest,  the  dehildla 
who  chants  the  praises  of  the  gods,  and  the  psJmr,  who  is  temporarily 
inspired  during  religious  ceremonies  and  on  other  occasions.  All  the 
utiihs  are  greatly  respected  and  in  Presungul  there  is  one  to  each 
villa'^e,  some  of  the  elders  among  them  being  men  of  great  sanctity. 
All  are  wealthy  and  have  certain  privileges.  An  utah  may  not  visit 
cemeteries,  use  certain  paths  which  go  near  receptacles  for  the 
dead  or  enter  a  room  where  a  death  has  occurred  until  the  effigy  has 
been  erected.     Slaves  must  not  approach  his  hearth. 

*  For  the  ancient  race  of  this  name  see  p.  421. 


Kafir  festivals.  431 

The  dehildla  is  also  debarred  from  using  certain  impure  pathways. 
The  pshurs  appear  to  be  more  or  Kss  CDnscious  impostors. 

The  lianeash  also  are  considered  pure  and  can,  at  some  sacrifices 
perform  the  Utah's  duties. 

Festivals. — {{)  The  Gicho  or  new  year's  day  is  called  the  Kdfir  Id 
by  their  Muhammadan  neighbours  and  appears  to  fall  about  January 
16th.  All  men  who  have  had  sons  born  to  them  during  tlie  pn.st  year 
sacrifice  a  goat  to  Dizane,  and  the  night  i.s  spent  in  feasting.  Early  in 
the  morning  of  the  17th  torches  of  pinewood  are  deposited  in  a  heap 
in  front  of  the  shrine  of  that  goddess  and  the  blaze  is  increased  by 
throwing  ghi  on  the  fire. 

{il)  The  Veron  follows  about  the  3rd  February  and  the  ?<nV  enter- 
tain the  whole  village.     It  is  quite  a  minor  festival. 

(m)  The  Taska  falls  about  February  18th.  Small  boys  areencoarao-ed 
to  abuse  grown  men  and  snowball  fights  take  place.  On  the  20th  there 
is  a  great  dance  in  the  afternoon  at  the  gromma,  attended  by  the 
kaneash  in  their  robes  and  by  all  \he  jast  in  gorgeous  attire.  Gish  is 
principally  honoured,  and  all  the  religious  functionaries  are  also 
pro'^ent.  In  the  evening  a  subdued  revel  called  the  jyracki  ndt  (dance) 
is  held  at  the  gromma,  but  only  boys  of  the  lower  orders  appear  to 
indulge  in  it. 

The  day  following  is  devoted  to  throwing  an   iron   ball,    called   shil. 
This  is  thrown  by  the  young  men  and   the  victor  has  the  privilege  of 
feasting  the  village.     The  contest  appears   to  be    in  honour  of    Imrd 
who  made  the  ball  when  he  created  the  world. 

{iv)  The  Mamma,  falling  about  March  8th,  is  essentially  a  women's 
festival.  On  the  preceding  evening  they  cook  rice  and  bread,  small 
quantities  of  which  are  placed  early  on  the  8th,  with  ghi  and  wine  in 
front  of  the  family  eflBgies.  Tlie  offerings  are  then  washed  away  by 
gushes  of  water  from  a  goat-skin.  The  women  next  proceed  to  the 
jishar,  where  they  feast  and  amuse  themselves  with  loud  laughter. 
On  their  way  home  they  exchange  indelicate  chaff  with  the  men  who 
offer  them  necklets  or  other  small  articles  to  be  danced  for.  JVear 
each  house  a  small  portion  of  prepared  food  is  placed  on  the  ground 
in  the  name  of  every  deceased  relative  who  can  be  rcnombored  and 
this  too  is  swept  away  by  water.     The  food  left  over  is  then  feasted  on. 

[v)  The  Duban  is  the  great  festivity  of  the  year,  lastino-il  days 
from  about  March  19th — 29th.  It  has  an  elaborate  ceremonial,  but 
its  chief  features  are  dancing,  processions  and  the  antics  of  the  buffoon 
prie 

{vij  The  Azhindra,  on   April    6th,    is  solemnised   by  a  procession  to 
the  upright  stones    which    form  the   shrines    of   Bagisht   and    Duzhi 
The    kaneash    are    allowed    to    leave    the   village   for   this    occasion 
Games  of  aluts  and  foot-races  are  its   principal  features,    but  Bao-isht 
is  also  honoured   by  a  bull  sacrifice  and  recitations.  ° 

{vii)  The  Diran,  about  May  9th,  is  a  festival  of  purification.  A 
regular  procession  goes  to  Imrd's  tempi^,   the   priest   sprinkling   water 


432  Kafir  festivals. 

on  its  members  with  a  sprig  of  juniper.  A  cow  is  sacrificed  to 
Imr:'i,  and  baskets  full  of  flour,  with  a  bread-cake  shaped  like  a  rosette 
en  top,  are  placed  before  the  shiine.  Then  the  assembly  moves  a 
little  to  the  north,  and  a  goat  is  sacrificed  to  Ba^isht  at  his  distant 
shrine,  the  idea  being  that  the  sacrifice  is  offered  through  the  air. 
A  display  of  archery  follows. 

[mii)  The  Gerdiilau  falls  about  Juno  5th  and  appears  to  be  of 
secondary  importance. 

(ix)  The  Pcitilo,  aV-out  the  30th  of  June,  is  celebrated  by  picturesque 
dancing  at  night  in  honour  of  Imr^. 

{x)  The  Dizancdu,  falling  on  July  9th,  merits  a  full  quotation  of 
Sir  George  Robertson's  account:  *'For  two  days  previously,"  he 
writes,  "men  and  boys  had  been  hurrying  in  from  all  sides  bringing 
cheeses  and  ghi.  Every  'pshal  or  dairy  farm  contributed.  At  two 
o'clock  the  male  inhabitants  of  Kamdesh  went  to  Dizane's  shrine 
to  sacrifice  a  couple  of  goats,  and  make  offerings  of  portions  of  cheese 
and  bread-cakes. 

Then  the  whole  company  returned  to  Gisli's  temple.  An  immense 
pile  of  fine  cheeses  was  heaped  upon  the  wooden  platform  close  by,  and 
from  each  one  a  shallow  circular  fragment  was  cut  out.  The  convex 
pieces  were  placed  on  the  cpdar  branches  with  bread-cakes  and  ghi 
during  a  regular  worship  of  Gish. 

This  ceremony  over,  the  people  collected  into  groups,  scales  were 
produced,  and  all  the  cheeses  were  cut  into  portions.  Each  share  was 
weighed  separately,  the  wake-weights  being  neatly  skewered  on  to 
the  big  pieces  with  little  bits  of  stick.  While  this  was  being  done 
the  goat's  flesh,  divided  into  "messes",  was  being  cooked  in  two 
large  vessel ?>,  the  green  twigs  used  to  bind  together  the  different 
shares  simmering  away  merrily  with  the  meat.  Women  brought 
bread  from  the  different  houses,  and  ultimately  stood  in  a  row  in  the 
background,  while  their  male  relations  thoroughly  enjoyed  themselves. 
There  was  a  regular  religions  ceretoony  performed  by  Utah,  and  just 
before  this  began,  Shahru,  the  mad  priest,  at  the  invitation  of  the 
oldest  of  the  Mirs,  replaced  the  shutter  which  closed  the  tiny  door 
or  window  of  Gish's  temple.  This  shutter  bad  remained  on  the  top 
of  the  shrine  ever  since  Shahru  had  removed  it  early  in  the  year." 

[xi]  The  Munzilo,  held  about  August  17th,  appears  to  be  mainly 
devoted  to  the  final  ceremonies  for  the  kaneash.  It  lasts  several  days. 
Gish  and  Dizane  are  chiefly  honoured. 

(aii)  The  Nilu  festival  begins  late  on  the  evening  of  September  17th, 
and  on  the  18th  boys  of  6  to  12,  the  only  performers,  collect  about 
4  p.m.  and  are  dressed  in  gala  costumes.  After  they  have 
danced,  Imrii  is  worshipped,  without  a  sacrifice,  and  a  fireht.  On  the 
19th  the  men  dance  and  songs  are  chanted  in  honour  of  Gish,  Dizane 
and  other  deities.     The  proceedings  close  with  a  dance  to  Krumai. 

This  is  the  last  festival  of  the  year. 


Kafir  games.  43^ 

Birth  customs. 
When  delivery  is  imminent  the  woman  goes  to  tlio  Nirmali  house* 
and  remains  there  for  20  days  if  the  child  is  a  girl,  or  21  if  it  is  a 
boy.  After  a  ceremonial  ablution  slie  then  returns  home,  but  is 
allowed  a  further  rest  of  1 2  days  there.  The  instant  a  child  is  born 
it  is  given  to  the  mother  to  suckle  and  an  old  woman  names  all  its 
ancestors  or  ancestresses,  as  the  case  may  be,  and  stops  the  moment 
it  begins  to  feed.  The  name  on  her  lips  wt  that  moment  is  the  child's 
for  lifo.     ^.  uckling  continues  fur  two  or  three  years. 

Boys  may  not  wear  trousers  till  they  have  been  taken  to  Dixane's 
shrino  at  the  Git  he  festival,  dressed  in  that  g'urb  of  manhood,  and 
sacrifice  has  been  made  there.  This  is  followed  by  a  feast.  The  sons 
of  poor  men  are  often  associated  in  this  observance  with  boys  who 
aie  better  off.  Boys  who  take  part  in  the  sanaukav  oi  n.  kaneash 
are  exempt  from  further  observances.t 

Ganie.s. — Games  play  an  important  part  in  Kdfir  life.  With  one 
exception  boys  and  girls  play  separately,  the  former  playing  rough 
games.  One  is  played  by  lour  boys  on  each  side,  each  player  holding 
a  big  toe  with  the  opposite  hand  and  hopping  on  the  other  foot.  The 
object  is  to  enahle  I  he  'back'  to  get  through  to  the  other  side's 
goal.  The  game  is  played  with  wonderful  pluck  and  good  temper. 
Shooting  arrow?,  rough  and  tumble  Gghling  and  pitciiing  walnuts  are 
the  less  violent  amusements.  Girls  play  at  ball,,  knuckle-bones  (in 
which  walnuts  are  however  used)  and  swinging.  The  only  game 
played  by  giils  and  boys  together  la  an  imitation  of  the  national 
dance.  Men  play  a  kind  of  touch,  in  which  the  object  is  to  tread 
on  a,  man's  inslep  to  make  him  prisoner,  archery,  aluts,  which  is  a 
kind  of  quoit,  played  with  flat  stones  and  various  athletic  exercises. 
The  stone-bow  is  used  by  both  men  and  boys  jmd  exactly  resembles 
the  Indian  gultl.  A  fairly  popular  game  is  a  kind  of  curling  with 
walnuts  on  the  house-tops. 

No  game,  liowever,  plays  so  important  a  part  as  dancing.  Kafirs 
dance  when  they  are  happy  and  when  in  mourning.  They  dance  to 
'  amuse  '  the  injured,  the  sick  and  the  dyinis,  but  possibly  this  is  really 
done  as  a  form  of  supplication  to  the  gods,  who  are  propitiated  by 
songs,  dancings  and  feasting,  which  includes  sacrifices,  and  never  ii-.  any 
other  way.  The  chief  occasions  for  dancing  are  the  dances  of  the 
jast  to  the  gi  ds,  those  to  the  illustrious  dead,  tliose  performed  by  the 
women  to  the  gods  while  the  men  are  raiiling,  tliose  of  homicides  to 
Gish,  at  a  Kafir's  death  atid  on  the  erection  of  cffiyies.  These  dances 
are  performed  insido  the  grommn  or  dancing-placo  which  is  thus 
described  by  Sir  G.  Robertson  :  — 

"The  dancing-place  is  always  the  most  important  spot  in  a  Kafir 
village.     There    is    usually    only    one,    but    K^mdesh    and  Bragamat;il 


*  Or  pshar.  It  is  always  placed  on  the  outskirts  of  the  village,  or  even  outside  it.  and  is 
a  low,  square  apartment,  in  whose  construction  very  little  wood  enters.  In  the  Bashful 
valley  it  is  also  distingu  itched  by  two  or  three  sheep-skins  fastened  to  a  pole  and  stuck  on  the 
roof.  Elsewhere  it  may  be  the  merest  hovel,  half  umlcrgrouud,  yet  incompletely  sheltered. 
In  Presungul  the  jjs/ior  may  be  separated  from  the  village  by  a  river,  but  it  is  much  better 
built  and  consists  of  two  or  three  rooms  in  a  line,  the  doors  all  facing  the  water,  if  it  is  on  a 
river-bank  ;  and  the  sheep-skins  are  not  in  vogue. 

f  For  marriage  customs,  see  p.  427  supra. 


484  Kdjir  dances, 

have  two  eajh.  A  dancing-place  should  consist  of  a  house  to  be 
used  in  winter  an({  i)i  bad  weather,  a  boarded  platform,  and  a  level 
piece  of  ground,  on  which  particular  dances  arc  performed,  furnished 
Avith  a  rude  stonu  altar.  A  description  of  the  upper  K^mdesh  dancing- 
plncc  will  also  apply,  with  some  modifications,  to  all  similar  places 
in  the  Bashgul  valley. 

The  whole  pLico  is  called  the  gromvia,  a  name  evidently  derived 
from  the  word  qrom  or  hrom,  the  Bashgul  terra  for  a  village.  A 
K^fir  who  had  been  to  India  with  me  always  called  the  gromma  the 
"church"  when  he  spoke  Urdu.  To  tho  north  of  the  Kdmdesh 
dancing-place  is  the  gromvia  or  dancing-house. 

It  is  12  feet  high,  35  long  and  30  broad.  Its  sides  are  barred,  not 
closed,  by  heavy  scpiare  beams,  between  the  intervals  of  which 
spectators  can  thrust  their  heads  and  shoulders  restfuily. 

During  a  spectacle  these  apertures  are  generally  crowded  with 
the  h  a<ls  of  girls  and  women.  Down  the  centre  of  the  gromma  run 
two  rows  <^i  massive  pillars  which  support  the  heavy  roof.  They 
are  about  six  feet  apart.  The  central  four  are  quite  plain,  except  at 
the  top,  where  they  are  ornamented  with  carved  horses'  heads.  The 
remaining  four  are  completelv  covered  with  the  ordinary  basket-work 
carving.  In  the  middle  of  the  roof  there  is  a  four  feet  square  smoke- 
hole.  Bordering  the  gromma  to  the  south  is  the  largfest  level  space  in 
the  village.  It  is  about  thirty  yards  square.  On  it  there  is  a  rude 
altar,  formed  of  two  upright  stones,  with  a  horizontal  one  on  top. 
On  this  altar  there  is  almost  always  to  be  seen  the  remains  of  a  recent 
fire.  To  the  east  this  space  is  continuous  with  a  platform,  which  is 
carried  out  from  the  steep  slope  and  maintained  in  that  position  by 
wooden  pillars  and  beams.  It  looks,  and  is,  a  shaky  structure.  A 
railing  runs  round  its  three  dangerous  sides.  Seats  are  provided  on  it 
in  the  shape  of  long  planks  of  comfortable  breadth,  a  few  inches  off  the 
floor.  These  platforms  are  always  to  be  seen  if  the  village  is  built  on 
the  side  of  a  hill.  Most  of  the  shrines  at  Kamdesh  are  provided  with 
a  platform  which  only  differs  from  that  at  the  gromma  in  point  of  size. 
In  villages  built  on  the  flat,  such  as  those  in  the  upper  part  of  the 
Bashgul  valley,  the  platforms  are  lifted  off  the  ground  on  trestles. 
They  are  indeed  an  essential  part  of  every  dancing-place,  because 
certain  ceremonies  cannot  be  performed  except  upon  them. 

The  gromma  of  a  Presun  (Viron)  village  differs  considerably  from 
those  of  the  Bdshgul  valley.  In  the  first  place,  they  are  nearly  all  of 
them  half  underground,  that  at  Digrom,  for  example,  is  like  a  huge 
bear-pit  and  is  reached  by  long  passages  sloping  down  from  the  vil- 
lage level.  They  are  very  large,  as  they  are  used  for  guest-houses, 
and  are  capable  of  holding  a  large  number  of  people.  In  one  corner 
they  generally  have  a  small  shrine,  containing  a  quaintly  carved  idol 
of  some  o-od.  The  four  central  pillars  are  hewn  into  marvellously 
grotesque  figures,  the  huge  shield-shaped  faces  of  which  are  more 
than  two  feet  in  length.  The  arms  are  made  to  hang  from  the  line  of 
the  brows,  while,  if  a  goddess  is  represented  the  long  narrow  breasts, 
which  look  like  a  pair  of  supplementary  arms,  start  from  between  the 
aims  and  the  brows.  There  is  never  any  doubt,  however,  about  the 
the  sex  of  an  ettigy  of  this  kind.     The  knees   of   tho  figure   are   made 


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KafsJi-doz—Kahnt.  435 

to  approach   one   another,  while   the  feet  are  far   apart,  as  if,  indeed, 
the  god  or  goddess  was  swarming  up  the  pole  backwards." 

Kapsh-doz  (Pers.)  a  boot-sewer:  see  under  Mochi. 

Kahar,  fern,  -i,  -Nf,  a  synonym  for  Jhiwar.  The  Kahnr  is  also  styled 
Mahra,  and^  in  Forozepur  at  least  settles  all  his  disputes  in  a 
caste  fanchinjat.  Curiously  enouoh  tlio  Mnhaiiunadan  Kaluir  retains 
the  cult  of  the  water-god  Khwdja  Khizr,  which  the  Jhiwar  also  alTocts. 
On  the  Jumna  he  worships  the  KliAvaja,  repeating  his  name  and  that 
of  Hanumdn  every  night  and  morning  to  keep  himself  Siife  for  tha 
ensuing  twelve  hours.  They  call  themselves  the  ?>«/M  or  children  of 
the  Kinv^ja.  Tiic  Gharuk  sub-caste  of  the  Kah:lrs,  however,  claim 
descent  from  the  Kauravas  and  never  bathe  in  the  Kurukshetr. 

Katidar,  a  Muhammadan  Jdt  clan  (agricultural}  found  in  Montgomery. 

Kahl,  a  tribe  of  Jdts,  which  in  Ludhi^ina  observes  ilxejhavcU  rite  at  weildino-s. 
A  loaf  1^  mans  in  weight  is  also  cooked  and  of  this  \  mayi  o-oes  to  a 
Bharai,  the  rest  being  distributed    among  the    kinsmen. 

Kafilon,  a  J^t  cIhu  (agricultural)  found  in  Amritsar  and  other  districts 
especially  in  Siulkot-  Tliey  claim  descent  from  Kilja  Vikramajit  of  the 
Lunnr  race, through  Rjija  Jagdeo  of  Dardnagar,  loncerning  whom  they 
tell  the  well-worn  legend  that  in  his  generosity  he  promised  his  sister 
whatsoever  she  might  ask.  She  claimed  his  head  and  he  fulfilled 
his  promise,  but  was  iniraculously  restored  to  life.  His  descendant  in 
the  4th  generation  Kahlwiln  gave  his  name  to  the  tribe.  Fourth  from 
him  came  Soli  or  Sodi  under  whom  they  left  Dar^UMgnr  and  settled 
near  Batdla  in  Gurddspur,  whence  they  spread  into  Sidlkof.  Muham- 
madan Kahlons  perform  the  nikah,  but  they  also  observe  Hindu 
observanr'.es  at  a  wedding  and  when  the  procession  sets  out,  they  o-o  to 
a  chhari  or  malha  tree  outside  the  village.  There  a  lamp  is  lighted  in 
an  earthen  vessel  and  a  thread  tied  round  a  branch  of  the  tree.  The 
bridegroom  then  cuts  off  tlie  branch  with  a  sword  and  puts  it  iu  the 
vessel.*     Its  jathei'a  is  Bdba  Phul  Johad. 

Kahluria,  'of  Kahlur,'  one  of  the  Simla  Hdl  States.     A  Hindu  Rdjput  sept 
of  the  1st  grade,  found  in  Hoshiarpur. 

Kahon,  a  Jdt  clan  (agricultural)  found  in  Amritsar  and  Multdn. 

Kahut,  a  Jj'it  clan  (agricultural)  found  in  Shahpur,  Gnjrat,  Rflwalpindi 
Hazdra  and  Jhelum.  They  give  their  name  to  the  Kahuta  hills  of  K.-lwal- 
pindi  (now  hold  by  the  Ketwfii  andDhanial)  and  to  the  town  of  Kahuta 
now  a  Janjija  possession.  Their  present  head-quarters  are  found  in  Mio 
Salt  Range  and  give  its  name  to  the  Kahutdni  ild(ja  of  Chakwal  tah^il. 
"JMiey  now  declare  that  thf-y  were  originally  located  in  Arabia,  and  are 
Qurcshis,  the  present  tribal  name  being  merely  that  of  their  common 
ancestor:  24  generations  as^o.  about  the  year  A.  D.  1359  their  ancestor 
Said  Nawdb  Ali  migrated  to  Delhi,  in  th«  reign  of  "  Firoz  Sh^ih 
Ghori":  (Firoz  Tughlaq,  son  of  Muhammad  Tughlaq,  is  no  doubt 
meant:    he  reigned    from    1351    to    1388  A.  D.):   on  the  way  to  Delhi 

*  They  are  said  to  avoid  saying  '  has  '  (enough)  while  a  wedding  party  is   eating  in  th« 
bride's  house. 


436  Kaimal-khel—-Kdith. 

tliey  fouglit  and  conquered  a  pagan  king  of  Si^lkot,  nanifd  Sain  Pdl, 
who  was,  they  say,  probably  a  Dogra  prince.  On  reaching  Delhi  they 
paid  their  respects  to  the  king  who  ordered  them  to  hold  the  Dhanni 
and  the  Salt  Range  on  his  behalf:  under  the  leadersliip  of  Kahat,  the  son 
of  Nawdb  Ali,  they  accordingly  retraced  their  steps  to  this  district,  and 
settled  first  at  Gragnelpnr,  of  which  the  ruined  site  is  shown  in  Mauza 
Wariamal  near  the  foot  of  the  Salt  Rnnge :  here  they  remained  for 
some  time,  realising  the  revenue  from  the  Janjuas  of  the  hills  and  the 
Gujar  graziers  of  the  Dhanni,  and  remitting  it  to  Delhi.  The  Mdirs 
and  Kassars  had  not  then  arrived  in  these  parts,  but  came  six  or  seven 
generations  afterwards.  The  eastern  Dhanni  was  then  a  lake,  which 
on  the  coming  of  Babar  was  drained  at  his  command,  the  Kahuts  taking 
part  iu  the  work  and  colonising  the  land  reclaimed.  Chaudhri  Sahnsar, 
8th  in  descen'j  from  Kahut,  was  their  ancestor  in  the  time  of  Bdbar. 

They  have  no  peculiar  customs,  except  that  the  males  of  the  tribe 
never  wear  blue  clothes,  or,  if  they  do,  fall  ill:  this  is  ascribed  to  the 
vow  of  a  sick  ancestor.  The  tribe  is  not  divided  into  clans.  They  in- 
tei  marry  to  some  extent  with  Mairs  and  Kassars,  and  now  and  then  with 
Awdns,  both  giving  and  taking  daughters  :  but  usually  marry  Avithin 
the  tribe.*  The  remarriage  of  widows  is  permitted,  but  is  not  custom- 
ary in  good  families:  where  it  is  allowed,  it  is  not  necessary  that  the 
widow  should  marry  her  deceased  husband's  brother. 

The  mirdsis  of  the  tribe  give  some  of  the  usual  rhymes  :  one  relates 
to  the  passage  of  Bdbar  through  Kallar  Kahdr.  the  first  two  lines  being 
as  given  by  the  Kassar  mirdsis,  with  the  addition  of  a  third,  Kahut 
potre  Abu  Tnlah  de  awival  a'e  :  but  the  latter  does  not  hang  well  to- 
gether with  what  precedes  it :  the  x\bii  Td.lab  referred  to  was  the  uncle 
of  the  Prophet.  Another  runs  :  Kahut  charhia  Dihlion  sat  mar  naqdre  : 
chdr  hazdr  hhird  aur  Jcainmi  sdre  :  Kahut  Dhoni  surTchru  hoid  :  sunnid 
chandal  sdre.  Dhond.  is  th.e  name  of  a  Kahut  leader,  they  say.  A 
third  is  a  war  song  relating  to  fights  of  the  Kahuts  with  the  Janjuas. 

Like  the  Mdirs  and  Kassars  they  seem  to  have  been  ever  violent  and 
masterful,  and  to  have  retained  their  independence  in  a  singular  degree, 
but  thouj^h  they  differ  little  in  character  and  appearance  from  those 
tribes  it  is  doubtful  whether  they  are  of  the  same  stock.  Though  they 
may  be  regarded  as  Rajputs  by  status  they  do  not  appear  to  have  ever 
claimed  Rajput  descent  and  indeed  their  bards  claimed  for  them  Mughal 
origin. 

Kaimal-khel,  see  under  Hatikhel. 

Kaim-makam,  see  Qdim-makam. 

Kaith,  K'aith,  fem.  Kaithiani,  -ni,  -yani.  Kanith,  fem.  -i,  -ni,  -lANf,  Kayath, 
Kayasth    (a).— In   the     Kilngra   hills   the    Jiaiihf   is     an    accountant. 

♦  But  they  do  not  marry  with.  Qureshis,  and  are  entirely  agricultural  or  employed  in 
Government  service.  They  rank  a  little  below  the  Mi.irs  and  Ksssars,  but  occasionally  inter- 
marry with  them. 

\  With  the  characteristic  Indian  tendenry  to  define  status  in  terms  of  origin  by  birth 
the  name  of  Kaith  In  the  Punjab  hills  is  said  to  be  applied  to  members  of  a  mixed  caete 
formed  by  the  intermarriage  of  RrahniHns  and  Ka.>  aths  proper  and  even  of  Binins  who  follow 
clerkly  pur'-uits.  Their  caste  would  he  Mahajan  (Pah^ri)  and  their  occupation  kdith.  Mr. 
Barnea  taid  :  "  The  Kayath  of  the  hills  is  not  identical  with  the  K4yath  of  the  plains.  He 
"  belongs  to  the  Vaisya  or  commercial  class  and  i3  entitled  fo  wear  the  janeo  or  sacred 
"  thread.  The  Kayath  of  the  plains  is  a  Sudra,  and  is  cot  entitled  to  assume  the  janeo." 
In  Baehahr  the  kayath  is  a  temple  servant. 


{TTE.  TUESDAY,    JANUARY   4 


THE  KAYASTHAS. 


(from  a  correspondent.) 

The  Kayastha  conference  met  in  Lahore 
last  week,  and  some  information  about 
the  Kayastbas  may  therefore  be  of  interest. 
Kayasthas  have  been  mentioned  in  the 
earliest  literature  of  India.  Their  mythologi- 
cal origins  have  different  phases  and  different 
interpretations  according  to  the  position  of 
compilers  as  unfriendly  or  friendly  sects. 

One  portion  is  said  to  have  descended 
from  Chitragupta,  a  person  who  evolved  out 
of  the  body  of  Brahma,  another  portion 
claims  direct  Kshatriya  or  warrior  descent, 
compelled  to  follow  the  profession  of  the  first 
section  after  the  conquest  of  Parashuram,  the 
enemy  of  the  warriors,  the  son  of  Brahma 
by  a  warrior  mother.  People  of  the  first 
section  seem  to  have  always  followed  the 
profession  of  writers,  while  those  of  the 
second  wielded  the  sword  as  well  as  the 
pen.  Historically  it  has  been  recorded  that 
the  second  portion,  which  has  all  along  been 
wearing  the  sacred  thread,  call  themselves 
Ohandrasenyia  Kayasth  Prabhus.  Ohandrasena 
was  a  king,  which  means  Prabhu  or  lord, 
nd  the  Kayasth  is  said  to  be  the  fresh  ap 
pellation  derived  from  the  fact  that  they  were 
disarmed  and  made  to  work  as  scribes. 

But  all  these  mythological  or  traditional 
origins  can  be  easily  rendered  into  possible  facta 
simply  by  careful  examination  of  the  roots  and 
derivations  of  their  caste  names.  Mr.  D.  R. 
Bhandarkar  and  Rai  Bahadur B.  A.  Gupta  have 
shown  that  mc^ny  of  the  caste-names  of  Hindus 
are  originally  territorial.  Thu3  Deshasth  means 
residents  of  the  Desh  (Deccan).  Konkanasth 
means  residents  of  the  Konkan,  and  so 
Kayasth  simply  mean??  residents  of  the  Kaya- 
Desh  of  the  doab  between  the  Ganges  and  the 
Jumna — the  chief  body  {Kayo)  of  the  Aryans 
who  immigrated  into  India. 

In  this  way  Chandraseniya  may  simply  mean 
the  threin,  sept,  or  subdivision,  which  came 
from  the  valley  of  the  Chandra  alias  Chinab 
through  Kashmir,  Kayasth,  as  is  shown,  may 
mean  those  who  settled  in  the  Kayadeeh, 
Dalabhyas  may  mean  those    who   subsequently 


all  sorts  of  Puranas  to   degrade  them.  But  it 
seems  clear     that   they   are  of  the  same  stock  ^ 
with    the    original    Aryans,    and   have   issued  'j 
out    or    branched    off  from  the    original  body  "I 
{Kaya)  of  the    settlement    called      Kayadesh  : 
after  them.     Those  struggles  have  now  under-  i 
gone   great   change  under  the  Pax  Britannic*.  ' 
Every  caste     is      being    treated      with    squal 
kindness   and      justice,     and     therefore     the 
keenness   of    the   feeling  has  abated,  but  there  ' 
are  ignorant  and  uneducated  people  who  keep  '• 
the   tradition   of    the   struggle  with  one  sid«d  ' 
interpretations.     It   is    not   only    desirable  in 
the   present  struggle  for  existence  with  power- 
ful  outsiders    possessed    of   terrific  inventions 
for    the   destruction       of     their      neighbours, 
that   all    the    Kayasthas    should     bo    united, 
but   it   is    more   important    that     Brahmans, 
Kshatriyas,    and   all    other  castes  should  unite 
in    supporting      the    British      administration 
which  has  given  unbounded  peace  and  progress 
to  India. 

Under  these  circumstances  it  is  futile  to 
sift  old  myths  and  traditions  from  the 
origin  and  social  position  of  people  born  of 
the  same  stock  of  immigrants.  History  speaks 
highly  of  the  Kayasthas  ;  they  produced  rajas, 
ministers,  administrators,  judges,  generals  and 
accountants  by  hundreds,  and  will  continue 
to  do  so  in  con  junction  with  allied  cistes. 


THE    KAYASTHA  CONFERENCE. 


The  most  noteworthy  feature  of  the  second 
day's  sittings  of  the  Conference  was  the 
presence  of  His  Honour  Sir  Michael  O'Dwyer 
and  the  Hon.  Mr.  J.  C.  Godley,  Director  of 
Public  Instruction,  the  former  receiving  an 
ovation  on  arrival.  His  Honour  spent  nearly 
three  quarters  of  an  hour  in  listening  to 
the  speeches  of  Mr.  Sarda  Charan  Mitra,  late 
Judge  of  the  Calcutta  High  Court,  and 
Munshi  Baldev  Parshad  of  Bareilly,  both  of 
whom  spoke  on  the  need  of  writing  a  history 
of  the  Kayastha  community.  The  last  named 
gentleman  described  the  chivalrous  deeds  of 
some  of  the  distinguished  leaders  of  the  com- 
munity who  occupied  positions  of  trust  under 
the  Moghal  Emperors  and  the  British  East 
India  Company.  Mr.  Mitra  condemned  the 
action  of  anarchists  in  Bengal,  especially  of 
those  who  were  Kayastha<^,  and  claimed  that 
the  community  as  a  whole  were  the  btst  sup- 
porters of  the  British  Government.  Their 
Dh>irma  enjoyed  that  next  to  God  they  owed 
their  duty  to  the  King.  Among  the  resolu- 
tions adopted  at  the  Conference  were  those 
for  creating  a  National  Reserve  Fund  of  the 
community,  higher  education  of  boys,  relaxa- 
tion of  pardah  among  women,  education  of 
females,  co  operation  with  the  Government  and 
other  communities  and  of  thanks  to  the  Lieute- 
nant-Governors   of  the    U.  P.  and  the  Punjab. 

TKiio  hrnno'Vif.  f.Vio  apaairtn  fo  «.  nloRP. 


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Kajld — Kdkar,  487 

In  the  plains  the  Knyath  or  Kayasth  is  a  caste— the  well-known 
writer  class  o£  Hindustan,  A  full  account  of  the  caste  and  of  its 
origins,  which  are  fiercely  disputed,  would  be  beyond  the  scope  of  tliia 
article,  but  it  may  be  noted  that  the  Kayasthas  say  that  they  sprang 
from  the  body  of  Brahma  who  by  virtue  of  his  ascetic  powers  gave 
birth  to  a  son  named  Chitril  Gupta.*  This  son  he  bade  go  to  Dluiram- 
puri,  serve  Yama  R^ja,  and  uiake  the  people  of  the  Avorld  fulfil  their 
karma.     His  desci^ndants   are  known  as  Kuyasthas  or  luiydka  Stkdn.f 

By  Rdja  Manu's  daughter  Chitra  Gupta  had  four  sons,  Mathar,  Bhat- 
ndg-ar,  Saksena  and  Sribastana.  By  Snsarman  Rishi's  daughter  he 
had  eight  sons,  Nigam,  Anshat,  Gaur,  Karam,  Rdlmfk,  Un.iya,  Kiil, 
JSursat  and  Suraj  Dhaj.  'J'he  1 2  groups  of  the  Kayasthas  are  named 
aftpr  these  12  siuis.  But  all  12  arc  not  represented  in  the  Punjab.  In 
Jind  for  instance  only  four  are  found,  viz.,  Mathar,  Bhatmlgar,  Saksena 
and  SrivAstana.  Asa  rule  they  mix  freely  but  in  some  places  Srivds- 
tfina  and  Saksena  do  not  smoke  from  the  same  hukka  or  eat  kochchi  rati 
together.  They  form  one  endogamous  group.  In  Ji'nd  they  are  chiefly 
of  the  Kashyab  gotra,  but  some  families  belong  to  the  Bhnts  and  one  or 
two  other  gotras.  In  all  the  groups  there  are  sub-groups  (als)  named 
after  places,  so  t^iat  there  are  84  als  in  the  12  groups.  Two  ah,  vix. 
those  of  the  father  and  mother,  are  avoided  in  marriHge. 

Kareioa  is  never  allowed  and  polygamy  very  rarely  practised. 
Kayasttia  marrying  a  female  of  a  Jcvf  or  tribe  below  him  in  the  social 
scale  is  usually  excotumunicated.  But  the  extreme  step  is  not  taken  if 
ibe  woman  be  of  good  iamily  and  he  strictly  abstains  from  eating 
kachchi  roti  prepared  by  her.  Children  born  of  such  unions  are  married 
to  persons  of  similar  status.  Marriages  are  generally  performed  at 
mature  sge  and  great  attention  is  paid  to  a  boy's  education. 

The  Knyath  is  not  indigenous  in  the  Punjab,  and  is  found  in  de- 
creasing numbers  as  we  go  westwards.  He  is  only  to  be  found  in  the 
admiuist^rative  or  commercial  centres  and  is  being  rapidly  displaced,  so 
far  as  Government  service  is  concerned,  by  Punjabi  clerks.  His  origin 
is  discussed  in  Colebrook's  Essays. 

Kajla,  a  landless  nomad  fribe  of  the  Northern  Bar  in  the  Gujr^nw^la  district, 

Kajlan,  a  J^t  tribe  found  in  Jind  and  Hissdr.  It  claims  descent  from 
Kajla,  a  Chauhdn  Rajput  who  married  an  Ahir  widow  by  karetca  and 
thus  became  a  Jdt. 

Kakakhel,  see  Sayyid. 

Kakar,  a  branch  of  the  Parni  Afghdns. 

Kakah,  one  of  the  Pathdn  tribes  which  hold  the  Koh-i-SilK-  or 
*  black  range',  i.  e.  the  Sulairadn  range.  It  occupies  the  elevated 
plateau  of  Bora,  which  is  described  as  extensive,  well- watered,  fertile 
and  carefully  cultivated,  and  other  tracts.  The  valleys  between  Bora  and 


*  Chitr4  Gupta  means  concealed  liko  a  picture.  Brahma  said  to  his  son  :  '  Thou  hast 
been  concealed  (sfwyfci)  by  me  like  a  picture  (c/iif; a;  and  shalt  therefore  be  called  Chitra 
GuDta  by  the  learned.' 

f  Kayastha  in  Sanskrit  means  "  one  who  resides  in  the  body."  A  detailed  account  of  tho 
legend  is  given  in  the  Pdtdl  Kliand  of  the  Padain  Fiirdn, 


438  Kdhar—Kaldl. 

tlie  mountains  south  of  the  Zhob  Valley  are  held  by  the  Musa  Khel,  a 
Kdkar  clan,  and  the  Isot,  a  clsn  of  the  Parni  Af^hdns  who  are  akin 
to  the  Kclkars.  Kdkar  had  18  sons  of  his  own  and  adopted  6  more, 
and  these  founded  24  clans.  It  is  diflScult<  to  regard  the  Kdkars  as 
iScythio. 

Kakak,  a  Pathan  clan  (agricultural)  found  in  Amritsar. 

Kakar,  an  Arain  clan  (agricultural)  found  in  Amritsar. 

Kakezai,  a  Muhammadan  Jdt  clan  (agricultural)  found  in  Montgomery. 
See  also  under  Kai^l. 

Kakkezai,'^  a  class  of  Muhammadan  traders  found  all  over  India  and  as  far 
west  as  Kandahiir.  They  claim  to  be  by  descent  Afghd,ns  of  Seistd,n, 
sprang  from  Kakka,  a  son  of  Kam,  and  the  nucleus  of  the  class  may 
well  be  a  pure  Pathd,n  clan.  But  the  sections  of  the  Kakkezai  include 
such  ufimes  as  Bhursi,  Malak,  Kethaie,  Kasoliya  Shaikh,  Vansare  and 
Nakhasria,  and^in  Sialkot^  Bale,  Bhaglrath,  Ch^ndi,  H4nda,t  Khoria, 
Wadrath  and  Wanjotra,  which  hardly  point  to  an  Afghan  origin  and 
lend  colour  to  the  theory  that  the  Kakkezai  were,  like  the  Khoja,  Hindus 
converted  at  an  early  period  of  the  Muhammadan  invasions  and  affiliat- 
ed to  a  Pathan  clan.  A  family  at  Pasrur  in  Si^lkot  is  called  Mir  Daha, 
and  the  ofiBce  of  that  name  at  Bajwdra  in  Hoshid,rpur  was  held  by  a 
Kakkezai  family  in  1120  Hijri.  In  the  Jullundur  Do^b  a  branch  of  the 
Kakkezais,  entitled  Shaikhs,  rose  to  eminence  during  Sikh  times  and 
even  ^ave  governors  to  Kashmir.  The  community  is  an  influential 
and  enterprising  one  in  the  Punjab. 

Kakea,  a  military  Brahman  family,  settled  at  Ard.  in  Jhelum. 
Kakri,  an  Ar^in  clan  (agricultural)  found  in  Amritsar. 

Kakuana. — The  term  for  Kumhd,rs  in  the  Sandal  B^r  in  Jhang.  They  are 
found  as  cultivators  in  many  rahnas  or  hamlets,  and  also  have  rahnds 
of  their  own  to  which  they  ha-ve  gathered  to  avoid  the  hegdr  laid  on 
them  in  other  villages.  They  are  called  Kakuana,  ami  say  they  are 
not  Kumhdrs,  but  Jdts,  descended  from  one  Kdku :  and  that  they  took 
to  pot-making  a  few  generations  a,go. 

Kalal,  (1)  a  Muhammadan  J^t  clan  (agricultural)  found  in  Montgomery 
and  Multdn :  (2)  KaUl  or  Kardl,  a  class  of  very  varying  status  and 
probably  composite  origin.  The  Kar^l  claim  Hindu  E^jput  ancestry 
and  derive  their  name  from  Karauli,  the  State  in  Rd^jput^na.  They  are 
divided  into  52  clans  or  gots  including  the  Tulsi  and  Pital  (in  Kapur- 
thala).  These  Kardls  are  also  styled  Ahluw^lia,  from  Ahlu,  a  village 
in  Lahore,  and  the  Ahlu w alia  sections  are  said  to  be:  Tulsi,  Phul 
Mali,  Rekhi,  Sad  and  Sej^-at.  The  Kardls  are  found  in  all  the  Districts 
of  the  Northern  Punjab  from  Gujrat  to  Hoshidrpur,  and  are  said  to 
avoid  widow  remarriage. 

Tlie  Kalal  or  Neb  are  also  Hindus,  but  they  more  frequently  em- 
brace Sikhism  than  the  Karris.  They  are  by  profession  distillers,  and 
the  word  Kalal  appears  to  be  derived  from  kuldl,  a  potter. 

*  Mackenzie  says  the  Kakkezai  are  also  called  Bulledee  (Bileladle),  but  he  does  not  explain 
the  term.  Gujrat  Sett.  Rep.,  1861,  p.  27.  Bulledee  may  be  a  transliteration  of  Baledi,  '  one 
who  herds  oxen' :  Pujijahi  Dicty.,  p.  86, 

I  Handa  is  a  got  of  the  Khatris. 


196.  Kaladharis  are  the  followers  of  the  Bairacri  Mahant.s  of  that  designa- 
1891  .  5  192  tion  belonging  to  the  Hoshiarpur  District  (nee  page  126  of  Mr. 
1911  Z  i',084  Maclagan's  Census  Report  of  1891).  Their  strength  has  diminish- 
ed to  about  one-fifth  of  that  in  1891. 


Kaldl — Kdlir.  439 


The  Kalal  gots  are  not  apparently  numerous  and  includo 
Bhigar. 
Bhamral. 

BhanrUri. 


Bharwathia. 

Bhukai. 

Bimbat, 


Ilatyar. 
Jajj. 

Janwkthia. 

Ladhathia. 

Mammak. 

Paintal. 

Pall. 


These,   it    will    be   observed,    differ   from    the  Kar^l  gols  on  the  one 
hand  and  the  Kakkezai  sections  on  the  other. 
Kalandar,  see  Qalandar. 
Kalaiqar  'leo  Thathera. 

Kalar,  (1)  a  J^t  clan  (agricultural)  found  in   Amritsar  and    Multdn ;  (2)    a 

Baloch  clan  (agricultural)  found  in  Montgomery. 
Kalas,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 
Kalasan,  a  Muhammadan  Jdt  clan  (agricultural)  found  in  Montgomery. 
Kalasaeah,    a  Jdt  clan  (agricultural)  found  in  Multan. 

Kalash,  a  tribe  of  Kdfirs,  long  subject  to  Chitral  and  found  in  two  small 
villages,  Kalaaligum  and  Bidir  of  that  State.  Tfiey  speak  the  Kdldsh 
languao-e  and  are  Faqir  Miskin  by  status.  The  Kam  Kafirs  affirm 
that  the  whole  of  the  country  froQi  the  Eastern  Kafiristan  fiontier  as 
far  as  Gilgit  was  once  inhabited  by  the  Kalach. 

Kalad^t,  Kalawant,  fern,  -ani,  -ki,  a  class  of  professional  musicians  and 
singers  :    see  under  Bhat. 

Kaleka,  an  agricultural  clan  found  in  Shahpur. 

Kalee,  (I)  a  Jat  tribe  found  in  Jind,  where  the  savindh  of  its  Sidh,  Diddr 
Singh,  at  Bharamawadi  is  revered  on  the  1st  hadi  of  Mclgh.  cf. 
Bhardnch.  It  is  also  found  in  Sidlkot,  where  it  claims  Chaulian  Rajput 
origin,  like  the  Chimas,  and  descent  from  R^jd,  Kang  through  Kahr 
and  his  descendants  Dara  and  Nattu  who  migrated  to  that  District  in 
Jahdngir's  time.  In  Ludhi^na  the  Kaler  J^ts  at  weddings  woi  ship  their 
jathei-a  at  his  viatt  or  shrine.  They  also  affect  Sakiii  Sarwar  and 
at  mairiages  an  offering  of  bread  is  m.ide  to  a  Rharai.  The  first 
milk  of  a  cow  or  buffalo  is  given  to  a  virgin  and,  if  it  is  abnnddnt  to 
other  girls  as  well.  It  is  al-o  found  as  an  a[.'ricultural  clan  in  Ann-itsar 
and  in  Montgomery,  in  Avhich  latter  District  it  is  Muhammadan  :  (2)  an 
Ardin  clan  (aijricultural)  found  in  Amritsar. 

Kaleea,  a  Muhammadan  tribe,  found  in  Montgomery  (probably  Kaler). 

Kaleroth,  a  Jat  clan  (agricultural)  found  in  Multan. 

Kalqan,  Kalghdn,  an  Awiin  clan  (agricultural)  found  in  Amritsar. 

KALHfR  (?  Kalir)  a  tribe  of  Jat.s.  It  holds  about  16  villages  in  mraarm 
Indii  in  Karndl  but  describes  the  number  as  I2(ahdrd).  Dabkauli 
Kaldn  is  its  parent  village,  and  it  is  also  the  parent  village  of  ]2 
Killhir  villages  east  of  the  Jumna,  of  J 2  across  the  Ganges  in  Moriddbad 
and  of  17  villages  in  Auibcila.  The  Kalhirs  are  divided  into  two  clans' 
or  beong,  Mandhan  and  Turka  which  cannot  intermarry.  Mandhan  was 
sou  of  Mdnd,  and  Turka  of  Jejal,  and  Mtlnd  and  Jejal  were  brothers. 
Originally  tbey  came  from  Ajudhya,  first  migrating  toParaaktoda  in  the 
Dakhan  or  Malwa,  and  afterwards  to  Dardrehra  in  Jaipur. 


440  i^e  KaUioras. 

Kalhoea  or  Saeai,  originally  a  Jdt  tribe,  also  known  as  Doddi  Lati,*  which 
gave  a  dynasty  to  Sind  and  is  still  represented  in  Dera  Gbdzi  KhSn. 
Its  ancestors  were  darwesJtes  or  religious  mendicants  who  followed  the 
tenets  of  the  Sayyid  Muliammad,  the  Junpuri,  a  noted  teacher,  and 
one  oF  them,  Harmus,  espoused  a  daughter  of  the  Abara  Jdts  of  Sind, 
receiving  a  grant  of  land  as  her  dower.  His  son  or  grandson.  Shaikh 
Nasir,  Hnd  his  son  Shaikh  Din  Muhammad  established  their  temporal 
and  spiritual  authority  over  the  Abara  territory  in  Upper  Sind.  His 
brother  Yd-r  Muhammad  threw  off  all  allegiance  to  the  Mughals,  seized 
the  Siwistdn  sarkdr  of  Thatha,  the  Siwi  mahdll  of  Bakhar  in  the 
Mult^n  Province,  and  Dili^r,  and  wrested  the  title  of  Khuddyar  from 
the  Mughal  authorities.t  His  descendant  Nur  Muhammad  drove  the 
Dd,udpotr}is  out  of  the  zaminddri  of  Lakkhi,  in  the  Bakhar  mahdll.X 
In  1736-37  the  Lati  Khan,  Khuddydr,§  received  the  province  of  Thatha, 
together  with  the  southern  part  of  the  Bakhar  sarkdr,  but  two  or  three 
years  later  he  was  stripped  of  two-thirds  of  his  territory  by  Nadir  Shah. 
After  Nadir  Shdh^s  death  howuver  the  Khudilyar  assumed  authority 
over  all  Sind,  under  the  nominal  suzeraignty  of  the  Durrdnis,  but  their 
rule  was  short-lived.  Nur  Muhammad  Kalhora  was  succeeded  on  his 
death  in  1762  by  his  son  Muhammad  Murad,  but  he  only  ruled  for  6ve 
years  and  was  deposed  by  the  Tdlpur  Baloch,  who  set  up  his  brother 
Midn  Ghulam  Shah  (1757-5b).  An  attempt  by  his  brother  Attdr  Khdn 
to  regain  Sind,  under  the  authority  of  a  Durrdni  grant,  failed, ||  Ghuldm 
Shdh  died  in  1771,  while  superintending  the  erection  of  the  fortress  of 
Haidard,bad  in  Sindh,  after  a  stormy  reign  of  15  years.  He  had  in 
1758  allowed  the  East  India  Company  to  establish  a  factory  in  Smdh, 
but  Sarfardz  Khd,n,  his  son  and  successor,  cancelled  the  permit  in  1775. 
A  year  previously  he  had  caused  Bahrdm  Khdn,  head  of  the  I'dlpurs, 
and  one  of  his  sons  to  be  assassinated,  and  this  led  his  dethronement,  in 
or  about  1786. 


*  Lati  is  said  to  be  derived  from  the  Hindui  lat,  '  tangled  or  clotted  hair,'  and  kalhorah 
in  Sindhi  is  said  to  bear  the  same  meaning.  A  derivation  from  lat,  a  '  clnb  '  in  Sindhi,  has 
also  been  suggested,  and  in  front  of  the  Kalhora  chief's  tomb  al  Khadi-abid  a  number  of 
clubs  are  suspended. 

I  According  to  the  Dera  Ghazi  Khan  Oazetfeer^  p.  23,  Yar  Muhamftiad  aided  by  the  Khan 
of  Kalat  defeated  the  governor  of  Sevi  about  170U.  After  establishing  himself  in  Northern 
Bindh,  he  made  his  formal  submission  to  Jahaudar  Shah  on  his  succession  to  the  throne  of 
Delhi  and  was  invested  with  the  title  of  Nawdh,  and  the  governorship  of  Sevi. 

J  And  socn  came  into  contact  with  the  Mirranis,  ihid.  p.  23. 

§  The  title  Khudayar  appears  to  have  been  hereditary,  or  to  have  been  beBtowed  upon 
the  wanaobiidr  or  office-holder  for  the  time  being  by  the  Mughals  But  according  to  the 
Dera  Gh»zi  Khan  Gatetteey  (p.  24-)  Niir  Muhammad  submitted  to  Ahmad  Shah  Durrani  on 
Nadir  Shah's  assassination  and  received  from  him  the  title  of  Shah  Nawaz  Khin.  A  year 
or  two  later  however  he  rebelled  and  was  driven  into  Jaisalmer. 

II  According  to  8hah4mat  Ali  {Picturesque  Shetcheg  in  Ind<d)  Attar  Khin  was  sent,  along 
with  a  force  by  Ahmad  Shah  and  on  his  arrival  at  Shikarpur  Miin  Ghulam  Shah  fled,  but 
he  was  supported  by  the  Abbissi  family,  rulers  of  Bahawalpur,  and  he  and  another  brother 
Ahmady^r  defeated  Attir  Khan.  The  latter  obtained  a  second  force  from  Ahmad  Shah,  and 
the  brothers  then  divided  their  territories,  Ghulam  Shih  taking  Thatha,  and  Attar  Khuda-abad 
and  Ahmadabad.  Attar  was  however  soon  dispossessed  again  and  settled  at  Ikhtiyar  Khan 
whence  he  made  several  more  atiempts  to  oust  Ghulam  Shah.  The  story  given  in  the  Dera 
Ghazi  Khan  (Tozef^per  that  Mahmnd  Shah  Gujar  helped  Ghulam  Shah  to  re-establish  the 
Kalhora  power  at  Dera  Ghazi  Khan  is  probably  incorrect.  The  other  version,  that  he  was 
opposed  by  Mahmud  Shah  and  also  by  the  Ghdzi  Khan  is  more  probable.  That  Ahmad 
Shah  despatched  Kaura  Mai,  governor  of  Multan,  against  the  Kalhora  in  1758  is  also  likely, 
but  his  defeat  by  Kaura  Mai,  if  it  ever  occurred,  cannot  have  been  severe,  for  in  1769 
Ghul£m  Shih  finally  broke  the  Mirrani  power  after  taking  D«ra  Ghizi  Khan. 


Kdliar — Kalydr.  441 

The  name  Sarai  or  Serai  is  borne  by  the  notable  Kalhora  family  of 
Hdjipur  in  the  Jdrapur  tahsil  of  Deia  Ghazi  Kh^n.  For  an  account  of 
itreferpnce  must  be  made  to  the  DeraGlu'izi  Khan  Gazetteer,  pp.  91 — 94, 
but  it  should  be  noted  that  the  statement  therein  made  that  the  Daud- 
potras  are  descended  from  Jam  Jnnjar  and  therefore  akin  to  the 
Kalhorasis  repudiated  by  the  Abbassi  or  Daudpotra  tribe,  though  it  was 
accepted  by  Ravert}'. 
Kaliar,  a  sept  of  Rajputs,  found  at  Pduipat.  Its  family  saint,  Kald,  Say y id, 
is  a  great  worker  of  miracles,  and  anyone  sleeping  near  his  shrine 
must  lie  on  the  ground  or  he  will  be  bitten  by  a  snake.  But  if  a  snake 
bite  a  man  on  a  Kaliar's  ground  he  will  suffer  no  harm. 

Kamrawan,  a  tribe  of  Jdts,  claiming  descent  from  a  Siroha  Rajput  by  a 
Nain  Z&\j  wife  :  found  in  Hissar. 

Kal  Khand,  a  tribe  of  Jdts,  descended  from  Kala.  It  has  for  25  gen(»ra- 
tions  been  settled  in  tahsil  Jind,  but  came  originally  from  R^mpur 
Khandal  in  Delhi. 

Kallas,  a  tribe  found  in  Jhelum  :  see  under  Bharat. 

Kali.u,  a  Jdt  clan  (agricultural)  found  in  Amritsar,  in  Montgomery  (where  it 
is  Muhammadan),  and  also  in  Shd,hpur. 

Kalmat,  -I. — A  Baloch  tribe.  Formerly  of  great  importance,  the  Kalmats 
fought  with  the  Harris.  Dames  describes  them  as  a  Levitical  tribe, 
probably  non-Baloch.  They  are  now  found  at  P^sni  in  Mekrdn  and  in 
Sindh.  The  name  is  probably  derived  from  Khalmat  in  Mekrdti,  the 
connection  with  the  Karmati  (,the  Karmatian  heretics  of  Elliot's  History 
of  India)  being  doubtful. 

Kalo,  a  J^t  clan  (agricuHural)  found  in  Amritsar  and  Mult^n. 

Kalon,  a  Jat  tribe,  found  in  Sidlkot.  It  is  described  as  of  Somabansi  or 
Lunar  descent,  from.  Rdj^  J^gdeo  of  Dharanagar,  and  has  three  movis  or 
clans,  Nehut^  Jodh  and  Banna.     Doubtless  Kahlon. 

Kaleu,  a  J^t  clan  (agricultural)  found  in  Multdn  tahsil,  where  Kdlru  employes 
of  Shdh  Jahdn's  army  received  grants  of  land. 

Kals,  an  agricultural  clan  found  in  Shdhpur,  and  in  Montgomery  (where  it  is 
Muhammadan). 

Kalsan,  a  Gujar  tribe,  claiming  descent  from  Rdna  Har  Rai,  Chanhan,  by  a 
Gujar  wife.  He  assigned  them  a  part  of  his  conquests  in  the  Jumna 
Doab  and  they  still  hold  a  little  land  in  the  Chauhfin  Nd,rdak  of  Karndl. 

Kalsan,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Kalsiya,  a  Kamboh  clan  (agricultural)  found  in  Amritsar. 

Kaltera,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Kalya,  (1)  a  Kharral  clan  (agricultural)  found  in  Montgomery:  (2)  a 
Hdjput  clan  (agricultural)  found  in  Amritsar,  and  (3)  an  Aw.in  clan 
(agricultural)  found  in  Amritsar. 

Kalyar,  (1)  a  Rdjput  clan  (agricultural)  found  in  Shrihpur:  (2)  a  Jd^  clan 
(agricultural;  found  in  Multdn. 


442  Kdma—'Kamboh. 

Kama.  — (1)  A  man,  generally  of  low-caste,  who  has  brought  himself  and 
even  his  descendants  for  several  generations  under  obligation  to  serve  a 
land-holder  on  account  of  debt,  the  service  being  rendered  in  lieu  of  the 
interest  while  the  principal  remained  as  a  perpetual  debt.  This  condi- 
tion of  service  still  exists  in  Chamba,  though  more  or  less  secretly,  as  it  is 
contrary  to  the  State  law,  and  also  in  Kullu  in  spite  of  the  law.  It  pro- 
bably exists  all  through  the  hills.  (2)  The  hdma  of  the  plains  is  a  field 
labourer. 

Kamalia,  Kambalia  :  see  Gadaria.  In  Karn^l  Muhammadan  J^ts  who  have 
taken  to  blanket  weaving  are  also  called  Kamalias  and  are  said  to 
marry  only  among  themselves.  Bat  the  Hiudu  Kamalias  appear  to  be 
all  Gadarias  in  fact. 

Kamachi,  a  small  tribe  of  vagrant  minstrels,  apparently  akin  to  the 
Mirdsis. 

Kamalzai,  one  of  the  four  main  divisions  of  the  Mandanr  branch  of  the 
Khakhai  (Khashi)  Path^ns,  The  Kamd,lzai  and  Amazai,  another  branch, 
are  found  in  Marddn  and  the  Razzar  in  Peshawar. 

Kamangak,  Kamagar,  a  bow-maker.  With  Lim  may  be  classed  the  tir-gar 
or  arrow-maker,  and  possibly  the  jpharera,  but  the  latter  appears  to  be 
merely  the  hill  name  for  the  rang-sdzj^  The  Kamagar,  as  he  is  com- 
monly called,  is  chiefly  found  in  towns  and  cantonments  and,  except  in 
Kd,ngra,  is  always  a  Muhammadan.  Now  that  bows  are  only  made 
for  presentation  the  Kamagar  has  taken  to  wood  decoration  in  general. 
Any  colour  or  lacquer  that  can  be  put  on  in  a  lathe  is  generally  applied 
by  the  Kharddi,  but  flat  or  uneven  surfaces  are  decorated  either  by  the 
Kamangar  or  by  the  rangsaz,  the  former  doing  the  finer  sorts  of  work. 
The  Kamangar  does  not  form  a  distinct  caste,  but  is  professionally 
inferior  to  the  Tarkhan  or  rangsdz,  though  he  belongs  to  the  Tarkh^n 
caste. 

Kambalia.     See  Gadaria. 

Kamboh. —  (1)  The  Kamboh  is  one  of  the  finest  cultivating  castes  in  the 
Punjab.  They  seldom  engage  in  market-gardening,  but  ihey  are  no 
less  industrious  and  skilful  than  the  Arains.  They  are  found  in  the 
upper  Sutlej  valley  as  low  down  as  Montgomery,  throughout  the 
northern  portion  of  the  eastern  plains,  and  as  low  down  the  Jumna 
valley  as  Karn^l.  They  are  especially  numerous  in  Kapurthala.  The 
Jumna  Kambohs  seem  to  have  come  into  the  valley  from  the  west,  and 
there  has  lately  been  a  very  large  influx  of  Kambohs  from  the  northern 
tracts  of  Pati^la  into  the  great  dhdk  jungles  between  Thd,nesar  and  the 
river.  The  Sutlej  Kambohs  of  Montgomery  are  divided  into  two 
branches,  one  of  which  came  up  theriver  from  the  Multan  country 
(whence  they  aro  called  lammawdlas,  fr.  lamma,  'west')  and  the  other 
down  the  valley  from  the  neighbourhood  of  Kapurthala  (whence  they 
are  called  tappaivdla,  from  tappa,  said  to  be  the  region  between  the 
Be^s  and  Sutlej),  both  movements  having  taken  place  under  the   Sikh 

*The  pharera  or  hharera  is  also  said  to  be  a  silversmith;  see  under  Loh^r. 


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Kamhoh  origins,  448 

rule.     Under  that  rule  they  also  came  mtoJuUundur  fro tu  Kapurthala* 
They  claim  descent  from  Rija  Karan,  and  say  that  their   ancestor   fled 
to    Kashmir.     The    Kambohs    of    Bijnor  also   trace   their  origin  to  the 
trans-Indus  country,  and  Mr.  Purser  accepts  this  tradition  as  evidently 
true.     They  are  said  l>y  some  to  be  ancient  inhabitants    of   Persia,  and 
the   Karnal    Kambohs    trace    their   origin  from  Garh  Ghazni;    but  the 
fact  that  40  per  cent,  of  them    are    Hindus    and    23   per  cent.   Sikhs  is 
conclusive  against  their  having  had  any  extra-Indian  origin,    unless   at 
a  very  remote  period.     Arains  and  Kambohs  are  commonly  supposed  to 
be  closely  related  :    indeed  in  Montgomery  a  man  appears   to  be   called 
Ard,in  if  he  is  Musalm^in  and  Kamboh  if  Hindu.t     But  that  this  is   not 
always  the  case  is  evident,  from  the  fact  of  a  vety    considerable  propor- 
tion  of   the   Kambohs  of  Amritsar,  Lahore,  Ferozepur,  Patidla,  N^bha, 
and  Maler  Kotla  having  returned  themselves   as    Musalmans,    althoug^h 
Musalman  Arafns  are  also  numerous  in  those  tracts.     In   Jullundur  the 
village  of  Bhaiowdl  is  owned  partly  by  Kambohs  and  partly  by  Arains, 
both    being  Musalman.     It   is  perhaps   doubtful  whether  the  supposed 
relationship  has  any  further  basis  than  the  fact  that    they    both    came 
from   the    west,    and   are   both   of    much  the  same  social  standing  and 
agricultural   repute.     It   is   highly    probable    that   the    nucleus  of  the 
Arain  caste  was  a  group  of  Hindu  Kambohs  converted  to    Isldm.     Thus 
in    Jullundnr    the    Gaure,    Hdnde    and    Monii  clans  are   found  in  both 
castes,  and  in  Montgomery  several  of   their   clan  names   are    identical. 
It    is    said   by  some  that  the  chief  distinction  is  tliat  the  Kambohs  take 
money  for  their  daughters,  while   the   Arains  do   not.     But    the  social 
standing  of  the  Kamboh  is  on  the  whole  superior  to  that  of  the  Ardin, 
and   very    markedly   so    where   the  latter  is  a  vegetable-grower.     The 
Kamboh,  moreover,  is  not  a   mere  agriculturist.     He   not   infrequently 
engages   in    trade,  and    even  takes  service  in  the  army  or  in  offices  or 
even  as  a  private  servant,  while  his  wife  not  infrequently  lends   money 
even   where    he    is    a  mere  husbandman  ;   and  under  Akbar  a  Kamboh 
general  called  Sh^hbaz  Khdn  commanded  5,000  men  and   distinguished 
himself  greatly  in  Bengal. J     Musalmdn  Kambohs  held  Sohna'^in  Gur-  '^ 
gaon  some  centuries  ago;  and  the  tombs  and  mosques  thatthey  have  left 
show  that  they  must  have  enjoyed  a   considerable    position.     The-  mili- 
tary,   mercantile,    and    clerkly  Kambohs  are  said  to  be  distinguished  as 
Qalmi  or  "men  of  the  pen,"  and  not  to  intermarry  with  the  agricultural 
or  Khaki  section  of  the  caste.     But  this  is  probably  a   mere   social   cus- 
tom and  not  a  caste  rule.     The  Kambohs  do  not  seem  to  bear  as  high  a 

*  The  Kamboh  villages  in  Jullundur  are  clustered  together  in  Nakodar  tashil  in  the 
extreme  south-west  on  the  Kapiirthalu  borJer.  Tradition  says  that  in  lOol  A.  D.  the 
Punjab  was  devastated  by  floods,  so  Jahangir  sent  Slier  Shah,  a  Suba,  to  restore  it  and  he 
brought  with  him  from  Sunam  in  fatiala  (Mr.  Parser  thought  this  possibly  a  mistake  for 
Sohna,  a  former  Kamboh  stronghold  in  Gurtraon)  two  men,  Achhra,  whom  he  located  near 
Chunian  in  Lahore,  and  Rath  whom  he  settled  near  Sultanpur  in  Kapurthala  where  the 
Kambohs  founded  a  bdm  or  group  of  12  villages. 

The  Kambohs  of  Phillaur  though  few  merit  special  notice.  They  claim  to  be  Surajbausi 
R4j puts  who  came  from  Kamriip  (Assam)  on  the  Brahmaputra  to  Delhi  in  Hum^yuns 
time.  Thence  Bohd  Rai  migrated  to  Lahore  and  Daia  Rai  to  Jullundur.  This  may  be  a 
poetical  way  of  saying  that  Shahbaz  Khan's  career  in  Bengal  raised  his  family  to  Rajput 
status. 

t  In  Multan,  where  the  Kambohs  are  poor  and  unimportant,  they  often  cultivate  vegetables 
and  those  so  occupied  are  not  uncommonly  called  Arafns  by  the  people. 

X  He  had  9,000  men  under  his  command  when  operating  on  the  Brahmaputra :  Blochmauu'* 
Ain-i-Akbari,  I,  399-402. 


444  Kamhoh  etymologies. 

character  for  honesty  as  they  do  for  skill.  There  is  a  Persian  proverb 
current  in  the  United  Provinces  :  "  The  Afghans,  the  Kambohs,  and  the 
Kashmiris  ;  all  three  are  rogues  [hadzdt],"  and  in  Karndl  Mr.  Benton 
described  thera  as  "  notoriously  deceitful  and  treacherous,"  On  the  other 
hand  Sardar  Gurdidl  Sin^'li  states,  it  is  not  known  on  what  authority 
that "  during  the  reign  of  terror  io  India,  it  was  the  Kambohs  who  were 
trusted  by  the  rich  bankers  for  carrying  their  cash  in  the  disguise  of 
faqirs."  The  Kambohs  are  said  to  be  exceptionally  numerous  in 
Meerut.  Their  location  under  the  hills  lends  some  slight  support  to 
their  tradition  of  origin  from  Kashmir. 

The  Kambohs  are  not  very  numerous  in  the  State  oi  Bahawalpur, 
but  they  offer  some  points  of  interest.  The  Hindu  Kambohs  150 
years  ago,  occupied  JhuUan,  a  village  on  the  right  bank  of  the  Sutle] 
not  far  from  Pdkpattan.  Being  oppressed  they  migrated  and  founded 
JhuUan,  a  village  in  Karddri  Minchindbad.  Jhullan  was  a  Bodla  faqir 
to  whom  they  paid  special  reverence  and  after  whom  they  named  their 
villages,  and  his  descendant  Ihsau  Ali  is  still  greatly  revered  by  the 
Hindus.  The  Kambohs  say  they  oiiginally  came  from  Amritsar  and 
that  thf^y  and  the  Ardins  have  a  common  origin.  The  Arains,  who  are 
scattered  all  over  the  State,  claim  Rajput  origin,  and  say  their  old  head- 
qaarters  was  Uch,  whence  they  migrated  to  the  Ravi  and  the  Ghaggar. 

Some  popular  accounts  of  the  origin  of  the  name  Kamboh  follow : — 

(1)  Once  a  powerful  Raja,  of  the  Solar  race,  whose  capital  was  at  Ajudhia,  marched 
Iheiice  to  Derat  and  having  killed  Parmar,  its  Rsija,  toolc  possession  of  his  kingdom.  He 
founded  Warangar  and  his  son  founded  another  town,  which  he  named  Dejapur,  and  the 
cities  of  Lambni  and  Gajni.  The  latter  was  his  capital,  and  lay  near  the  city  of  Kambay, 
the  peninsula  south  of  Guzerat.  At  the  Solono  festival  when  he  was  performing  religious 
rites  he  was  attacked  by  an  enemy  who  had  conspired  with  his  pnrohtt,  his  city  was 
plundered  and  its  people  massacred.  Of  those  who  escaped  some  fled  to  SAmana  along  the 
Ghaggar,  passmg  by  Jaipur  and  Sirhind  on  their  way,  thence  spread  over  the  country 
between  the  Jumna  and  the  Sutlej,  and  after  wandering  through  the  country  watered  by  the 
Sullej  and  Beas  scattered  over  the  Avhole  Punjab.  Others  reached  Multan  via  Sind  and 
thence  spread  into  Montgomery.  They  are  called  Kambohs  because  they  came  from  Gajni, 
near  Kambay.  Others  assert  that  the  name  is  a  corruption  of  ka?nbudh  (men  of  little 
intellect)  because  they  did  not  take  up  arms  on  the  Solono  day,  but  preferred  to  die. 

(2)  Raja  ?odakhsh  of  Kamboj  of  the  8olar  race  and  a  descendant  of  the  god  Chander 
Burman  sided  with  the  Kauravas  in  their  fight  Avith  the  Pandavas.  He  perished  with  nearly 
all  his  men  in  the  battlefield,  and  those  who  escaped  settled  in  Ndbha  and  came  to  be  called 
Kamboj  i  whence  Kamboh. 

(3)  Kamboh  is  said  to  be  compounded  of  Kai  and  anboh,  and  the  tribe  is  said  to  be  de- 
scended from  the  Kai  dynasty  of  Persia,  to  which  the  emperors  Kaikaus,  Kaikhusro,  Kaikubad, 
Kai-Lehrashab  and  Darius  all  belonged.  When  they  migrated  to  the  Punjab  they  came 
to  be  called  Kai-ambohs  or  Kambohas. 

(4)  Hazrat  AbduUa,  son  of  Zuber,  was  sent  with  a  large  army  to  conquer  Persia,  where 
he  settled  nnd  built  many  huts  on  the  banks  of  the  river.  The  Persians  could  not  under- 
stand their  tongue  (Arabic),  so  they  became  kam-go  or  taciturn.  Zuber's  army  comprised 
men  of  many  beliefs.    In  time  their  settlements  were  destroyed  and  the  '  Karagos  '  fled. 

The  first  story  is  the  one  naturally  favoured  by  the  Kambohs  themselves  and  the  fact  re. 
mains  that  the  Solono  festival  is  not  observed  by  them,  because  they  regard  it  as  inaus- 
picious. The  author  of  the  Alna  Tdrikhndira  and  Our  Tirath  Sangra  has  given  an 
account  of  the  Kambohs  and  assigns  their  origin  to  the  Kambojas,  but  against  this  it  may  be 
urged  that  the  Kambohs — 

(i)  do  not  observe  the  Salono  or  tie  the  rakhri  on  it : 
(^ii)  at  the  p/iem  their  parohits  proclaim  Garli  Gajni  or  Ghaggar  Has  as  their  original 

home : 
(Hi)  that  their  gots  correspond  with  those  of  the  Brahmans  and  Chhatris : 
(iv)  that  they  perform  the  parojan  or  bamihau  ceremony  : 
(v)   that  they  worship  weapons  at  the  Dasehra  and  wear  them  at  \veddings  j  and 
(vi)  that  they  cut  the  jand  tree  and  sacrifice  a  he-goat  at  a  marriage. 


Kamhoh  groups,  445 

The  only  point  which  nierita  notice  in  these  folk-etymologies  is  the 
allusion  to  Sodaksli  (Sudakshina),  king  of  Kdmbojn,  a  territory  which 
lay  unde^r  the  hills,  which  now  form  the  northern  border  of  tho 
Attock  and  Rawalpindi  Districts,  from  the  Indus  to  the  Jhelura.  That 
kini;-,  according  to  the  Mahdhharata,  joined  the  Kauravas  with  an  army 
containing  Yavaims  and  Shakas.  But  Kdmboja  al.'^o  app^-ars  to  have 
been  the  name  of  a  tribe.  These  facts  are  in  accord  with  the  tradition 
that  the  Kambohs  came  from  Kashmir,  but  bejond  that  there  is  abso- 
lutely nothing  but  the  resen\blance  in  the  names  to  enable  us  to  identify 
the  Kambohs  with  the  KdrL-boja?.  How  their  gots  can  be  said  to 
correspond  with  those  of  the  Brahmans  or  Chhatris  is  not  clear.  The 
Kambohs  have  very  few  Jai-ge  sub -divisions.  The  cine  largest  are — 
Dahut,  Jaura,  Sande,  Jammiin,  Jhande,  Thind,  Jauean,  Mabrok,  Umn4l. 

The  Kamboha  are  by  religion  Hindu,  especially  in  the  east,  Sikh, 
especially  in  the  Sikh  Districts,  while  some  are  Jain,  and  a  great  many 
are  Muhammadans.  The  latter  are  in  Lahore  described  as  hardly  dis- 
tinguishable from  the  Ardins,  but  the  Sikh  Kamboh  is  better  than 
either,  being  equal  to  the  Arilin  in  industry,  but  more  enterprising  and 
more  provident.  He  matches  the  Arain  as  a  market  gardener  and  is 
not  inferior  to  the  Sidhu  Jdt  in  general  farming  though  he  is  smaller 
in  physique  and  less  intelligent  than  the  J^^,  The  Sikh  Kambohs  in 
the  Chendb  Colony  numbered  over  10,000  in  1904. 

The  Hindu  Kambohs  wear  no  janeo  and  do  not  purify  the  chaukd. 
Their  women  wear  the  gown  and  formerly  wore  no  nose-ring.  Widow 
remarriage  is  allowed. 

The  Kambolis  of  Montgomery,  who  are  almost  without  exception 
Hindus,  affect  the  cult  of  Bhuman  Shah,  an  Udasi  faqir  whose  shrine 
is  at  the  village  of  that  name  in  Dipdlpur  tahsil.  He  is  said  to  have 
lived  from  1687  to  1756  and  was  himself  a  Kamboh.  He  is  looked 
upon  as  a  patron  saint. 

Hindu,  Sikh  and  Jain  Kambohs  avoid  3  gots  in  marriage,  the  Muham- 
madans only  one.  The  Hindu  Dhat  Kambohs  perform  the  first  tonsure 
under  a  dhdh  tree  and  the  J  ham  got  at  a  Babji's  shrine  iu  Lahore. 
The  Kambohs  reverence  Sultan  and  Bhairon. 

The  Muhammadan  Kambohs  have  two  groups  : — 

(i).   Bdwan-gota,*^  i.e.,  52  gots. 

(ii).  Chaurdisi-gota,  i.e.,  84  gots. 

These  groups  do  not  intermarry  or  smoke  with  Hindu  Kambohs, 
though  they  arc  said  to  be  of  tho  same  origin  (as  the  Hindus?).  It  is 
«aid  that  when  Garh  Gajni  was  destroyed  a  Chaur^si  Kamboh  took 
refuge  with  a  bard  named  Kamdchi  and  so  the  ancestor  of  the  Bd,wan- 
gote  severed  all  connection  with  him. 

The  Karndl  account  is  that  the  Kamboh  first  settled  in  Lalachi,  now 
in  Pati^la,  whence  they  founded  32  villages.  The  Lalachi  Kamboha 
claim  to  be  Biiwan-gotas.  A  section  of  these  Kambohs  embraced  IsUm 
only  under  Jahangir,  and  hence  the  mass  of  the  Bdwan-gotas  became 
Muhammadans,  while  the  bulk  of  the  Chaurdsi-gotas  remained  Hindus. 


*  The  Bawan-gota  gots  will  be  found  in  the  Appendix. 


446  Kamerd — Kanauri. 

The  two  most  important  centres  of  the  Bdwan-gotas  are  Sanaur  and 
Sun^m  in  PatidUi.  The  '  52 '  are  in  their  own  estimation  superior  to 
the  '  S4i'gotasJ  The  latter  are  found  in  the  Banur  and  Thuri  (?  Dhnri) 
ildqas  of  Patiala,  in  Maler  Kotla_,  Ndbha,  the  Nard,ingarh  tahsil  of 
Ambd,la  and  in  ^ah^ranpur  east  of  the  Jumna;  also  in  Amritsar, 
Multd,n,  Montgomery  and  Lahore.  A  note  from  AmMla  makes  the 
*  52-groias' descendants  of  a  cadet  branch  and  the  '  S4i-gotas'  of  an 
elder  branch. 

The  Kambohs  follow  many  occupations,  as  confectioners,  retail 
dealers,  etc.,  as  well  as  cultivators.  As  agents  to  bankers  they  are 
much  trusted.     (2)  an  Arain  clan  (agricultural)  found   in  Montgomery, 

Kambra,  a  Jat  clan  (agricultural)  found  in  Multdn. 

Kamil,  a  sept  of  Rd,jputs,  found  in  Sialkot. 

Kamin,  fem.  -ani. 

Kamika,  a  weaver,  see  under  JuUha. 

Kamlana,  a  sept  of  the  Sid  Is. 

Kamoke,  a  Muhammadan  Jd,t  clan  (agricultural)  found  in  Montgomery 

Kamon,  a  3i,%  clan  (agricultural)  found  in  Multan. 

Kamyana,  an  Ardin  clan  (agricultural)  found  in  Montgomery. 

Kanag,  a  J^t  clan  (agricultural)  found  in  Amritsar.     (Doubtless  Kang). 

Kanauri,  Kanawari,*  an  inhabitant  of  Kanaur,  the  valley  which,  lying 
on  the  Upper  Sutlej,  forma  an  appanage  of  the  Bashahr  State. 
Its  inhabitants  are  almost  entirely  Kanets  or  Jdds,  but  differ  as  com- 
pletely from  the  Kanets  of  Bashahr  proper  as  do  the  Ldhula  Kanets 
Irom  those  of  Kullu. 

Besides  the  Kanets  or  Jads  the  only  two  castes  in  Kanaur  are  the 
Ch^mang.t  who  make  shoes  and  weave,  and  the  Domang,J  who  are 
blacksmiths  and  carpenters. 

Water  or  cooked  food  which  has  been  touched  by  the  lower  castes  is 
not  used  by  Kanets,  nor  are  people  of  these  castes  allowed  to  enter  a 
Kanet's  house.  If  a  Kauet  eat  such  food  inadvertently  he  applies  to  his 
Rd,jd  who  bids  him  make  expiation  (prdyaschitta)  and  pay  some 
nazrdna  or  forfeit.     This  custom  is  called  sajeran  or  sacheran. 

The  Kanets  of  Kanaur  are  said  to  be  divided  into  three  grades,  each 
comprising  a  number  of  septs,  whose  names  do  not  appear  among  the 
Kanets  of  Bashahr  proper. 

The  Kanet  septs  of  Kanaur,  according  to  their  geographical  distrib  uiion, 
1st  Geadb  Kanexs. 
Pargana   Bajgdon, 
Bairyan.  Mcelas. 


Skamtas. 
Wangmo. 
Thangar. 
Dames. 


Sana. 
Shwal. 
Daprato. 
Bitaryan. 


Sakban. 
Rok6ru. 
D6ran. 
Dalyan. 


*  Kanaura  appears  to  be  the  more  correct  form. 
t  The  Ghamars  of  the  plains,  doubtless. 
%  The  Doma  of  the  plains. 


Kanet  septs  in  Eanaur. 


447 


B<5res,  Tib.  Pores. 

Ranshyin. 

Dhanshyan. 

Far«kp4. 

Pulsar. 

Aldana. 

ChimgpcJ. 


Bfst. 
Kdllar 


Rdpalhi. 
Chetba. 


Ynldn. 
Ty^ras. 


Br^lbang. 

Ch4m4po. 
Kithu. 


Kharydn. 
Shyiinl 


Anchhan,  Tib.  Angchan. 

3rd 
W4ngcbh4ng. 


Dudyfin. 


Pargana  Shuwd, 

Khadiira. 

Rarji. 

Shyaltu. 

Tholpi. 

Loktas 

Pangtu. 

Shuryan. 

Pargan4  hiner  Tuhpd. 
R4thu, 
Nyokch6. 

Pargana  Outer  Tuhpd, 

Changkung. 
Panyan. 

Pargana  Pandarahis. 
Chogla 

Pargan4  ThdrdMs, 
Jogt(J. 

2nd  Gbadb  Kanbts. 

Pargand  Inner  Tuhpd, 

Mojrang. 

Pinkar. 

Raksbas. 

Pargana  Sh'&wd. 
I  Turkyan 

Pargana  Rajgdon, 
I  Masban.  | 

QR4DF.  KaNBTS  who  WOBK  AS  F0TTEB3. 

I         Wizi.  I         M6war. 


La8p4. 

Shili. 

(lyolang. 

Thirmi. 

PnAn,  Tib.  Puang. 

Makala. 

Mispon  or  Miehpon. 


Bhangch. 


Zintu. 


Shyilt 
Sotbi. 
Ungya. 


K  bin  pi,  Tib.  Khyimpa. 


Titles  $f  officials, 
Cbares,  tbe  hereditary  beadman  of  a  village  (in  each  village), 
Grokcb,  tbe  hereditary  hdrddr  of  th9  village  deity,  who  speaks  on  bis  behalf. 
Matbas,  tbe  hereditary  hdrddr  of  a   deity.     His   duty    is    to    petition   the   deity   on 
behalf  of  the  public. 

Pujyares.  whose  hereditary  duty  it  is  to  worship  the  deity :     Nos.    2,  3,   and  4  are 
found  in  every  village  where  there  is  a  deity. 

5.     Bathungru,  an  official  like  the  dafdddr  of  the  State. 

In  the  Kanaur  valley  Buddhism  is  the  dominant  faith,  but  though 
the  social  customs  of  the  people  generally  resemble  those  of  the  Hindus, 
the  observances  bear  Tibetan  names,  and  the  ritual  is  conducted  in  that 
language. 

Birth  customs. 

During  pregnancy  the  foili)wing  chant  is  sung  : — '  0  goddess  Tflr^,  I 
bow  down  to  thee,  be  pleased  to  bestow  on  this  woman  thy  choicest 
blessings.'  And  a  charm  written  on  a  bit  of  paper  or  birch-tree  bark 
is  tied  round  the  woman's  neck. 

On  the  birth  of  a  son  the  goddess  Dolm^  is  adored,  and  the  chant 
called  Bhum  chung,  which  runs  :  Om  tdyathd  gate  gate  pdrd  gate 
swdhds  {'  May  God  bless  the  child  ')   is  sung.     The  old   women    of  the 


448  Kanaur  customs, 

family  perform  the  midwife's  functions  ;  and  for  a  fortnight  the  mother 
lives  apart,  being  debarred  from  touching  anything.  At  the  end  of 
that  period  she  and  all  she  possesses  are  sprinkled  with  cow's  ui'ine  mixed 
with  Ganges  water,  as  among  Hindus.  The  child's  horoscope  is  cast 
by  a  Idraa,  who  also  names  the  child  when  it  is  15  days  old,  or  on  any 
ether  auspicious  day.  It  is  generally  brought  out  of  the  house  for  the 
first  time  at  the  full  moon  and,  if  possible,  at  an  auspicious  moment, 
when  one  or  two  months  old.  Charms  for  its  long  life  are  also  made 
by  the  lamas.        ^ 

A  boy's  head  is  shaved  when  one  year  old,  the  himas  performing  a 
horn,*  pujci,  or  path  sacrifice.  As  the  Kanauris  only  rank  as  Shudras, 
they  are  not  entitled  to  wear  the  sacred  thread,  so  they  wear  instead  a 
kanthif  or  necklace  from  the  age  of  8. 

Marriage  customs. 

The  marriage  customs  in  Kanaur  resemble  those  of  the  Tibetans. 
Brothers  marry  a  joint  wife,  the  lamas  solemnizing  the  wedding  by  chant- 
ino"  certain  hymns  and  worshipping  the  gods  or  goddesses,  goats  also 
being  sacrificed. 

The  nuptial  rites  in  Kanaur  are  peculiar.  In  the  first  place  the 
amount  of  the  dheri  is  unusually  high,  varying  from  Rs.  100  to 
Rs.  1,000. t  The  custom  as  to  dower  is  also  different.  Many  people 
give  the  bride  as  many  pewter  vessels  as  there  are  in  the  bridegroom's 
family,  but  ornaments,  he-goats,  cows,  etc.,  are  also  given.  The  wed- 
ding is  thus  solemnized  : — 

One  of  the  brothers,  most  usually  the  one  who  is  the  bride's  equal  in 
age,  o-oes  with  some  of  his  relatives  to  her  father's  house  on  the  day 
fixed  by  the  Idvia  (priest).  There  the  party  are  well  entertained,  and 
the  lama  solemnizes  the  wedding  by  reciting  some  chants  in  Tibetan 
after  the  Tibetan  manner.  Next  day  they  return  to  their  own  house 
with  the  bride  richly  dressed  and  adorned.  On  reaching  home  the 
bride  is  made  welcome,  especially  by  her  mothnr-in-law.  After  a 
religious  ceremony,  the  bride's  ris:ht  hand  is  held  by  all  the  bridegroom's 
brothers,  and  then  all  of  them  are  deemed  to  have  married  her.  A  feast 
is  then  given  to  all  who  are  present,  and  the  lamas  and  musicians  are 
fee'd.  This  marriage  is  a  valid  one.  The  child  of  an  unmarried  girl 
is  called  fuglang  (bastard),  and  has  no  right  to  anything  by  way  of  in- 
heritance. Such  children  live  by  service  and  raar^  with  some  one  of 
their  own  class,  i.e.,  with  a  puglang  or  puglahch. 

In  case  all  the  brothers  have  only  one  joint  wife,  there  can  be 
no    question    as  to  the   right    of   inheritance.     And  just  as  the  bride's 

*  Horn  is  a  rite  in  which  flames  are  fed  with  clarified  butter  mixed  with  barley  and 
eesamum  seed  ;  if  possible  almonds  and  dried  grapes  are  also  mixed  in  it.  Pujn  is  an 
offering  to  the  deity  of  a  lamp  fed  with  butter,  water,  flowers,  sweetmeats,  fruit,  etc., 
while  vdth  consists  in  reading  or  reciting  the  Tibetan  scripture  called  Chhas  or  Chhoss. 

t  The  fcanf/iiis  an  ordinary  necklacp  made  of  <ulst,  the  holy  basil  (Oft/mum  sacrum). 
These  kanthis  are  generally  made  in  tiardwar,  Bindraban,  Ajudhya  and  Benares. 

1  The  diieri  prevents  a  woman's  going  to  another  man,  as  Only  he  who  takes  on  him- 
self the  responsibility  for  it  is  entitled  to  keep  the  woman.  It  is  a  sum  paid  to  the  bride'a 
guardian  by  those  of  the  bridegroom,  and  must  be  refunded  to  the  latter  if  the  marriage 
turns  out  badly,  e.g.,  if  the  wife  leave  her  husband  and  go  off  with  another  man,  ha  has  to 
refund  the  amount  to  them. 

S  The  wife  is  often  older  than  her  husbands,  or  than  some  of  them,  and  her  age,  especial- 
ly if  coupled  with  a  sharp  tongue,  gives  her  a  decisive  voice  in  the  family  councils. 


Kanaur  death-rites.  449 

mother-in-law  is  mistress  of  the  family,  so  on  her  death  the  wife 
succeeds  as  its  mistress.  Thus  tho  movable  and  iramovablo  property 
of  a  family  remains  in  its  joinb  possess  on  an!  is  never  divided.  But 
the  custom  of  polyandry  is  now  dying  out  by  degrees. 

Death  customs. 

As  the  trade  and  wealth  of  Kanaur  increase  and  its  people  come  more 
in  contact  with  India,  they  are  rapidly  abandoning  the  old  customs,  such 
&s  diibant  {drowning) ,  phulcant  (burning),  bkaJchant  (eating),  etc.  This 
last  method  of  disposing  of  a  dead  body  was  formerly  observed  only  by 
the  inhabitants  of  Hangrang  ghori  who  are  called  by  the  Kanaur  is 
Ny^m,  and  by  the  Kochi  or  Pahdri  people,  Zar  or  Jtlr,  Zad  or  JSd. 

The  lamas  used  to  consult  their  scriptures  and  advise  as  to  the 
disposal  of  the  dead  according  fto  the  time,  etc.,  of  the  death,  but  now 
tho  Hindu  shradhs,  and  so  on,  are  obsprved.  The  only  old  custom  which 
survives  is  the  annual  shrddh  called  phulaich*  in  which  a  lie-o-oat, 
reared  in  the  dead  man's  name,  is  dressed  in  his  clothes,  t^acrificed  and 
eaten  by  the  members  of  his  kindred. 

At  a  death-bed,  grain  is  distributed  among  all  those  present,  and  the 
lamas  read  from  Buddhist  writings.  The  body  is  burnt  on  the  same 
day,  or  at  latest  on  the  next.  Drumss,  sandis,  karndlsf  and  conches 
are  played  when  the  corpse  is  carried  to  the  burning-ground.  Some  of 
the  bones  are  picked  up,  and  sent  either  to  Mdnasarowar  in  Tibet,  to 
Raw^Isar  in  Mandi  State,  or  to  the  Ganges. J  In  the  deceased's  room 
a  lamp  is  kept  burning  for  seven  days  from  the  death,  and  incense  is 
also  burnt  in  it.  The  chholpa  (Hind,  kiria  harm)  is  performed  frotu  the 
eighth  to  the  tenth  day  ;  all  the  deceased's  clothes  are  given  to  the 
lamas,  with  other  gifts.  The  pancliaka  or  group  of  five  constellations§ 
is  inauspicious  for  the  family  of  one  who  dies  under  it,  and  to  avert  the 
evil,  images  of  roasted  flour  are  made  and  burnt  with  the  corpse,  to  the 
accompaniment  of  Tibetan  chants. 

After  15  days  the  lama  does  a  hompujd,  -dnd  path,  reciting  Tibetan 
chants  of  purification.  This  ends  the  period  of  mourning.  After  a  year 
the  'phulaichW  is  observed,  by  giving  food  and  clothes  to  a  lama  in  the 
deceased's  name  ;  and  until  this  is  observed  the  family  must  not  wear  any 
new  clothes,  etc.  The  shrddh,  called  dujang  in  Kanauri,  is  also  solemnised 
by  the  Idma.  The  burning-grounds  are  haunted  by  Mashan,  Rakshas, 
Shyiinjl  and  Khar-shyund,  of  whom  the  first  two  are  conceived  of  as 
evil  spirits  or  demons,  and  the  two  latter  as  Jack-o'-lanterns  or  ghostn.^ 

*  Fulaich  or  Fhnlaich,  from  Hindi  phiil,  flowtr,  is  so  called  because  Kanauris  d»mnt 
wear  now  clothea  till  one  year  nfter  a  death  in  the  family,  but  after  performing  the  dujang 
they  may  wear  flowers  and  new  clothes. 

■\  The  sandi  and  karndl  are  both  musical  instruments  used  in  the  hills.  The  former  is 
made  of  >vood  and  is  about  a  foot  long:  with  seven  holes  on  which  the  fingers  are  niaoed 
while  playing  and  its  sound  ia  like  that  of  an  algnja  ;  the  latter  is  made  of  bi-ass  and  is 
like  a  lonw  horn  with  a  round,  broad  tnintb  ;    in  sound  it  resembl<»8  the  conch. 

^  Taking  the  bones  to  the  Ganges  is  said  to  be  quite  a  recent  innovation  — only  dating 
back  two  or  three  years 

§  The  five  >,akshatms  are  Dhanistha,  Shatbhisha,  Piirvabhadrapadi,  Uttaribhadranadi 
and  Rewati. 

II  Fhulaiob  is  also  the  name  of  .-i  fair  held  in  October  eveiy  year  at  Braling,  near 
Ropa.     See  Ukhyang  in  the  list  of   fairs. 

4  Masli4n  and  Rakshasa  are  of  course  Sanskrit  terms.  The  other  two  are  Kanawari 
possibly  corruptions  of  Tibetan  words.  It,  is  worth  remarking  that  Mashan,  Shyiina  and 
Rakshas  are  also  septs  of  Kanets,  found  ia  Mellam,  Asrang  and  Rirang  villages  respectively. 


450  Religious  days  in  Kanaur. 

The  following  chant  ia  repeated  by  the  lama  more  than  a  thousand 
times  to  exovciso  an  evil  spirit  from  a  man  or  woman  :  Om  hdjrd  hild 
kildyn  dimo  shakchd  uchd  thaydld  fat.  Any  one  bitten  by  a  mad  dog 
is  healed  by  repeating  the  following  chant  more  than  a  thousand 
times:     Om  khu'khu  rdchd  khd-thdm  dewd  chdng-ghi  dwishok. 

A  chronological  list  of  the  Buddhist  religious  observances  in  Kanaur. 

1.  The  Kd,ngso,  a  religious  ceremony,  in  which  the  hom,  pujd  and 
path  are  performed  by  the  lamds  Hud  zomos,  observed  in  every  temple 
throughout  Kanaur  on  the  Sth,  10th,  12th  and  14th  of  the  bright  half, 
as  well  as  on  the  full  moon  and  amdwas  of  each  month. 

2.  The  Ziushok,  celebrated  in  Kdnam  village  on  the  Sth  of  the 
bright  half,  as  well  as  on  the  full  moon  cf  each  month,  including  the 
amdwas. 

3.  The  Torgyd,  performed  at  Kdnam,  once  on  the  14th  of  the 
bright  half  and  again  on  the  full  moon  of  Ph^gun. 

4.  The  Tond,  also  celebrated  at  Kd,nam  on  the  11th  of  Chait  for 
one  day. 

b.     The  Tib^ngmd,  performed  at  Kdnam  on  the  20th  of  Paush. 

6.  The  Kutimf,  also  celebrated  at  Kanam  on  the  15th  of  Phdgun, 

7.  The  Namgang,  also  observed  at  K^nara  for  two  days  from  the 
amdwas  of  every  month.  H6m,  pujd  and  pdth  aie  performed  by  the 
Idmds  and  zomos. 

8.  The  Shibrdt  (Sanskr.  Shivardtri,  the  birthday  of  Shib  or 
Mahddeo),  is  a  religious  ceremony  not  only  of  the  Hindus  but  also 
of  the  Buddhists.  It  takes  plaoe  on  the  14th  of  the  dark  half  of 
Phdgun,  on  which  day  the  people  adore  Shib,  whom  they  call  Lofan, 
and  distribute  food  among  relatives  and  friends. 

9.  The  Shonetang,  (Sanskr.  Shravandrchana,  meaning  '  worship 
of  Sdwan'),  is  celebrated  at  Grdmang  or  Kathgdon  m  Bh&h6,  pargand 
on  the  full  moon  of  Sdwan.  About  a  dozen  young  men,  taking  with 
them  cooked  food  for  three  days,  go  out  to  gather  wild  flowers  and 
plants  from  the  loftiest  snow  peaks.  They  pass  two  nights  there, 
collecting  various  kinds  of  wild  flowers  and  plants,  and  on  their 
return  they  are  received  with  joyous  music  by  the  villagers.  The 
garland  which  they  bring  from  the  forest  is  offered  to  the  deity,  and 
they  then,  together  with  women,  dance  and  sing  songs, 

10.  The  Ld,md,-pazd,  a  Buddhist  religious  rife,  is  observed  at 
L^brang,  Shuwd  pargand,  on  the  am-dwafi  of  Chait.  The  Idmds  and  zomos 
devote  themselves  to  the  worship  of  the  deity  Chhakoling  Dambar,  whilo 
dancing  and  singing  are  performed  by  men  and  women  with  great 
rejoicing?. 

11.  The  Jdgro  (Sanskr.  .Jdgarana,  a  vio;il),  is  also  a  religious 
ceremony,  observed  thr.)ughoat  Kanaur  on  the  20fch  o£  Bhd,d  m.  The 
night  is  spent  in  singing  and  dan -ing  to  music,  and  worship  of  the 
deity  is  performed  in  all  the  temples. 


Fairs  in  Kanaur,  4ijl 

A  list  of  the  fairs  held  in  Kanaur,  with  a  brief  description  of  each. 

1.  Losar,  or  New  Year's  Day,  is  observed  at  K^nam  for  three 
days,  from  Paush  shudi  13th  till  the  full  moon  of  Pau'^h.  All  the 
people  assemble  to  ask  the  lamas  about  their  gains  and  lesses  during 
the  coming  year.  It  is  the  most  characteristic  fair  rf  Kanaur.  Feasts 
are  given  to  friends  and  relatives,  but  dancing  by  men  and  women 
to  music  is  the  chief  function. 

2.  The  Kangyur-zalmo  (fr.  kdngyur,  library,  and  zdlmo,  a  visit), 
takes  place  on  the  15th  gate  of  Har  (Ashdrh)  at  Kdiiam.  People  visit 
the  Tibetan  Library,  called  KaQgyur-td,ngyui-,  in  the  large  village 
of  K^uam. 

3.  The  Menthako  fair  also  takes  place  at  Kdnam  on  the  20th 
pa^/ of  Bhddon  (August)  and  lasts  two  days.  The  chief  event  at  this 
fair  is  a  pony-race,  feasting,  drinking,  dancing  to  music  and  singing. 

4.  The  Khwakcha  fair  takes  place  at  Kanam  and  lasts  for  5  days 
from  the  20i\igateoi  Magh,  ending  on  the  25th.  The  nights  are  passed 
in  dancing  and  singing  to  music  before  the  temple  of  the  deity  called 
JDdbla. 

5.  The  G3,ngd,  fair  takes  place  in  Chdngmang  forest  above  Lippa, 
in  Shuwd,  pargand,  on  the  full  moon  of  Katik.  Men,  woaien  and 
children  climb  to  the  Ch^ngmang  forest,  and  eating,  drinking, 
dancing  and  singmg  are  features  of  the  festival. 

b.  The  Jokhyil-kushimig  and  Jokhyd,-chhugshimig  at  Kanam  are 
important  festivals,  at  which  visits  are  paid  to  relatives  ana  friends, 
on  the  13th  and  i4th  gate  of  Miigh  (January). 

7.  The  Ukhyang  (fr.  u,  a  flower,  and  khydug,  a  sight  of)  is  the  mjst 
remarkable  lair  in  Kanaur.  The  people  go  to  the  high  rami-es  to 
gather  wild  flowers  and  leaves,  and  offer  a  largu  garland  of  them  to 
the  deity.  Men  and  women  in  rich  attire  also  dance  and  siug  a  souo- 
which  is  roughly  translated  thus  : — 

"  The  fair  called  Ukhyang  is  held  first  at  Rupl  village*  in  honour  of  the  village  deity 
named  T6ras,t  on  the  loth  of  Bhado. 

In  B4rang  village^  it  takes  place  on  the  20th  ijatc  of  Bhado,  when  the  upper  forests 
are  full  of  wild  flowers  and  plants. 

For  whose  sake  is  this  monkish  garland  §  0  Nsges,!  of  Barang,  'tis  for  your  good  sake. 

The  Ukhyang  fair  takes  place  when  the  forest  is  dry,  in  the  dry  forest  there  are  no 
flowers. 

What  is  to  be  done  then  ?    Again  we  say  what  is  to  be  done  ? 

Behold  a  garland  of  rdchil  kdnamj  ;^  to  whom  are  we  to  offer  it  ? 

It  must  be  offered  to  Markaling  ** 

Af^ain  to  whom  should  we  offer  a  garland  of  lihixhyur]]  ? 

We  must  offer  it  to  the  deity  of  Yana  or  Mellam,  by  name  Gandrapa?4:j: 

Where  is  the  remainder  of  the  fair  held  ? 


*  Rupi  is  a  village  in  Pandarabi's  pargand. 

t  Teras,  the  deity  of  Rupi  village. 

j  Barang,  a  village  in  Inner  Tukpa  fiargand, 

§  Loshgar,  the  monkhood  flower. 

II  Nages,  the  deity  of  Barang  village. 

•[[  RrtchM-k5,nang,  a  plant  which  has  leaves  like  a  calf's  ears  Avhcuoe  its  namo, 
♦*  Markaling,  deity  of  Khwangi,  a  village  in  Shiiwa  pargand. 
■ft  Shishyur,  a  plant  found  on  the  snowy  peaks. 
XI  Gandrapis,  the  deity  of  Yana  or  Meilamj  a  village  in  Rajgaon  pargand, 


452  Fairs  in  Kanaur. 

The    fair  of  Maheshras*,     the  Bhaba  furgana^  deity,   takes  place  when   the  autumn 
moon  is  full. 

A  handsome  Raja,  is  Raja  Shumsher  Singh. 

And  Maheshras,  the  deity  of  Bhaba. 

Like  Shiiwa  Chandika.:|:  is  beautiful. 

In  Tukpa  pargand  there  are  nine  water  channels. 

But  Bhiiwa  ■pargand  has  only  one." 

8.  The  Sliogch  fair  is  held  at  Chiiii  and  lasts  for  5  days,  from  Mangar 
shitdi  10th  to  the  full  uiooii  of  that  month.  People  from  all  the 
surrounding  villages  assemble  to  dance  and  sing  and  a  great  deal  of 
merriment,  results. 

9.  The  Rathin  fair  is  also  held  in  Chini  on  the  1st  of  Faush  and  is 
celebrated  by  dancing  and  singing. 

10.  The  Agtarang  fair  at  Richpa  or  Rispa  in  Inner  Tukpd  lasts 
for  one  day.  All  the  people  of  the  surrounding  villages  aSvsemble,  and 
dancing  and  singing  before  the  temple  of  Kulyo  deity  are  the  features 
of  the  fair. 

11.  The  Mdng  fair  is  also  observed  at  liichp^  and  lasts  for  about 
a  week  from  the  18th  of  Md,gh.  The  Zamos  and  zomos  devote  them- 
selves to  the  worship  of  Buddha,  mer:  and  women  dance  and  sing 
to  music  with  great  merriment  till  the  end  of  the  fair. 

12.  The  Yungnas  or  Jungnas  fair  is  al^^o  held  at  Richpa  in  Paush, 
the  esact  day  being:  fixed  by  the  zamindars  to  suit  their  own  con- 
venience, and  it  lasts  for  five  days.  Worship  of  Buddha  is  observed 
with  general  rejoicings.  Eating,  drinking,  dancing  and  singing  are 
the  principal  features  of  the  fair. 

13.  The  Sherkan  fair  is  held  in  Ktinam  on  the  3rd  of  Katik  and 
lasts  but  one  day. 

14.  The  Dumgyur-z4lmo  fair  tnkes  place  at.  Kwalda,  in  Shuwa  'par- 
gand  on  an  auspicious  day  appointed  by  the  zamindars  in  Hdr  (Ashdrh). 
Dumgyur  means  a  Buddhist  praying  wheel,  nml  zalmo,  a  visit.  The 
jieople  visit  the  huge  praying  wheel,  and  turn  it  round  to  the  right  as 
often  as  they  are  allowed. 

15.  The  Kailds-zalmo,  or  '  the  visit  to  the  Kailds  mountain,'  is 
celebrated  at  Pilo  or  Spilo,  in  Shawa  pargand,  on  any  auspicious  day  in 
Had  fixed  at  the  will  of  the  zamindars,  and  lasts  one  day.  Worship  of 
the  Kailas  mountain  is  performed  with  great  rejoicings,  dancing 
and  singing  being  the  main  features  of  the  fair. 

16.  The  Khepa  fair  is  observed  throughout  Kanaur,  for  three  days, 
from  Mangar  hadi  saptami  to  Mangar  badi  dasmi.  The  people  bring 
thorns  and  put  them  on  the  doors  of  their  houses  in  order  that  no  evil 
spirit  may  enter  and  on  the  3rd  day  they  take  all  the  thorns  outside 
the  village  and  bum  them,  as  if  they  were  burning  an  evil  spirit. 
Dancing  and  singing   with  music  are  main  features  of  the  fair. 

17.  The  Ra3-kd,yang  {rds  Sanskr.  rdshi,  a  zodiacal  sign  and 
kd.yang,   Sanskr.  kdya,  body),   is    the    day   ou    which    the  sun  reaches 

*  Maheshras  (2nd),  the  deity  cf  Bhaba  pargand, 

t  Bhaba  is  apargana  in  the  Wang  valley. 

%  Shuwang  Chandika,  the  goddess  of  Eothi  or  Kostampi.  a  village  in  Shuwa  pargatid. 


c/  /i:.:, 


*-6a»>.     C4.  / 


<- 


'^^. 


Monasticism  in  KaiMur.  4u3 

the  zodiacal  sign  of  Aries.  ]n  India  known  as  the  Meshi-sankrdnti 
or  Vidbuva  sankniuti,  throughout  the  fSinihi  Hills  it  is  called  Bishu. 
This  fair  is  celebrated  throughout  Kanaur  and  the  Simla  Hills  on  the 
1st  of  Baisakh.  The  houses  are  well  whitewashed  and  decorated, 
and  danciag  and  singiug  with  great,  rejoicings  are  its  main  features. 

18.  The  L^brang-zalmo  fair  takes  place  at  K^nani  on  the  17th 
of  Jeth.  At  this  fair  people  visit  the  temple  of  Diibld,  and  dance  and 
sing  there   with  great  rejoicings. 

19.  The  Chhokteu-zalmo  fair  is  held  at  Labrang,  in  Shuwa 
jiargand,  on  the  15th  of  Hdr.  People  visit  the  temple  called  Chhokten 
at  Ldbrang.     Singing  and  dancing  to  music  are  its  main  features. 

20.  The  Suskar  fair  is  observed  in  Kothi  or  Kostampi  as  well 
as  elsewhere,  about  a  week  from  the  9th  of  Pbagun.  Two  parties,  one 
of  young  men  and  the  other  of  young  women,  tight  with  snow-balls 
until  they  are  tii-ed.  Singing  and  dancing  to  music  before  the  goddess 
Shuwdng  Ohandika  are  the  main  features  of  the  fair. 

21.  The  Jagang  fair  ali-o  takes  place  in  Kothi  on  the  3rd  of  M^gh, 
and  lasts  for  a  day.  Dancing  and  singing  songs  to  music,  and  worship 
of  the  deity  are  pertormed  with  great  rejoicings.  Jagang,  from 
Sanskr.,  yajna,  means  sacrifice. 

22.  The  Bishu  fair  is  the  same  as  the  Ras-kayang,  which  takes 
place  on  the  1st  of  Baisakh.  In  Upper  Kanaur  the  people  call  it 
Rcls-kdyang,  and  in  Lower  Kanaur,  Bishu. 

23.  The  Bang-kdyang  fair  is  held  at  Gramang  or  Kathgaon, 
in  Bhabci  iiargand,  on  the  full  moon  of  Paush.  All  the  Bhaba  people 
assemble  in  the  temple  of  Maheshras  and  worship  him.  Dancing  and 
singing  are  the  main  features  of  the  fair. 

Mnnasticism. 

Kanet  girls,  who  do  not  marry,  but  devote  their  lime  to  the  study 
of  the  Tibetan  scriptures  are  called  zomos  or  jamos.  They  live  in 
nunneries.  The  two  principal  nunneries  are  at  Kanam  and  Sunnam, 
and  in  these  a  great  number  of  zomos  live.  Besides  this,  every 
village  has  a  few  zovios. 

Kanet  boys,  who  learn  the  Tibetan  scriptures,  and  are  well  versed 
in  the  Buddhist  doctrines,  are  called  lamas.  They  live  in  monasteries 
and  are  looked  upon  as  very  holy.  In  fact  they  are  the  priests  of 
all  of  the  Kariets.  There  are  several  monasteries  of  these  lamas  in 
Kdnam,  Sunnam,  and  other  villages.  LJmas  are  either  Gyojang  or 
celibate,  like  the  Brahmach;iri,  or  Dugpu,  who  marry  but  never 
shave  the  head. 

The  loma  is  consulted  with  regard  to  every  important  undertaking. 
Thus  he  is  asked  to  name  an  auspicious  day  for  beginning  to  plough 
or  sow,  and  at  the  time  ascertained  he  recites  chants  like  the  one 
beginning:  Om  akdni  nikdiii  ambitd  mandate  mantdle  swdhd,'  Ma,y 
the  gods  bestow  on  us  abundance  ot  grain.*  When  a  new  roof  is  put 
on  a  temple,  which  is   called   shdnt*   the  lamas   perform  a    ceremony, 


*  From  Sanaki".  shdnti,  peace. 


4^4  Kanazai — Kanchan. 

reciting  charms  and  performing  /lom,  with  the  sacrifice  of  sheep 
and  goats.  This  is  called  parestong  (iSanskr.  fratisthd,  consecration). 
When  a  new  house  is  ready  the  Idmd  fixes  the  time  auspicious  for  its 
occupation,  and  the  owner,  dressed  in  new  clothes,  is  then  taken 
into  it  wilh  his  wife,  who  rings  a  bell.  This  is  called  gordsang.'*^ 
New  grain  is  first  offered  to  the  village-god  and  may  then  be  eaten. 

Cults  in  Kanaur. 

An  alphabetical  list  of  the  deotas  in  Kanaur,  together  with  the  name  oj  the  village  in  which 

each  is  located. 

1.  Badn'nath,  at  Kamrii  or  Mone  village. 

2.  Bhimakali,  at  Kamru  or  Mooe  village.     (Also  at  Sarahan.) 

3.  Chhakoling  Dambar,  at  Labrang  village  iu  pargand  Shuvfa. 

4.  Chandika,  at  Ropa  village  in  Shuwa  paryand,  Gangyul  ghon.    Also  at  Yawring 

village,  Shuwa  pargana. 

5.  Chhwedung,  at  Chango  village  in  Shuwa  pargand. 

6.  Dabla,  "at  Kaaam,  Dabliug,  Dubling,  Lio,  iSpuwa  or  Poo,  Shyasho,  in  Upper  Kanaur. 

7.  Deodum,  at  Nako,  in  Shuvra  pargand. 

8.  Gyangmagyum.  at  Jacgf,  in  Stiuwa  pargand. 

9.  Kasurajas,  at  Rfrang  or  Ribba,  in  Inner  Tukpa  pargand. 
10.  Khormo,  at  Pilo  or  Spilo,  in  Shuwa  pargand. 

U,     Kulyo,  at  Richpa  or  Rispa,  in  Inner  Tukpa  pargand. 

12.  Waheshras,  atShungra  or  Grosnam  in  Tharabis  pargand,  at  Graraangor  Katbgaon 

in  Bhaba  pargand,  and  at  Ch-ngaon  or  Tholang  in  Rajgaon  pargand. 

13.  Markaliug,  at  Khwangi  in  Shuwa  pargand. 

14.  Mathi,  at  Chhitkul,  in  Outer  Tukpa  pargand. 
lo.    Milakyum,  at  Akpa,  village  in  Shuwa  pargand. 

16.  N4ges,  at  Barang,  Bruang.t  Chasang,  Chhota  Kamba,  Kiiba,  Mewar,  Miria,  Sangla, 

Sapni  or  Rapang  villaijes. 

17.  Nagin,  at  Bari  village  in  Tharabis  pargand. 

18.  Narayan,  at  Barsering  village  in  Outer  Tukpa  pargand. 

19.  Narenas,     at    Asrang,   Chini,   Shohang,   Uriii,  and  Yula   villages  ;   and  also  at 

Chugaon,  Gramang  and  Shungra,,  with  the  three  Maheshras. 

20.  Ormig,  at  Morang  or  Ginam  village  in  Inur^r  Tukpa  pargand. 

21.  Pathoro,  at  Rarang  and  Punnam  villages,  Shiiwa  and  Rajgaon  pargands. 

22.  Rogshu,  at  Kogi  village  in  Shuwa  pargand. 

23.  Shankras,  at  Pwari  or  For  village  in  Inner  Tukj  a  pargand. 

24.  Shanshras,  at  Rakchham  village  in  Outer  Tukpa  pargand. 

25.  Sheshering,  at  Pangi  village  in  Shuwa  pargand, 

26.  Rapukch,  at  Th^ngi  village  in  Inner  Tukpa  pargand. 

27.  Shiiwaog  Chandika,  at  Kostampi  or  KothI  village  in  Shiiwa  pargand. 

28.  Tarasang,  at  Tranda  village  in  Tharabis    pargand. 

29.  T6fas  at  Rupi  village  in  Pandrabis  pargand. 

30.  Tungma  Dambar,  at  Gyabung  village  in  8huwa  pargand. 

31.  Ukha,  at  Nachar  and  Bara  Kamba  villages,  Tharabis  and  Pandrabis  parganus. 

32.  Yulsha,  at  Sunnam  village  in  Shuwa  pargand. 

Kanazai,  a  nadddf  or  cotton-carder  in  Peshdwar. 

Kanazai,  one  of  the  three  main  sections  of  the  Utmdnzai  Pathdns  in  Hazdra. 

Kanchan,  fern,  -i,  this  like  the  Kanjar  is  hardly   a   caste,   Kanchan  simply 
meaning  a  pimp|  or  prostitute,  and  being  the  Hindustdni  equivalent  for 


*  From  Sanskr.  grihapravtishtha,  entering  in  a  house :  it  is  called  ghardmi  in  the  Simla 
Hills. 

t  Nages  deotd  in  Sangla  is  thus  addressed  by  the  pujydres  in  worship  :— 

O  thou,  who  livest  within  the  wall,  who  livest  in  holes,  who  canst  go  into  a  vessel,  who 
canst  swiftly  run,  who  livest  in  the  water,  on  the  precipice,  upon  the  tree^,  in  the  waste- 
land, among  the  meadows,  who  hast  power  like  the  thunderbolt,  who  livest  within  the 
hollow  trees,  among  the  rocks,  within  the  caves,  be  victorious. 

J  In  this  sense  it  has  a  plethora  of  synonyms. 


Kdnchi — Kandarlce.  455 

the  Panjdbi  Kan  jar.  The  word  Tcanchan  is  said  to  mean  'gold'  or 
'pure  and  illustrious.'  The  Hindu  prostitute  is  coninionly  known  as 
R^mjani,  Harkain  being  also  used.*  Randi  is  also  used  for  a  prostitute 
in  the  east  of  the  Province,  hut  it  only  means  a  *  widow '  throughout  the 
Punjab  proper.  Only  two-fitths  of  the  Kanchans  are  males.  They  form 
a  distinct  class,  though  not  only  their  offspring,  but  also  girls  bought 
in  infancy  or  joining  the  community  in  later  life  and  devoting  them- 
selves to  prostitution,  are  known  as  Kanchans.  lu  the  south-east  of  the 
Punjab,  however,  the  Kanchans  appear  to  form  a  fairly  distinct  caste. 
Those  of  them  who  have  followed  their  profession  for  generations  are 
styled  deraddrs  and  look  down  upon  the  later  reci'uits.  'J'hej  have  a  more 
or  less  definite  custom  of  inheritance,t  and  the  birth  of  a  girl  is  the 
occasion  for  greater  rejoicings  than  that  of  a  boy,  as  a  girl  is  a  source  of 
wealth.  The  unmarried  girls  arc^  generally  prostituted,  but  wives  and 
sons'  wives  are  kept  in  even  more  rigid  seclusion  than  high  caste  women. 
Wives  have  to  be  purchased  from  poor  people  of  any  tribe  at  consider- 
able cost,  as  Kanchans  do  not  give  their  daughters  in  marriage  and  can- 
not obtain  brides  in  their  own  caste.  When  a  girl  attains  pubei-ty  and 
co-habits  with  a  man  for  the  first  time  a  feast,  called  sliadi  missi,  is 
given  to  all  the  brotherhood,  and  menials  get  their  doles.  Prior  to  this 
ceremony  the  girl  may  wear  a  nose-ring,  but  not  after  it.  Seven  months 
after  a  pregnancy  too  the  brotherhood  is  feasted  and  menials  paid  their 
dues.  The  mirdsi  of  the  Kanchans  is  called  dddd  and  gets  a  rupee  a 
year.  A  woman  of  another  caste  is  admitted  into  the  sisterhood  by 
drinking  a  cup  of  sweetened  water  and  she  is  then  entitled  to  be  treated, 
even  in  matters  of  inheritance,  like  a  natural  daughter.  The  Kanchan, 
Rdmjani  and  Harkain  are  said  to  rank  above  the  Barikka,J  Malzdda, 
MusALLi  and  Nat — all  of  whom  appear  to  be  or  rank  as  prostitute  castes. 
The  Kanchans  of  Ludhiana  found  in  Ndbha  say  they  were  Chushattli 
Mughals  descended  from  one  Mirza  Jeb.  His  grandFather  Mirza  Alara 
was  put  to  dpath  for  some  reason  at  Delhi  and  fled  to  R^mpur.  He  is 
said  to  be  still  spoken  of  as  '  Rdmpur  Juni '  and  in  order  to  conceal  his 
identity  he  joined  the  Kanchans.     See  also  Perna. 

Kanchi,  a  Jat  clan  (agricultural)  found  in  Mult^n. 

Kanda,  a  Jat  clan  (agricultural)  found  in  Multdn. 

K  AND  AN,  an  agricultural  clan  found  in  Sh^hpur. 

Kandaeke,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 


*  The  story  told  is  that  Ahad's  son,  the  king  Shidad,  built  a  magnificent  palace,  which  he 
named  Paradise  In  it  he  placed  virgins  instead  of  the  houris  of  Paradise,  who  are  lawful 
to  tha  dwellers  therein.  This  recalls  the  practice  of  the  Assassins  as  told  in  the  Bistnry 
of  that  sect  by  von  Hammer,  p.  187  of  the  English  translation  :  — 

"  A  youth  who  was  deemed  worthy,  by  his  strength  and  resolution,  to  be  initiated  into 
the  Assassin  service,  was  invited  to  the  table  and  conversation  of  the  grandmaster  or 
grand- prior  :  he  was  then  intoxicated  with  henbane  {hashhh)  and  carried  into  the  garden, 
which,  on  awakening,  he  believed  to  bo  the  Paradise  :  everything  around  him  the  houris  in 
particular,  contributed  to  confirm  his  delusion." 

The  Rtimjani  of  course  claims  descent  from  R'un  Chandra. 

t  Kanchans  and  Kanjars  generally  follow  Muhimmidan  Law  in  cases  of  inheritance 
P(t«,;ab  Record,  95  of  1884,  52  of  ]8!M,  i;-' of  ls;t2  and  98  of  1885.  In  Nibha,  however,' 
it  is  stated  that  sons  and  daughters  succeed  equally,  contrary  to  Muhararaadan  La^. 

:f  A  low  class  of  Muharamadaas  :  Punjabi  Dicty.,  p.  100, 


456  Kandera — Kanet. 

Kandera,  the  same  as  tbe  dhunia  or  penja,  or  rather  '  a  Hindu  dhunia' :  but 
see  Kanera. 

Kandhar,  one  of  tbe  phratries  of  the  Rajputs  in  Karndl  and  like  the 
Mandhar,  Panihar,  Sankarwdl  and  Bargujar  descended  from  Lao. 
Intermarriao-e  between  these  tribes  is  forbidden  on  the  ground  of  their 
common  desceot. 

KandranaHj  a  Rdjput  clan  (agricultural)  found  in  Multan. 

Kandwa,  a  J^t  clan  (agricultural)  found  in  Multan. 

Kanera,  (1)  a  mat-weaver  but  now  a  weaver  of  any 'kind  (Mult^ni)  :  (2) 
the  Kaneras  form  a  small  Muhammad  an  caste,  found  only  on  the  lower 
courses  of  the  Sublej  and  Chenab,  and  on  the  Indus.  They  must  be 
distinguished  from  the  Kandera  or  Penja  of  Delhi.  They  are  a  river 
tribe,  and  their  original  occupation  was  plaiting  mats  from  gi'ass  and 
leaves,  making  string,  and  generally  working  in  grass  and  reeds  ;  but 
they  have  now  taken  to  weaving  generally,  and  even  cultivate  land. 
In  Dera  Ismail  Khan  and  Bannu,  however,  they  still  work  in  kdthud  and 
hander,  of  which  they  make  mats  and  patalis  for  the  roofs  of  houses,  as 
well  as  ropes.  They  are  a  low  caste,  slightly  but  only  slightly  superior 
in  standing  and  habits  to  the  other  grass-workers  and  tribes  of  the  river 
banks.  "  A  Kaneri  by  caste,  and  her  name  is  GhuMm  Fabinia,  and  she  is 
an  associate  of  the  gentlemen  of  the  desert  (wild-pigs)  !  "  (2)  a  JAt  clan 
(agricultural)  found  in  Multan. 

Kaneran,  a  Jdt  clan  (agricultural)  found  in  Multan. 

Kanet. — The  Kanets  are  the  yeoman  peasantry  of  the  eastern  Himalayas  in 
tbe  Punjab,  and  of  the  hills  at  their  base.  On  the  west  they  extend  as 
far  as  Bangahal  and  the  eastern  portion  of  the  K^ngra  Valley,  occupying 
the  whole  of  Kullu,*  Mandi,  Suket,  the  Simla  Hill  States  and  Sirmur. 
A  few  are  also  found  east  of  the  Sntlej  in  the  Jhandbari  ildqa  of  Hoshid-r- 
pur  and  the  Kotaha  Valley  of  Ambdla  is  also  held  by  them.  In  Kdngra 
Proper  their  place  is  filled  by  the  Ghirths.  TIih  Rd,jputs  are,  gc^nerally 
speaking,  their  over-lords,  but  in  many  places,  especially  in  the  Simla 
Hills,  they  have  retained  their  original  independence  and  are  directly 
subordinate  to  the  Rd,jput  Rd,jd,s. 

The  common  derivation  of  Kanet  or  Kanait  is  from  kunit  '  indiffer- 
ence' or  'hostility'  to  the  Shd,shtras,  and  the  Rd,jputs  or  Ohhatris  who 
did  not  observe  them  strictly  are  said  to  have  been  called  'Kanait.' 
Their  Kxity  was  mainly  with  regard  to  wedding  and  funeral  rites  and 
in  keeping  widows  as  wives.  Others  pay  that  the  word  is  really  kania 
het  or  'love  for  daughters'  because  Kanets  did  not  kill  their  girl-child- 
ren. The  true  Rajputs  used  to  kill  theirs  at  birth.  Another  suggestion 
is  that  ait  signifies  sons,  just  as  aik  signifies  brothers  and  kinsmen, 
e.  g.  R^mait  means  Rdmu's  sons  and  Ramaik  his  brothers  and  kin. 
Now  Rdja  Kans  of  the  Purdns  is  called  K^n  in  Pah^ri  and  his  sons 
would  be  called  Kanait,  but  since  Kans  persecuted   Brahmans   and   was 

The  Lahul'is,  or  peasantry  in  Lihul,  m-^  h'qinnln?  to  call  themselves  Kanets  as  they 
become  Hinduized.  See  under  Lahala.  The  Kaaets  of  Lahul  are  said  to  be  called  Jad  by 
the  Kanets  of  KuUu,  but  that  term  appears  to  be  uukuowa  bath  ia  Lihul  and  in  Sp  iti. 


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Kanet  groups.  457 

looked    ui^oti  as  a  dait    (a  devil  or  rdkshasa),    he   was  killed    and   left 
no  descendants.     Others  say  that  Krishna,  also    called    Kan    in   Pal.dri 
mvaded    Bashah.-  and    advanced  to  Sliurinatpur   (now  SaraJian  i  •  so  his 
descendants  are  Kanaifc.     But  neither  suggestion  appears  tenable! 

Speakintj  generally,  the  furtlier  wo  penetrate  into  the  Hills  the  lesa 
pure  is  the  Kanet  an;i  the  lower  he  stands  in  Hindu  estimation.  In  the 
SiwcUik  hills,  in  Sirmur,  below  the  Chaur  Peak,  in  lower  Suket,  Mandi, 
N^hlgarh,  BiUspur,  etc.,  the  pure  Kanets  at  lease  rank  higher  than  those 
in  the  upper  hills  of  KuUu,  Saraj  and  the  other  Simla  States.  The 
latter  in  turn  look  down  upon  the  Kanets  whose  country  stretches  from 
the  Negri  khad  to  Kanaur,  and  they  in  turn  despise  the  Jdds  of 
Kaimur  itself. 

In  Kullu  Proper,  i.e.,  in  the  Kullu  Valley,  the  Kanets  have  three  '^roups 
or  grades :  Kliash,  Kdhu  and  Niru*,  the  latter  appai-ontly  confined  to 
the  Dugi-Lag  ivaziri  in  Kullu.  Sir  James  Lyall,  however,  only  noted 
two  divisions  the  '  Kassiya '  and  '  Kiio.'  The  latter  say  that  a  Raj^i  of  Kullu 
ordered  the  Kanets  to  reform  their  loose  practices,  and  conform  altogether 
to  Hinduism  ;  tl.ose  who  obeyed  were  calleii  Kassiyas  and  those  who 
stuck  to  their  old  ways,  Kilos,  it  is  a  fact  tliat  at  the  jn-esent  day  the 
former  are  more  Hindu  in  all  their  observances  than  the  latter  and  the 
story  is  otherwise  probable,  as  one  can  see  that  the  foreign  priests  round 
the  Hdjds  were  always  striving  to  make  the  Kullu  people  more  orthodox 
Hindus,  greater  respecters  of  Brahmans  and  less  devoted  to  tlie  worship 
of  their  local  divinities.  The  Kassiyas  wear  the ya?ieo_,  and  pretend  to 
some  superiority  which,  however,  is  not  admittect  by  the  R^ios.  They 
intermarry  and  eat  and  drink  together  out  of  the  same  cookino--pots  but 
not  out  of  the  same  dish  or  plate.  The  late  Mr.  A.  Anderson  noted  that 
the  Kassiya  were  iroie  common  in  Kullu  proper  and  the  Rdo  in  Sarai. 
The  Kanets  of  thrf  remote  JMaldna  Valley  will  be  found  described  under 
Ra  Deo.  According  to  Cunningham  Hdos  are  also  in  possession  of  the 
lower  Piibar,  Rupin  and  Tons  valleys  in  the  Simla  Hills,  but  those  may 
be  the  Rdhus  of  those  Hills.  They  give  their  name  to  the  petty  fief 
of  Rawdhin  or  R  a  wain. 

In  the  Simla  Hills  the  groups  are  Kanet,  Khash,  Rdhu  and  Knran  (?or 
Kuthcira),  the  Khash  ranking  below  the  Kanet,  who  take  their  daughters 
in  marriage  ;  while  both  rank  above  the  Rdhu,  who  nre  votaries  of  R^hu 
and   the    Kuran,  devotees  of  Ketu.      These  two  latter   groups   keep    an 

*  In  Simla  the  Niru,  Noro,  Niuru,  Nonu,  Neona  and  (or)  Notii  septus)  «r6  said  to  bp  old 
Kanets  and  descended  from  the  Kijputa— of  a  tribn  nor,  spfcified  — who  were  7?ia'i(;is  or 
inovannas,  Brnhmana  and  Miaiis  or  sonn  of  Hajas  who  took  Kanet  wives.  They  often 
intermarry  with  the  Kha^h  or  Khosh.  The  Nini  and  Khosh  do  nor.  intermarry  with  the 
Riihia  and  Knran,  though  the  two  former  eat  food  cocked  by  each  other,  and  iiUo  with  the 
Kahu  and  Kuran  except  at  times  of  sutuk  and  putak.  In  Kullu  and  l^ashalir  the  Hahii  nnd 
Kuran  cook  food  on  an  angethn  or  stove,  while  the  Niru  and  Khosli  nsc  chulafi  but  this  is  a 
custom  rather  than  a  caste  distinction.  The  Kahn  and  Kurnn  diareurMrd  tho'ru  e  of  jillh 
i.  e.,  they  can  drink  from  the  sume  cup.  With  them  demise  mourning  ends  after  three 
days  and  on  the  5th  thoy  kill  a  yoat.  Those  Kanaita  can  cohabit  with  a  Koli-.,  if  they 
keep  her  in  a  separate  house,  and  any  son  by  her  will  be  a  servant  in  the  family  but 
cannot  claim  inherittmce.  But  a  Di,oi  woman  cannot  be  kept,  as  the  Da^'i  i.s  inferior  in 
caste  to  the  Koli.  These  Kanaits  eat  the  flesh  of. the  ewe,  hheri.  They^  can  marry  tho 
maternal  uncle's  or  father's  bister's  dau>jlitor.  'I'hey  are  found  in  Kullu  and  Bashahr  but 
there  are  very  few  to  the  south  of  the  No^Ti.  The  Dahu  and  Kuran  hardly  differ  at  all 
Thoy  intermatry  and  oat  together  during  sutak  and  pdtak.  R4hu  is  said  to  be  derived  from' 
Bahu  the  stm-devouring  dragon,  or,  in  Kullu  Proper,  from  mahit-,  a  bee. 


45ft  Kanet  factions. 

eclipse  as  a  fete-day,  feasting  just  as  it  takes  place.  On  the  Shivrdtri 
too  they  make  an  ox  of  flour  and  worship  it :  arid  then  the  head  of  the 
family  shoots  it  in  the  belly  with  an  arrow  or  cuts  it  with  a  sword,  and 
the  pieces  are  distributed  to  all  present,  in  spite  of  attempts  to  rescue 
the  image.* 

In  Rirmur  the  Kanets  are  found  throughout  the  State,  but  trans-Giri 
only  the  Khash.  The  latter  have  an  offshoot  called  Sharai  from  shara, 
the  Muhammadan  Law,  because  their  ancestor  when  hardpressed 
acknowledg^ed  himself  the  Koli  of  his  Muhammarlan  oppressors.  The 
Khash  will  give  no  daughters  to  the  Sharai.  Most  of  the  Kanets  in 
Sirmur  are  returned  as  Punwar. 

The  relative  position  of  the  different  groups  can  hardly  be  stated 
with  precision.  Thus  in  Kullu  Proper  the  Khash  rank  higher  than  the 
I\ahu,  despite  the  saying  : 

Khnshia,  Khash  Ms, 

Man  eJc,  hah  his. 

"  To  every  Khashia,t  twenty  Khash, 

One  mother,  twenty  fathers." 

In  Sar^j  the  Kanets  are  polyandi'ous,  yet  they  profess  to  look  down  on 
the  Kanets  of  Kullu  Proper  :  and  in  the  Simla  Hills  the  Khash  are  in- 
ferior to  the  true  Kanets. 

In  the  Kanaur  tract  of  Bashahr,  the  Kanets  are  called  Jads  or  Zads 
and  form  a  distinct  sub-caste  with  which  the  Kanets  of  the  lower  ranges 
do  not,  as  a  rule,  intermarry  or  eat,  though  they  will  smoke  and  drink 
with  them.  They  are  not  at  ali  particular  about  their  food  or  drink, 
and  will  actually  eat  yak-heet  These  Kanets  will  be  found  fully 
described  under  Kanauri. 

Throughout  Sirmur  and  the  Simla  Hills  there  were  until  quite  recent 
times  two  great  factions,  the  Shd^tis  or  followers  of  the  Pandavas,  and 
the  Bfchis  who  were  adherents  of  the  Kauravas.|  Social  intercourse 
of  any  kind  between  these  two  groups  was  absolutely  forbidden,  but 
they  now  intermarry,  and  so  on.  In  Sirmur  the  adherents  of  the 
Kauravas  are  also  called  Sathnrs,  those  of  the  Pandavas  Pasars.  The 
origin  of  thefe  terms  is  lost  in  obscurity. 

The  Kanets  are,  or  claim  to  be,  of  impure  Kd.jput  descent,  but  the 
race  is  of  diverse  origin.  In  Kullu  they  are  often  classed  by  other 
Hindus  as  on  a  par  with  the  Rathis§  of  Kd,ngra,  and  just  as   the  latter 


*  In  the  Simla  hills,  four  classes  among  the  Kanets  were  said  to  rank  higher  than  the  rest 
and  are  known  as  the  Char  Khundh.  Their  names  are  Bhaunthi,  Parhiar,  Chhippar,  Balhi'r. 
Other  sub-divisions  in  those  hills  are  :—Kohal,  Gahru,  Baruri,  Chakar,  Katlehru,  Suraji, 
Khash,  Badni,  Charola,  Badalwal,  Jalanu,  Rohal,  Katalik,  Pirwal,  Janwal,  Dolal,  Rohana, 
Kulharn^n,  NoTia,  Lac^dogarh.  But  a  large  number  of  i-?ieZs  are  now  given  as  superior  to 
the  rest  of  the  Kimets. 

t  Said  to  mean  "female"  (PKhaa).  The  word  Khasha  in  Sanskrit  ia  aaid  to  have 
meant  the  country  inhabited  by  the  fourth  class  of  the  Hindus  (?  Sudras).  Ic  extended 
from  Kumann  to  the  Simla  Hills. 

t  The  Bashis  kept  the  Shivratri  on  the  14th,  the  Shatis  on  the  15th  of  Pbagan. 

S  The  Kanets  rank  well  above  the  Ghirths  in  the  hypergamy  scale,  for  whereas  a 
Ghirthni  becomes  a  queen  in  the  7th  generation  a  Kanetni  may  aspire  to  that  honour  in 
the  5tb  which  places  the  Kanets  just  below  the  Kathis. 


Kanet  septs.  459 

claim  to  be  Rd,jputs,  who  have  lost  status  by  taking  to  the  plough,  or 
the  offspring  of  Rd^jputs  by  women  of  Sudra  rank,  so  the  Kanots  say 
that  they  are  the  children  of  women  of  the  hills  by  Riijputs  who  came 
up  from  the  plains.  On  the  other  hand,  another  story  makes  the  mass  of 
the  Kullu  population  homogeneous  and  assigns  both  the  Kanets  and  the 
Dagis  to  one  stock.  Two  sons  of  the  demi-gnd,  Bhim  Sain,  Pandava, 
each  had  a  son  hy  a  daughter  of  a  Kullu  rdkshasa  or  demon.  One  of 
these  married  a  Bhotantior  Tibetan  woman,  who  fed  him  on  ydk's  flesh, 
80  that  he  and  his  children  by  her  became  Dagis.  The  other  son  was 
the  ancestor  of  the  Kanets. 

But  if  the  mass  uf  the  Kanets  claims  descent  from  various  Rajput 
tribes,  some,  such  as  the  Chibhar,  from  Kishtwdr  and  Lahore,  and  the 
Dogra,  from  Jammu,  claim  to  be  Brahmans  by  origin.  Besides  thci" 
nebulous  stat.us  groups  the  Kanets  are  divided  into  countless  septs  of 
which  only  a  few  can  be  noticed  here.  More  than  1,10U  Kanet  khels* 
or  septs  are  enumerated.  The  khel  is  quite  distinct  from  the  gotra 
which  is  often,  if  not  always,  retained.  The  origin  of  some  of  the  khels 
is  quite  recent  and  well  authenticated.  Thus  the  Sain  sept  is  descended 
from  Rdnas  of  Kot  Khdi,  Khaneti,  Kumharsain  and  Delhat :  the  Malid,ra 
sprang  from  a  cadet  branch  of  the  ruling  families  of  Bilaspur  and 
Ndlagarh;  and  both,  originally  R^ijputs  by  birth,  have  sunk  to  Kanet 
status. 

In  Sirmur  the  Jaitki  khel  is  so  named  from  the  village  of  Jaitak, 
but  it  is  said  to  be  descended  from  a  Khatri  of  Sdmana  who  espoused 
a  Kanetni. 

From  the  Agnikula  Riijputs  have  sprung  the  Agnibansi  and  Punwdr 
septs;  and  from  the  Punwd,r  the  Bhaunthi,  Badhdr,  Baler,  Khanogu 
and  Ramal  septs. 

The  Tanwar  or  Tantar  Kanets  arc  descended  from  Rajputs  of  that 
clan  and  are  found,  chiefly,  in  Bdghal,  Mahlog  and  Kunhidr. 

From  the  Chauhdns  are  descended  the  Rahdni,  Namol»,  Biphrdla. 
Padhar,  Padhan,  Sadi,  Ohauh^n,  Ch^ndal  and  Chandel  septs,  all 
claiming  Baldeo  of  Delhi  as  their  progenitor.  The  Badhoi  Kanets, 
who  are  very  numerous  in  the  Simla  Hills,  are  also  said  to  bo  Chauhan ; 
they  are  divided  into  a  number  of  sub-septs  and  can  marry  within  their 
own  sept.     Other  septs  are  : — 

].  Bh^radwajet  :  this  gotra  name  is  still  in  use,  but  it  includes  the 
Batdl  and  Manlu  (Kanet)  septs  and  the  Chanarii  (Brahmans).  Tradi- 
tion says  that  once  a  Brahman  maiui  of  Sonwal,  a  village  in  Koti, 
had  two  sons  who  married  Kanet  brides.  One  settled  at  Mclnla  village, 
the  other  at  Bhdtld,  and  they  founded  the  Mdnlu  and  Batdl  «e])ts. 
Those  of  the  family  .vho  remained  Brahmans  settled  at  Chan^ri,  a 
village  in  Koti  and  are  called  Chhndrii.  2.  Kalal :  a  sept  which  takes 
its  name  from  Kelo,  a  village  in  Koti,  and  gives  its  na/ne  to  the  Kalalthi 
pargana  of  that  State.  H.  Chauhan,  a  sept  which  occupies  the  upper 
valley  of  the  P^bar  in  Jubbal,   and  is   numerous  in  Keon^hal,  Sirmur, 


♦The  word   hhcl  is   pronounced  like   kher,  with  the  hartH,  in  the  Simla  Hills.    It  may, 
ho-wever,  be  identical  with  the  Pashtu  Tchcl. 
4  The  occurrence  of  this  gotra  name  among  the  Gaddis  and  Ohirths  also  will  be  noted. 


460  The  Kullu  Kanets. 

Mandi  and  Suket,  4.  Mangal,  a  sept  which  gives  its  name  to  the 
Mdngal,  a  tract  lying  west  of  the  Pdbar  basin.  5.  Kilsib,  another 
gotra  name,  more  than  half  of  whom  are  returned  fiom  Bashahr,  where 
the  Kanets  are  divided  into  numerous  septs. 

The  Rancts  of  Kullu, 
Kanets  of  both  sexes  wear  a  dress  which  is  picturesque,  and  not  at  all 
oriental.     A  red  and  black  woollen  cap,  not  unlike  a  Scotcli    bonnet  at 
first  sight,  a  grey  or  brown  loose  woollen  tunic  girt  in,    with  a    rope  or 
sash  at  the  waist,  a  striped  or  chequered   blanket  worn    like    a    Scotch 
plaid  round  the  chest  and  over  the  shoulders,  form  the  di-ess  of  the  men. 
If  well  enough  off,  they  add  loose  woollen  trousers  tight  round  the  ankle. 
Some  of  the  women  wear  a  cap  like  that  of  the  men,  under  which  their 
hair  hangs  down  in  long  plaits  lengthened  out  with    plaits    of   worsted, 
but  most  of  them  do  without  a  cap,  and  wear  their  hair  puffed  out   and 
twisted  into  a  high  sloping  chignon,  not  unlike  the  fashion  once  prevail- 
ing among  English  women.     Instead  of  a  tunic  they  wear  a  plaid    or 
blanket    fastened    around   them   with    bodkins,    and   so    skilfully   put 
on  that  while  the  neck  and  arms  are  bare,  all  the  rest    of    the    body    is 
modestly  covered  to  below  the  knee  :   the  leg  is  bare  or  covered  with    a 
woollen  gaiter  :  broad  metal  anklets  are  not  uncommon,  and  set  off    the 
leg  very  prettily  ;  the  arms   are    generally  overloaded   with    bracelets. 
Both  sexes  are  generally  shod  with  sandals  made    of    plaited    straw    or 
hemp,  but  many  go  bare  foot,  and  a  few  wear  leather  shoes.     Both  sexes, 
especially  on  festival  days,  are  fond  of  wearing  bunches  of  flowers  stuck 
in  their  caps  or  in  their  hair,   and  strings  of   flowers   hung  round  their 
necks.     Some  are  hardly  darker  than  Spaniards  in  complexion,    with  a 
ruddy  color  showing  in  their  cheeks  ;  otliers  are  as  dark  as  the  ordinary 
Punjabi.^     They  are  not  tall,  but  look  strong  and  active,  and  generally 
have  handsome  figures.     Many  of  the  wor.ien  have  fine  eyes,  and  a  mild 
and  gentle  expression  of  face,    but  the    men,    on  the  whole^    have    the 
advantage   in  regularity  of  feature.     The  finest  men  are  to  be  found  in 
Sardj.     The    women   do  most  of  the  field   work,    with  the    exception  of 
ploughing,  but  in  return  they  have  more  liberty  than  m  most  parts  of 
India.     They  attend  all  the  fairs  and  festivals  [jach)  held  periodically  at 
every  temple   in  the   country.     At   the^e    fairs    both    sexes   join  in  the 
fdno-ino-   and  dancing,  but  the  women  in  Kullu  dance  separately,   and  at 
nio'lit  only.     In  Bashahr    the  Kanets  ot  both  sexes  dance  together.     In 
the  L'Ag  and  Parol  icazirls  it  is  not  uncommon  to  see  many  of  both  sexes 
returning    from  the  fairs  decidedly   tipsy,    the  result  of   deep  potations 
of  iiiir  or  lugri,  a  kind  of  weak  acid  beer,  generally  brewed  at  home,  from 
rioe.     In  Riapi  and  Saiaj  drinking  is  considered   a  reproach,  and  almost 
universally   escliewed.t  In  the  winter,  when  confined  to  their  houses  by 


*  With  the  exception  of  a  few  families,  descendants  of  the  Rajas'  priests  or  parohit)>,  the 
Kullu  Brahmans  differ  very  little  in  appearance,  dress  or  customs  from  the  Kanets.  The 
same  may  be  s^id  of  nearly  all  of  tbe  few  Rajputs.  The  blood  is  in  fact  genernlly  very 
mixed,  for  both  Brahmans  and  Hajputs  commonly  marry  Kanet  girls:  such  wives  are 
known  as  arit  in  distinction  from  tho  Idri,  or  wife  of  tbe  same  CHSte  taken  b_v  the  regular 
hidh  ceremony:     Lyall's  Kangra  Se'f.  i''ep.,§  114-.     The  text,  is  from  §  112. 

tin  Rupi  a  mildly  intoxicating,  but  very  refreshing,  infusion  of  hemp-leaves  (bhany), 
violets  and  sugar  is  occasionally  indulged  in  at  fairs.  In  the  other  ivaziris  of  Kullu  Proper, 
towards  Uie  sources  of  the  Beas,  there  is  much  drunkenness.  The  hill-beer  is  of  two  kinds, 
Uogrl  and  chakti  and  sur.  The  former  is  made  from  rice,  fermented  with  jyhap,  a  kind  of 
veast   which  is  imported  from  Ladakh  or  Baltislan,  and  the  composition  of  which  is  a  trade 


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■1 


The  Kullu  Kanets.  461 

the  snow,  the  men  ypend  most  of  tlieir  time  in  weaving  blankets  and 
cloth  for  sale  oi'  home  consumption  :  the  women  do  not  weave  in 
Kullu. 

Social  usages. 

'The  s  cial  usages  of  the  Kauets  are  not  peculiar  to  the  caste,  but  are 
those  which  are  followed  by  the  other  castes  in  the  localities  con- 
cerned, the  upper  classes  of  the  Kanets  observing  the  same  usagf^s  as 
the  Brahmans  or  Rdjputs,  while  the  lower  are  content  to  follow  much 
the  fame  customs  as  the  artisan  castes  below  them.  A  full  account 
therefore  of  all  the  Kanet  social  usages  and  religious  beliefs  wonld  be 
tantamount  to  a  description  of  all  the  Hindu  usages  in  vogue  in  the 
hills  of  Kullu.  Mandi,  Suket  and  Simla,  together  with  an  account  of  all 
the  Hindu  beliefs  in  those  hills.  Suuh  an  account  is  attempted  in  the 
Introductory  Volume;  and  the  notes  which  follow  give  only  the  barest 
outlines  of  the  social  observances  in  Kullu.  Those  of  the  Kanets  of 
Ldhul,  Kanaur  and  Bashahr  and  separately  described  under  Lahula 
and  Kanadki,  and  below  on  p.  000  will  be  found  an  account  of  the 
people  of  Bashahr. 

On  the  birth  of  a  male  child  in  Kullu  there  is  a  feast,  and  a  present 
is  made  to  the  headman  [negi]  of  the  Kothi.  The  child  is  christened 
some  time  within  the  year  following,  and  is  then  produced  in  public, 
and  there  is  another  fea^t.  It  is  a  common  custom  in  Outer  Sar^]  to 
give  two  brothers  names  that  rhyme.  According  to  one  informant, 
who  ranks  all  Kanets  as  Sudras,  the  Khash  observe  the  same  rites  at 
birth  as  the  twice-born  castes,  while  the  Raos,  like  the  low  castes,  simply 
offer  a  bunch  of  green  grass  to  the  child's  father  and  he  places  it  on 
his  head,  but  gives  no  alms. 

'  Three  kinds  of  marriage  ceremonies  are  in  use  in  Knllu,  viz.  (1)  Bedi 
hiahjthe  ordinary  Hindu  form  ;  (2)  rttti  nmnai,  four  or  five  men  go  from 
the  bridegroom  to  the  bride's  house,  dress  her  up,  put  a  cap  on  her  head, 
and  then  bring  her  home  to  thn  bridegioom  ;  (3)  Ganesh  puja,  tlie  form 
used  by  Brahmans,  Khatris,  Suniasas,  etc.,  in  marrying  a  Kanet  girl.  The 
bridegroom  sends  his  priest  and  others  to  the  bride's  house  wliere  worship 
of  Ganesh  is  performed,  and  the  bride  then  brought  home.  Suniaras 
send  a  knife  to  represent  them.  The  children  of  a  Brahman  and  Rajput 
by  a  Kanet  wife  are  called  Brahmans  and  Rdjputs  ;  the  term  Kathi  is 
of  ten  added  as  a  qualification  by  any  one  pretending  himself  to  unmixed 
blood.  In  the  absence  of  other  children  they  are  their  father's  full  heirs, 
but  in  the  preseiice  of  other  children  by  a  Idri  wife  tliey  would  ordinarily 
only  get  an  allotment  by  way  of  maintenance,  put  by  seme  at  one-fifth, 
but  the  limit  seems  rather  vague  m  pi'actice.     The  rule  of  inheritance  in 


secret  of  the  brewers,  who  are  nearly  all  Ladakhis  or  LihuUs,  and  thus  able  to  keep 
the  roadside  public-houses  and  the  drinking-  tents  at  fairs  in  their  own  hands.  Four 
measures  of  rice  are  mixed  with  4  equal  measures  of  fihap,  and  to  the  mixture  is  added  the 
same  bulk  of  water,  the  whole  suflicing  to  fill  a  large  earthenware  vessel  in  which  it  is 
allowed  to  remain  for  i  dnys  :  the  liquor  is  then  strained  off,  and  will  keep  good  for  8  days ; 
it  is  aoid  and  sickening,  and  an  acquired  taste  is  necessary  for  its  appreciation.  Sur  is  the 
"  table  beer  "  of  the  country,  brewed  by  the  people  in  their  homes,  and  is  made  in  the  same 
way  as  c/iflA/i'.  but  with  fcorf)7J  millet  instead  of  rice,  and  a  ferment  called  dhili.  instead  of 
phap.  jD/i!7i  is  a  mixture  of  .-71/ !<  and  various  herbs  kneaded  into  a  cake  without  any  ad- 
mixture of  water,  and  kept  warm  below  a  layer  of  barley  straw  for  20  days  or  so,  when  it 
begins  to  smell,  it  is  then  dried,  and  is  ready  for  use. 


462  The  Kullu  Kanets. 

KuUu  among  all  tribes  at  the  pi-esent  day  is  pagvand,  or^  as  it  is  here 
called,  mundevand,  that  is,  all  leojitimate  sons  of  one  father  get  an  equal 
share  without  reference  to  the  number  of  sons  born  of  each  wife  or 
mother.  Among  the  Kanets  and  the  lower  castes  the  real  custom  hitherto 
has  been  that  every  son  by  a  woman  kept  and  treated  as  a  wife  was 
legitimate.  It  was  not  necessary  that  any  ceremony  should  have  been 
performed.  If  no  one  else  claimed  the  woman,  and  she  lived  with  the 
man  as  a  wife,  the  son  born  from  such  cohabitation  was  legitimate.  In 
the  same  way  among  the  same  classes  a  pichlag,  or  posthumous  son 
(called  ronda  in  Knllu),  born  to  a  widow  in  the  house  of  a  second  husband, 
is  considered  the  sou  of  the  second  husband  ;  and  a  widow  cannot  be 
deprived  of  her  life  tenure  of  her  husband's  estate  for  want  of  chastity 
so  long  as  she  does  not  go  away  to  live  in  another  man's  house.  It 
appears  to  be  a  general  idea  in  Kullu  that  a  father  could,  by  formal  deed 
of  gift  executed  in  his  lifetime,  give  his  estate  to  a  daughter,  in  default 
of  sons,  without  consent  ol:  next  of  kin.  It  is,  I  think,  doubtful  also 
whether  a  distant  kinsman  (say,  more  than  tl-.ree  or  four  generations 
apart)  could  claim  against  a  daughter  without  gift,  and,  it  seems, 
generally  allowed  that  a  gharjatcdi  or  son-in-law  taken  into  the  house 
becomes  after  a  time  entitled  to  succeed  as  a  kind  of  adopted  son 
without  proof  of  gift' :     (Lyall,  §  Ho). 

•  Polyandry  now  prevails  only  in  Saraj,  and  there  the  custom  seems  to 
be  tending  to  fall  into  disuse.  It  is  in  reality  a  mere  custom  of  com- 
munity of  wives  among  brothers  who  have  a  community  of  other  goods. 
In  one  house  you  may  find  three  brothers  with  one  wife,  in  the  next  three 
brothers  with  four  wives,  all  alike  in  common  ;  in  the  next  house  there 
may  be  an  only  son  with  three  wives  to  himself.  It  is  a  matter  of  means 
and  of  land  ;  a  large  farm  requires  several  women  to  look  after  it. 
Where  there  is  only  one  wife  to  several  brothers,  it  will  generally  be 
found  that  some  of  the  brothers  are  absent  for  part  of  the  year  working 
as  laborers.  In  former  years  I  have  seen  perplexing  claims  arise  from 
this  custom.  The  sons  or  grandsons  of  a  family  which  has  lived  in 
polyandry  agree  to  divide  the  ancestral  estate,  and  quarrel  as  to  the 
shares,  some  saying  that  each  son  should  get  an  equal  share,  others  that 
the  sons  of  each  mother  (where  the  fathers  had  several  wives  in  common) 
should  get  an  equal  share,  others  that  the  sons  of  each  putative  father 
should  get  an  equal  share.  Of  late  years  such  disputes  have  seldom 
arisen,  as  it  has  become  a  pretty  generally  recognised  principle  that,  as 
far  as  our  courts  are  concerned,  the  woman  in  these  cases  is  the  wife 
only  of  the  eldest  son  or  head  of  the  family,  and  all  sons  she  may  bear 
must  be  presumed  to  be  his.  This  principle  agrees  in  results  with,  what 
I  believe  to  have  been  in  former  times,  the  general  rule  of  inheritance, 
as  between  the  children  of  brothers  all  living  in  community  of  wives 
(but  it  must  be  confessed  that  no  one  custom  seems  to  have  been  rigidly 
followed  in  all  cases)  ;  on  the  other  hand,  as  between  the  children  of 
brothers  all  of  whom  did  not  live  in  community  of  wives,  the  old  custom 
of  the  country  was,  I  believe,  as  follows  : — If  of  three  brothers,  one 
separated  off  his  share  of  the  estate  and  set  up  for  himself,  and  the  other 
two  lived  on  in  common  and  a  son  was  born  in  their  house  ;  then  such 
son  was  considered  to  be  the  child  of  two  fathers  and  heir  to  the  estate 
of  both  :  the  separated  brother  or  his  children  could  claim  no  share  of 
such  estate  on  the  death  of  either  of  the  united  brothers.     This  appears 


The  Kullu  Kanets.  453 

to  me  to  have  been  tlie  custom  in  past  times,  but  it  is  opposed  to  the 
principle,  above  mentioned  as  at  present  in  force,  of  only  recognisiiio-  the 
mother  to  be  the  wife  of  one  of  the  brothers,  and  I  am  not  aware  tlmt  it 
has  been  ever  affirmed  by  our  courts.'*     Lyall,  §  117. 

A  corpse  is  burnt  ordinarily  on  the  day  following  the  death,  before 
the  cremation  it  is  covered  witli  a  clotli,  and  the  musicians  play.  If 
the  deceased  is  of  goo^  family  his  ashes  are  at  once  taken  to  Hardwdr 
whateverthe  season  of  the  year:  otherwise  they  are  kept  till  the 
winter,  when  a  party  is  made  up  to  convey  to  the  Gang*  s  the  ashes  of 
all  who  have  died  in  the  neighbourhond  during  the  summer.  The  for- 
mal funeral  ceremonies  (the  gati)  are  performed  on  the  tenth  day 
after  death,  when  the  deceased's  clothes  are  divided  among  the 
officiating  Brahmans  and  the  Kumh^rs  who  provide  the  earthen  pots 
for  the  funeral.  On  the  13th  day  (pacJii)  a  goat  is  sacrificed  and 
is  eaten  at  a  feast  by  the  relatives  of  the  family.  Kanets  of  the  lower 
class  (the  Raos)  perform  all  these  ceremonies  on  one  day,  the  third  after 
the  death.  In  some  places  it  is  usual  after  a  cremation  to  make  a  small 
foot-bridge  over  running  water  somewhere  in  the  neighbourhood  to 
help  the  passing  of  the  soul  of  the  deceased.  On  the  fourth  anniver- 
sary of  the  death  the  chauharkha  feast  is  celebrated,  and  until  then 
the  widow,  if  faithful  to  the  memory  of  the  duad,  should  remain  in 
mourning  and  refrain  from  wearing  her  orDameots,  she  is  forbidden  for 
ever  to  wear  again  her  gold  nose-ring  and  huldk. 

*The  Kullu  people  are  good  humoured  among  themselves  but  rough 
and  inhospitable  to  strangers,  very  shy  and  distrustful  of  any  new  officer 
but  almost  fond  of  one  they  know  well,  very  submissive  to  constituted 
authority  if  exercised  with  any  tact,  not  given  to  theft,  and  not  much  to 
falsehood  ;  but  this  is  partly  the  result  of  a  simplicity  or  want  of  cunning 
which  does  not  see  how  a  fact  perfectly  well  known  to  the  questioned 
person  can  be  concealed  from  the  questioners.  On  the  otlier  hand,  they 
are  not  so  industrious,  so  frugal,  or  so  enterprising"  as  the  Kdno-ra  people 
and  they  are  still  more  superstitious.  That  they  have  imagination  is 
proved  by  many  of  their  legends  and  fairy  tales  which  contain  as  much 
of  that  quality  as  any  in  the  world.  Their  sense  of  the  picturesque  is 
proved  by  the  situation  they  chose  for  their  temples,  by  the  wild  stories 
they  attach  to  each  cave,  lake,  frowning  cliff,  rugged  rock,  or  waterfall 
to  explain  the  impression  which  its  form  produces  on  their  minds.  They 
are  very  fond  of  music  ;  the  tunes,  which  are  quick  and  lively,  remind 
one  of  Irish  jigs  or  Scotch  reels.  The  women  sing  a  great  deal  and 
rhyming  songs  are  made  at  each  marriage  or  funeral,  or  in  commemo- 
ration of  any  remarkable  event.  As  a  general  rule,  one  line  in  each 
couplet  is  not  original  and  has  no  reference  to  the  subject  in  hand.  It 
belongs,  in  fact,  to  a  collection  of  old  lines,  which  is  used  as  a  common 
stock  by  all  the  poets  of  the  country,  like  a  Gradits  ad  Paruassum 
This  is  a  splendid  invention  for  reducing  the  difficulty  of  rhvmino- 
which  keeps  so  many  poets  mute  in  other  countries.  Their  heads  are 
full  of  strange  fancies  about  things  spiritual  ;  for  instance,  they   believe 

*  Amonn  the  Kanets  of  Kodh  Sowar,  t.  e.,  m  Bangahal  the  vands  or  separate  holdin;-,s 
were  indivisible,  so  that  if  the  owner  of  a  single  land  died  it  went  to  his  kanna  or  youngest 
son,  while  if  he  held  two,  the  other  went  to  his  next  youngest,  and  so  on.  The  elder  sons 
went  out  into  the  world  and  took  service  with  the  R4j4  or  elsewhere,  earning  a  grant  of 
land  thereby,  while  the  younger  sons  remained  at  home  and  succeeded. 


464  The  Bashahr  people. 

in  the  soui  leaving  the  body  during  sleep,  and  account  in  this  way  for 
dreams  :  in  these  wanderings  they  say  the  sonl  can  hold  converse  with 
the  spirits  of  deceased  persons,  and  communications  are  often  received 
in  this  way.  Both  men  and  women  are  very  susceptible  of  the  passion 
of  love,  and  do  wild  things  under  its  influence.  'I'hey  will  run  off  and 
live  together  in  a  cave  in  the  mountains  till  forced  down  by  the  pangs  of 
starvation.  Men  of  the  best  families  constantly  incur  imprisonment  or 
loss  of  office  for  breaclies  of  marriage  laws,  or  social  outlawry  for  the 
SHke  of  some  low  caste  woman.  They  are  not  manly  or  martial  in 
manner,  but  I  doubt  if  they  can  be  called  a  cowardly  race.  1  have  seen 
them  attack  bears  and  leopards  without  firearms  in  a  rather  courageous 
way.'"^  Apart  from  the  jollifications  at  the  fairs,  the  people,  eveo  the 
children,  have  few  amusements.  A  game  called  chagols  or  "sheep  and 
panthers  "  is  sometimes  played  with  pebbles  for  pieces  on  a  rough  sort 
of  chessboard  chalked  on  a  rock. 

To  describe  the  religious  ideas  of  the  Kanets  would  be  tantamount  to 
o-iving  an  account  of  modern  Hinduism  in  the  Himalayas.  But  to  show 
the  curious  natures  of  their  superstitions  it  is  worth  while  tc-  describe  an 
expiatory  ceremony,  which  is  occasionally  performed  with  the  object  of 
removing  grah  or  bad  luck  or  evil  influence  which  is  supposed  to  be  brood- 
ing over  a  hamlet.  The  cZeoia  of  the  place  is,  as  usual,  first  consulted 
through  the  chela  and  declares  himself  also  under  the  spell,  and  advises 
a  jag  or  feast,  which  is  given  in  the  evening  at  the  temple.  Next  mornirg 
a  man  goes  round  from  house  to  house  with  a  kilta  or  creel  on  his  back, 
into  which  each  family  throws  ail  sorts  of  odds  and  ends,  pairing 
of  nails,  pinches  of  salt,  bits  of  old  iron,  handfuls  of  grain,  etc. ; 
the  whole  community  then  turns  out  and  circumambulates  the  villnge, 
at  the  same  time  stretching  an  unbroken  thread  round  it  fastened  to 
pegs  at  the  four  corners.  This  done,  the  man  with  the  creel  carries  it 
down  to  the  river-bank,  and  empties  the  contents  therein,  and  a  sheep, 
fowl,  and  some  small  animals  arc  sacrificed  on  the  spot.  Half  the  sheep 
is  tbe  perquisite  of  the  man  who  dares  to  carry  the  creel,  and  he  is  also 
entertained  from  house  to  house  on  the  following  night. 

The  people  op  Bashahr  State. 
The  Bashahris  or  people  of  Bashahr,  the  Simla  Hill  State  which   lies 
most  remote  from  the  Punjab  proper,   differ  in  their  customs  so  materi- 
ally from  the  peoples  of  the  other  Simla  Hill  States  that  it  is   necessary 
to  describe  them    separately.     While    the    mass    of    the   population    is 
Kanet,  Rajputs  or  Th^kurs,    Brahmans  and  the  low  castes  of  the  Simla 
Hills  are  also  well  represented    in    Bashahr,    but   the   customs   of    tlie 
people  as  a  whole  are  those  of  the  Kanets,  the  dividing  line  between  the 
different  castes  being  very    indistinct.     Tne   following   account    of  the 
people  of  Bashahr  is  from  the  pen  of  Pandit  Tika  Ram  -Joshi.  It  excludes 
the  customs  of  Kanaur,  for    which  reference  must  be  made  to  Kanauei. 
The  Kanets  of  Bashahr  appear  to  be  divided  into    two  hypergamous 
sub-castes  (groups)  :  — 
(i)  Khash. 

(n)  Kar^n,  or  Rahu,  from  whom  the  Khash  take  daughters  but  do 
not  give  them  brides  in  return. 


*Lyall's  Kangra   Sett.  Rep,,  §  1)8.    The  rest  of  the  above  account  is  from  that  work  or 
the  Kullu  Gazetteers. 


Customs  in  Bashahr.  465 

There  is  also  a  third,  a  sectarian  gi'oup,  the  Ganesha,  so  called  be- 
cause they  adore  the  deity  Ganesb. 

The  Kanets  were  originally  Thdkurs,  but  lost  status  by  adopting 
widow  remarriage. 

The  Brahmans  of  Bashahr  are  divided  into  three  grades  : — 
[i)   Uttam,  who  do  not  plough. 

{ii)  Ach^raj,  who  receive  the  ashuhh  dan  or  impure  alms  of  the 
other  Brahmans  and  Rajputs,  They  take  daughters  in 
marriage  from  the 

(iii)  Krishna,  who  plough. 

Like  the  other  two  twice-born  castes  most  of  the  Brahmans  in  Bashahr 
are  sirtords  and  not  of  pure  descent.  Those  that  are  of  pure  blood  may 
be  divided  into  two  grades  :— 

(a)  The  State  purohits,   who   intermarry,  and  eat  kachhi  with  the 

purohits  of  R^nwi,  a  village  of  Brahmans  who  are  priests 
to  the  Raja,  and  Brahmans  as  well  as  with  those  of  Dwarch 
and  Singrd;. 

(b)  Bdz^r  purohits. 

All  the  twice-born  castes  will  eat  pdkki  with  one  another,  and  even 
from  the  Khash  and  Kar^n  Kanets ;  but  they  never  do  so  with  the 
Krishna  group  of' the  Brahmans. 

Observances  at : 

1.  Birth. — During  pregnancy  the  huldeotd  is  worshipped,  if  neces- 
sary, and  between  the  seventh  and  eighth  months  the  Aahtam  Riihu  is 
also  worshipped,*  but  these  observances  are  confined  to  the  twice-born 
castes  and  to  the  better  class  of  the  Khash  Kanets.  Brahmans  predict 
the  child's  sex  by  counting  a  handful  of  almonds,  odd  numbers  indicat- 
ing a  boy,  even  a  girl.  The  birth  of  a  girl  passes  unnoticed,  but  that 
of  a  boy  is  the  occasion  for  festivities  and  almsgiving.  As  a  rule  the 
midwife  is  a  woman  of  low  caste,  but  sometimes  Kardn  women  are  so 
employed.  During  the  last  five  months  of  pregnancy  the  midwife 
massages  the  woman  at  the  end  of  each  month  to  keep  the  foetus  in 
position. 

The  gontrdld  is  observed  by  Brahmans,  Rajputs  and  Vaisyas  after 
11,  13  and  15  days,  respectively.  Some  of  the  Khash  also  observe  it. 
On  the  expiry  of  this  period  the  family  is  deemed  clean  again,  and 
other  families  of  the  tribe  can  eat  with  them.  The  mother  is  also  puri- 
fied after  the  gontrdld.  The  impurity  only  lasts  three  days  among  the 
menial  tribes. 

The  ceremony  of  feeding  the  child  for  the  first  time  is  called  lugru, 
and  is  observed  at  an  auspicious  moment,  with  worship  of  Ganpati  and 
the  nine  planets,  and  various  festivities. 

The  child  is  named  at  the  annodak,\  and  as  usual  given  two  names. 
This  is  done  when  it  is  five  or  six  months  old  as  a  rule.     Natica   is   ob- 

*  Simply  by  making  gilts  to  priests  and  other  Brahmans. 

t  At  which  the  child  is  fed  for  the  first  time  on  grain  and  water.    (From  Sanskr.  anna 
grain,  and  udak,  water). 


Marriage  in  Bashahr. 

served  among  the  three  higher  castes,  and  since  recent  times  by  some 
of  the  Khash. 

Women  whose  children  die  prematurely  have  recourse  to  various 
charms,  but  the  favourite  remedy  is  the  worship  of  the  Ashtam  R^hu, 
especially  in  cases  of  ashtamrdh*  or  falling  sickness,  to  which  children 
are  liable. 

The  first  tonsure  (locally  called  kanhdl)^  is  done  at  the  huldeotd's 
temple  alone.  It  is  observed  by  the  twice-born  castes  on^  a  day  fixed 
by  a  purohit  or  'pddha :  and  by  other  castes  with  the  deotd's  permission. 

2.  Marriage. — Ritual  marriage  is  confined  to  the  ruling  family  and 
to  some  Darbaris,  Brahmans  and  B^nias  of  Rampur  town.  Amongst 
them  a  betrothal  once  made  is  irrevocable,  except  on  account  of  leprosy, 
constant  ill-health  or  apostasy  on  the  bridegroom's  part,  or  in  the  event 
of  his  committing  a  crime. 

As  soon  as  the  date  of  the  wedding  is  fixed,  the  preparations  for  it 
are  begun  on  an  auspicious  day.  The  commencement  of  the  wedding 
is  called  the  sarhdramhh.X  A  kangnd  is  tied  round  the  bridegroom's 
wrist  and  after  that  he  must  not  go  outside  the  house.  Ganpati  is 
then  worshipped,  and  haind  is  rubbed  on  the  bodies  of  both  bride  and 
bridegroom  for  three  to  five  days,  according  to  the  means  of  the  family. 
Worship  of  the  Kidjd,  i.e.,  the  boy's  family  god,  is  then  performed. 
When  the  marriage  party  sets  out,  the  bridegroom  is  garlanded,§  but 
those  of  his  family  who  are  under  ihe  influence  of  gharastak  (Sanskr. 
qrihastak,  '  family ')  must  not  see  the  garland  or  it  will  bring  them  bad 
luck.  The  cost  of  the  garland  as  well  as  the  expenses  of  the  graha 
shdntiW  are  borne  by  the  bridegroom's  maternal  uncle. 

After  the  departure  of  the  wedding  party  the  women  observe  the 
parohd  or  parowdn,^  but  this  is  not  known  in  the  villages.  This  cus- 
tom general  throughout  the  Hills,  is  confined  to  the  women  because 
all  the  men  have  gone  on  the  wedding  procession.  The  women  per- 
form the  wedding  rites  at  the  bridegroom's  house,  one  representing  the 
priest,  others  the  bride  and  bridegroom,  and  so  on,  with  songs  and 
dances. 

When  the  bridegroom  reaches  the  bride's  house   the   parents  meet 

gj,g^ ail  observance  called  milni — and  the  bridegroom  must  not  see  his 

narents-  or  sister-in-law  until  the  lagan  pherd  rite  has  been  solemnised. 


*  If  Ashtamrnh  or  asht  mrdhu,  that  is,  the  planet  Bahu  (the  eighth  grdh)  is  at  the  eighth 
Dlace  from  the  lagnd  in  which  the  boy  was  born,  brings  sickness  to  him  ;  and  to  avert  this 
Ra.hu  must  be  worshipped.  Since  the  eighth  place  from  the  javmu-lagnd  (birth  lagnd)  is 
that  of  Death,  there  is  danger  of  sickness  if  it  is  occupied  by  Rahu,  Shani  and  Mangal 

^'  t  Kanhdl,  from  Sanskrit,  karnavedlid,  meaning  boring  of  ears,  is  the  ceremony   in  which 
the  ears  are'  pierced  for  the  insertion  of  earrings.    The  Kuladevata  and  Ganpati  are  wor- 

TFrora  Sanskrit  mrh,  all,  and  dmmhh,  commencement. 

ti.c,a  ^hehrd  is  placed  on  the  bridegroom's  head.  Children  by  a  former  wife  are  forbid- 
den to  see  their  father  put  on  the  shchrd  on  the  occasion  of  his  second  marriage  ;  throughout 
tho  H  ills,  children  by  a  former  wife  are  not  allowed  to  see  their  father  in  the  guise  of  a 

bridegroom.  -•-..•       i      . 

II  Graha  shdnh  or  worship  of  the  nine  planets, 
fl  £'axohd  or  parowdn  appears  to  be  derived  from  paurdnd,  to  send  to  sleep. 


Marriage  in  Bashahr.  467 

At  this  rite  he  recites  chhands*  There  come  the  sir-gondi,  menhdi  and 
oilingof  the  bride.  After  worshipping  Arabika  and  performing  ;a/;"'i<rat 
the  bridegroom's  si/im  is  untied  by  his  besr,  man,  who  mist  bn  a  re- 
lative. The  weddijig  concludes  with  the  untying  of  the  bride's  kangnd 
by  a  man  who  is  regarded  as  a  great  friend  of  the  bridegroom. 

The  bride  returns  to  her  father's  lionae  three  weeks  or  a  month  after 
the  wedding.  This  is  called  the  dwirdgaman,  and  sometimes  costs 
one-fourth  of  the  amount  spent  on  the  actual  wedding. 

Bower. 
Only  among  the  twice-born  castes  does  a  bride   receive   dower,   stri' 
dhan.     This  includes  the  presents  made  to  her  by  her  father   and   hus- 
band, and  the  gifts  made  to  her  by  her  mother-in-law  and  others  at  the 
end  of  the  wedding  ceremony. 

The  Bashahr  State  has  recently  bestowed  two  villages  on  the  two 
Deis  of  Bashahr  who  were  married  to  the  Riija  of  Kdshipiir.  The  in- 
come of  these  two  villag-es  will  go  to  the  two  Deis  at  Kiighipur,  and  to 
their  offspring  after  their  death. J  Occasionally  the  chief  or  a  rani 
gives  dower  to  a  Brahmiiji  girl.  She  is  then  called  a  kanhori,  and  is 
regarded  as  the  donor's  own  daughter.  Even  poor  men  give  a  dauo-hter 
some  dower  according  to  their  means.  Locally  this  is  called  sambhdl, 
a  term  which  includes  any  present  made  to  a  married  daughter  on 
certain  occasions. 

*  Some  of  the  chhands  recited  by  tho  bridegroom  are  given  below  :— 

1.  Chhand  paJcdun  chand  pakdiln, 

Chand  pakargd  bird, 
Bardt  di  chdndni  Jamdi, 
Ayd  Idrd  hird. 

2.  Chhand  palcdun  chhand  paJcdu,n, 

Chhand  pahdigd  Jchurmd, 

Tumhdri  beti  ho  aisd  rahhUn, 

Jaisd  dnkhon  men  surmd. 

3.  Chhand  pakdun  chhand  pakd'^n, 

Chhand  pakdigd  rord, 

Dufird  chhand  tab  kahlin, 

Jo  saurd  dewe  ghord. 

4.  Chhand  paydgd  chhand  paydgd, 

Chhand  paydgd  ihdli, 
Ditsrd  chhand  tab  kahiingd, 
Jab  saiira  degd  sdli. 
I  recite  a  metre  like  the  betel  leaf, 

The  wedding  procession  has  arrived,  the  canopy  is  pitched, 
The  bridegroom  is  like  a  diamond. 

I  recite  a  metre  sweet  like  a  sweet. 
I  will  keep  your  girl  as  well 

As  (women  keep)  lamp-black  in  the  eyes. 
I  recite  a  metre  as  hard  as  a  stone, 

The  next  metre  will  recite 
When  the  father-in-law  gives  mo  a  horse. 
I  recite  a  metre  as  fine  as  a  metal  dish. 
The  next  metre  will  recite 
When  my  father-in-law  gives  me  my  wife's  sister  also. 
Chhand  means  quatrains  ;•  but  they  also  recite  some  couplets  or  doha. 
t  This  "  pilgrimage  to  a  spring  "  i>^  made  on  the  fourth  day  after  the  wedding, 
t  "  It  seems  quite  opposed  to  all  custom,"    wrote  Sir  James  Lyall,  "  for  a  Hindu  Raj4  to 
give  territory  as  dower  with  a  daughter."    Kangra  Sett.  Rep.,  §  129.  No  doubt  the  custom  is 
unusual  but  undei'  certain  circumstances  it  clearly  exists. 


468  Marriage  in  Bashahr, 

Formal  marriage  is  not,  however,  universally  observed  even  by 
Brahmans  or  Rajputs,  on  the  one  hand :  while,  on  the  other,  even  Bfinids 
in  townships  observe  the  rites  in  vogue  among  Brahmans  of  the  higher 
classes.  Brahmans  in  the  villages  only  observe  the  lagan  phera. 
Among  the  Rd.jputs  the  Thdkurs  who  live  in  villages  and  marry  in 
their  own  class  omit  the  lagan  phera,  as  do  the  agricultural  Khash, 
but  Thdkurs  who  aspire  to  iSdidn  status,  and  the  upper  classes  among 
the  Khash,  do  observe  it.  In  brief  formal  marriage  is  confined  to 
families  resident  in  a  bazar  or  township  or  connected  with  the  Bashahr 
darbdr. 

Customary  marriage. 

Customary  marriage  is  usually  observed  by  the  Th^kurs  and  Khash 
who  perform  no  lagan  vedi  rites,  but  simply  worship  the  dwdr-mdtri*, 
the  hearth,  and  the  nine  planets.  Collectively  these  observances  are 
called  shanh-bhari.f  These  are  the  binding  ingredients  in  the  rite,  al- 
though if  a  girl  is  being  married  to  several  husbands,  the  attendance 
of  one  only  is  indispensable. 

Another  form  of  customary  marriage  with  a  maid,  who  is  wooed  and 
won  from  a  fair  or  a  place  of  pilgrimage,  is  prevalent  among  the  Khash 
and  Kar^n.  It  is  solemnised  by  worship  of  the  door  and  hearth,  and 
by  the  andarera  or  andrela,t  and  the  pair  are  regarded  as  bride  and 
bridegroom. 

If  the  girl's  parents  have  a  husband  in  view,  but  she  is  forcibly 
carried  off  from  a  fair  or  elsewhere  by  another  man,  they  will  never- 
theless go  to  her  wedding  and  give  her  a  dower  in  money,  clothes,  etc., 
while  the  bridegroom  gives  his  mother-in-law,  father,  or  brother- 
in-law  a  present  in  cash.§ 

The  consideration  paid  by  the  bridegroom  to  the  bride's  guardians  is 
called  dherii  and  if  from  any  cause  the  marriage  is  dissolved  this  sum 
must  be  refunded  to  the  bridegroom.  The  man  who  abducts  or  seduces 
a  married  woman  is  liable  for  the  payment  of  the  dheri  to  her  first  hus- 
band. Moreover,  if  she  has  a  child  by  her  first  husband  and  takes  it 
with  her,  the  second  husband  becomes  liable  for  this  child's  mainte- 
nance ;  but  it  does  not  inherit  its  step-father's  property. 

An  unmarried  woman  who  gives  birth  to  a  child  is  called  bahhi  or 
hahri,  and  the  child,  who  is  called  jatii  or  jhdtu,  has  no  right  whatever, 
if  she  marry,  in  her  husband's  property. 


*  The  divdr-7ndtri  are  seven  nj'mphs,  who  reside  in  the  doors  ;  their  names  are  as  fol- 
lows :  Kalyani,  Dhanada,  Nanda,  Punnya,  Funyamukhi,  Jaya  or  Vijayi,  The  whole  group 
is  called  Dwar-matri. 

]  From  Sanskrit  shdkhochchdra,  the  recitation  of  the  bride's  and  bridegroom's  got.  skdkhd 
(whence  the  name),  and  parvara.  Hence  this  rite  corresponds  to  the  gotrachdr  of  the  plains. 
Brahmans  are  paid  for  this  recitation.  Twice-born  castes  observe  the  skdkhochchdr,  while 
the  fourth  class,  that  is  the  Kanets,  call  the  wedding  ceremony  the  shaiikh-lhari. 

X  Said  to  be  the  Sanskrit  vadhu-pravesh,  the  observance  by  which  a  lawfully  married  wife 
enters  her  husband's  house  at  an  auspicious  time,  with  music  and  singing. 

§  Customary  marriage  is  not  permissible  among  the  twice-born  castes,  and  if  such  a 
marriage  occur,  the  issue  are  only  entitled  to  maintenance,  or  to  a  field  or  shop  (for  main- 
tenance) vvithout  power  of  alienation :  but  such  issue  may  succeed  in  default  of  fully 
legitimate  issue  or  agnates. 


Death'tites  in  Bashahr.  469 

Observances  at  Death. 
The  alms  given  at  death  are  called   khat-ras*  deva   dan,  gdu   dan, 
haitarni  dan,  &nd panch  ratn,  and  are  offered  by  all  castes. 

A  mdli  or  nachhatri,  called  the  ashdnti,  can  predict  the  fates  of  those 
who  accompany  the  bier.  The  mdli  is  a  worshipper  of  ghosts  {mashdn 
and  bhut).  He  is  not  a  Brahman,  but  a  Kanet,  or  even  a  man  of  low 
caste  ;  and  he  predicts  after  consulting  his  book  of  divination  [giij.ne  hi 
hitdb). 

In  the  villages  of  Bashahr  are  men  who  can  foretell  deaths.  Such  a 
man  is  called  a  mushdni.     They  differ  from  the  mdli. 

Chelds  (lit.  disciples)  in  Bashahr  are  called  rndlis  of  the  deotdf  and 
in  order  to  ascertain  if  a  man,  woman  or  child  is  under  a  demon's  in- 
fluence, the  demon's  mdli  is  called  in.  Taking  some  rapeseed  in  his 
hand  he  predicts  the  period  within  which  the  patient  will  recover.  It 
the  latter  regains  his  health,  a  bali  is  offered  to  the  demon. 

Bahrd  sundhdX  is  performed  after  13  days  among  Brahmans,  and 
15  among  Rajputs,  while  Kanets  perform  it  after  15  or  even  after  10 
days.  If  the  proper  day  chances  to  be  inauspicious  the  observance  is 
held  a  day  earlier  or  later.  The  Brahman  bhojan,  or  feast  given  to 
Brahmans,  is  called  dharmshdnti,  and  after  it  the  twice-born  castes 
are  considered  purified. 

The  mdshi  is  a  shrddh  held  one  lunar  month  after  the  death.  The 
chhe-vAdshi  is  held  six  months  after  it. 

The  larashwd  is  held  on  tlie  first  anniversary,  and  on  it  alms,  includ- 
ing a  shayyd^,  a  palanquin,  horse,  etc.,  are  given  to  the  family  Achdraj 
or,  in  villages,  to  the  Krishna  Brahmans.  A  similar  shrddh  is  held  on 
the  second  and  third  anniversaries.  On  the  fourth  is  held  the  chau- 
barkhi.  The  soul  goes  through  three  phases,  prdiii,  pret  and  rishet,\\ 
and  on  the  completion  of  the  fourth  year  it  is  purified  and  becomes  a 
pilar  deotd.  In  addition  the  pdrband^  and  kdnidgat  shrddhs  are  ob- 
served for  four  or  five  generations. 

The  deceased  is  also  worshipped  among  the  twice-born  castes  as  a 
godling,  sati,  pdp  or  newa  ;  and  among  others  an  image  is  made  of 
stone  or  of  silver,  for  which  some  grain  is  set  apart  at  each  harvest,  and 


*  Khat-ras  dan  generally  called  dashaddn,  the  gift  of  ten  things,  viz.,  a  cow,  (2)  land,  (3) 
sesamum,  (4,)  gold,  (5)  clarilied  butter  (ghi),  (6)  a  cloth,  (7)  unpounded  rice,  (8)  sugar, 
(9)  silver,  (.10)  salt.  Ant  ddn  is  a  gift  made,  given  by  the  son  on  his  father's  breathing 
his  last,  Dev-dan  is  to  oHer  some  gift  to  the  deities.  Those  who  receive  the  death- bed  gifts 
from  Brahmans  and  Rajputs  are  called  Ach^raj  or  Maha- Brahmans,  and  those  who  receive 
the  death- bed  gifts  from  other  castes  are  termed  Krishan  Brahmans. 

t  The  mdlis  are  exorcists  as  well,  and  also  give  oracles, 

X  Bakrd  means  a  goat,  sacriliced  15  days  after  a  death,  and  sundhd  means  assafoetida 
which  is  never  eaten  imtil  the  ceremony  called  bakrd  {and)  sundhd  has  been  performed. 

§  Shnytjd  means  bedding.    In  the  shayya-ddn  the  following  articles  are  given  ;  a  cot 

bedding,  quilt,  bed-sheet,  cooking  vessels,  dish,  male  and  female  attire,  and  ornaments 

all  according  to  one's  means. 

II  For  one  year  after  death  the  soul  is  called  pret,  and  from  the  second  year  to  the  fourth  it 
is  called  nshet,  from  rishi,  a  sage. 

^  The  pdrvan  shrddh  is  that  which  is  performed  on  a  parbi,  such  as  an  eclipse,  on  the 
8th  and  14th  of  the  dark  half  of  a  month,  at  an  amdicas  or  a  puranmdsi.  And  the  kshaydh 
or  ekodist  shrddh  is  that  which  is  observed  annually  on  the  date  of  the  death. 


4* ^  Temples  in  Bashahr, 

sometimes  a  he-goat  is  sacrificed  and  liquor  drunk,  the  belief  being  that 
omission  to  keep  up  the  worship  of  the  dead  will  end  in  disaster. 

Brahmans  and  Rajputs  observe  the  samndana,  sa-pindi  shrddh  and 
harchhii.  In  the  latter  rite  khir  (rice,  milk  and  sugar)  is  prepared,  and 
a  Mahabrahraan  is  fed  with  it.  Then  the  corpse  is  put  in  a  shroud  and 
carried  out  to  the  burning  ground.  On  the  road  pinds  are  given  to 
ensure  immunity  to  the  deceased,  and  an  earthen  vessel  is  also  broken. 
A  lamp  is  kept  burning  till  the  Mrid,  to  light  the  soul  on  its  dark  road, 
and  the  dharm-ghaia  placed  beside  it  to  quench  its  thirst.* 

Cults  in  Bashahr. 

The  temples  in  Bashahr  are  of  undoubted  antiquity,  and  those  of 
Nirt,  Nagar  and  the  Four  Theris  (see  p.  471)  are  said  to  date  back  to 
the  Tretd,-yug ;  those  at  Khar^han  and  Sungra  in  Bhaba  pargand  and 
at  Chue:don  in  Kanaur  to  the  Dw^par-yug.  Most  of  them  were 
originally  constructed  in  those  periods. 

The  temple  servants  are  the  kdrddr  or  manager,  pujdri,  hhanddri, 
tokru,  math,  kdyath,  mdlif  and  hajantri. 

In  the  villages  the  term  pujdri  or  dectvX  is  applied  to  those  who 
carry  the  deotd's  car  or  rath,  as  well  as  to  those  who  accompany  the 
deotd  to  their  villages. 

At  Shungra,  Chug^on  and  Gramang  in  Kanaur  are  temples  of  the 
three  Maheshras.  Grdmang  is  a  village  in  Bhdbd  pargand  also  called 
Kath-gaon. 

The  bajantri  are  drummers  or  musicians  and  get  grain,  a  he-goat 
(and  sometimes  a  shroud  at  a  death)  for  their  services.  Others  ofier  a 
cloth,  called  s/idn'§,  to  the  temple  for  the  decoration  of  the  god's  rath. 

The  pujdris  ordinarily  belong  to  the  first  class  of  Kanets.  The 
hhanddri  is  the  storekeeper.  The  tokru's  duty  is  to  weigh,  and  the 
function  of  the  mdth  or  mdlhas  is  to  ask  oracles  of  the  deity  on  behalf 
of  the  people. 

The  gods  of  the  village-temples  are  subordinate  to  the  god  of  a  Deo 
mandir  or  ''  great  temple,"  and  they  perform  certain  services  for  him, 
e.  g.,  &t  a  y ag\\  and  atisiirs^  in  retuvn  for  the  fiefs  [jdgiif^)  granted 
them  by  him. 

Similarly  the  temples  at  Sungr^^  and  Khard.h&n  contain  subordinate 
deotdn,  and  a  Deo  mandir  usually  possesses  one  or  more  hirs*"^  to  whom 
food  and  sacrifice  are  offered,  and  who  are  also  worshipped. 

Further  in  the  temple  of  a  village-god  will  generally  be  found  two 
cars,  one  for  the  presiding  god,  the  otiier  for  his  subordinate,  or  kotxcdl. 

*  A  person  of  the  same  name  and  r&shi  as  the  deceased  must  not  accompany  the  bier, 
and  should  perform  a  graha-ddn  for  his  own  protection. 

t  Here  mail  means  the  man  called  dlmvan  in  these  hills,  and  groTcch  in  Kanaur. 

j  Deotus  are  those  who  worship  the  deity ;  they  are  also  called  'pujdns.  Deotus  are 
especially  those  who  carry  tlie  rath  of  the  deity,  and  cause  him  to  dance. 

§  Shdri  a  dhoti-cloih.  or  piece  of  cloth  attaclied  to  the  car  of  the  deity. 

II  Sanskrit  yajna,  a  sacrifice. 

^  In  turn  Maheshwar  of  SiingrA  is  subordinate  to  Bhim^  K41i  at  Sarahan. 

**  Bir  is  par  excellence  the  deity  Mahdbir,  that  is  Haniaman  ;  Bhairab  is  al8o  termed  a 
fiir.    L4Qkrabir  too  is  a  Bliairab  deity. 


-7 


Religious  days  in  Bashatir.  471 

The  Kdli  pujans  are  called  kherid-kdri*  in  BaBhahr,  and  include  the 
Prefc  Puja,  Tekar^  and  Sarvamandal  ^'''^'^j^'''''^-  They  are  obsei'vod  in 
Sdwan  or  PhJigan,  and  the  yag  or  observance  is  paid  for  from  the  jdgir 
of  the  deity  or  from  funds  supplied  by  hia  deotus\  (devotees),  who  also 
give  grain,  ghi,  oil  and  he-goats.  On  an  auspicious  day  chosen  by  a 
Brahman  as  many  as  50  he-goats  are  sacrificed,  and  the  people  of  the 
neighbourhood  are  feasted,  the  priests  and  deotus  receiving  the  goats' 
heads  and  fee,  with  some  grain  and  ghi. 

The  ShdndX  yag. — In  Bashahr  the  Shdnd  yag  is  celebrated  where 
there  has  been  a  good  crop  or  an  epidemic  is  raj^ing.  Sometimes  108 
halis,  sometimes  less,  are  offered,  and  sacrifices  arc  also  made  to  the 
ten  dishas  or  quarters.  The  gods  of  the  four  theris  and  fche  five  sthdns^ 
('cmples)  also  assemble  at  it  and  other  gods  from  the  country  round 
attend  the  yag.  The  expense  incurred  is  considerable.  In  Bashahr 
the  people  also  perform  the  shdnd  for  their  own  villages. 

A  minor  yag,  called  Sh^ndtu  or  Bhdtpur||  is  alcio  observed  every 
third  year,  but  not  universally.  Brahmans  perform  worship  and  are 
feasted. 

Less  important  yags  arc  the  jdgrds  and  'iafagrds^  which  are  observed 
annually  or  every  third  or  fourth  year.  The  biggest,  that  of  Mahesh- 
war  of  Sungrd,  is  held  every  third  year  at  Nach^r  temple,  with  the 
following  rites : — 

Balis  (sacrifices)  of  he-goats  are  offered  on  all  four  sides,  and  at 
night  a  combat  takes  place  between  the  villagers  and  the  gawdls,^"^  who 
are  armed  with  large  wooden  clubs  "  having  fire  burning  at  the  ends." 
The  combat  lasts  all  night.  The  women  sing,  dance  and  make  merry, 
and  are  feasted  in  return. 

In  Bashahr  the  Didoli  is  observed  in  Maghar.  It  is  the  special  festi- 
val of  the  peasantry,  and  held  only  in  the  village  temples.  Women 
observe  it  by  visiting  their  parents'  homes  and  their  eathig  cold  viands. 

The  Khappd,  held  on  the  1 5th  of  Poh  in  Bashahr,  resembles  the 
Diaoli  in  that  State.  It  is  probably  the  festival  called  Khwakchd,  in 
Kanaar. 

The  Jal  Jdtr^tt  held  in  Jeth  in  Bashahr  is  the  occasion  on  which  the 
i^dfetirs  are  bathed  in  the  rivers  with  songs  and  music,  '  for  which  the 
performers  are  rewarded. 


*  So-called  because  some  khir  (rice  boiled  in  milk)  is  offered  to  the  deity  Kali.  Pret- 
puian  is  the  worship  of  ghosts.  Teakar  and  Sarbamandal-pujan  is  the  worship  of  all  the 
deities  at  one  place. 

t  Deotus  here  are  the  persons  to  whom  the  Deot4  belongs,  not  the  pujaris^ 

X  From  shdnti,  peace. 

§  These  are  enumerated  in  the  couplet :  Landsa,  Dandsa,  Singar,  Saner, Nirt,  Nagar, 

Nirmand,  Kao,  Mamel.  The  villages  of  Landsa,  Dandsa,  Singra  and  Sanori,  are  the  four 
therif  ;  and  Nirt,  Nagar,  Nirmand,  Kao  and  Mamel  are  the  five  sthdtis.  Kao  and  Mamol  are 
fcoth  in  Suket,  Nirmand  in  Kullu.'and  all  the  rest  are  in  Bashahr.  Kao  has  a  temple  of  Devi, 
Mair.el  one  to  Mahadov".  Nirmand  has  t\Vo  temples,  one  of  the  goddess  Nrimunda,  and  the 
other  of  Parasram.    In  Nirt  is  a  temple  to  Siiraj  (the  sunV 

II  So-called  because  boiled  rice  t^lhdt)  is  offered  to  the  deity. 

•[f  Jafdgrd,  a  small  jdjrd, 

**  Cattle-grazers. 

ft  Jal  J^tra,  a  visit  to  a  spring.    Here  thdkur  means  "  deity"  or  "  deotd. 


472  Superstitions  in  Bashahr. 

In  Bashahr  at  the  Jal  or  Ban  Bib^r  the  thdkurs'  chariots  are  carried 
out  into  the  gardens,  and  alms  given  to  Brahmans,  musicians,  etc. 

The  Rdm-naumi  is  called  Dharm-kothi*  in  Bashahr,  and  is  the  occa- 
sion for  general  rejoicings,  the  thalcurs'  thrones  being  decorated  with 
heaps  of  flowers,  and  many  thousands  of  rupees  spent. 

In  Bashahr  the  Baisd,khi  is  called  Lahol,  and  the  girls  who  marry 
their  dolls  in  Pdrbati's  name  are  given  money  by  the  State  or  from  the 
bazar. 

As  in  the  Simla  Hills,  generally,  the  abandonment  of  land  is  called 
sog  or  mandokri.  When  a  house  or  field  is  believed  to  be  occupied  by 
a  demon  it  is  regained  by  sacrificing  a  he-goat  in  the  name  of  his  mane. 
But  even  then  a  cultivated  field  so  regained  cannot  be  ploughed,  and 
must  only  be  used  for  pasture. 

An  oath  in  Bashahr  is  termed  dib.  It  is  administered  when  it  is 
impossible  to  find  out  the  truth  of  a  case,  and  there  is  no  reliable  evi- 
dence. One  party  agrees  to  take  the  oath.  First  he  has  a  cold  bath. 
Then  he  goes  to  the  temple  and  says  that  if  he  is  in  the  right  he  ought 
to  be  successful,  but  if  unsuccessful,  in  the  wrong.  Two  balls  of  kneaded 
flour,  one  containing  a  silver  coin,  and  the  other  a  gold  piece,  are  put 
in  a  narrow  vessel  full  of  water,  and  the  man  is  bidden  to  take  one  ball 
out.  It  is  then  broken,  and  if  it  contains  the  silver,  he  is  supposed  to 
be  successful,  and  if  the  gold,  he  is  deemed  to  have  failed. 

A  man  can  be  released  from  an  oath  by  the  thai  darohi,  which  con» 
sists  in  making  a  present  to  the  R^ja  and  also  performing  a  yag,  i.e., 
sacrificing  a  he-goat  in  honour  of  the  god. 

The  14th  of  the  dark  half  of  Bhdion  is  termed  Krishan  chaudas  or 
D&gjAM-diaudas  (from  D&g'Vf6M-chaudas) ;  and  on  that  day  the  wor- 
ship of  Kali  is  observed.  It  is  a  general  belief  in  the  Punjab  hills  that 
some  women  are  Dags  or  Dains,  that  is  to  say  that  a  sight  of  them  is 
not  lucky,  or  in  other  words  they  know  some  incantations  by  which 
they  can  assume  the  form  of  a  tiger  or  vulture,  and  that  any  beautiful 
thing  which  comes  into  their  sight  is  destroyed.  The  14th  of  the  dark 
half  of  Bhado  is  their  feast  day,  and  they  then  assemble  in  the  Be^s 
Kund  in  Kullu,  or  at  some  other  place,  such  as  the  Karol  hill,  Avhich 
lies  between  Solan  and  Kandaghdfc.  Some  mustard  seed  is  thrown  on 
to  the  fields  so  that  the  P^g  may  not  destroy  the  crops.  On  that  day 
no  man  goes  out  from  fear  of  the  Dag,  and  on  each  house  door  some 
thorns  are  stuck  with  cow-dung,  so  that  the  Pag  may  not  enter. 

If  a  part  of  a  field  is  left  while  being  sown,  worship  is  made  on  the 
spot  and  a  he-goat  sacrificed  because  it  is  unlucky  to  leave  a  bit  hejindir 
{hanjar,  uncultivated). 

Kang. — A  tribe  of  Jats,  found  chiefly  in  the  angle  between  the  Beas  and 
Sutlej,  though  they  have  crossed  the  latter  river  into  Ambdla  and 
Ferozepur,  and  are  apparently  found  in  small  numbers  all  along  its 
banks  and  even  on  the  Lower  Indus.  Their  tradition  is  that  they  came 
from  Grarh  Ghazni,  but  in  Amritsar  they  say  they  were  first   settled   in 

*  It  is  so  called  because  on  this  occasion  the  Dharm-Jcothi  or  '  store  house  of  charity  * 
temains  open  to  all,  and  everyone  is  given  food  from  it  for  a  week  or  so, 


^^4,  U.^*^0^4/i^ 


/ 


cu 


(/L      ^O^       <n        <:<^X^<tj  c-^        ^"^       C4.^*^       f^^ 


c'^/^'  ^,     /^  -'^    ^   ^f-^^'  ^'    "^^ 


^tf^-*^. 


/blc^f^Zf- 


Kang — Kdng-chimpa.  475 

Kiiirpur,  near  Delhi.  Thtw  occupied  a  position  of  some  considerable 
political  importance  in  their  own  tract,  during  the  early  days  of  Sikh 
rule.  Mr.  Barkley  wrote  of  the  JuUundur  Kanj^  :— "  Most  of  the  Sikh 
Sardiirs  of  the  Nakodar  tah-^il  either  belong  to  this  tribe,  or  were  con- 
nected with  it  by  marriage  whea  they  estaljlislied  their  authority  ther<>. 
Tara  Singh  Gheba  {sic),  who  was  their  loader  at  the  time  of  the  conquest, 
was  himself  of  this  race  and  a  native  of  Kang  on  the  Sutlej,  where  it  is 
said  that  eighteen  Sardars  at  one  time  resided  ;  but  on  the  village  being 
swept  away  by  the  river  they  dispersed  themselves  in  their  separate 
j'jgirs  on  both  sides  of  the  river."  The  Kang  are  said  to  claim  descent 
from  the  Solar  Kajputs  of  Ajudhia  through  their  ancestor  Jogra,  father 
of  Kang,  and  in  Amritsar  give  the  following  pedigree  : — 

Rim  Chandar.  "^ 

Lahu. 

Ghaj. 
1 

I      '  (According  to  the  Sialkot   tradition    Jogta 

Talochar.  ^        had  four  sons,  Rai,  Natt,  Kang  and  Abala 

oi^gu  who  founded  as  many  septs.) 

Mai. 

Jogra. 

I 
Kang. 

Babd  Maiha,  son  of  Mdngu,  6th  in  descent  from  Kang,  fell  in  fio-ht 
with  the  Kheras  on  the  spot  which  still  marks  a  village  boundary,  and 
he  is  now  worshipped,  Mird-sis  taking  the  offerings  made  to  him.  Kan^s 
and  Kheras  still  refuse  to  intermarry. 

Kang,  a  Hindu  Jat  clan  (agricultural)  found  in  Montgomery. 

Rang,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

Kanq-chimpa,  lit.  '  great  house.'  The  head  of  the  familv  in  Spiti,  who  is 
primarily  responsible  for  the  revenue,  the  corvee  and  the  share  of  com- 
mon expenses  demandable  on  the  whole  holding.  He  is  ordinarily  the 
eldest  son  ns  primogeniture  prevails,  but  it  does  not  follow  that  his 
father  is  dead,  for  by  custom  the  father  retires  from  the  headship  of 
the  family  when  his  eldest  son  is  of  full  age  and  has  taken  to  himself  a 
wife.  On  each  estate  (jeola)  there  is  a  kind  of  dower  house  with  a  plot 
of  land  attached  to  which  the  father  in  these  cases  retires.  When  in- 
stalled there,  he  is  called  the  hdng-chungpd  or  small-house-man. 
Sometimes  in  the  absence  of  a  living  father,  the  widowed  mother,  or 
the  grandfather,  or  an  uncle,  aunt  or  unmarried  sister,  occupies  tho 
small  house  and  the  land  attached  to  it.  A  person  occupying  a  separate 
house  of  even  lower  degree  is  called  ydng-chungpa,  and  is  always  soTue 
relation  of  the  head  of  the  family  :  he  may  be  the  grandfather  who  has 
been  pushed  out  of  the  small  house  by  the  retirement  of  his  own  son, 
the  father,  but  it  is  commoner  to  6nd  unmarried  sisters,  aunts,  or  their 
illegitimate  offspring  in  this  position.^ 

*  In  Pin  Tcothi  or  villapjo  the  hozaii  familios,  desccnrlants  of  monks  of  orders  which  per- 
mit marriage,  commonly  hold  a  house  and  a  small  plot  from  the  family  from  whicb  they 
sprang,  and  are  in  the  position  of  a  ydiig-chungpa.  For  tha  fiscal  terms  en  which  the 
Mng  and  ydng-chungpas  hold,  soe  Lyall'a  Kaugra  Settlement  Rep,,  §  1-48. 


•V 


4*?4  Kdng-chumpa^-Kanjar. 

Kang-chumpa,  a  cottager  or  farm  servant  iii  Ld,liul.     Like    tlie  chdksi,   the 

kang-chumpa  does  not  appear  to  bo  a  mere  tenant   on  the   garhpdn  or 

demesne  lands  of  the  Thakm's,  but  holds  on  the  same  tenure  as  the  yulfa 

or  dotocn,  i.e.  as  a  subordinate  proprietor.     The  kdng-chumija,  however, 

pays  no  rent  and  do  private  service  only  for  the  Thdkur.     His  holding 

is  a  quarter  of  a y^oZa  or  less,  as  against  the  half  or    whole  jeola   of   a 

chdksi  and  the  one  or  two  of  a  dotoen.     The  family  in   possession   of   a 

\       \     holditig  of  this  kind  is  bound  to  famish  one  man  or  woman  for  continu- 

^  (\^       ous    work   at   the  Thd,kur's  house  or  on  his    garlpdr  land.     The  person 

\  in  attendance  gets  food  and  does   work  of  any  kind.     Those  who  live  at 

'  a  distance  work  on  the  garhpdn  land  near  them,   but  are  also  bound   to 

feed  a  sheep  for  the  Thd,kur  during  the  winter.     Some  kdng-chumpas 

now  pay  Rs.  5  a  year  in  lieu  of  service. 

Kangar,  Kingar. — The  Kangar  is  a  travelling  hawker,  but  he  confines  his 
traflSc  to  small  articles  of  earthenware  such  as  pipe-bowls,  and  especially 
to  those  earthen  images  in  which  native  children  delight.  These  he 
makes  himself  and  hawks  aboiit  for  sale.  But  Baden-Powell  gives  at 
p.  267  of  his  Punjab  Manufactures  a  long  account  of  an  operation  for 
a  new  nose  said  to  be  successfully  performed  by  the  Kangars  of  Kangra. 
/  According  to  Mr.  H.  L.  Williams  the  Kingar  are  also  called  Ale  Bliole 
and  are  Muhammadans,  often  suspected  of  petty  pilfering  from  thresh- 
ing-floors and  hen-roosts ;  a  primitive  race  whose  conditions  of  life 
resemble  the  Kuchband. 

Kangiara,  a  got  or  section  of  the  Telis. 

Kangrah,  a  Jdt  clan  (agricultural)  found  in  Multd^n. 

Kanhia,  or  (tHANia,  the  fifth  of  the  Sikh  misls  or  confederacies  which  was 
recruited  from  Jats.  It  derived  its  name  from  Ghani,  a  village  near 
Lahore. 

Kanial,  a  tribe  which  belongs,  according  to  the  late  Mr.  E.  B.  Steedman, 
to  that  miscellaneous  body  of  men  who  call  themselves  Rdjputs,  hold  a 
large  portion  of  the  south-eastern  corner  of  the  Rawalpindi  district,  and 
are  of  much  the  same  class  as  the  Budhal  and  Bhakral.  They  also 
appear  to  stretch  along  the  sub-montane  as  far  east  as  Gujrat. 

Kanith,  see  Kdith. 

Kanjan,  a  Muhammadan  Jdt  clan  (agricultural)  found  in  Montgomery. 

Kan  JAN,  a  Jdt  clan  (agricultural)  well-known  in  Lodhrd,n  tahsil,  Multan 
district,  see  under  Channar  and  Niin. 

Kanjar. (1)  The  Kanjar  of   the  Delhi    territory,    or   as   he   seems    to  be 

called  in  the  Ambdla  division  the  Jallad,  is  a  wandering  tribe  very 
similar  to  the  Perna  j  and  in  that  part  of  the  country  a  pimp  or 
prostitute  is  called  Kanchan  or  by  some  similar  name,  and  never 
Kanjar.  In  the  remainder  of  the  Punjab  the  word  Kanchan  is  not 
used,  the  wandering  tribe  of  Kanjars  is  apparently  not  found,  and 
Kanjar  is  the  ordinary  word  for  pimp  or  prostitute.  Thus  Kanchan  and 
Kaniar  (including  Jalldd)  are  separately  returned  in  the  eastern  districts, 
but  only  Kanjar  for  the  rest  of  the  Province.  The  Kanchans  are 
almost  all  Musalmdns,  while  the  Kanjars  are  all  Hindus,  except  in  Sirea; 


S..  j^.zC'.cy. 


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Kdnju — Kapri,  475 

and  probably   the   Musalmdn    Kanjars  in   Sirsa  are   really  Kanchans. 
The  Kanjars  of  the  Delhi  territory    are  a  vagrant    tribe    who   wander 
about  the    country  catching  and  eating  jackals,  lizards,    and    the  like, 
making  rope  and  other  articles  of  grass  for  sale,  and  curing   boils    and 
other  diseases.     They  particularly    make  the   grass   brushes   used  by 
weavers.     They   are   said  to   divide  their    girls  into  two  classes;   one 
they  marry  themselves,  and  them  they   do   not    prostitute  ;    the    other 
they  keep  for  puiposos    of   prostitution.     The   Kanjars    appear   to  be 
of  higher  status  than  the  Nat,  though   they   are   necessarily   outcasts. 
They  "worship  Mdta,  whom  thsy  also  call    Kdli  Mjii;  but  whether  they 
refer  to  Kali  Devi  or  to  Sitla  does   not   appear,    most;   probably  to  the 
former.     They    also   reverence    Guga   Pir.     Delhi    is   said   to  be   the 
headquarters  of  the  tribe.     But  the  word  Kanjar    seems  to  be  used   in 
a  very  loose  manner ;    and   it  is  not  certain  that  these  Kanjars  are  not 
merely  a  Bauria  tribe  ;   and  it  is  just  possible   that  thev  have    received 
their  name   from  their   habit  of  prostituting  their  daughters,    from  the 
Panjdbi   word   Kanjar.      The    words  Kanjar  and   Bangdli   also    seem 
often  to  be  used  as  synonymous.    Further,  to  quote  Mr.  H.  L.  Williams, 
Sansis  in    Hindustan     and    the   Districts   of  the   Punjab   east   of   the 
Ghaggar  river   are  known  as   Kanjars,  but   the   relations   between  the 
S^msis  of  the  Punjab  and  the    Kanjars  of   Hindustan  are   not   always 
clear.      There   are   permanent    Kanjar   colonies   in   several  important 
cantonments,   the   men  being   mostly    employed   in   menial    offices  in 
the   barracks    while  the   women    attend   the  females    of  other   castes 
in  domestic  duties,  as  cuppers  and  sick-nurses  ;  they  also  sell  embroca- 
tions and  curative  oils.     The   members  of  these  colonies   intermarry  on 
equal    terms  with  the    wandering    Kanjars    of    the    Delhi     division, 
journeying  down  country  for  the  purpose.     They   admit  a  relationship 
between  The  Sansis   and  the    Kanjars    of    the   south,   and    that   they 
speak  a  common    dialect,  which   may  be  a  thieves'    patter  or  a  'patois 
of  their  original    home.     Wandering   Sdnsis  style    themselves  Kanjars 
only  in  the  Delhi    territory    and  parts   of  the  east,  dropping  the  name 
when   they   approach   the   Sutlej.     (2)  A  J^t  clan  (agricultural)  found 
in  Multiin. 

Kanju,  an  agricultural  clan  found  in  Slnlhpur. 

ECa-NON,  a  J^  clan  (agricultural)  found  in  Multan. 

Kanonkhob,  a  J^t  clan  (agricultural)  found  in  Multd,n. 

KANSARf,  see  Sayyid. 

K.\>r^VAK£,  a  Jat  clan  (agricultaral)  found  in  Multi'in. 

Kan  WEN,  a  J'^t  clan  (agricultural)  found  ia  Multdn. 

KAPAHf,  (of  the  colour  of  tha  cotton-plant  dower) ,  a  section  of  the  Khattris, 

Kapai,  a  Jd,^  clan  (agricultural)  found  in  Multin. 

Kapri,  a  caste  which  claims  Brahman  origin  and  makes  the  mor  and  othe 

ornaments    worn   by   the    bridegroom    at  weddings,    artificial    flowerr 

and  similar  articles  of  talc,  tinsel  and  the  like.     (Those  would    appeas 

to  be  by  caste  Phul  Malis).     They  also   appear   to    be    connecte-l,    ar 

least  in  Delhi,  with  the  Jain  temples  where  they   officiate   as   priests^t 


476  Kdpria-^Karldni. 

and  receive  offerings.*  They  also  act  in  Gurg^ou  as  Bhd-ts  at  wed- 
dings in  singing  the  praises  of  the  pair.  Tliey  are  said  to  conie 
from  R^jpatana  or  the  Biigat",  where  they  are  known  as  Hindu  Dums. 
The  following  account  appeais  to  confuse  them  with  the  Khappari : — 
In  Rohtak  the  Ktlpri  are  a  Brahman  clan,  which  is  divided  into  two 
classes,  tdpashi  and  kdpri.  The  story  goes  that  when  Mahddeo  was 
going  to  be  married,  he  asked  a  Brahman  to  join  the  pi'ocession  and 
ceremony.  He  refused  saying,  '  what  can  I  do  if  I  go  ?  '  Mah^deo  then 
gave  him  two  (Shatura  flowers  and  told  him  to  blow  them  as  he 
went  along  with  the  procession.  He  sjiid,  '  how  can  I  blow  two 
flowers  ?  '  He  then  told  him  to  pick  up  a  corpse  {kr'tyd)  lying  {pari)  on 
the  ground,  but  it  at  once  rose  up  and  rook  the  other  flower.  The 
progeny  of  the  Brahraan  were  henceforward  called  tapshi  (worshippers) 
and  the  offspring  of  the  corpse  kdpri  [hdydpari). 

In  N^bha  they    make   cups    (dunna)  of   leaves   and    also  pattaU  or 
platters  of  them.     In  Ambala  they  are  said  to  print  cloth. 

Kapria,  Kapari,  a  sect  which  covers  the   whole  body,    even  the  face,  with 
clothes.     MacHuliffe's  Sihh  Religion,  I,  p.  280;  VI,  217. 

Kapur  (camphor,  fr.  Arabic  kd/ur),  a  section  of  the  Khattris. 

Kaear,  see  Kiear. 

Karaunkh,  Karawak,  see  Kieaunk. 

Karela,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Karhalah,  a  Jdt  clan  (agricultural)  found  in  Multan. 

Karkhiad,  a  sector  order  of  the  Sufis,  founded  by  Khwaja  Maruf  Karkhi. 

Karlani,   one  of  the  principal    branches   of  the  Pathiins,    whose  descent' is 
thus  given : — 

Yah-fida  (Judah), 


Bani  Makhzium. 

Walid. 

Khilid. 

Qais-i-Abd-ur-Rashid,  the  Patan. 

Saraban, 

Sharf.ud-Dfn  alias  Sharkhabun. 

Araar-ud-Din  or  Amar-Din.  Miana.  Tarfn. 

Urmur. 

Two  men  of  Urmur's  family,  Abdulla  and  Zakaria,  were  once  out 
hunting,  and  Zakaria,  who  had  a  large  family  and  was  poor,  found  a 
male  child  abandoned  on  an  encamping  ground,  where  Abdulla  who 
was  wealthy  and  childless  found  a  shajlow  iron  cooking  vessel  {kardhai 
or  karhai).  The  brothers  agreed  to  exchanore  their  fiuds,  and  Abdulla 
adopted  the    foundling   whom   he   named  Karldnai.     Another  account 


*  These  are  probably  the  Kapria  or  Kapari,  q.  v. 


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Kdrlugh — Karrdl.  477 

makes  Karl^,nai  a  Saraban  by  descent  and  the  adopted  son  of  Amar- 
ud-Din;  while  Muhammad  Afzal  Khdn,  the  Khattak  historian^  makes 
Karl^nai  a  brother  of  Amai  and  Urmur,  and  relates  how  the  latter 
found  Karlclni,  who  had  been  left  behind  when  the  camp  was 
hurriedly  struck,  and  placed  him  in  a  Jcarhai.  Amai  accepted  tlie 
karhni  in  exchange  for  him,  and  he  was  then  adopted  by  Urmur  who 
gave  him  a  girl  of  his  family  to  wife.  On  the  other  hand,  the 
Dilaz^ks  give   Karldnai  a  Say3  id  descent. 

By  his  Urmuf  wife  Karlanai  had  issue  : — 

Karlanai. 


Kodai. 

] 

Kakal 

1 

f 

Utman, 

1               1 
Dilazak.    Warak. 

1 
Manai. 

1                      1                   1 

Luqmau  alias    Khogai.    Mangalai. 
Khatak.                            | 

Jadran, 

1 

f 

Sulaiman. 

1 

Mir,    G 

1 
Sharaf-ud-din  alias  Shitak. 

1 

Wazir. 

1                  1 
Bai.       Malik 

f 
iwai. 

i                   1                   ' 
Ado.           Dawar.     Malakhai. 

Surrinai . 

KliushhalKhdn,  however,  gives  a  different  table.  He  makes  Burhan, 
progenitor  of  the  Dilazdks,  and  Warak,  sons  of  Kodai;  but  he  gives 
Khatak,  Utmd,n,  Usmdn  and  Jadrdn  as  descendants  of  Kodai. 

Further,  Sayyid  Muhammad,  a  pious  darwesh,  espoused  a  daughter 
of  the  Karlanai  family  and  had  by  her  two  sons,  Honai  and  Wardag. 

The  Karlanis,  generally,  were  disciples  of  the  Pir-i-Roshdn,  and 
those  of  Bangash  (the  modern  Kurram)  were  peculiarly  devoted 
RosHANiAS,  but  they  were  regarded  as  heretics  by  both  Shias  and 
Sunnis.  Their  tenets  brought  gi-eat  disasters  upon  the  Karldnis  as  the 
Mughals  made  frequent  expeditions  against  the  tribes  addicted  to  the 
Roshd,nia  heresy. 

Kabluqh,  Kaeluk,  see  Qa«hjgh. 

Karnatak,  a  got  of  the  Oswdl  Bhdbras,  found  in  Hoshidrpur. 

Karnadl,  a  Mahtam  clan  (agricultural)  found  in  Montgomery. 

Karnere,  an  agricultural  clan  found  in  Shdhpur. 

Karol,  see  Qarol. 

Karijla,  a  Muharamadan  clan  (agricultural)  found  in  Montgomery. 

Karral,  a  tribe  found  only  in  Hazd.ra.  According  to  the  late  Colonel  H.  G. 
Wace  "  the  Karral  country  consists  of  the  Ndra  ildqa  in  Abbotttlhdd 
tahsil.  The  Karrills  were  formerly  the  subjf^cts  of  the  Gakkhnrs,  from 
whom  they  emancipated  themselves  some  t«o  centuries  ago.  Originally 
Hindus,  their  conversion  to  Islam  is  of  comparatively  modern  date. 
Thirty  years  ago  their  accjuaintance   with  the  Muhammadan  faith  wa^ 


478  Kartdri — Kashmiri. 

still  slio-lit;  and  though  they  now  know  more  of  it,  and  are  more  careful 
to  observe  it,  relics  of  their  former  Hindu  faith  are  still  observable  in 
their  sociul  habits.  They  are  attached  to  their  homes  and  their  fields 
which  they  cultivate  simply  and  industriously.  For  the  rest,  their 
character  is  crafty  and  cowardly."  He  further  noted  that  the  Karrdla 
are  identical  in  origin  and  character  with  the  Dhunds.  This  would 
make  the  Karrdls  on?  of  the  Rajput  tribes  of  the  hills  lying  along  the 
left  bank  of  the  Jhelum ;  and  they  are  said  to  claim  Rdjput  origin,  though 
they  have  also  recently  set  up  a  claim  to  Kayd^ni  Mughal  descent, 
in  common  with  the  Gakkhars ;  or,  as  a  variety,  that  their  ancestor 
came  from  Kay^n,  but  was  a  descendant  of  Alexander  the  Great !  But 
the  strangest  story  of  all  is  that  a  queen  of  the  great  Rdja  Rasdlu  of 
Punjab  folklore  had  by  a  paramour  of  the  scavenger  class  four  sons, 
Seo,  Teo,  Gheo,  and  Karu,  from  whom  are  respectively  descended  the 
Si^ls,  Tiw^nas,  Ghebas,  and  Karrd,ls.  They  intermarry  with  Gakkhars, 
Sayyids  and  Dhunds. 

Kartari',  Kaltari,  a  Hindu  sect  which  has  sprung  up  in  the  south-west  of 
the  Punjab  of  late  years.  Its  founder  was  one  Assa,  an  Arora  of 
Bhakkar,  in  Dera  Ismail  Khdn,  who  made  disciples  not  only  from  among 
the  Hindus,  but  also  from  among  the  Musalm^n  cultivators  of  that 
District.  The  followers  of  this  Pir  usually  s:o  through  the  ordinary 
business  of  the  world  up  to  noon,  after  which  they  will  paint  their  faces 
with  tilaks  of  wonderful  patterns  and  various  colours,  and  will  either  sit 
in  the  bazar  without  uttering  a  ^yord,  even  when  spoken  to,  or  will 
wander  about  with  fans  in  their  hands.  They  are  indifferent  to  the 
holy  books  of  either  creed.  Their  behaviour  is  harmless  and  the  sect 
does  not  appear  to  be  progressing. 

Karunjara,  fem.  -i,  a  seller  of  vegetables,  i.  q.  Kunjra. 

Kasai,  fem.  -in,  (fr.  Arab.  Qasab,  a  butcher). 

Kasanye,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Kasbi,  a  synonym  for  Juld-ha  in  Hazd-ra. 

Kasera,  a  brazier,  a  worker  in  pewter  or  brass.     See  Thayhera. 

Kashmiri. — The  word  Kashmiri  is  perhaps  applicable  to  the  members  of  any 
of  the  races  of  Kashmir;  but  it  is  commonly  used  in  Kashmir  itself  to 
denote  the  people  of  the  valley  of  Srinagar.  In  any  case  the  term  is  a 
geographical  one,  and  probably  includes  many  of  what  we  should  in  the 
Punjab  call  separate  castes.  The  cultivating  class  who  form  the  great 
mass  of  the  Kashmiris  proper  are  probably  of  Aryan  descent,  though 
perhaps  with  an  intermixture  of  Khas  blood,  and  possess  marked  cha- 
racters. Drew  describes  them  as  "  large  made  and  robust  and  of  a 
really  fine  cast  of  feature,"  and  ranks  them  as  "  the  finest  race  in 
the  whole  continent  of  India."  But  their  history  is,  at  any  rate  in  re- 
cent times,  one  of  the  most  grievous  suffering  and  oppression ;  and 
they  are  cowards,  liars,  and  withal  quarrelsome,  though  at  the  same 
time  keen-witted,  cheerful,  and  humorous.  A  good  account  of  them 
will  be  found  in  Drew's  Jummoo  and  Kashmir. 

In  the  Punjab  the  term  Kashmiri  connotes  a  Muhammadan  Kashmiri. 
It  is  rarely,  if  ever,  applied  to  a  Hindu  of  Kashmir.    The  most  ip)- 


^A^.jrf^^'^-  ' 


■Vv- 


■"-   .  ij 


^y.   T    // 


/Lt.>7-u,  4*.   CuiT'.,  'i.  i>yt.- 


Kashmiri  titles. 


47^ 


portanfc  Kashmiri  element  in  the  Punjab  is  found  in  the  cities  of  Ludhiana 
and  Amritsar,  which  still  contain  large  colonies  of  weavers,  employed 
in  weaving  carpets  and  finer  fabrics.  Besides  theijc,  many  Kashmiris 
are  found  scattered  all  over  these  Provinces,  many  being  descended  from 
those  who  were  driven  from  Kashmir  by  the  great  famine  of  1878  into 
the  sub-montane  districts  of  the  Punjab.  Many  of  the  Kashmiris  in 
Gujr{it,  Jhelum  and  Attock  are,  strictly  speaking,  Cliibhfilis.  A  full 
account  of  the  Kashmir  krdma  and.  tribes  will  be  found  in  Sir  Walter 
Lawrence's  Valley  of  Kashmir,  Ch.  XII.  The  principal  tribes  returned 
in  the  Punjab  are  the  Bat,  Batti,  D^r,  Lun,  Mahr,  Man,  Mir,  Shaikh, 
Wain  and  Warde.  Ju  is  also  common  and  like  Bat  and  other  tribe- 
names  is  now  practically  a  surname.  A  Khokhar  tribe — who  do  not 
intermarry  at  below  20  years  of  age — is  also  found  in  Ferozepur. 
Watcrfield  noted  the  followiog  castes  and  titles  or  occupations  among 
the  Kashmiris  in  Gujrilt  : — 


No. 

Caste  or  desig- 
nation. 

Corresponding  to 

No. 

Caste  or  desig- 
nation. 

Corresponding  to 

1 

But  (Bat) 

Pandits  and  Brahman 
proselytes. 

1^ 

Mochi 

Mochi. 

2 

Beg       

15 

Pandit 

Proselytized  Aroras  or 
Khatris. 

3 

Busbainde 

High  caste. 

16 

Pallu    

Ajar-Ahfr. 

4 

D4r       

Low-class  zaini)iddrs. 

17 

Palik 

Dak-runner. 

5 

Don       

Painja. 

18 

Pandi    

A  porter. 

6 

Gar       

Atiir  Pansiiri. 

19 

Pande   

0/  high  rank. 

7 

Kanae 

Average  zainindd<'s. 

20 

Riithur 

Za?>M'/irfd)-.s      of       good 

degree. 

8 
9 

Khan     

KarrAr 

Those  who  may  he  con- 
nected   by    marriage 
with  Pathans. 

Kiimbar. 

21 
22 

Raishu 

Shah     

Majawar,  Pirzida. 
Sayyid-Fakir. 

10 

Kotu     

Paper,  maker. 

2S 

Sufz      

Darzi. 

11 

Lavinali 

Dharwai. 

24 

Aram    

Rain. 

12 

Malli 

Manjhi. 

25 

Vair      

Khoja,  Bannia, 

13 

Malik 

Rajput. 

480  Kasrdna — JS^assar. 

Kasrana,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Kasrani,  Qaisarani,  is  the  northernmost  of  the  Baloch  organised  tumans, 
its  territory  lying  on  either  side  of  the  boundary  between  the  two  Deras, 
and  being  confined  to  the  hills  both  within  and  b^^yond  our  frontier 
and  the  sub-montane  strip.  'I'he  tribe  is  a  poor  one,  and  is  divided  into 
seven  clans,  tlie  Lashkarani,  Rubadan,  Khepdin,  Buddni,  Wasu^ni, 
Leghari,  Jar  war  and  Bada,  none  of  which  are  important.  They  are  of 
Rind  origin,  and  are  not  found  in  the  Punjab  in  any  numbers  beyond 
the  Dera  Ghazi  and  Dera  Ismail  Kh^n  districts. 

Kassar. — The  Kassars  hold  the  grnater  part  of  the  norfch-wesfc  quarter  of  the 
Cliakwal  tahsil  in  Jhelum,  and  as  far  as  is  known  are  not  found  in  any 
numbers  in  any  other  part  of  the  Province :  Ibbetson  (Census  Keport, 
§  508)  remarks  that  until  1881  they  seem  to  have  enjoyed  the  rare  dis- 
tinction of  being  one  of  the  few  Salt  Range  tribes  which  claimed  neither 
Kdiput,  Awan,  nor  Mughal  descent,  but  according  to  Bowring  they 
once  claimed  Rajput  origin*  asserting  that  their  original  home'  was  in 
Jammu  ;  and  that  they  obtained  their  present  territories  by  joining  the 
armies  of  Bdbar  ;  most  of  them,  however,  recorded  themselves  as  Mughals 
at  the  Census  ot  1881,  a  claim  ''evidently  suggested  by  their  association 
with  the  Mughal  power":  this  claim  has  now  developed  into  a  genea- 
logical tree  in  which  the  Kassars  are  shown  as  being  of  common  origin 
with  the  Mughal  emperors.  Their  present  account  of  their  origin  is  as 
follows : — 

"  They  were  originally  located  in  the  country  of  Kinan  in  Asia  Mioor,  whence  they 
migrated  to  Ghazni  at  some  time  unknown  with  the  ancestors  of  the  Mughal  dynasty, 
and  subsequently  accompanied  Babar  in  his  invasion  of  India  in  A.  D.  1526,  their  ances- 
tors at  that  time  being  Gharka  and  Bhin  (or  Bhol),  according  to  some  ;  or  Jajha,  Lati  and 
Kaulshi  according  to  others  :  all  agree,  however,  in  stating  that  Gharka  is  baried  on  a 
mound  in  Mauza  Hatar,  not  many  miles  from  Dhok  Pipli  in  Bfil  Kassar,  which  is  said  to 
be  the  original  settlement  ot  the  tribe  in  these  parts.  The  Dhanni  was  then  in  tbe  hands 
of  wandering  Gnjars,  while  Changas  Khan  Janjua  held  the  hills  to  the  south,  living  at 
Fort  Samarqand  near  Mmoza  Maira.  Babar  made  over  to  them  the  western  part  of  tho 
Dhanni,  on  condition  that  they  would  drain  off  the  water  with  which  the  eastern  part 
was  then  covered,  a  work  which  they  proceeded  to  carry  out:  and  Gharka  obtained  soma 
additional  country  to  the  south-west  as  a  reward  for  restoring  to  Changas  Khan  a 
favourite  mare,  which  the  Janjua  Raja  had  lost.  1  hey  claim  that  the  name,  Baluki  Dan, 
under  which  the  tract  figures  in  tho  Aiu-i-Akbari,  is  derived  from  that  of  their  ancestor 
Bhal,  who  also  gave  his  name  to  the  important  village  of  Bal  Kassar  ;  and  in  this  they 
are  supported  by  the  spelling  of  the  lithographed  edition  of  the  Ain-i-Akhari,  against  the 
assertion  of  the  Janjuas,  that  the  name  is  Maluki  Dhan,  from  the  Janjua  chief,  Mai  of 
Malot.  They  explain  the  presence  now  of  the  Mairs  and  Kahiits  in  the  Dhanni  by  stating 
that,  as  relations  of  the  reigning  dynasty  they  were  themselves  able  to  keep  out  all  intru- 
ders in  the  time  of  the  Mughals  ;  but  in  Sikh  rule  the  Mairs,  being  of  the  same  stock  as 
the  powerful  Jammu  Raja,  were  able  to  obtain  a  footing  in  the  tract :  they  generally 
admit  that  the  Kahiits  came  with  them  in  Babar's  train  and  settled  here  at  the  same 
time  as  themselves,  but  say  that  they  were  of  small  account  until  the  time  of  tho 
Sikhs.  They  state  that  the  original  profession  of  the  tribe  was  '  hdhumat '  or  govern 
ment;  and  that  it  is  now  agriculture  or  Government  employment.  They  use  the  title 
of  chaudhri.  They  have  no  special  Pirs  or  places  of  worship,  and  their  customs  do  not 
differ  in  any  respect  from  those  of  the  tribes  surrounding  them,  except  that  the  graves  of 
women  are  distinguished  by  stone  at  the  head  and  foot  parallel  to  the  breadth  of  the 
grave,  while  those  of  meu'vS  graves  are  parallel  to  the  length ;  -this  is  just  the  opposite  of 
the  custom  in  the  Jhelum  Pabbi." 

Whatever  may  be  thought  of  tbe  claim  of  the  Kassars  to  rank  as 
Mughals,  they  certainly  have  a  good  position  amongst  the  tribes  of  the 
District,  ranking  in  popular  estimation  with  the  Mdir?.  and  Kahuts,  they 

*  J.  A.  S.  B.,  1850,  pp.  43—64  (the  Kahuts  also  claimed  Rajput  descent). 


Kat^Kathdl.  481 

intermarry  freely  with  the  former,  both  giving  and  taking  daughters  : 
but  a  Kassar  of  good  family  who  married  his  daughter  to  a  Kahut  of 
fair  standing  incurred  the  displeasure  of  tlie  brotherhood  :  they  do  not 
intermarry  with  any  other  tribe,  thouofh  as  is  usually  the  case  in  the 
Jhelum  district  low  caste  wives  are  occasionally  taken  by  them.  Mdirs, 
Kassars  and  Kahuts  eat  together,  but  not  wif,h  kamins. 

The  doggerel  rhymes  of  the  tribal  Mirasis  contain  little  of  interest, 
either  setting  forth  in  extravagant  terms  the  power  of  individual  chiefs 
of  bygone  generations,  oi-  recording  the  incidents  of  the  comparatively 
recent  internecine  feuds  of  the  tribe  :  the  following  is  well  known,  and 
another  version  is  given  by  the  Mdirs  also  : — 

Charhid  Bdhar  Bddshdh  ;  Kahdr  tamhu  tande  : 
Bhin  te  Gharkd  Kassar  doen  ndl  de. 

"  Bdbar  B^dsh^h  marched,  and  pitched  his    tent   at  (Kalla)  Kahdr  : 
Bhin  and  Gharkd,,  the  Kassars,  both  came." 
An  abbreviated  tree  of  the  tribe  is  given  below : — 

Abchal  Noian, 

r;         ' 1 

7  generations.  8  generations. 

Kassar.  Bibar, 
I 
5  generations, 
I 

r 1 

}5hol  (or  Bhin).  Gharka. 


4  generations,  f  I  ~  -| 
I                   Ghanni.         BhAdar.  Bal. 
Bhin, 
\ 

r  \  1 

Kaul  Shfnh.  Lati.  Jhajhi. 

The  earlier  part  of  the  tree  connecting  the  tribe  with  Bdbar  is  obvi- 
ously fanciful,  and  the  latter  part  not  altogether  reliable.  Such  names 
as  Tilochar,  Nand,  Pres,  etc.,  are  mixed  up  with  Muharamadan  names 
ill  thefoi'mer  part,  while  a  Jhan  Deo  occurs  low  down  in  the  tree  :  these 
names  may  indicate  a  Hindu  origin,  though  the  tradition  of  the  tribe  is 
that  they  were  Musalmitos  long  before  they  came  to  these  parts.  About 
35  generations  on  the  average  intervene  between  Kassar  and  members 
of  the  tribes  now  living.     In  character  they  resemble  the  Mdirs. 

Kat,  a  Jat  clan  (agricultural)  found  in  Multan. 

Katalbashi,  see  Qizzilbdsh. 

Katarye,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Katal,  a  sept  of  Rdjputs  found  in  the  Simla  Hills.  To  it  belong  the  chiefs 
of  Jubbal,  Itawin,  Sairi  and  Tarhoch.  The  Khaus  or  Khash  sept  of  the 
Kanets  is  also  called  Katdl. 

Kataria,  a  small  Jdt  clan,  found  in  Bdwal ;  it  derives  its  name  from  hafnr 
a  dagger. 

Kataya,  a  fine  wire^drawer  :     see  under  Tdrhash. 

Katbal,  a  Baloch  clan  said  to  be  found  in  the  Derajdt,  as  well  as  in  Multdq 
and  Lahore.     But  cf.  Katpdl. 


482  Kathdne-^Kdthia. 

Kathane,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Kathanye,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

Kathab,  Kahtar,  see  Khattar. 

Kathia. — One  of  tlie  Great  Rd,vi  tribes,  and  next  in  importance  amoug  them 
to  the  Kharral.  The  Kd,tliias  claim  to  be  Punvvar  Rdjputs,  and  are 
almost  confined  to  the  Havi  valley  of  the  Multan  and  Montgomery 
District?,  but  they  hold  a  considerable  area  in  the  south  of  Jhang,  which 
they  are  said  to  have  acquired  from  the  Kamldna  Sid.ls  in  return  for  aid 
afforded  to  the  latter  against  the  Naw^b  of  Multd.n.  The  Kdthias  once 
practised  female  infanticide.  Previouj'ly  they  had  lived  on  the  Rivi 
and  in  the  lower  part  of  the  Sdndal  B^v.  They  were  supposed  to  be  the 
same  people  as  the  Kathaei,  who  in  their  stronghold  of  Sd,ngla  so  stout- 
ly resisted  the  victorious  army  of  Alexander.  The  question  was  elabo- 
rately discussed  by  Sir  Alexander  Cunningham  at  pp.  33  to  42  of  Vol.  11 
of  his  Archmological  Rp/ports,  and  in  Vol.  I,  p,  101^  of  Tod's  Rdjasthdn 
{Madras  Reprint,  1880).  Captain  Elphinstone  thus  described  them  in 
his  Montgomery  Settlement  Repoj^t  :  — 

"  The  remarkable  fact  that  a  people  called  '  Kathaioi '  occupied  a  part  of  the  Gugaira 
district  when  Alexander  invaded  the  Punjab,  invests  the  Kathia  tribe  with  a  peculiar 
interest.  After  much  enquiry  on  the  subject,  I  have  come  to  the  conclusion  that  the 
Kathias  of  the  present  day  have  a  strong  claim  to  be  considered  the  descendants  of 
the  same  '  Kathaioi '  who  so  gallantly  resisted  the  Macedonian  conqueror.  Their  own 
account  of  their  origin  is,  of  course,  far  different.  Like  all  Jats  they  take  a  particular 
pride  in  tracing  their  descent  from  a  Rajput  prince  about  the  time  of  their  conversion  to 
Muhammadanism  under  the  Emperor  Akbar.  But  an  examination  of  their  alleged  pedigree 
shows  that,  like  many  other  popular  traditions  of  this  kind,  this  account  of  their  origin 
must  be  altogether  fictitious.  They  state  that  a  prince  named  '  Khattya,'  reigning  in 
Rajputana,  was  compelled  to  yield  up  one  of  his  sisters  in  marriage  to  the  emperor  of 
Delhi.  After  brooding  for  some  time  over  this  great  outrage  to  Rijput  honour,  he  contrived 
to  assemble  a  large  army  with  which  he  attacked  the  imperial  forces  :  he  was,  however, 
overcome  by  superior  numbers,  and  was  made  a  prisoner  after  nearly  all  his  adherents  had 
been  slain.  Ho  was  then  conducted  with  great  honour  to  the  Court  of  Delhi,  where  the 
emperor  treated  him  with  kindness,  and  at  last  induced  hira  to  embrace  the  Muhammadan 
faith,  and  placed  under  his  charge  an  important  post  near  the  Court.  Some  time  afterwards 
he  was  sent  with  a  force  to  subdue  a  portion  of  the  Ravi  tribes  who  had  risen  in  insur- 
rection, and  after  conquering  them  was  so  much  attracted  by  the  beauty  of  the  country, 
that  he  remained  and  received  a  grant  of  the  whole  tract  for  himself  and  his  descendants. 
All  the  Kathias  claim  descent  from  this  prince,  but,  unfortunately  for  the  credibility  of  this 
story,  the  only  way  that  his  8,00(J  descendants  manage  to  arrange  the  matter  is  by  assuming 
that  the  prince  had  no  less  than  150  sons;  whilst  in  a  pedigree  prepared  by  the  chief 
Mirasi  of  the  tribe,  in  which  the  increase  of  offspring  in  the  different  generations  is  arranged 
with  more  accordance  to  probability,  the  line  is  only  brought  down  to  a  few  of  the  principal 
families  of  the  tribe. 

"  In  their  habits  the  Kathias  differ  little  from  the  other  Jat  tribes.  Before  the  accession 
of  Ranj It  Singh  they  lived  chiefly  on  cattle  grazing  and  plunder.  Like  the  Kharrals  and 
Fattianas  they  still  keep  up  Hindu  paro/u7s,  who  take  a  prominent  part  at  all  marriage 
festivities,  an  undoubted  sign  of  their  conversion  to  Muhammadanism  having  been  of  recent 
date.  They  are  n  handsome  and  sturdy  race,  and  like  nearly  all  Jats  of  the  '  Great  Ravi ' 
do  not  allow  their  children  of  either  sex  to  marry  until  they  have  attained  the  age  of 
puberty,  because,  as  they  justly  consider,  too  early  marriages  would  be  detrimental  to  the 
'physique'  of  the  race.  Their  chief  and  favourite  article  of  food  is  buttermilk;  the 
consumption  of  wheat  among  them  is  very  inconsiderable." 

Mr.  Purser,    Iiowever,    gave   a  somewhat    different   account  of  their 
migrations.     He  said  : — 

"  The  Kathias  have  been  identified  with  the  '  Kathaioi '  of  Alexander's  time.  According 
to  their  account  they  are  descended  from  Raja  Karan,  Sdrajbansi,  Originally  they  resided 
in  Bikaner,  whence  they  emigrated  and  founded  the  State  of  Kathiawan  From  there  they 
went  to  Sirsa  and  then  to  Bahawalpur.    Next  they  crossed  over  to  Kabula  and  went  on  to 


/■  <• 


'^'--^'^^^rf^     / 


c<.     ^ 


^■-Z/.,  /../.^:>  ^-^      --»-*   c^^         ^<^'»-t^/^ 


/.^     /r/'    .-T^    -^    <-'  '1±^, 

/ 


7  /    /'7 


Kathura — Kdiil.  488 

Daira  Dinpanah.  Here  they  quarrelled  with  the  Balochis  and  had  to  leaTe.  They  then 
settled  at  Mi'rah  Sial  in  Jhang.  They  stole  the  cattle  of  A14wal  Khan  of  Karailia,  who  wai 
killed  pursuing  them.  Saadat  Yar  Khan  obtained  the  release  of  their  leaders  (who  were 
imprisoned  on  account  of  this  al!air)  on  condition  of  their  settling  on  the  Ravi.  Thus  the 
Kathias  obtained  a  footing  in  this  District.  They  always  held  by  the  Kamalia  Kharrals, 
but  plundered  the  others  whenever  they  could  get  a  chance.  The  Kathias  arc  Punwar 
Rajputs.    There  are  two  main  divisions  ;  the  Kithias  proper  and  the  Baghelas.'  * 

This  would  make  the  Kdtliias  of  the  Rdvi  immif^ranta  from  Kathiawdr. 
But  a  Pandit  of  Guzerat  who  was  sent  into  the  Punjab  by  the  tlaja  of 
•Jazddn,  one  of  the  principal  Kathiawar  States,  to  make  enquiries  on  the 
subject,  found  that  the  Kathiawar  Rajputs,  who  also  claim  descent  from 
Riija  Karan,  have  a  tradition  that  they  came  to  their  present  territory 
from  the  Punjab  via  Sindli  and  Kach.  The  Kcithia  tradition  i.s  that 
they  were  driven  out  of  Sirsa  Kania,  or  the  valley  of  the  lower  Ghaggar, 
about  the  time  of  Tamerlane's  iuvasion.  Balwdna  and  Pawar  are  two 
leading  clans. 

In  recent  times  the  tribe  has  in  Jhang  been  going  from  bad  to  worse, 
and  it  is  now  of  little  importance  in  that  District. 

Kathuea,  an  Ardin  clan  (agricultural)  found  in  Montgomery. 

Katil,  a  Rdjput  clan  found  in  Gurddspur.  Their  founder  Raja  Karet, 
driven  from  the  plains  in  the  time  of  Mahmud  of  Ghazni,  settled 
in  Mangla  Devi,  a  fort  in  Jammu  and  thence  raised  Kharipur, 
whence  his  descendants  became  known  as  Khokhars.  They  still 
hold  large  estates  in  Jammu.  One  of  them  took  to  robbery  in  tho 
forest  round  Sd,nibha,t  and  thence  seized  a  Sambidl  girl,  so  her 
kinsmen  gave  hioi  a  large  tract  of  land  in  iShakargarh  tahsil.  In  this 
he  founded  Katli  and  his  descendants  were  called  Katils.  The  tribe 
founded  360  villages,  of  which  there  remain  only  100,  60  in  British 
territory  and  40  in  Jammu.  The  Kd,tils  claim  to  be  Surajbansi,  and 
descended  from  B^wd  Sihi,  regarding  the  Mahajans,  Kuprds,  Aswdrs 
(horse-tamers),  Chamilrs,  Batwd,ls  and  Dumn^s  as  branches  or  off- 
shoots of  the  tribe,  whose  observances  those  castes  follow. 

In  Aurangzeb's  time  the  Katils,  Rao,  Balel,  Mai  and  Nihdla  became 
Muhammadans,  but  remained  Katils  by  caste. 

The  Katils  do  not  intermarry  with  the  higher  Rcijput  septs,  such  as 
the  Sambidl,  but  they  intermarry  with  a  number  of  the  Rdjput  septs  of 
Jammu,  as  well  as  with  the  Lalotari  and  Deowania,  and  the  Thakkar 
septs.  Intermarriage  with  the  Khokhars  is  prohibited  because  they 
are  regarded  as  akin  to  the  Katil  by  descent. 

This  is  basefl  on  the  following  tradition  : — '  Brahma,  who  was  de- 
scended from  Suraj  (sun),  Mirichak,  Kdsyab  after  whom  our  got  (sub- 
caste)  is  named,  Taran,  Kavan,  8ompat,  Brihaspat,  Avagyddhdtd, 
Dayadhdta,  Mahdndhiita,  Beaspdl,  Ratanpdl,  Atter,  Rc'ijd  Sahasranar, 
Santan  Raja,  Karet  Raja,  Kood  Rajd,  Rti];!  Chit,  Rdja  Gora,  Bharath, 
Rd]d  vSantal,  Rdja  B.iil  and  Rajii  Jasrath  took  possession  of  the  fort  of 
Mangla  Devi  in  the  Khari  territory  and  settled  there.  His  descendants 
thus  became  known  as  Khokhars,  and  still  hold  lands  in  the  Jammu 
State  though  they  have  become  Muhammadans.^ 

*  The  Baghelas  are  confined  to  the  neighbourhood  of  Kamilia  and  were  probably  only 
retainers  of  the  Kathia  originally. 
t  The  then  capital  of  Jammu. 


494  '^^^  Katoch. 

Kelan  who  was  descended  from  Bani,  Sugga.,  and  Sai  settled  at 
Katli  in  Jammu  and  his  descendants  became  known  as  Kdtals. 

Paian,  Khang,  Gaga,  Dheru  and  Ld,dd,  were  the  ancestors  of  Bhura 
who  founded  the  village  Bhure  Chak  and  named  it  after  himself.  Lad  ha, 
the  son  of  Kundan  and  erandson  of  Bdnoa  had  two  sons  : — Nihd,la 
and  Surjan.  Nibd,la  founded  NihdU  Chak.  Rughal  was  the  son  of 
Surjan. 

Dharevca,  also  called  udhdld,  is  practised  by  the  Kdtils,*  even  Brahman 
widows  being  espoused  under  this  system.  But  the  offspring  of  such 
unions  are  looked  down  upon  and  find  it  difficult  to  obtain  wives, 
thouo-h  they  succeed  equally  with  the  children  of  full  legitimacy, 
Dharewa  is  most  usually  contracted  with  a  man  of  the  husband's  family 
and,  provided  the  second  husband  declares  that  the  widow  is  his  wife 
before  all  the  brotherhood,  no  rite  is  necessar}''  or  customary.  But  if 
she  marry  outside  her  husband's  family  she  loses  the  custody  of  his 
children ;"  and  she  forfeits  her  right  to  succeed  to  his  property  if  she  re- 
marry. 

The  Brahmans  of  the  Katils  must  be  of  the  Manutara  or  S^rsut 
branch,  and  of  the  Kasyapa  gotra,  as  they  themselves  are. 

Ill  the  government  of  the  tribe  a  learned  Brahman  is  associated  with 
a  leading  man  of  good  position  and  influence,  who  is  elected  from  time 
to  time,  not  for  life  but  for  an  indefinite  period.  He  alone,  or  in 
consultation  with  3  or  4  members  of  the  brotherhood,  decides  all 
disputes.  Many  disputes  are  decided  by  oaths — a  deponent  being 
made  to  bathe  and  touch  a  plpal,  a  temple  or  an  idol,  or  to  hold  his 
sou  in  his  arms,  and  then  swear.  Boundary  disputes  are  settled  by 
one  of  the  parties  placing  a  clod  of  earth  on  his  head  and  walking  along 
what  he  declares  to  be  the  true  boundary.  This  is  a  very  solemn  oath 
as  if  sworn  falsely  the  earth  will  refuse  to  receive  him. 

The  only  tribal  cult  of  the  Katils  appears  to  be  that  of  their  satisf 
whose  tombs  still  exist  at  Katli,  to  which  place  pilgrimages  are  made 
twice  a  year.  But  the  Katils  have  various  other  cults  in  common  with 
other  Riljput  tribes  on  the  Jammu  border.  Such  are  Kali  Bir,  Vaishno 
Devi,  B^wa  Sd,rgal,  a  snake  god,  B.  Sadda  Garia  besides  the  better- 
known  Lakhdatta,  Narsinghji,  Bhairon  Ndth  and  others. 

Katoch.  The  generic  name  of  the  dynasty  whose  original  capital  was  at 
JuUundur  but  whose  territories  were  subsequently  restricted  to  the 
Kangra  hills.  The  kingdom  whose  capital  was  at  Jullundur  (Jd,landhara) 
was  called  Trigarta,  but  the  name  of  its  dynasty  does  not  appear  to 
be  recorded,  and  the  name  Katoch  is  confined  to  the  house  of  Kangra. 
From  it  sprang  four  or  five  branches,  the  Jaswdls  or  rulers  of  the 
Jaswan  Duu  in  Hoshi^rpur,  the  Goleria,  once  rulers  of  Guler  or 
Haripur  in  Kangra,  the  Sib^ia  or  Sip^ia  of  Siba  in  Kangra  and 
the  Dadwals  of  Datarpur  on  the  borders  of  Kd.ngra  in  Hoshid,rpur. 
A  fifth   branch  which   claims   Katoch   descent   is   the   Luddu   Rajput 


*  Or  rather  in  some  families  :  those  of  position  disallowing  the  practice. 
+  Twice  a  year  murandas  (sweets)  and  til-chdwali   (sesame  ana  rice)  are  offered  to  the 
eatiavati.    These  oSeriogs  are  take;i  by  the  Mauiitari  Brahmans. 


S!ator — Kaum.  485 

sept.  The  Katoch  are  by  status  Jaikaria  Rajputs  of  the  1st  grade. 
The  Goleria  represent  the  elder  line  and  from  it  sprang  the  Siba  and 
Dadwal^  the  Jaswdl  being  an  offshoot  of  the  main  branch. 

Kator,  a  race  mentioned  by  several  Muhammadan  historians  of  India. 
Baihaki  in  his  Tdrikli-i-Sabaktigin  mentions  that  all  the  Hindu 
Kators  were  brought  under  the  rule  of  the  Sultan  Mas'ud^  but  he 
does  not  specify  their  locality.*  Abu  Rihdn  at  Biruni  speaks  of 
Katormdn  as  the  last  of  the  Turk  kings  of  Kdbul,t  but  the  dynasty 
appears  to  have  been  also  called  Katormdn,  Katorian  or  Kayormdn.J 
Elliot  gives  a  full  account;  of  them,  but  it  is  doubtful  if  the  dynasty 
was  generally  called  Katormdn.§  Taimur  Iiowevor  unquestionably 
found  the  Kators  in  alliance  with  the  Sidhposh  and  holding  a  kingdom 
which  extended  from  the  frontier  of  Kashmir  to  the  mountains  of 
Kabul  and  contained  many  towns  and  villages.  Their  ruler  was  called 
'Addlshuj  Udd,  or  Udashu  (which  recalls  Udiiyana  or  Swd,t)  and  had 
his  capital  at  Jorkal.  He  describes  the  Kators  as  men  of  a  powerful 
frame  and  fair  complexion^  idolaters  for  the  most  part,  and  speaking 
a  tongue  distinct  from  Turki,  Persian,  Hindi  or  Kashmiri. ||  Taimur 
attacked  their  strongholds,  readiing,  according  to  RavGrty,that  part  of 
Kdfiristdn  known  as  Kashtur  while  the  prince  Rustam  advanced  into 
those  parts  where  the  Kiitibi,  Siahposh,  Pd,ndu  and  Sdldo  now  dwell.H 
This  was  in  1398  A.D.,  and  in  the  end  of  the  ]5th  century  Sultdn 
Mahmud,  a  descendant  of  Taimur  led  expeditions  against  the  Kator 
Kdfirs  and  Sidhposh  and  thereby  earned  the  title  of  Ghdzi.  Raverty 
identi6es  the  Kator  with  the  Spin  or  White  Kd;rirs,*'*  but  the  historians 
of  Akbar,  who  sent  an  expedition  under  Jahdngir  in  1581  against  the 
Sid,hposh  Kiifirs  of  the  mountains  of  Kator,  and  Abu'l  Fazl  in  his 
history  of  Taimur's  expedition  speak  of  the  Hindud^n-i-Kator,  a 
country  which  they  describe  as  bounding  Buner,  Swd,t  and  Bajaur 
on  tbe  north.  The  family  of  the  Mihtar  of  Chitrdl  is  still  called  Kator 
(vide  p.  174  supra),  and  Biddulph's  proposed  identification  of  the 
Kathiar  or  Khattar  of  Attock  cannot  be  regarded  as  proved.tl" 

Kator(e),  a  Jd,t  clan  (agricultural)  found  in  Multdn. 

Katpal,  said  to  be  a  synonym  for  or  a  sub-group  of  the  Pakhiwara.    Cf.  also 
Katbal. 

Katrah,  a  Jdt  clan  (agricultural)  found  in  Multdn. 

Katthak,  a  story-teller,  a  rehearser  of   the  Shd,stras  :   a  singer,   a  dancing 
boy,  fr.  knthf  hatha,  a  story,  fable. 

Katwal,  a  Dogar  clan  (agricultural)  found  in  Amritsar. 

Kadm,  a  small  tribe  found  near  Mitru  in  Multiiu    which  is  said  to  have  come 
from  Central  Asia. 


*  E.  H.  I.,  I.  p.  128. 

t  Ibid.  p.  403. 

i  Ibia.  pp.  405-6. 

§  Ibid.  pp.  407-8. 

II  Ibid.  pp.  400-1.     Cf.  pp.  480-1, 

■[  iJotes  on  AfghdnUtan,  p.  130. 

•*  Ibid.,  p.  135. 

tt  It  is  abandoned  by  Irvine :    J.  R.  A.  S.,  1911,  pp.  217-9 


486  Kaurd — Kehal. 

Kaura,  an  agricultural  clan  found  in  Sh^hpur :  also  in  Montgomery  whore  it 
is  recognised  as  a  Kharral  clan. 

Kauri,  a  Muhammadan  J^t  clan  (agricultural)  found  in  Montgomery. 

Kauriana,  a  sept  of  the  Sid,ls. 

KawarI,  a  Jat  clan  (agricultural)  found  in  Multd,n. 

Kaweea,  a  Muhammadan  Jat  clan  (agricultural)  found  in  Montgomery. 

Kayani,  see  under  Gakkhaf. 

Kayath,  see  Kaith. 

Kazi,  see  Qdzi. 

Kazrunian,  one  of  the  sects  or  orders  of  the  Sufis  :  founded  by  Abu  Ish^ 
Kazriini,  whose  shrine  is  at  Shird-z. 

Kehal. — A  nomad  tribe  of  fishermen  and  boatmen,  who  ply  their  boats 
between  Kaldbagh  and  Sakkar  on  the  Indus,  rarely  if  ever  quitting  the 
valle  V  of  that  river.  But  Malld,hs,  described  as  Jhabel  by  caste  and 
Kehal  by  got  are  found  in  Ludhidna,  and  doubtless  elsewhere. 

The  Kehals  claim  to  be  the  earliest  converts  to  Islam  between  Kalabagh 
and  Karachi,  but  profess  to  follow  Imd,m  Sh^fi,  and  eat  unclean  animals 
and  fish  found  in  the  Indus  in  spite  of  the  Qur^n. 

Thus  their  favourite  food  is  the  flesh  of  the  sisdr  or  long-nosed  fish- 
eating  crocodile,  but  they  avoid  that  of  the  bagu  or  snub-nosed  crocodile. 
Centuries  ago  the  Kehals  had  a  saint,  one  Chacha  Mith^,  of  their  own 
tribe,  but  nothing  is  known  of  his  life  or  history. 

Like  the  ^;!oh^nas  and  Jhabels  the  Kehals  invoke  "  Dum  Diu-pan^h," 
Dum  Bahdwal  Haqq,  Lai  Is^  and  Aili  Rdjin  or  simply  Aili.* 

The  Kehals  are  said  to  have  no  belief  in  devils,  but  the  Mohdnas  and 
Jhabels  hold  that  any  disease  is  due  to  demoniacal  possession  and  that 
these  demons  of  disease  belong  to  certain  saints  of  the  neighbouring 
tracts,  such  as  Ldl  Isd.  of  Karor,  Aili  R^jin,  Dinpand,h,  Jamman  Sh^h, 
etc.  These  demons  have  human  names  such  as  Gord  Khetripd,l,  Ziulf 
Jam^l,  Nur  Jamdl,  Nur  Muhammad,  Chingu,  GhuMm  Rasdl,  Kundai, 
Shabr^tin,  etc.,  etc.,  and  of  these  the  last  two  are  iemsile  jinns.  Women 
are  most  commonly  possessed  and  they  promptly  inform  their  relatives 
of  the  yarn's  name,  and  which  saint  he  or  she  belongs  to.  Children  of 
both  sexes  have  to  swim  when  5  years  of  age  and  are  expert  in  swim- 
ming and  diving  by  the  time  they  are  10. 

Fishing  is  practised  at  any  time  of  the  day  or  night,  but  avoided  on 
Fridays,  and  forbidden  on  the  day  when  a  wedding  is  being  celebrated. 
Alligators  are  caught  in  the  following  way  :  a  back-water  or  pool  which 
forms  a  branch  of  the  main  stream  is  chosen  and  a  heavy  net,  in  which 
is  a  large  opening,  is  placed  across  its  mouth.  A  putrescent  carcase 
or  fish  bones  are  placed  m  the  pool  as  bait,  and  four  Kehals  lie  in 
ambush  on  the  bank.     When  the   alligator  is  seen  inside  the  pool  two 

*  Ali,  whose  name  is  pronounced  Aili  by  c^ocZa-p^ayers  also.    Cf.  Yaili,  the  Baloclii  form 
of  AU. 


Kehal  customs,  487 

of  the  hunters  rush  to  close  the  hole  in  the  net,  while  the  other  two 
drive  the  animal  into  it,  or  harass  it  until  it  is  tired  ont,  when  it  is 
speared  and  killed.  Occasionally  a  man  is  bitten  but  fatal  bites  are 
very  rare.  Tortoises  are  killed  in  a  similar  way.  Sometimes  in  shallow 
pools  nets  are  unnecessary,  and  in  the  cold  season  when  alligators, 
tortoises  and  large  fish  lie  concealed  in  the  mud  at  the  Ijottom  of  the 
shallow  streams  and  back-waters  the  Kchals  prod  it  with  their  spears 
and  kill  the  animals  before  they  can  escape.  Fish  are  sometimes  caught 
by  stirring  up  the  mud  until  they  float  half-dead  on  the  surface. 

Kehals  ply  their  boats  for  hire,    sell  baskets  and  mats,  reap  crops  for 
hire  and  beg  for  grain.     They  do  not  sell  fish  in  the  bazars  of  a  town. 

Birth  customs, — A  first-born  child,  if  a  boy,  is  peculiarly  auspicious 
and  if  a  daughter,  unlucky.  It  is  very  unlucky  to  have  three  daughters 
and  still  worse  to  have  a  son  after  three  girls,  as  he  never  fails  to  cause 
his  mother's  or  father's  death  within  3  years.  Great  rejoicings  are 
held  for  a  first-born  son,  midlahs,  Sayyids,  eunuchs  and  their  followers 
being  feasted.  On  the  3rd  day  a  boy  is  named,  and  on  the  7th  his  head 
is  shaved.  A  girVs  head  is  merely  shaved  on  the  7th  day,  and  her  ears 
pierced  in  10  or  15  places  before  she  is  5,  Kehal  women  do  not  pierce 
the  nostril  for  the  nose-ring.  A  boy  is  circumcised  before  he  is  10  by 
a  pirahin,  precisely  as  he  is  among  the  Baloch.  He  is  made  to  put  on 
a  gdnd  or  string  of  red  cotton  thread  round  his  right  wrist,  a  piece  of 
cotton  cloth  H  yards  long  by  ^  wide,  as  a  tahmat,  and  a  second  piece 
about  3  yards  long  for  a />ag'ri,  but  his  kurta  should  bo  white.  If  a 
mosque  is  handy,  he  is  taken  to  it,  followed  by  drummers  who  dance 
and  sing.  A  new  earthen  fardt  or  jar  is  placed  on  the  ground  at  the 
gate  and  on  it  the  boy  is  seated  witli  his  feet  on  the  ground.  A  man 
holds  his  hands  back  while  the  'pirahin  operates. 

Marriage. — Muhammadan  rites  are  observed  at  wedding?,  but  one  or 
two  points  deserve  notice.  The  boats,  etc.,  are  swept  and  all  bones  and 
refuse  removed  to  make  them  fit  to  receive  strangers.  The  bride  is 
dressed  in  red  {chiini,  choli  and  ghaghard)  :  the  bridegroom  in  white 
(pagrif  kurta  and  tahmat).  The  day  before  the  nikdh  drummers  and  an 
eunuch  are  called  in  to  dance  and  sing.  Muhajnmadan  friends  also 
come  with  their  own  cooking  vessels  and  kill  two  or  more  goats  or 
sheep.  On  these  they  feast,  giving  a  share  to  the  Kehals,  but  no 
Kehal  may  approach  while  the  animals  are  being  killed,  cooked  or  eaten. 
After  mid-day  they  all  play,  dance  and  sing  together,  going  home  in  the 
evening.  Next  day  all  re-assemble  at  the  same  place,  the  nikdh  is  read, 
the  strangers  withdraw,  after  congratulating  tho  bridegroom  and  his 
parents.  The  bride  and  bridegroom  are  then  shut  up  together  in  a  hut 
of  reeds  for  an  hour  or  two  to  consummate  the  marriage,  and  the 
ceremonies  close.  The  cost  of  the  wedding  falls  on  the  boy's  father,  but 
the  bride's  dress,  ornaments,  if  any,  and  the  household  chattels  are 
provided  by  her  father. 

Unlike  other  j^luhammadans  a  married  Kehal  goes  to  live  permanent- 
ly with  his  father-in-law  and  subsequently  becomes  his  heir.  If  he  is  a 
minor  at  the  time  of  his  wedding  he  continues  to  live  in  his  father's 
house  till  of  age.  A  newly  married  wife  waits  6  months  and  if  not 
pregnant  by  then  she  gets  herself  circumcised,  whereon  pregnancy  usu- 
ally ensues. 


488  Kejah—Ketwdl. 

>SMcees5Z07i.— Daughters  and  sons  share  equally  in  their  father's  pro- 
perty, and  disputes  regarding  succession  are  said  to  be  decided  by  the 
mulldhs  according  to  Muharamadan  Law. 

The  Kehals  are  divided  into  three  groups,  Loria,  Dapliala  and  Mor^  ; 
of  which  the  first  is  the  chief.  It  is  said  to  derive  its  name  from  the 
mullah,  a  Lori  of  Luristd,n^  who  first  taught  them  IsMra.  The  Daphala 
are  so  called  because  they  have  large  mouths,"^  and  the  Mor^  because 
they  have  dark  complexions. 

Closely  akin  to  the  Kehals,  or  at  least  allied  to  them  by  occupation 
and  habits,  are  the  Jhabelsf  and  Moh^nas.  The  latter  are  said  to  be 
More-h^nd  or  ""  allied  to  the  Mord"  branch  of  the  Kehals  and  they  have 
two  divisions,  the  Kutpd.1  and  the  Rora.  Kutpdl  is  said  to  mean  "  feeder 
(pciZ)  of  a  large  city  or  army"  [kut],  because  centuries  ago  a  largo 
force  of  a  king  of  Multd,o  who  had  met  with  defeat  was  marching  west- 
wards to  cross  the  Indus  and  the  Kutp^ls  supplied  it  with  fish,  in  return 
for  which  its  leader  taught  them  to  avoid  eating  unclean  animals  and 
made  them  perfect  Moslems.  But  it  is  also  said  that  many  Kehals  have 
become  MohAnas,  Jhabels  or  Mancheras,  since  the  introduction  of 
Isld,m,  and  taken  to  cultivation.  In  former  times  these  tribes  were  wont 
to  combine  against  a  common  enemy. 

Kejah,  a  Jdt  clan,  (agricultural)  found  in  Multdn. 

Kejae,  a  Jat  clan  (agricultural)  found  in  Multd,n. 

Kele,  a  J6t  clan  (agricultural)  found  in  Amritsar. 

Kerah,  a  J^t  clan  (agricultural)  found  in  Amritsar. 

Kes,  a  Muhammadan  tribe,  apparently  J^t,  found  in  Montgomery. 

Kesar-shahi.  — On  the  death  of  Faqir  Sayyid  Mir  Shdh,  also  styled  Mian 
Mir  (from  whom  the  Cantonment  of  Lahore  took  its  former  name) 
Sayyid  Bhd,wan  Shdh  of  Nurpur  Chaumak  in  Jammu  succeeded  him  as 
faqir,  and  conferred  that  same  title  upon  his  friend  Ibrahim  Khd.n  a 
znmiiuldr  of  the  Gujrdnwd,la  district.  When  the  latter  died  his  son 
GhuMm  Shdh  became  faqir.  He  was  in  turn  succeeded  by  his  son 
Kesar  Sh^h  who  founded  a  sect.  He  died  aged  65  in  1863  and  his  son' 
Muhammad  Husain  or  Sube  Sh^h,  then  became  its  leader.  Hindus  as 
well  as  Muhammadans  can  enter  it,  and  the  latter,  though  supposed 
to  follow  the  Qiidria  tenets,  do  not  abstain  from  wine,  do  not  fast  or 
pray,  and  are  fond  of  sport.  When  a  new  member  is  admitted  there 
is  no  ceremony,  nor  is  he  bound  to  adhere  to  any  prescribed  mode  of 
life.  Members  of  this  sect  are  found  in  Gujr^nwala,  Siiilkot,  Shiihpur, 
Gujr^t  and  Lahore. 

Ketvjal,  a  Rajput  tribe  in  Rawalpindi.  It  belongs  to  the  same  group  of 
tribes  as  the  Dhund  and  Satti,  and  holds  the  hills  to  the  south  of  the 
Satti  country.  The  Ketw^l  claim  descent  from  Alexander  the  Great  (!) 
and  say  that  they   are  far  older  inhabitants  of  these   hills   than    either 


*  Said  to  be  from  Sindhi  dapM,  a  large  wooden  spoon  :  cf.  Mnltdni  Olosaary  2nd  ed 
Dicty.  p.  20. 

t  Thabel  is  said  to  be  derived  fi'om  jhala,  a  small  leather  sack  used  for  holding  flour, 
salt  or  anything  except  water.  In  the  Ain-i-Akbari  <Blochmann's  trans.)  they  appear  as 
the  Chhabels.    This  would  suggest  a  derivation  from  chhamb,  a  marsh  or  swamp. 


■f^^ 


Khah'-Khaki.  isb 

the  Dhund  or  Satti;  but  the  tribe  was  apparently  almost  exterminated 
by  the  Dhund  at  some  time  of  which  the  date  is  uncertain,  and  they 
are  now  tew  and  unimportant. 

Khab,  a  Ji^  clan  (agricultural)  found  in  Multdn. 

Khabera,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

Khachi,  a  Rdjput  clan  (agricultural)  found  in  Multan. 

Khadal,   a  Jdt  clan  found  in  the  north  of  Multdn  tabsil  where  it  settled  in 

Mughal  times  from  Jammu. 
Khadana,  an  agricultural  clan  found  in  Shahpur. 

Khadar,  a  J^t  clan  (agricultural)  found  in  Multan  and  in  Shdhpur. 

Khagah,  (I)  a  Ja^  clan  (agricultural)  and  (2)  a  Qureshi  clan  (agricultural), 
both  found  in  Multan  (doubtless  Khagga). 

Khaqae,  a  Rajput  clan  (agricultural)  found  in  Multd,n. 

Khagga,  a  semi-sacred  tribe  found  in  the  sonth-west  Punjab.  Mr.  Purser 
thus  described  them  :  "Tho  Khaggas  came  to  the  Montgomery  district 
after  the  conquest  of  Multdn  by  Ran  jit  Singh.  They  claim  to  be 
Qureshi,  and  name  as  the  first  Khagga,  Jalal-ul-din,  disciple  of 
Muhammad  Iraq.  Khagga  is  said  to  mean  a  peculiar  kind  of  fish  ;  and 
the  name  was  given  to  Jalal-nl-din  by  his  spiritual  teacher  on  the 
occasion  of  his  rescuing  a  boat  overtaken  by  a  storm."  In  Multdn  the 
Khaggas  own  land  in  Multan  and  Mailsi  tahsils  and  are  still  rej/arded 
with  a  certain  amount  of  respect.  In  the  troublous  days  before  Sawaa 
Mai  if  any  one  was  distressed  he  took  refuge  with  a  Khagga,  and  if  a 
marauder  entered  a  Khagga's  house  he  was  miraculously  struck  blind. 

Khaintwal,  a  Rajput  tribe  ;  see  Ketwal. 

KeAiRT,  a  sept  of  Rajputs,  descended  from  Zdhir  Chand,  a  son  of  Tdra 
Chand,  3lsb  R^j^  of  Kahlur. 

Khajah,  a  J  at  clan  (agricultural)  found  in  Multdn. 

Khajan,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Khajji,  a  tribe  in  Bah^walpur,  some  of  whom  are  khatiks  or  tanners  by 
profession. 

Khak,  a  J^t  clan  (agricultural)  found  in  Kabrrwdld  tahsil,  Multan  district, 
and  reputed  to  be  one  of  the  four  most  ancient  tribes  in  that  tract,  the 
other  three  being  the  Panda,  Pahor  and  Sahu. 

Khakh,  a  Hindu  Jat  clan  (agricultural)  found  in  Montgomery. 

Kbakha,  said  to  be  a  not  uncommon  epithet  to  apply  to  any  petty  Khatri 
trader.  The  Khakhas  arc  in  fact  Khatris  converted  to  Isl^m,  and  aro 
found  in  greatest  r.urabers  in  the  Kashmfr  hills,  lying  along  the  left 
bank  of  tho  Jhelum;  whence  a  few  have  made  their  way  in  to  Hazara 
and  Rawalpindi.  Sir  George  Campbell  called  them  "a  curiously 
handsome  people. 

Khaki  (1)  a  Jat  clan  found  in  a  more  or  less  solid  block  between  the 
Nuns  and  the  Chenab  river,  in  the  Shujabad  tahsil  of  Multdn,  where 
they  settled  from  Bhatner  in  Jahangir'a  time,  and  (2)  a  class  of 
Kambohs. 


^90  EhdJciodni—KhaUl 

Khakwani,  a  Path^n  family  of  Multau,  wliicli  derives  its  name  from'  Khikan, 
a  village  near  Herat  or  from  tm  incideiifc  connected  with  the  hunting 
of  the  boar  {khoJc).  AH  Muhammad  Khdu  of  this  family  was  Subahddr 
of  Multdn  under  Ahmad  Shah  Abdali  till  1767  A.  D.,  when  he  was  put 
to  death. 

Khal,  a  J^t  clan  (agricultural)  found  in  Mult^n. 
Khalafzai,  a  Patlidn  clan  (agricultural)  found  in  Montgomery. 
Khalah,  a  Jat  clan  (agricultural)  found  in  Multan. 
KbfALANi,  a  Jat  clan  (agricultural)  found  in  Multd,n. 

Khalifa,  Arab,  a  successor.  (1)  a  title  not  infrequently  borne  by  the  succes- 
sors of  famous  saints,  especially  in  the  south-west  Punjab* ;  (2)  a  term 
said  to  be  applied  to  Mirasis  who  are  servants  of  Pirzadas  ;  (3)  a  title 
bestowed  half  satirically  upon  Darzig  or  tailors.  It  is  said  to  be  the 
title  of  the  head  of  a  guild  of  Dhobis. 


o' 


Khalil,  a  tribe  of  the  Grhoria  Khel  Pathans.  It  occupies  the  left  bank  of 
the  Blra  river,  and  the  country  along  the  front  of  the  Khyber  in  the 
Peshawar  plains  between  that  pass  and  the  Daudzai.  Of  its  four  main 
clans,  Matuzaij  Barozai,  Ishd.qzai  and  Tilarzai,  the  Barozai  is  the  most 
powerful.  The  Khali  1  are  not  good  cultivators.  According  to  Raverty 
the  Khalils  were  in  the  early  Mughal  period  an  exceedingly  power- 
ful tribe,  the  strongest  among  the  Ghwaria  or  Ghoria  Pathdns,  and 
having  compelled  the  Khashi  Pathans  many  years  before  to  abandon 
Gara  and  Nushki  they  first  occupied  part  of  Bd,jaur  with  some  of 
Yusafzais  about  1517  A.  D.,  but  they  subsequently  drove  their  allies 
out  of  that  teiritory,t  and  in  1550  we  find  them  in  possession  of  the 
country  immediately  west  of  the  Khyber.  Like  the  Mohmands  they 
threw  in  their  lot  with  Kamriin  and  took  part  in  the  attack  on  Huma- 
yun's  camp  in  which  Hindal  lost  his  life.  They  must  have  suffered 
heavily  in  Kainran's  final  defeat  by  Humayun.  But  the  real  cause  of 
their  downfall  was  the  hostility  of  the  Khashi  Afghans.  Holding,  as 
they  did,  all  the  country  from  Dhdka  to  Attock,  with  the  Khyber  and 
Kharappa  passes,  they  had  become  very  rich,  for  the  Peshawar  district 
was  very  fruitful  and  as  the  royal  road  lay  through  it  and  all  the  trad- 
ing caravans  halted  at  Bagrdm  (Peshawar),  the  Khalils  levied  tolls  on 
them  in  return  for  escorts,  and  as  their  wealth  increased   so   did   their 


*  For  instances  see  the  Bahawalpur  Gazetteer,  Chap.  I,  C ;  and  also  Temple's  Legends 
of  the.  Picnjah,  III,  p.  173,  where  Pir  Wall,  a  follower  of  Mian  Shaikh  Ghaus  Wall  of 
.JuUundur,  is  said  to  have  borne  the  title  of  Khalifa  Irshad,  '  the  expounder  of  the  orders 
of  God; 

t  Elsewhere  Raverty  gives  a  fuller  account  of  these  operations  in  Bajaur.  He  relates 
how  a  portion  of  the  Khalils  having  quarrelled  with  the  other  Ghoria  Khel,  left  Tarnak  and 
Kalati-Ghibai  and  settled  in  the  Lashora  valley  iu  B'ijaur.  Then  in  alliance  with  the 
Yusufzais  and  Mandars  they  defeated  the  Dilazaks  under  Malik  Haibu  and  partitioned 
Bajaur  among  themselves  and  their  allies,  but  they  soon  fell  out  with  them  and  drove  them 
out  of  Bajaur.  The  Yijsufzai  and  Mandar,  however,  soon  combined  with  the  Umr  Khel 
Dilazaks  and,  though  the  Khalils  retreated  to  the  fastnesses  of  the  Hindu-Raj  range, 
they  secured  the  help  of  the  Hindu- Raj  is,  who  were  probably  Arabs,  and  surrounded  the 
Khalils  in  the  Chharmang  valley.  Here  the  Khalils  were  completely  defeated  and  lost 
so  many  captives  that  Khalil  boys  and  maidens  were  sold  for  a  pot  a-piece,  until  Malik 
Ahmad  and  other  chiefs  of  Yusuf /-ai  and  Mandar  directed  that  all  the  Khalil  prisoners  should 
be  set  free.    The  Khalils  however  never  regained  B'ijaur. 


^ 


Khalj-^Khand,  491 

arrogance.  The  plundor  of  a  Yusufzai  caravan,  the  murders  of  tho 
two  sons  of  the  Malik  of  the  Abazai  and  of  the  Gagidni  Mahk,  wlio  was 
venerated  as  a  saint,  iu  a  Khalil  mosque,  roused  the  Kliashis  and  tlioir 
alHes  to  fury  and  under  Khdn  Kaju  they  overthrew  the  Khali  Is  at 
Shaikh  Tapur  in  1549  or  1550,  according  to  Raverty.'^ 

The  present  Khalil  tappa  or  tribal  area  consists  of  a  tract  20  miles 
long  by  10  broad  along  the  foot  of  the  Khyber  hills  from  the  Kdbul 
river  southward  to  the  Mohmand  tappa.  It  is  73  square  miles  in  area. 
In  great  measure  resembling  the  Yusufzais  tlie  Khalils  wear  in  winter 
dark  blue  coats  of  quilted  cotton  which  are  discarded  in  summer  for  a 
large  Afghd,n  skirt.  A  white  and  blue  turban,  with  a  lungi  twisted  round 
the  waist  or  thrown  over  the  shoulder  completes  the  costume.  Shdh 
Jah^n  conferred  the  title  of  arhcibt  on  Muhammad  Asil  Khao,  Khalil, 
and  their  chiefs  have  borne  it  ever  since,  instead  of  the  older  title  of 
maliJc.     The  arbahs  all  belong  to  the  Mitha  Khel  section. 

Khalj,  an  extinct  tribe  of  Turk  origin,  claiming  descent  from  Khalj,  son  of 
Y^fist  (Japheth),  according  to  one  tradition.  It  was  akin  to  the  Ghuzz. 
A  portion  of  this  groat  tribe  was  settled  in  Garmsir,  and  some  held 
lands  in  Nangrahar,  north  of  the  Kirmdn  district,  several  centuries 
before  the  Afghans  came  into  it.  The  pressure  of  tho  Mughal  invasions 
however  compelled  them  to  move  eastwards,  and  in  tlie  latter  part  of 
the  year  623  H.  a  body  of  Khalj,  which  formed  part  of  the  Khwdrazmi 
forces,  overran  Mansura,  in  Sewist/ui.  It  was  however  overthrown  by 
Ndsir-ud-Din  Kab^jah  and  its  chief  slain.  The  Khalj  gave  sovereigns 
to  Lakhnauti  (Bengal),  but  as  a  tribe  it  never  established  itself  in 
India.     The  Khalj  are  entirely  distinct  from  the  Ghilzai  Pathdns. 

Khalsa.— The  ISikh  Commonwealth.  According  to  CunnincTham§  tlie  Kh^lsa 
were  the  followers  of  Govind  Singh,  as  opposed  to  the  KhuUsa,  or 
followers  of  Ndnak.  He  adds  that  the  Surbat  Khalsa  or  whole  Sikh 
people  met  once  a  year  at  Ararirsar.  The  terms  KhuLisa  and  Surbat 
Khalsa  are  now  obsolete,  the  latter  being  replaced  by  Tat  Khdlsa. 

Khalwah,  a  Ht  clan  (agricultural)  found  in  Multiin. 

Khamah,  a  Jat  clan  (agricultural)  found  in  Multdn. 

Khaman,  a  J^t  clan  (agricultural)  found  in  Mulidn. 

Khand,  a  J^t  clan  (agricultural)  found  in  Multdn. 

Khand,  an  agricultural  clan  found  in  Shilhpur.  It  is,  however,  mainly 
found  in  Peshd-war,  occupying  a  few  villages  east  of  the  city  of  that 
name.  It  claims  indeed  to  have  once  occupied  the  whole  country  be- 
tween Peshdvvar  and  Nowshera.  Folk-eiymology  derives  its  name  from 
tho  Hindko  word  hkand,  '  one  whosa  front  teeth  arc  broken,'  because  its 
ancestor  once  received  in  battle  a  blow  on  the  face  which  broke  his  front 
teeth.     Another  derivation  is  from  khand,  '  sugar,'    because  the  tribe 

'  *~But7rmust  have  been  later,  while  Huaaayiln  and  Karar4n  were   engaged  iu  their  final 

struggle  beyond  the  Hindu  Koh.. 

t  Pi.  of  ra6b  (Arab.),  'lord.'  ,        ,        •  ,      .u 

jYifis  received  from  N  lib  (Noah)  the  famous  stone   which  produced  rain  and  other 

blessings. 

§  Uisiory  of  the  Sikhs,  p. 


492  Khand  custom, 

once  entertained  a  king  who  had  come  into  its  territory  to  hunt  with 
bread  and  sugar.  The  name  no  doubt;  suggests  some  connection  with 
Gandhdra,  the  ancient  name  of  the  Peshawar  valley,  but  the  tribal 
tradition  is  that  Mahmud  of  Ghazoi  on  his  return  from  one  of  his 
expeditions  to  Hindu9td,n  brought  the  Khands  back  with  hiin  from  some 
part  of  the  Punjab  and  settled  them  in  the  Peshdwar  valley  which  was 
then  uninhabited  and  filled  with  thick  jungle.^  The  tribe,  on  the  other 
hand,  says  it  was  converted  to  Islam  before  the  time  of  Mahmud's  con- 
quests, though  its  head  assumed  his  name  as  a  compliment,  to  him.  Its 
leader.^,  who  affect;  the  title  of  arhdh,  claim  descent  from  this  Mahmud 
Khdxi  and  his  brother  Muhammad  Kh^n.  In  appearance  the  Khands 
do  not  differ  from  the  other  inhabitants  of  the  valley,  and  the  ordinary 
tribesmen  are  hardly  distinguished  from  their  Awd,n  neighbours.  In- 
deed they  are  often  called,  and  call  themselves,  AwiCns,  though  the 
latter  tribe  does  not  admit  the  kinship.  The  Khands  however  claim  to 
be  superior  to  the  Awd-ns,  and  the  ham  ins  or  menials  of  Khand  villages 
are  actually  called  Awdns.     Both  tribea  speak  Hindko  as  well  as  Pashto. 

The  Khands  commonly  intermarry  with  Awans,  as  well  as  with 
Pathdns ;  and  marriage  with  the  kamins  who  are  called  Awdns 
is  also  allowed  provided  they  do  not  follow  an  unch-an  occupa- 
tion. Marriage  with  impure  castes  such  a*^  Mochis  and  Cham^rs  is 
also  forbidden.  The  Khands  have  no  sub-divisions,  though  they 
are  divided  into  about  a  score  of  hirddaris  or  brotherhoods  which 
all  intermarry,  except  that  the  arhdbs  only  form  alliance  with  the 
birddari,  named  Ld,la,  which  is  descended  from  Muhammad  Khan. 
Outsiders  of  good  caste  are  admitted  into  the  tribe,  if  they  wish  it, 
on  marriage  with  a  Khand  woman,  but,  unlike  other  married  Khands, 
when  visiting  their  wives^  parents  they  are  not  admitted  into  the 
women's  apartments.  There  is  no  ceremony  of  admission.  Marriage 
is  sometimes  infant,  sometimes  adult,  and  it  is  permistiible  between 
cousins  german.  Marriages  are  arranged  by  the  parents,  any  other 
beino'  viewed  with  disfavour.  Adult  marriage  is  usual  at  from  15 
to  20  for  boys  and  from  13  to  16  for  girls,  and  mari'iatje  at  a  later  age 
for  girls  is  unknown,  a  girl  who  remains  unmarried  in  her  father's 
house  being  honoured  rather  than  despisedt  and  succeeding  on  his 
death  to  a  full  share  of  his  estate  for  life.  Adultery  is  regarded  with 
abhorrence,  the  man  being  heavily  fined  by  a  jirga  of  bis  fellow-villagers 
and  the  woman  divorced  by  her  husband  under  the  pressure  of  public 
opinion.  In  all  othi-r  observances,  such  as  weddings  and  funerals, 
the  general  Muhammadan  custom  prevails,  but  inheritance  is  governed 
by  custom  not  by  Muhammadan  Law.  The  Khands  are  Suunis  and 
affect  four  well  known  zidrats  within  their  borders,  viz.,  those  of 
Akhun  Darweza  Sahib,  Mid,n  Shaikh  Urar  S^hib,  Akhun  Panja  Sdhib, 
and  K^ka  Sahib.  None  of  these  was  a  Khand  or  has  any  particular 
connection  with  the  tribe.  Annual  fairs  are  held  at  their  shrines. 
The  most  noteworthy  is  that    of  the  Kdka   S^hib,  which    takes  place 


*  Contrast  this  tradition  with  the  statement  made  in  the  history  of  the  Khalils,  at  the 
time  of  whose  advent  to  the  Peshawar  valley  it  was  extremely  fertile.  The  Khalil  chiefs 
are  also  styled  arhdb. 

t  The  institution  of  musalla-nashini,  so  common  in  the  Rawalpindi  district,  is  clearly 
alluded  to. 


Khandoya — Khdnzdda,  493 

on  16th — 20th  Rajab,  as  it  is  said  that  the  saint  died  on  one  of  these 
days.  The  Kd.ka  S^hib  lived  in  the  timo  of  Aurangzeb  and  is  therefore 
comparatively  modern.  Rut  on  the  anniversary  of  his  death,  at  the 
time  of  the  fair,  his  people,  the  Kaka  Khel  Pa^hdns,  put  out  cooked 
meats  and  rice,  etc.,  by  the  shrine,  which  are  then  carried  off  by  the 
pilgrims. 

Khandoya,  a  tribe  (agricultural)  found  in  Jhelum.  They  appear  to  be 
a  branch  of  the  Chauhjln  Rljputs.''^ 

Khandye,  a  Kamboh  claa  (agricultural)  found  in  Araritsar. 

Khanqurwah,  a  synonym  of  Kh^nzdda,  q.  v. 

Khanjan,  a  Jd,t  clan  (agricultural)  found  in  Araritsar. 

Khanna,  lit.  *  half/  a  section  of  the  Khatris. 

Khandana,  a  sept  of  the  Sidls. 

Khanzada. — A  tribe  of  Rajputs,  practically  conBned  to  the  Gurg^on  district 
in  the  Punjab  but  also  found  in  Alwar,  in  which  State,  Captain  Powlett 
thus  described  them  : — 

"  They  are  the  Mew4ti  chief;)  of  tho  Persian  historians,  who  were  probably  the  repre- 
sentatives of  the  ancient  Lords  of  Mewat.  These  Mewatis  are  called  Khanz^das,  a  race 
which,  though  Musalm^n  like  the  .Meos,  was  and  is  socially  far  euperior  to  the  Meoa,  and 
has  no  love  for  them;  but  who  in  times  past  have  united  with  them  in  the  raids  and 
insurrections  for  which  Mewafc  was  so  famous,  and  which  made  it  a  thorn  in  the  side  of 
Delhi  emperors.  In  fact,  the  expression  Mewati  usually  refers  to  the  ruling  class,  while 
Meo  designates  the  lower  orders.  The  latter  term  is  evidently  not  of  modern  Origin, 
though  it  is  not,  I  believe,  met  with  in  history  ;  and  the  former  is,  I  think,  now  unusual 
Khanzada  having  taken  its  place. 

"The  Khaazadas  are  numerically  insignificaut,  and  they  cannot  now  be  reckoned  among 
the  arishocracy.  In  social  rank  tliey  are  far  above  rho  Meos,  and  though  probably  of  more 
recent  Hiudu  extraction,  they  are  better  Musalmans.  They  observe  no  Hindu  festivals 
and  will  not  acknowledge  that  thoy  pay  any  respect  to  Hindu  shrines.  But  Brahmans 
take  part  in  their  marriage  contracts,  and  they  obseive  some  Hindu  marriage  ceremonies. 
Though  generally  as  poor  and  ignorant  as  the  Meo3,  they  unlike  the  latter  say  their 
prayers,  and  do  not  let  their  women  work  in  the  Belds. 

"They  are  not  first-rate  agriculturists,  the  seclusion  of  their  women  giving  them  a 
disadvantage  beside  most  other  castes.  Some  have  emigrated  and  taken  to  trade  in  the 
Gangetic  cities,  but  these  have  no  connection  now  with  the  original  Kh4nzada  country. 
Those  who  have  not  abandoned  the  traditions  of  their  clan  are  often  glad  of  military  ser- 
vice, and  about  fifty  are  in  British  resjiments.  In  the  service  of  .^he  Alwar  State  there  are 
many.  There  are  26  Khanzada  villages  in  the  State,  in  most  of  which  the  proprietors 
themselves  work  iu  the  field  and  follow  the  plough. 

"The  term  Khanzada  is  probably  derived  from  Khanazad,  for  it  appears  that  Bahadur 
N4har,  the  first  of  the  race  mentioned  in  the  Persian  histories,  associated  himself  with 
the  turbulent  slaves  of  Firoz  Shah  after  the  deith  of  the  latter,  and,  being  a  pervert 
would  contemptuously  receive  the  name  of  Khanazad  (slave)  from  his  brethren.  The 
Kh4nzadas  themselves  indignantly  repudiate  thi-t  derivation,  and  say  the  word  is  Eh4n 
J4dd  (or  Lord  Jadii),  and  was  iatenJei  to  render  still  nobler  the  name  of  the  princely 
Rijpnt  race  from  which  they  came.  Converted  Jadus  were  called  by  the  old  Muaalm4n 
historians  Mew4lis,  a  term  Ohand  applies  to  a  Mewat  chief  of  the  Lunar  race,  of  which 
race  the  JAdd  Mahar4ja  of  Kasauli  calls  himself  the  head." 

To  this  Mr.  Channing  added  :— 

"  Khanzidas  are  a  race  who  were  formerly  of  much  more  importance  than  at  present; 
they  claim  to  have  been  formerly  Jadii  RAjputs,  and  that  their  ancestors  Lakhan  Pal  and 
Sumitr  Pal,  who  dwelt  at  Tahangirh  in  Bhartpur,  were  converted  to  Islim  in  the  reign  of 
Firoz  Shah  (A,  D.  1351  to  1388">,  who  gave  Lakh.in  P4l  the  name  of  Nihir  Shin  and 
Sumitr  Pdl  the  name  of  Bahddur  Kh4n,   and  in  recognition   of   their   high   descent  called 

*  Punjab  Record,  83  of  1896, 


404  Khar — Khariah. 

them  Kh4nz4das  and  made  them  bear  rule  Id  Mew4t.  At  first  they  are  said  to  have  lived 
at  Sarahta  near  Tij4ra,  and  afterwards,  according  to  tradition,  they  possessed  1,484 
villages.  However  ttis  may  be,  there  is  no  doubt  that  they  were  the  rnling  race  in 
Mewat  down  to  the  time  of  Babar ;  since  then  they  have  gradually  declined  in  importance, 
and  uow  in  this  district  own  only  a  few  villages  near  Xuh  and  to  the  north  of  Firozpur. 
'J'races  of  their  former  importance  exist  at  Sohun,  Bundsi,  and  Kotila,  Kotila  was  one 
of  their  chief  fortresses  ;  the  village  is  situated  in  a  small  valley,  wholly  surrounded  hj 
the  hill,  except  where  a  small  funnel-like  pass  gives  entrance  to  it.  In  front  of  this  pass 
is  the  JKotila  jhil,  and  when  this  is  filled  with  water  the  only  road  to  the  pass  lies  along 
a  narrow  strip  of  land  between  the  lake  and  the  hill.  The  remains  of  a  breastwork  along 
the  face  of  the  hill  and  across  the  mouth  of  the  pass  still  exist,  while  on  the  hill  above 
the  village  is  a  small  ruined  fort.  The  village  now  belongs  to  Meos.  Some  of  the  build- 
ings bear  witness  to  its  former  greater  importance,  I  have  a  suspicion  that  they  are 
more  intimately  connected  than  they  acknowledge  with  the  Meos,  whom  they  seem  to  me 
to  resemble  in  personal  appearance.  They  do  not  oidinarily  intermarry  with  Meos,  but 
the  Meo  inhabitants  of  five  villages  in  the  Firozpnr  tahsil  profess  to  have  been  formerly 
Khiuzadas,  and  to  have  become  Meos  by  intermarriage.  Their  traditions  also,  which 
point  to  Sarahta  as  their  ancient  hon:e,  agl'ee,  I  think  it  will  be  found,  with  those  of  more 
than  one  clan  of  Meos.  If  my  supposition  that  the  Meos  are  converted  Miuas  is  correct, 
I  am  inclined  to  suspect  that  the  Khanzadas  are  the  representatives  of  the  noble  class 
among  the  Aboriginal  population.  Tod  mentions  an  Asil  of  unmixed  class  among  the 
Minas,  known  as  Mainas."  ' 

Tlie  Khanzddas  of  Gurgaon  call  themselves  J^dubansi  by  clan,  and 
they  commonly  say  that  this  is  their  only  groi.  Khd,nz^da,  or  "the 
son  of  a  Khan,"  i^  precisely  the  Musalmaa  equivalent  to  the  Hindu 
Rdjput  or  "son  of  a  RAja"  ;  and  there  can  be  little  doubt  that  the 
Khdnz^das  are  to  the  Meos  what  the  Rdjputs  are  to  the  Jdts. 

Khak,  a  Jdt  clan  (agricultural)  found  in  Malt5,n.  It  traces  its  origin  to 
the  Kharrala  of  Montgomery  and  Lahore,  accounting  for  its  truncated 
name  by  a  tale  that  once  a  party  of  Kharrals  from  the  Lahore  Bar 
encamped  near  a  field  of  sugarcane  in  Multan  and  cut  the  cane  to 
feed  their  cattle  and  make  huts  of  it.  When  the  owner  of  the  field 
complained  they  declared  that  they  thought  the  cane  was  a  kind  of  reed. 
So  they  were  dubbed  khar,  'ass'  in  Persian. 

Khara,  a  Jat  tribe,  fouad  it  N^bha.  It  claims  Chbatriya  descent,  and 
sajs  its  ancestor  hela  office  at  the  Delhi  court,  but  his  son  Khdra 
became  a  robber  and  went  to  Khandur  where  he  married  a  woman  of 
another  tribe  and  so  became  a  Jdt.  The  Kharas  believe  in  a  sidh 
whose  shrine  is  at  Khandur  and  there  they  offer  fanjeri,  etc.  They 
do  not  use  milk  or  curd  until  it  has  been  offered  at  the  shrine.  On  the 
5th  of  the  second  half  of  Baisd,kh,  Maghar  and  Jeth  special  offerings 
are  made  there.  The  tidh  was  a  Khara  who  used  to  fall  asleep  while 
grazing  his  cattle.  One  day  his  head  was  cut  off  by  robbers,  but  he  pur- 
sued them  for  some  yards  and  the  spot  where  he  fell  is  no«v  his  shrine, 
and    though  the  Khfiras  have  left  Khandur  the  sidh  is  still  worshipped. 

Khara,  a  Jat  clan  (agricultural)  found  in  Amritsar  and  in  Moutgomery  ; 
in  the  latter  district  it  is  Hindu  as  well  as  Muhammadan. 

Kharak,  a  Jat  clan  (agricultural)  found  in  Multan. 

Kharal,  lit.  a  mortar,  a  tribe  found  in  the  southern  part  of  the  Rachn^ 
Dodb :  see  Khairal. 

Khari,  E.  H.  I.,  V.  278.     Possibly  the  Khattril,  q.  v. 

Khariah,  apparently  an  offshoot  of  the  Bajwd,  J^ts,  descended  from  Kals, 
one  of  the  two  sons  of  Rajd,  iShalip,  the  Bajju.  Kals  had  a  son  by  name 
D^wa,  whose  three  sons  were  Muda,  Wasr  and  Nana,  surnamed  Chacbra, 


•tyim 


A.    C^  -«-«•     A  ""^f  ^*<- 


^  iU  'U    ci  u/^ 


been  ol\f''^:l\:\fZi'''''''''-    ^''^^  ^^  '^^y  ^-e 

apparently  conne:[ed  with  E^  JagdeT^Tl:'"  ^"r    ?^^  '''' 
give  wives  to  Khichis  and  aH-J,^,       /"^y  practise  i-arewa  : 

Chaddrar«,  Kara.kJ!  ut.tuZat^l    "'  *'''  ''^"^  O'^'^^^^' 


Kharidla-^- Kharral.  496 

Khawala,  apparently  a  sjnonym  for,  or  a  class  of,  Mirasi. 

Khaeoka,  au  agricultural  clan  found  in  SMhpur. 

Kharopar,  an  agricultural  clan  found  in  Shdhpur. 

Khaeoba. — A  small  clan  of  J^ts  found  in  Ndbha.  Uppal,  their  ancestor,  ruled 
at  Bard,gaon,  a  Muliammadan  village  of  Patid^la.  When  he  went  to  pay 
the  revenue  into  the  treasury  he  got  himself  recorded  as  its  owner  and 
in  their  resentment  the  people  murdered  him.  His  wife  on  her  way  to 
her  father's  house,  gave  birth  to  a  son,  on  a  hard  piece  of  ground, 
whence  the  name  Kharauda  or  Kharora. 

KHAiiOTi,  a  Pathd,n  tribe  occupying  the  hills  near  the  sources  of  the  Gumal 
and  the  Histrict  of  Warghun  or  Arghun  to  the  west  of  the  Sulim^ukhel 
country  and  south  by  east  of  Ghazni.  'J'liey  generally  arrive  in  the 
plains  towards  the  end  of  November  and  depart  in  May.  Their  A;iVr/s  or 
encampments  during  the  Avinter  are  located  near  Tank,  Mulazai  and 
Paharpur.  They  are  a  poor  tribe,  and  have  been  nearly  ruined  by  a  long 
and  unequal  contest  .with  the  Sulimankhels.  This  feud,  though  allowed 
to  rest  duj'ing  their  stay  iu  Hindustan,  breaks  out  afresh  as  soon  as  they 
re-enter  the  hills ;  though  attempts  have  latterly  been  made  by  the 
Deputy  Commissioner  with  some  success  to  bring  the  two  tribes  to  terms. 
Most  of  the  Kharotis  engage  as  labourers  and  carriers  like  the  Nasirs. 
A  large  proportion  of  them  are  charra  folk.  Some  are  merchants,  and 
trade  in  dried  fruit  and  madder. 

Che  Kharoti  were  identified  by  Bellew  with  the  Arachoti  of  Alexan- 
der's historians,  but  though  they  dwell  in  the  ancient  Arachosia,  it  is 
difficult  to  accept  that  theory.  They  claim  descent  from  Tdkhi,  mother 
of  Hotak,  grandson  of  Ghilzai,  but  the  Tokhi  themselves  say  they  are 
descended  from  a  foundling  adopted  by  their  tribe.  Bellew  was  pro- 
bably right  in  saying  that  they  and  the  Nasirs  ai-e  of  different  origin  to 
the  mass  of  the  Ghilzai. 

Khabral. — The  Kharrals  would  appear  to  be  a  true  Rajput  tribe,  though  a 
very  considerable  portion  of  them  are  styled  Jat.  The  Rajput  Kharrals 
of  Bahawalpur  return  their  main  tribe- as  Bhatti.  The  few  Kharrals  in 
Jullundur  are  there  recognised  as  Rdjpuls  and  those  of  Montgomery 
claim  descent  from  Riija  Karan.  The  Kharrals  are  found  in  large 
nun;bers  only  along  the  valley  of  the  Rd,vi,  from  its  junction  with  the 
Chenab  to  the  boundary  between  Lahore  and  Montgomery  ;  while  a 
few  have  spread  up  the  Deg  river  into  the  Lahore  and  Gujrdnwd-la  bar, 
and  smaller  numbers  are  found  all  along"  the  Sutlej  valley  as  high  up 
as  Ferozepnr.  The  tribes  of  this  portion  of  the  Rd,vi,  are  divided  into 
two  classes,  the  Great  Ravi  tribes  and  the  Nikki  or  Little  Rd,vi  tribes. 
Among  the  former  tribes  the  Kharrals  arc  the  most  northerly  and  one  of 
the  most  important.  They  are  themselves  divided  into  two  factions,  the 
upper  Ravi  and  lower  Ravi,  the  head-quarters  of  the  latter  being  at 
Kot  Kamalia.  The  two  are  at  bitter  feud,  and  the  only  tie  between  them 
is  their  hatred  of  their  common  enemy,  the  Sial  Rajputs  of  Jliang.  The 
Kamdlia  Kharrals  rose  to  some  prominence  in  the  time  of  Alamgir,  and 
still  hold  remains  of  grants  then  made  them,  but  the  upper  Kharrals  are 
now  the  more  powerful  branch  of  the  two.  The  Kharrals  have  ever  been 
notorious  for  turbulence,  and  Mr.  Purser's  Montgomery  Settlement  Report 
contains  details  of  their  doings  before  and  under  Sikh   rule,  while  the 


4d6  '     The  Kharrats. 

hisfcory  of  the  family  is  narrated  in  full  at  pages  509/?"  of  Griffin's  Panjab 
Chiefs.  They  trace  their  origin  from  one  Bhupa,  a  descendant  of 
Rd,ja  Karan,  who  settled  at  Uch  and  was  there  converted  by  Makhdum 
Shah  Jahd-nidn.  From  Uch  they  moved  up  to  their  present  territory. 
There  are  now  very  few  in  the  Multan  district;  but  the  fact  of  their 
being  found  along  the  Sutlej,  though  in  small  numbers  only,  lends  some 
support  to  the  story  of  their  iiaving  come  upwards  from  below.  Captain 
Blphinstone  thus  described  the  Kharrals  in  his  Gugaira  Settlement 
Report : — 

"  The  '  Kharrals  '  are  the  most  northerly  of  the  '  Great  R4vi '  tribes.  They  occupy  a 
great  portion  of  the  land  between  Gagaira  and  the  Lahore  district,  on  both  sides  of  the 
river,  and  extend  some  distance  into  the  Gujranwala  district.  In  turbulence  and  courage 
they  have  been  always  considered  to  excel  all  the  others  except  the  Kathias ;  but  the 
tract  occupied  by  them  has  been  gradually  denuded  by  the  rapid  extension  of  cultivation, 
of  what  formerly  constituted  their  greatest  strength, — heavy  jungle.  In  case  of  disturb- 
ances, therefore,  they  have  had  at  more  recent  periods  to  evacuate  their  own  lands  on 
the  approach  of  large  military  forces,  thus  sustaining  much  damage  by  the  destruction  of 
their  villages.  Their  most  celebrated  leader,  Ahmad  Khan,  who  was  killed  in  September 
1857  by  a  detachment  under  Captain  Black,  beaded  the  combined  tribes,  however,  in  no 
less  than  five  insnrrections,  which  to  a  certain  extent  &11  proved  successful,  their  chief 
object — the  plunder  of  the  Khatris  and  Hindus — having  usually  been  accomplished  at  the 
expense  of  a  moderate  fine  imposed  on  them  under  the  name  of  nasardna,  after  the  con- 
clusion of  peace.  This  success  had  spread  his  renown  far  and  wide,  and  had  given  him 
a  great  influence  over  the  whole  of  the  '  Great  Bavi,' as  was  proved  by  the  outbreak  of 
1857,  which  appears  to  have  been  mainly  planned  and  organized  by  him.  In  stature  the 
Kharrals  are  generally  above  the  average  height,  their  features  are  very  marked,  and 
their  activity  and  endurance  are  remarkable.  Like  all  the  other  Jats  they  pretend  to  a 
descent  from  the  Rajputs,  and  like  that  class  look  down  with  some  contempt  upon  men 
who  handle  the  plough.  The  cultivation  in  their  villages  is,  therefore,  almost  exclusively 
left  to  the  Wasiwans  and  inferior  castes,  the  Kharral  proprietors  contenting  themselves 
with  realizing  their  share  of  the  produce.  They  only  possess  land  in  tracts  inundated  by 
the  rivers,  mere  well-cultivation  being  too  laborious  a  task  even  for  their  dependants." 

Mr.  Purser  adds  that  they  are  wasteful  in  marriage  expenditurOi 
hospitable  to  travellers,  thievish,  and  with  little  taste  for  agriculture  ; 
and  that  they  still  follow  many  Hindu  custorjs,  especially  on  the  occa- 
sion of  marriage.  In  Lahore  they  appear  to  bear  a  no  belter  character 
than  in  Montgomery  ;  and  there  is  a  Persian  proverb  :  "  The  Dogar, 
the  Bhatti,  the  Wattu,  and  the  Kharral  are  all  rebellious  and  ought  to 
be  slain. '^  Sir  Lepel  Griffin  wrote  of  them:  "Through  all  historic 
times  the  Kharrals  have  been  a  turbident,  savage,  and  thievish  tribe, 
ever  impatient  of  control,  and  delighting  in  strife  and  plunder.  More 
fanatic  than  other  Muhammadan  tribes,  they  submitted  with  the  greatest 
reluctance  to  Hindu  rule  ;  and  it  was  as  much  as  Diwdn  Sd,waii  Mai  and 
the  Sikhs  could  do  to  restrain  them  ;  for  whenever  an  organised  force 
was  sent  against  them  they  retired  into  the  marshes  and  thick  jungles, 
where  it  was  almost  impossible  to  follow  them."  In  Gujr^nwd,la  they 
are  said  to  be  'Mdle,  troublesome,  bad  cultivators  and  notorious  thieves, 
their  persons  generally  tall  and  handsome,  and  their  habits  nomad  and 
praedatory." 

From  notes  collected  by  Mr.  E.  D.  Maclagan  in  Jhang  it  appears 
that  the  Kharrals  in  that  District  claim  to  be  Punw^rs*  and  connected 
with  Kaja  Jagdeo,  not  Karn.  They  say  they  have  been  on  the  Ravi 
from  time  immemorial.     They  practise  kareica  (which  accounts  for  their 

*  This  accords  with  the  Multan  tradition  that  the  Langhas  are  Punwars  and  allied  to 
the  Kharrals,  Earrald,  Baatias  and  Lake:  Multan  Qazeiteer,  1902,  p.  138. 


K7>    ^ 


14 


NOTES — CONTINUED. 


Of  these  Jaisal  was  the  first  to  come  west  :  he  came  to  Ddnd- 
bdd  ia  Montgomery.  After  Kharral's  time  the  tribe  began  to 
separate  to  Jamra  and  elsewhere  Va^ii  is  the  head  of  the  Kamdlia 
section  :  and  Akil's  descendants  live  south  of  this.  Jagdeo  was 
a  great  king  with  long  arms  that  reached  below  his  knee  :  and 
he  could  break  a  tills  (staff)  over  his  knees. 

Butta  or  Butti  Sultan  was  a  Kharral  Chief  in  the  Ghor 
times,  v/ho  was  converted  to  Isldm  by  Pir  Sher  Shah  Sayad 
Jaldl.  The  following  ballad  about  him  was  given  by  the 
Pandndwala  Mirasi  : — 


Kdk  de  dar  de  Solgf 

Aise  unchhe  Butte  Rd  sai, 
Sadd  has  banara  te  Kdknai ; 
Samundri  sota  juldhin 

A  si  dhrdan,  Butte  Sultdn  ; 
Ambar  pakar  tu  leii^  bdhi  : 

A  si  dhrdan,  Butta  Sultdn  ; 
Awwe  he  din. 

The  same  Mirasi  gave  the 
Kharral  Rdj^  Panjnad  ke, 


Babar  kd  muniad  tikdnd, 


Kharral  kd  hukm  Ldhaur  te. 


When  the  Solgi  tribe  fled  from 
fear  of  the  Kdk 

To  the  mighty  Butte  Edo, 

We  lived  at  Kdkanai  ; 

Thou  art  a  sea,  we  a  river,' 
comfort  us  {let  swing). 

We  are  weak,  Sultdn  Butta  ; 

Do  thou,  who  art  like  the  sky, 
take  us  by  the  arm  : 

We  are  weak,  Butta  Sultdn  ; 

We  have  this  moment  como, 

following  chap  : — 

The  Kharrals  are  Bdjas  of  the 
Panjnad  (apparently  meant 
for  Punjab), 


And    have     been 
Bdbar's  iime. 


there    since 


The   Kharrals    rule    as    far  as 
Lahore, 


Nal  Nawdba  te  kaEs  kamdna. 


They  draw  the  bow  along  with 
Nawdbs, 


\         NOTES— CONTINUED.  13 

The     following     genealogy    ia    given,   by    the    Mirasi    at 
PAndndwdla  ia  the  Chiniot  Tahsll  of  the  Jhang  District  : — 


\ 


/ 


Ptinwdr, 

I 

^  Udddip. 

J^  I 

^  Jagdeo. 

I 

Karral. 

I 

Oaidal. 

Salaagi. 
Vimi&n. 
/  \  Butta. 


Airs. 

I 
Jajja. 

I 

Jaiaal, 

I 

Ehiva. 

I 

Eharral, 

Buddh. 

1 

Qaddaa. 

[ 

Deore. 

I 

IMratli. 

\ 

Sareg. 

Jagsia, 

I 

Kaalra. 

\ 
V4si5.  Visa. 

Jaiasa. 

I 

Upa. 

Jsita. 

S&lilL. 

f 
Mollis. 

\ 

r r^ — ^ 

Ulnar,         BbdgiS.     Dulla. 
Yaqtib. 
Bajadfi. 

r r^ i — r — '^ 

8ard&d.    Allad&d.     Fiia.    FaDJa.      Firoz« 
I 


Quna.  Takktu. 

r— I K 

Bdja.     Bega.     Fatur. 


A  Kharral  i^edigree. 


407 


being  ranked  as  J^t*)  and  give  wives  only  to  Khichis  and  Aw^us,  but 
take  tliem  from  Chaddrars,  Kamokes,  Harrala  and  even  Sials.  But  in 
the  Chen^b  colony  at  any  rate  they  do  not  appear  to  get  wives  from 
Si^ls,  and  for  that  tribe  we  should  read  Othwdls  in  that  tract.  They 
o-ive  a  long  pedigree  which  is  reproduced  here  to  make  what  follows 
clea;? : — 


Punwar. 

I 
Udadlp. 

Jagdeo. 

Kasim 

Karral. 

I 
Gaidal. 

Sulangi. 

I 
Vimian. 

I 
Butta. 

I 
Aira. 

I 
Jajja. 

Jaisal. 

I 
Ranu. 

Khiva. 

Kharral. 

Buddh. 

Gaddan. 

1 
Deore. 

Udratli. 

I 
Sareg. 

I 
Jagsin. 

I 
Kaulra, 


^Kaulra.) 


Vasu. 


1 


Visa. 

.1 
Jaissa. 

I 
Upa. 

I 
Jaita. 

Salih. 

Maihi. 


Umar. 

I 
Yaq-ub, 

Rajada. 
I 


Bhagii. 


1 
Dullu. 


r       r 

Sardad.    AUadad.    Pira.     Panja. 


Firoz. 


Q^iua. 


Takhtu. 


r 


1 


Bija.    Bega.    Fatilr, 

L . 


Mani. 


Sahi. 


Mai. 


r 


Akil. 
I 


"~1 


Vanam.         Gulla. 


\  "^ 

Jain.    Sarwar.    Sajawal.  (?) 


f 

Sahi. 

! 

Rustam, 

I 

Ldl. 

I 

Hassan. 

I 
Satar. 

I 
Daulat  Khan  (at  present 
living  in  Pandnawala). 


Mai. 
I 

Amir. 

Nathu. 
I 
Ahmad  Khan 
(the  rebel  of  1857). 

I 

Muhammad  Khin 

of  J^mra  in  Montgomery. 


Of  these  Jaisal  was  the  first  to  corae  west  to  Dan^bd,d  in  Montgomery. 
After  Kharral's  time  the  tribe  began  to  disperse  to  Jamra  and  elsewhere, 
Vdsu  is  the  head  of  the  Kamfllia  section  :  and  Akil's  descendants  live 
south  of  it.  Jajjdeo  was  a  great  king  with  long  arras  that  reached  below 
his  kuees  :  and  he  could  break  a  tilis  (staff)  over  his  knees. 


*  In  Sh^hpur  alao  the  Kharrals  are  classed  as  J.'it  (agricultural). 


498  Kharral  clan. 

Butta  or  Butti  Sultan  was  a  Kharral  chief  in  the  time  of  Muhammad 
of  Ghor,  and  was  converted  to  IsIiIdi  by  Pir  Slier  fehah  Sayyid  Jaldl. 
The  following  ballad  about  him  was  given  by  a  mirasi  of  the  tribe  : — 


Kdh  de  dar  de  Solcji 

Aise  unchhe  Butte  Rd  sdi, 
Sddd  has  handrd  te  Kdhnai  ; 
Smnundri  sota  juldhin, 

Asi  dhrdan,  Butte  Sultan; 
Ambar  fokar  tii  leiia  bdhi ; 

Asi  dhr&an,  Butta  Snltdn  ; 
Awwe  he  din. 


When  the  Solgi  tribe  fled  from  fear  of  the 

Kak 
To  the  mighty  Butte  Rdo, 
We  lived  at  Kakanai ; 
Thou  art  a  sea,  we  a  river,  comfort  us 

{let  swing). 
We  are  weak,  Sultan  Butta  ; 
Do  thou,  who  art  like  the  sky,   take  us  by 

the  arm : 
We  are  weak,  Butta  Sultan  ; 
We  have  this  moment  come. 


The  same  mirasi  gave  the  following  chajp  : — 

Kharral  Rdjd  Panjnad  ke,  j        The  Kharrals  are  Rajas  of  the  Panjnad,* 
Bdbur  M  munidd  tikdnd.  And  have  been  there  since  Babar's  time. 

Kharral  l-d  hukm  Ldhaur  te.  The  Kharrals  rule  as  far  as  Lahore. 

Ndl  Naiv&ba  te  hass  hamdnd.  \        They  draw  the  bow  along  with  Nawabs. 

The  Kharrals  of  the  Sandal  Bd;r  are  the  most  satisfactory  of  all  the 
nomad  tribes  in  the  Chendb  Colony,  now  included  in  the  Lyallpur  dis- 
trict. Usually  above  the  average  height  j.nd  good  looking,  with  marked 
features;  they  are  at  least  the  equals  of  the  Sid,ls  in  strength  and  ac- 
tivity, and  the  latter  decline  to  give  them  an  opportunity  of  measuring 
strength  at  two  ends  of  a  rope.  Some  of  their  leaders  are  remarkably 
energetic  and  intelligent.  Once  largely  addicted  io  female  infanticide, 
the  Kharrals  have  quite  given  up  that  practice  and  in  the  Colony  now 
number  as  many  females  as  males.  Like  other  nomads  of  the  Bdr  the 
Kharrals  are  averse  to  sleeping  under  a  heavy  roof  and  prefer  a  small 
thatched  cottage.  They  have  a  tradition  that  the  Prophet  Sulaim^n 
forbade  them  to  sleep  in  roofed  houses  under  penalty  of  the  extinction 
of  the  family  and  their  proverb  ran  : 

Kharral  di  paMii,  na  ghun  na  mahhi, 

'  A  Kharral  is  free  from  troubles,  for  he  lives  in  a  thatched  hut/ 

The  Kharrals  have  several  clanp.  The  Lakhera,  which  has  its  head- 
quarters at  Kot  Kamdlia,  an  ancient  town  refounded  by  Kam^l  Khd,n, 
its  chief  in  the  14th  century,  was  never  numerically  strong  as  a  clan 
but  it  attained  some  importance  under  SaMaty^r  Khdn  of  Kamd,lia  who 
obtained  a,  jagir  in  the  reign  of  Alamgir.  The  Lakhera  were,  however, 
at  feud  with  the  Upera  Kharrals  of  the  upper  Havi  and  succumbed  to 
the  Sidls  even  in  Saddaty^r  Khan's  lifetime.  They  regained  their  in- 
dependence, but  onlv  to  bo  conquered  by  the  Nikkdi  Sikhs  and  had  in 
recent  times  largely  lost  all  control  over  the  Bdr,  only  a  few  Baloch 
tribes,  with  their  old  adherents,  the  Kathidas,  Baghelas  and  Wahniw61s, 
standing  by  them.  Most  of  the  Kharrals  in  the  Colony  belong  to  the 
Upera  clan. 

Two  clans,  often  called  Chuhrera  Kharrals,  class  themselves  as 
Kharrals,  but  they  do  not  really  belong  to  the  tribe.  These  are  the 
Piroke  and  -Idldlke  and  they  are  called  Cbuhrora,  because  the  famous 
Chuhra  dacoit  Sdndal,  who  gave  hig  uaine  to  the  Sdndal  Bar,t  refused  to 

♦  Apparently  meant  for  Punjab. 

|For  another  derivation  see  under  Shoondal, 


Kharsin—Khds'KUeli.  499 

allow  the  KLarrals  to  graze  in  it^  unless  they  provided  him  with  a 
bride.  To  this  degradation  the  Kharrals  at  last  assented,  and  when  he 
went  to  fetch  his  wife  Sandal  was  received  with  great  Donip,  but  he 
and  his  companions  were  treacherously  blown  up  with  gun-powder  con* 
cealed  under  the  grass  on  which  the  feast  was  spread.  The  Kharrals 
then  took  the  Chuhra  women  to  wife.  Their  descendants  are  the 
Chuhrera  Kharrals  and  their  appearance  is  said  to  give  colour  to  the 
tradition. 

The  Kharrals  in  Bahawalpur  have  15  septs  : — Jag-sin,  Salar-sin, 
Gugera,  Taghera,  Mamkhera,  Chuharera,  Sahi,  Bhandara,  Ran-sin, 
Jagwera,  Fatwera,  Jaswera,  Darwesha,  and  Chahlak,  andGaddan,  and  4 
small  mulims  or  sub-septs  Kakla,  Jameka,  Paropi^,  and  Miana. 

There  are  two  famous  rehgious  families  of  Kharrals  (i)  the  Sahib» 
Z'^dagdn-i-Maharwi  and  Mangherwi,  the  descendants  of  Khwaja  Nur 
Muhammad,  the  Qibla-i-Alim,  and  (ii)  the  Mians  of  the  Sahib-us-Sair 
shrine.  Both  own  vast  areas,  and  Midu  Fazl  Haq,  Mangherwi,  pays 
R.s.  10,000  a  year  in  land  revenue. 

Khaesin,  see  Gharsin. 

Kharwal,  see  GharwaT;. 

Kharwala,  a  Jat  clan  (agricultural)  found  in  Multan. 

Kharye,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

Khash,  Khaush,  a  class  or  group  of  Kanets  found  in  KuUu  and  in  the  Simla 
Hill  States  of  Kotkbai,  Balsan,  Jubbal,  Bashahr,  etc.  It  comprises  a 
number  of  hhels,  such  as  the  Khashta  in  Kanaur.  The  Khash  takes 
Kuran  girls  in  marriage,  but  does  not  give  them  to  Kur^ns.  The 
Khash  is  also  styled  Katal,  q.  v.  In  Bashahr  the  Khash  Kanets  who 
hold  good  positions  in  the  State  service  and  so  on  observe  the  rites 
of  the  Biahmans  and  other  twice-burn  castes. 

Khasha,  an  agricultural  clan  found  in  Shdhpur. 

Khasob,  Kha&sur,  a  Pathd,n  sept  which  with  the  Umr  Khel  and  Malli 
Khel  forms  a  small  tribe  which  holds  the  so  called  Khasor  hills  on  the 
south-western  extension  of  the  Salt  Range  which  lies  on  the  right  bank 
of  the  Indus.  The  Khasor  belong  to  the  Mati  division  of  the  Pathans 
and  claim  descent  from  Ibrahim  the  Lodi,  son  of  Bibi  Mato,  daughter 
of  Shaikh  Bait.  Ibrahim\s  son  Siilnai  had  tAvo  sons,  Prangi  and  Ismd,il 
and  the  former  had  nine  sons,  one  of  whom  was  named  Khasyur,  the 
ancestor  of  the  Khassurs.  Ibbetson  dates  their  settlement  in  the  hills 
of  the  Khassur  Afghans  early  io  the  13th  century,  but  it  was  probably 
somewhat  later. 

Khas-Kheli,    a   tribe   found    in    Bahawalpur.       It   is   an     offshoot  of  the 
M^chhis  and  its  members    were  in  the  service   of    the    Abbdsi   Khan  a. 
A  Khas-Kheli,  Ydkub  Muhammad,  rose  to  be    imzir  of    Bahdv/al    Khan^ 
III,  but  after  the  death  of  Bahdwal  Khan  IV    their    influence    declined 
and  now  they  have  not  access  to  the  Darbar. 


500  Khdti—Khaiih. 

Khati,*  an  occupational  term  used  in  the  north  of  Sirsa  and  the  Phulki^n 
States  for  the  carpenter  and  blacksmith  (Lohar)  and  generally  in  the 
eastern  plains  for  the  carpenter,  except  on  the  Jumna  where  the  term 
used  is  Bdrhi.  Thus  in  Hiss^r  Kdthi  includes  the  Hindu  carpenter 
of  the  south-eastern  Punjab  and  the  Suth^e  or  carpenter  of  the 
Bdrgar,  who  is  a  distinct  tribe  from  the  former.  The  Suthar  too 
affects  a  certain  superiority  over  the  Khati,  as  he  has  taken  to 
agriculture  to  a  considerable  extent  while  the  Khd.ti  has  not ;  and  he 
does  not  intermarry  with  him.  Many  Khdtis  are  by  sect  Bishnoi, 
but  they  do  nob  intermarry  with  other  Bishnoi  castes  such  as  the 
Bishnoi  Jats.     See  under  Tarkhan. 

KHATiks.t — The  Khatiks  are  only  found  in  any  numbers  in  the  Jumna 
zone,  in  Sirsa,  in  Pati^la,  and  the  other  Phulkidu  States.  They  are 
'par  excellence  tanners  and  dyers  of  goats'  skins,  and  claim  to  be 
of  Hindu  status  because  they  do  not  eat  dead  animals  though  they 
use  flesh  and  liquor.  Brahma,  they  say,  assigned  to  them  a  goat's 
skin,  the  bark  of  trees  and  lac — so  they  graze  cattle,  dye  the  skins  of 
goats  and  deer,  and  tan  hides  with  bark  and  lac.  Their  priests  are 
Gaur  Brahmans  who  officiate  in  the  phera  rite  at  weddings  and  in  the 
hiria  at  funerals,  although  the  Khatiks  are  menials,  and  only  Chuhras 
and  Chamara  will  drink  water  at  their  bunds.  In  the  Bawal  nizdmat 
of  Nabha  the  Bdgri|.  group  is  found  which  claims  Khatri  descent,  and 
has  four  gots,  the  Jatoria  named  from  the  place  whence  it  migrated, 
and  the  Bairiwal,  Aswdl  and  Kenchi  which  three  latter  are  numeri- 
cally large.  Khatiks  only  avoid  one  got  in  marriage  and  allow  widow 
remarriage.  Their  women  wear  no  nose-ring.  The  tribe  worships 
Bhairon  and  Sidh-  Masani,  also  known  as  Mdt4  Masaui.  At  Hdjipur  in 
Alwar,  where  there  is  a  shrine  of  the  goddess  Durga,  they  perform 
children's  first  tonsure  and  the  bride  and  bridegroom  are  also  taken  to 
worship  at  the  shrine.  The  gurus  of  the  Hindu  Khatiks  are  Nanak- 
panthi  Sikhs,  yet  they  observe  none  of  the  Sikh  tenets.  In  the  Phul 
and  Amloh  nizdmats  of  Nabha  are  found  two  classes  of  Muhammadan 
Khatiks — the  Rd^jput  and  Ghori  Pathan  groups,  each  of  which  is  as  a 
rule  endogamous. 

The  Khatiks  are  sometimes  confused  with  the  Ghamrang,  but  the 
latter  tans  baffalo  and  ox  hides  with  hme,  and  does  not  dye  leather,  so 
that  he  ranks  below  the  Khatik  who  tans  and  dyes  only  sheep  and 
goat  skins,  using  salt  and  the  juice  of  the  maddr  {Calotropis  procera), 
but  no  lime.  On  the  other  hand,  the  Khatik  is  certainly  below  the 
Chamar  because  he  will  keep  pigs  and  poultry,  which  a  Chamar  would 
not  do  ;  and  be  will  even  act  as  a  butcher,  it  is  said,  though  this  appears 
unlikely   as   he   is    of   so    low   a   status.     He    is  however    possibly  a 

*  Kbati  is  defined  by  Platts  {Hindustani  Dicty.,  p.  867)  to  be  a  caste  of  Hindos  who 
are  generally  employed  as  cartwrights,  a  carpenter.  Kdth  is  wood  or  timber  in  Hindi 
and  in  Multani  tu(/u  or  lidth.     The  derivation  of  Khati  is  obscure. 

t  The  Khatik  is  a  caste  of  Hindustan  and  the  name  is  defined  by  Platts  (Hiiidtistdni 
Dicty.,  p.  872)  to  mean  a  hunter,  a  low  caste  which  keeps  pigs  and  poultry,  a  tanner, 
i,  q.  Khatik.  The  word  is  used  in  a  \ cry  vague  way  and  probably  tho  Hindu  Khatik 
■pirr-keeper  of  the  eastern  Punjab  is  a  Purbia  iaimigraut,  while  the  Muhannnadau  Khatik 
of  the  west  is  a  Chamar  who  has  taken  to  tanuiug.  But  in  Nabha  at  any  rate  the  Hindu 
;^hatik  is  certainly  a  tanner. 

j  i,  c,  immigrants  from  the  Bagaf. 


/  C  .'  ^  c  .C-u 


7 


'T*     i  -^^    r  a. 


:"  /.  ^ 


/ 


/. 


r 


r 


Khaira — Khatri.  '    501 

pork-butcher.  He  is  also  said  to  keep  sheep  and  goats  and  twist  their 
hair  into  waist  bands  for  sale.  The  Khatik  appears  to  be  by  origin 
a  scavenger  who  is  rising  in  tlie  social  scale  by  taking  to  dyeing  and 
tanning,  but  has  not  yet  attained  to  the  status  of  a  worker  in  leather. 
He  is  closely  akin  to  the  Pa',si  and  may  even  be  a  sub-group  of  that 
caste. 

Khatka,  a  Hindu  Jdt  clan  (agricultural)  found  in  Montgomery. 

Khatrai,  a  J^t  clan  (agricultural)  found  in  Amritsar. 

Khatki,  or  less  correctly  Khattri,  fern.  Khatraki  dim.  Khatreta,  fern,  -i, 
a  child  of  the  Khatri  caste.  Khatri  appears  to  be  unquestionably  a 
Prakritised  form  of  the  Sanskr.  Kshatriya.  Philologically  Ksbatriya 
appears  to  be  connected  with  Sanskr.  Jcshatra  '  country.'  The  Pers. 
Kshatrapd,  is  derived  from  the  same  root  and  pa-,  '  to  protect.'  Oxjord 
Dicty,,  s.  V.  Satrap. 

Literature  assigns  various  origins  to  the  Khatri  caste.  According 
to  the  Vishnu  Parana,  Bharata,  the  king  whose  name  so  constantly 
crops  up  in  various  forms  in  the  Punjab,  had  nine  sons,  whose  mothers 
put  them  to  death,  fearful  that  he  would  disown  them  as  they  bore  no 
resemblance  to  him.  Thus  left  sonless,  Bharata  sacrificed  to  the 
Maruts  and  they  gave  him  Bharadwaja,  son  of  Brihaspati  by  Mamatd,. 
Bharadwdja  had  four  grandsons,  of  whom  two  became  Brahmans  while 
two  remained  Khatris,  though  all  continued  to  be  of  the  Bhd,radwaja 
gotra. 

The  Angiras-gotri  Khatris  are  described  as  descended  from  Agni, 
Havishmat  cr  Havirbhuja,  as  he  also  called,  though  the  Havishmats 
or  Havismats  are  also  said  to  be  descendants  of  Angii-as  and  the 
great  progenitors  of  the  Kshatriya s. 

The  Kausika-gotri  Khatris  are  of  Lunar  descent,  through  Kusa,  the 
king  who  was  11th  in  descent  from  Soma  and  9tli  from  King  Pururavas. 
But  one  of  Kusa's  four  sons  had  a  descendant  Vishvamitra  whose  family 
became  Brahmans.  To  this  gotra  belongs  the  Khanna  got  of  the  modern 
Khatris. 

The  Kausilya  or  Kausalya-gotri  Khatris  are  of  Solar  race,  King 
Kausalya  or  Hiranyaniibha  Kausilya  their  eponym,  being  22nd  iu  de- 
scent from  Raghu. 

To  this  gotra  belong  the  Mihii'a  Khatris,  the  Kapura  got  being  by 
gotra  Kautsika. 

Time  was  when  Brahmans  intermarried  with  Khatris  on  equal  terms, 
but  this  has  long  sifice  ceased  to  be  allowed.  The  Sarsut  or  Saraswat 
Brahmans,  who  are  the  parokits  of  the  Kliatris,*  will,  however,  eat  any 
food  prepared  by  a  Khatri,  a  privilege  said  to  be  denied  to  a  Rajput. 
And  the  true  Saraswat  will  accept  gifts  from  Khatris  alone,  in  accord- 
ance with  the  ancient  rule  that  a  Brahman  shall  only  accept  gifts  from 
the  warrior  class. 

*  For  instance  the  Jetli  Sarsut,  wlio  are  descendants  of  Jetal,  a  son  of  Vasishta  muni 
priest  to  Ram  Chandra,  are  'i>uruhits  of  the  Mihira  or  Mahra  Khatris  to  this  day. 


502  The  term  Kshatriya. 

Rationally  iuterpreted  these  historical  legends  say  clearly  enough 
that  the  Khatri  caste  is  made  up  of  at  least  three  probably  racial  ele- 
ments, Solar,  Lunar  and  the  Agni-kula  or  Fire-race.  Of  those  races 
some  families  became  Brahmans  and  others  remained  Kshatriyas. 
Others,  according  to  the  Mahiibharata,  became  Vaisyas,  Sudras  or  even 
barbers. 

The  meaning  of  the  word  Kshatriya  is  usually  said  to  be  warrior,  or  at 
least  the  Kshatriya*  is  described  as  the  warrior  class.  But  Fick  has  an 
instructive  passage  on  this  point  and  says:  '  Kshatriya  corresponds  to 
the  Vedic  rajanya  and  is  applied  to  the  successors  of  the  conquering 
families  under  whose  leadership  the  Aryan  stocks  had  secured  their 
new  settlements  in  the  Gangetic  lands,  and,  also,  to  the  overlords  of 
tlie  indigenous  peoples  who  had  been  able  to  maintain  their  independence 
in  the  war  against  the  foreign  invaders.  The  Kshatriyas  then  were  not 
by  any  means  of  one  and  the  same  race.  They  represented  the  political 
power  and  embodied  the  idea  of  a  community  which  stood  above  the 
family,  above  the  caste,  the  idea  of  the  State.  We  have  uo  right  to 
speak  of  a  Kshatriya  '  caste '  ill  the  modern  sense  of  that  term.  The 
Kshatriyas  formed  a  ruling  class  and  were  not  necessarily  warriors,  any 
more  than  the  army  was  necessarily  recruited  only  from  Kshatriyas.  ' 

As  the  name  of  a  ruling  race,  or  as  the  title  of  several  ruling  fami- 
lies, the  term  Kshatriya  is  of  great  antiquity.  This  is  not  however  a 
place  for  a  discussion  of  the  problems  connected  with  the  Kshatriyas' 
place  in  history.  "  The  three  great  Kshatriya  lines,"  writes  Mr. 
Pargiter,  "  the  Solar  and  Lunar  and  Yadava  dynasties,  profess  to  exhibit 
more  than  oO  well-remembered  generatioiis."t  The  following  table  of 
descent  is  compiled  from  his  article  : — 

Manu  Vaivasvata. 
I 

f— i 1 

Ikshviku,         Dislitha  or  Nedisbtha.     11a,  his  daughter, 

I ■  I 

f ~  ~  ^  Pururavaa. 

Solar  Line.  Videha  Line.  ^  J 

I 

Nahusha. 

I 
Yay^ti. 

r        i      ~i         i 1 

Yadu.        Turvasu.     Druhyu.       Anu.         Puru. 

From  Yadu  is  descended  the  Yadava  race  which  developed  into  two 
lines,  first  the  Haihaya,  sprung  from  Sahasrajit,  son  of  Yadu,  with  a 
branch  called  Tdlajangha,J  and  the  second  line  descended  from  his  son 
Krcshtu.  From  Yadu's  son  Puru  sprang  the  Paurava  or  Lunar  race, 
which  had  two  branches,  the  North  Panch^la,  descended  from  Ajanidha, 
which  reigned  in  Ahichchhatra,  and  the  South  Panchdla.   Omitting  the 

♦  Die  sociale  Qliederung  in  Nordoestlichen  Indien  su  Buddha  s  Zeit  t  p.  51. 
t  See   Ancient  Indian  Oenealogies   and   Chronology  in  J.  R.  A.  S.    1910,  pp.  1—56,  by 
F.  E.  Pargiter,  M.  A. 
J  Sprung  from  Ti,lajangha,  grandson  of  Arjuna. 
Jyamagha,  the  Yadava,  married  a  Shaivyu  priucesij. 


Kshatriya  history.  503 

dynasties  which  had  no  connection  with  tho  Punjab,  we  learn  that  the 
descendants  of  Yay^ti's  son  Ann  branched  oui  in  tho  north-west  into 
the  Punjab  tribes  of  tlie  Kekayas,  Shivis,  etc.  Shivi,  son  of  Ushinara 
of  this  line  had  four  song  who  orij^inated  the  Vrishadarbhas,  Suviras, 
Kekayas  or  Kaikayas  and  Madras  of  the  Punjab. 

The  earliest  and  greatest  Vishvdmitra  was  the  son  of  Gd-dhi  or  Gd,- 
thin,  king  of  Kanyakubja,  and  his  Kshatriya  name  was  Vishvaratha. 
Gddhi's  daughter  Satyavali  was  married  to  the  risM  Richika  Bhdrgava 
and  had  a  son  Jamadagni,  whose  youngest  son  was  Rama. 

Kritavirya,  king  of  the  Haihayas,  had  the  Bhdrgavas*  as  his  priests 
and  endowed  them  with  preat  wealth.  During  the  reign  of  his  son 
Arjuna,  who  reigned  at  Mandhata  on  the  Narrnada  river,  the  Haihayas 
endeavoured  to  recover  this  wealth  from  the  Bhdrgavas  and,  failing  to 
do  so,  killed  or  dispersed  them.  'I'liis  brought  them  into  conOict  with 
Rdma,  as  Arjuna  or  his  sons  had  robbed  Jamadagui,  Uie  Bhd-rgava,  so 
Rilma  killed  Arjuna,  and  in  revenge  the  latter's  sons  murdered  Jama- 
dagni. Rdma  swore  vengeance  on  the  Kshatriy  as,  destroyed  all  Arjuna's 
sons,  save  6ve,  and  thousands  of  Haihayas  ;  and  moreover  he  extended 
his  hostility  to  all  Kshatriyas  and  exterminated  them,  according  to  the 
legend,  21  times.  But  in  spite  of  this  ^extermination'  the  Haihayas 
and  Td,lajanglias  soon  after  overran  the  whole  of  North  India,  which 
was  simultaneously  invaded  by  foreign  hoides  from  the  north-west. 

The  curious  story  which  connects  Rama  and  his  brother  Shatrughna 
•with  the  Yd/davas,  explains  some  important  territorial  facts.  Madhu, 
called  king  of  the  D6navas,t  was  a  Yadava  and  his  realm  extended 
from  Guzerat  to  the  Madhu-vana  or  forest  on  the  Junma.  Fourth  ia 
descent  from  him  reigned  Sattvata  whose  son  Bhima  was  contemporary 
with  Rd,ma.  Shatrughna  killed  Lavana,  J  the  local  ruler,  felled  the  forest 
and  founded  Mathura,  but  after  Rd,ma^s  death  Bhima  recovered  the 
city  and  his  son  Andhaka  reigned  there,  but  Mathura  continued  to  be 
also  called  iShurasena,  after  Shatrughna's  son  who  had  held  charge  of  it. 
Kans,  a  descendant  of  Andhka,  reigned  there  however  in  the  Pdndavas' 
time.  Samvarana,  the  Bhdrata,  was  driven  out  of  his  kingdom  by  the 
Panchdlas  and  sought  refuge  in  a  fortress  on  the  Sindhu  for  many 
years,  ui'til  a  Vasishtha  became  his  priest  and  encouraged  him  to 
recover  his  realm.  Samvarana's  expulsion  from  it  must  have  been 
effected  by  Sudds,  who  defeated  the  kings  on  the  Parushni  (Rdvi), 
after  subduing  the  Lunar  kingdom  of  the  Bharatas.  His  conquests 
stirred  up  against  him  the  tribes  to  the  west,  such  as  the  Yddavas, 
of  Mathura,  the  Shivas,  or  Shivis,  descendants  of  Anu,  the  Druhyus, 
or  Gd,ndhd,ras,  apparently  a  tribe  which  gave  its  name  to  Gandhdra  (the 
Peshd^war  valley),  the  Matsyas§  (to  the  west  of  Mathura),  the 
Turvasha,  probably  on  the  north-west  of  Sudas'  kingdom.  Samvarana's 
dispossession  lasted  over  Sahadeva's  reign  into  Somaka's,  and  the  story 
o-oes  that  he  sacrificed  his  first-born  son  Jantu  in  order  to  obtain  others. 


*  The  modern  Dhusars,  or  Bhargava  Dhusars, 

t  A  word  still  found  in  the  Simla  Hills  in  legends  of  local  gods,  but  not  as  the  name  of 

X  Doubtless  the  Lau  of  Punjab  legend. 
§  We  may  surmise  the  Meos. 


504  Kshatriya  functions. 

This  barbarous  piece  of  magic  apparently  drove  Vasishtha  to  espouse 
Samvarana's  cause,  the  more  so  in  that  his  own  sons  had  been  put  to 
death  by  Sudas'  descendants.  After  Samvai-ana  came  Kuru,  who  gave 
his  name  to  the  Kurukshetr.  His  descendants,  the  Kauravas,  fought 
the  great  fii?ht  with  the  Pd,ndavas  and  with  that  event  nearly  all  the 
genealogical  lists  of  the  Kshatrijas  end,  as  if  an  era  of  considerable 
pi'osperity  and  refinement  had  abruptly  ceased.  Whatever  the 
historical  facts  may  have  been  there  is  hardly  a  name  in  the  semi- 
mythical  legends  of  the  modern  Punjab  which  does  not  appear  in  the 
Kshatriya  chronicles. 

Quite  apart  from  the  resemblance  of  the  names  Kshatriya  and 
Khatri  the  position  of  the  Kshatriya  in  ancient  times  finds  very  close 
parallels  in  his  relations  to  the  modern  Hindu  castes  in  the  Punjab. 
The  ancient  Kshatriya  literature  was  imbued  with  the  historical 
spirit.  The  Kshatriyas  played  a  very  great  part  in  the  early  days  of 
Indian  history  and  a  consideration  of  the  literature  originated  by 
them  is  essential  to  a  right  understanding  of  those  times.  We  have 
the  results  of  their  literary  aptitude  in  the  Epics  and  Puranas, 
overlaid  though  they  be  with  Brahminioal  accretions.  The  general 
trend  of  the  ancient  Kshatriya  teachinor  was  monotheistic  and  ethical. 
It  was  not  anti-Brahminical  but  anti-Biahmanist,  and  opposed  to  the 
orthodox  Brahmaism  of  the  older  Upanishads,  which  was  mainly 
taught  by  the  Brahmans  of  the  Madhyadesa.  The  Sdnkhva-Yoga 
and  Bhagavata  systems  are  both  in  their  origins  connected  with  a 
number  of  Kshatriya  names. 

It  is  hardly  necessary  to  point  how  modern  Sikhism  reproduces 
in  a  most  striking  Avay  all  that  is  distinctive  in  the  relations  of  the 
ancient  Kshatriya  to  the  masses  of  the  Hindu  peoples  of  Northern 
India.  The  position  of  the  Be»li,  the  Sodhi  and  other  quasi-sacred 
sections  of  the  Khattris,  as  the  teachers  and  leaders  of  the  J^ts  and 
other  tribes,  is  essentially  that  which  they  occupied  in  the  time  of  the 
Mahd,bharata,  and  it  wonld  be  of  great  interest  to  investigate  whether 
the  modern  Khatri  teaching  is  based  on  any  literary  or  traditional 
descent  from  the  old  Kshatriya  literature. 

Though  all  the  names  preserved  in  the  Epics  and  Purdnas  belong  to 
pre-history,  many  generations  after  the  war  of  the  Mahd,bhdrata  elapsed 
before  the  Kshatriya  4ynasties  ended.  Thus  the  Solar  line  terminates 
with  Rdjd,  Sumitra,  30th  in  descent  from  Brihadhal,  who  was  killed  by 
Arjuu's  son  Abhimanyu ;  and  the  Lunar  ends  with  Kshemak,  25th  in 
descent  from  Arjun's  grandson. 

The  well-known  legend  tells  how  Parasu  Rama,  the  Brahman  and  the  sixth  incarnation 
of  Vishnu  exterminated  the  Kshatriyas  in  21  attacks,  and  not  content  with  slaughtering  the 
men  he  destroyed  even  the  infants  in  the  womb.    So  the  Kshatriya  women  fled  to  the 

*  Dr.  G  A.  Grierson  holds  that  there  was  in  ancient  India  a  long  struggle  for  supremacy 
between  the  Brahmans  and  the  Kshatriyas;  that  the  K urukshetra or  Madhyadesa  was  the 
centre  of  Brahmaism,  all  the  surrounding  countries  being  unorthodox,  their  unorthodoxy 
being  fostered  by  learned  Kshatriyas.  Some  of  these  kshatriyas  found  an  asylum  in  the 
tracts  to  the  enst  and  south  of  the  IMadhyadesa,  among  the  Panchalas  who  permitted  poly- 
andry like  the  modern  J4ts  ;  and  that  the  f',ns  et  origo  of  the  Mahabharata  war  was  the  insult 
offered  by  Drupada,  the  Kshatriya  king  of  the  Panchalas,  to  a  Brahraana  who  sought  a  refuge 
with  the  Kurus,  so  that  in  its  essence  the  war  of  the  Mahabharata  was  a  cult  war  between 
the  Brahmaist  Kurus  and  the  Kshatriya-guided  Panchalas.  J.  R.  A.  S.,  1908^  pp.  843.4., 


The  Punjah  Kshatriyas.  505 

Sarsut  Brahraans  of  Kurukshetr  on  the  Saraswati  and  when  Parasu  Rama  demanded  their 
surrender  the  Brahmans  declared  them  their  own  daughters.  Parasu  Rama  in  his  wrath 
bade  them  eat  ]:acha  hhojan  (unlawful  food)  from  their  hands  as  a  test  of  the  relationship 
and  only  when  they  did  so  did  he  spare  the  women.  So  their  children  were  called  Khatris 
instead  of  Chhatris.* 

The  clironology  of  i\\&  Kshatriyas  is  still  largely  a  matter  of  conjec- 
ture^  and  it  is  not  until  the  period  of  tlieir  decadence  sets  in  that  actual 
history  begins.  "  In  tho  Piiranic  lists  the  earliest  dynasty  which  can 
claim  historical  reality,"  writes  Mr.  Vincent  Smith,  "is  that  known  as 
the  Saisunaga,  from  the  name  of  its  founder  '  Sisuud,ga  ' — or  Sheshndg." 
And  the  first  of  this  dynasty  of  whom  anything  substantial  is  known 
is  Bimbisara,  or  Srenika,  the  fifth  of  his  line.  He  ruled  circa  B.C.  519. 
This  dynasty  was  certainly  of  foreign  origin  and  during  its  ascendancy 
much  of  the  Western  Punjab  formed  the  Persian  satrapies  of  India  and 
Gandaria.  Mahanandin,  the  last  of  the  Saisundga  dynasty,  had  a  son 
by  a  Sudra  woman  and  he  usurped  the  throne,  establishing  the  Nanda 
dynasty  which  wagged  wars  of  extermination  against  the  Kshatriyas. 
The  last  of  the  Nine  Nandas  was  in  turn  deposed  by  Chandragupta 
Manrya  (321  B.  C),  who  found  his  opportunity  in  the  troubles  conse- 
quent on  Alexander's  death  in  823  B.  C.  and  became  master  of  north- 
western India  before  he  seized  the  throne  of  Magadha. 

But  to  retrace  our  footsteps  still  further  back  for  a  moment,  it  may 
be  of  interest  to  see  whether  the  Kshatriyas  were  still  existent  in  the 
Punjab  at  the  time  of  the  Macedonian  invasion. 

It  is  difficult  to  accept  the  identification  of  the  Xafchroi  of  Alexander's 
historians  with  the  Kshatriya,  though  McCriadie  appears  to  favour  it. 
The  Xatliroi  lay  between  the  Indus  and  the  lower  course  of  the  Chenab 
(Akesines).  Elsewhere  McCrindle  identifies  the  Xathroi  with  the 
Kshiitri,t  a  low  caste  quite  distinct  from  the  Kshatriya,  [Ancient  India, 
its  Invasion  hy  Alexander,  pp.  847  and  156).  It  is  tempting  to  identify 
Poras  with  Paurava,  but  he  is  nowhere  described  as  a  Xathros  or  a 
satrai:)vs,  as  he  would  have  been  if  he  had  been  a  Kshatriya.  M.  Sylvain 
Levi  identifies  Phegeus  or  Phegelas  whose  territory  lay  between  the 
Ravi  and  the  Beas,wit.h  BhagalaJ — the  name  of  a  royal  race  of  Kshatriyas 
which  the  Gana-patha  classes  under  the  rubric  Biihu,  etc.,  with  the 
name  even  of  Taxilas,  Omphis,  (Sanskr.  Ambhi)  :  Ihid.  p.  401. 

After  the  Christian  era  we  find  the  rulers  of  Brdhmaur,  now  the 
Ohamba  State,  bearing  the  Kshatriya  affix  Varma  for  a  long  period, 
froin  A.  D.  620  to  about  the  end  of  the  16tli  century. § 

From  the  debris  of  the  Kshatriya  dynasties  sprang  the  Rujpnt  fami- 
lies, but  the  exact  process  of  the  transformation  is  obscure.  Tradition 
has  it  that  the  rishis  created  the  four  Agnikul  Kshatriyas,  the  Prahar, 
Sulankhi,  Panwara  and  Chauhiln  (names  unknown  to  the  earlier  Ksha- 
triya history)  to  fight  against  the  infidels.  From  these  Agnikuls  sprang 
the  36  Rajput  Chhatris  or  Kajput  houses  of  Kajputana.  But  these 
are  Tod   held,  doubtless  rightly,   not  pure    Kshatriyas,    but   descend- 

*  P.  N.  Q.,  I,  §  578. 

fThe  Kshatris  are  unknown  in  the  modern  Punjab. 

X  Mr.  Vincent  Smith  says  Bhagala  or  Bhagela  (whelp)  q.v. :  Early  Hist,  of  India,  1st  ed., 
p.  34. 

§  Chamba  Oazetteer,  1904,  pp.  GO  to  8G.  Varma  was  not  a  Rajput,  but  a  Kshatriya 
affix,  as  Sharma  was  a  Brahman  and  Gupta  a  Vaisya  affix. 


506  The  Khatri  described. 

ants  (at  least  in  some  cases)  of  converted  Buddhists,  Huns  and  Tak- 
shaks,  affiliated  to  the  purer  Kshatriya  families.  It  is  quite  certain 
that  the  Rd,jputs  are  a  far  later  development  than  the  Kshatriyas. 

The  Khatri  occupies  a  very  different  position  among  the  people  of 
the  Punjab  from  that  of  the  other  mercantile  castes.  Superior  to  them 
in  physique,  in  manliness,  and  in  energy,  he  is  not,  like  tliem,  a  mere 
shop-keeper,  but  a  direct  representative  of  the  Kshatriya  of  Manu. 
The  following  extract  from  Sir  George  Campbell's  Ethnology  of  India 
admirably  describes  the  position  of  the  Khatri : — 

'*  Trade  is  their  main  oooupatioii ;  but  in  fact  they  have  broader  and  more  distinguish- 
ing features.  Besides  monopolising  the  trade  of  the  Punjab  and  the  greater  part  of 
Afghanistan,  and  doing  a  good  deal  beyond  those  limits,  they  are  in  the  Panjab  the  chief 
civil  administrators,  and  have  almost  all  literate  work  in  their  hands.  So  far  as  the  Sikhs 
have  a  priesthood,  they  are,  moreover,  the  priests  or  gnrus  of  the  Sikhs.  Both  Nanak  and 
Govind  were,  and  the  Sodis  and  Bed  is  of  the  present  day  are,  Khatria.  Thus  then  they 
are  in  fact  in  the  Punjab,  so  far  as  a  more  energetic  race  will  permit  them,  all  that 
Mahratta  Brahmins  are  in  the  Mahratta  country,  besides  engrossing  bhe  trade  which  the 
Mahratta  Brahmins  have  not.  They  are  not  usually  military  in  their  character,  but  are 
quite  capable  of  using  the  sword  when  necessary.  Diwan  Sawan  Mai,  governor  of  Multan, 
and  his  notorious  successor  Mnlraj,  and  very  many  of  Ranjit  Singh's  chief  functionaries, 
were  Khatris.  Even  under  Muhammadau  rulers  in  the  weat,  thfy  have  risen  to  high 
administrative  posts.  There  is  a  record  of  a  Khatri  Diwan  of  Badakshan  or  Kunduz;  and 
I  believe,  of  a  Khatri  governor  of  Pesha'w^nr  under  the  Afghans.  The  emperor  Akbar's 
famous  minister,  Todur  Mai,  was  a  Khatri;  and  a  relative  of  that  man  of  undoubted 
energy,  the  great  Commissariat  contractor  of  Agra,  Joti  Parshad,  lately  informed  me  that 
he  also  is  a  Khatri,  Altogether  there  can  be  no  doubt  that  these  Khatris  are  one  of  the 
most  acute,  energetic,  and  remarkable  races  in  India,  though  in  fact,  except  loca.lly  in  the 
Punjab,  they  are  not  much  kno'vn  to  Europeans.  The  Khatria  are  staunch  Hindus;  and, 
it  is  somewhat  singular  that,  while  giving  a  religion  and  priests  to  the  Sikhs,  they  them- 
selves are  comparatively  seldom  Sikha.  The  Khatris  are  a  very  fine,  fair,  handsome  race. 
And,  as  may  be  gathered  from  what  I  have  already  said,  they  are  very  generally  educated. 

"  There  is  a  large  subordinate  cliss  of  Khatris,  somewhat  lower,  but  of  equal  mercantile 
energy,  called  Rors,  or  Roras.  The  proper  Khatris  of  higher  grade  will  often  deny  all 
connexion  with  them,  or  at  least  only  admit  that  they  have  some  sort  of  bastard  kindred 
with  Khatris ;  bat  I  think  there  can  be  no  doubt  that  they  are  ethnologically  the  same, 
and  they  are  certainly  mixed  up  with  Khatris  in  their  avocations.  I  shall  treat  the  whole 
kindred  as  generically  Khatris. 

"  Speaking  of  the  Khatris  then  thug  broadly,  they  have,  as  I  have  said,  the  whole  trade 
of  the  Punjnb  and  of  most  of  Afghanistan.  No  village  can  get  on  without  the  Khatri  who 
keeps  the  accounts,  does  the  banking  business,  and  buys  and  sells  the  grain.  They  seem, 
too,  to  get  on  with  the  people  better  than  most  traders  and  usurers  of  this  kind.  In 
Afghanistan,  among  a  rough  and  alien  people,  the  Khatris  are  as  a  rule  confined  to  the 
position  of  humble  dealers,  shop-keepers,  and  money-lenders  ;  but  in  that  capacity  the 
Pathans  spem  to  look  at  them  as  a  kind  of  valuable  animal ;  and  a  Pathan  will  steal 
another  man's  Khatri,  not  c>nly  for  the  sake  of  ransom,  as  is  frequently  done  on  the 
Peshawar  and  Hazara  frontier,  but  also  as  he  might  steal  a  milch-cow,  or  as  Jews  might, 
I  dare  say,  be  carried  off  in  the  Middle  Ages  with  a  view  to  render  them  profitable. 

"I  do  not  know  the  exact  limits  of  Khatri  occupation  to  the  west,  but  certainly  in  all 
Eastern  Afghanistan  they  seem  to  be  just  as  much  a  part  of  the  established  community  as 
they  are  in  the  Punjab.  They  find  their  way  far  into  Central  Asia,  but  the  further  they 
get  the  more  depressed  and  humiliating  is  their  position.  In  Tnrkistan,  Vambery  speaks 
of  them  with  grent  contempt,  as  yellow-faced  Hindus  of  a  cowardly  and  sneaking  charac- 
ter. Under  Turcoman  rale  they  could  hardly  be  otherwise.  They  are  the  only  Hindus 
known  in  Central  Asia.  In  the  Punjab  they  are  so  numerous  that  they  cannot  all  be  rich 
and  mercantile;  and  many  of  them  hold  land,  cidtivate,  take  service,  and  follow  various 
avocations. 

"  The  Kliatris  are  altogether  excluded  from  Brahmin  Kashmir.  In  the  hills  however 
the  Kakkas,  on  the  east  bank  of  the  J  helum,  are  said  to  have  been  originally  Khatris 
(they  are  a  curiously  handsome  race),  and  in  the  pterior  of  the  Kangra  hills  there  is  an 
interesting  race  of  fine  patriarchal-looking  shepherds  called  Gaddisj  most  of  whom  are 
Khatris.  Khatri  traders  are  numerous  in  Delhi ;  are  found  in  Agra,  Lucknow,  and 
Patna;  and  are  well  known  in  the  Bara  Bazar  of  Calcutta,  though  there  they  are  princi- 
pally connected  with  Punjab  firms, 


The  Punjab  Khatris.  507 

"  The  Khatris  do  not  seem,  as  a  rule,  to  reach  the  western  coast:  iu  the  Bombay 
market  I  cannot  find  that  they  have  any  considerable  place.  In  Sindh,  however,  I  find 
iu  Captain  Burton's  book  an  account  of  a  race  of  pretended  Kshatriyas  who  are  really 
Banias  of  the  Nfinak  Shahi  (Sikh)  faith,  and  who  trade,  and  have  a  large  share  of  public 
oflSces.  These  are  evidently  Khatris.  Ludhiana  is  a  largn  and  thriving  town  of  mercant- 
ile Khatris." 

Within  the  Punjab  the  distribution  of  tlie  Khatri  element  is  very 
well  marked.  It  hardly  appears  east  of  LiKthiana,  the  eastern  boundary 
of  the  Sikh  religion,  nor  does  it  penetrate  into  the  eastern  hills.  It  is 
strongest  in  the  central  districts  where  Sikhism  is  most  prevalent,  and 
in  the  Rawalpindi  division  and  Haz^ra,  and  occupie.s  a  fairly  important 
position  in  the  western  Hill  States.  Although  the  Khatris  are  said 
to  trace  their  origin  to  Multan,  tliey  are  far  less  prominent  in  the 
southern  districts  of  the  Western  Plains,  and  least  of  all  on  the  actual 
frontier  ;  but  this  would  be  explained  if  the  Aroras  be  considered  a 
branch  of  the  Khatris. 

As  Sir  George  Campbell  remarkei^,  it  is  curious  that,  intimately  con- 
nected as  the  Khatris  always  have  been  nnd  still  are  with  the  Sikh 
religion,  only  9  per  cent,  of  them  should  belong  to  it.  Nor  is  it  easy  to 
see  why  the  proportion  of  Sikhs  should  double  and  treble  in  the  Jhelum 
and  Rawalpindi  districts.  But  the  social  gradations  of  the  Khatris, 
based  as  they  appear  to  be  upon  an  immemorial  tradition  of  former 
greatness,  hinder  their  acceptance  of  the  stricter  democratic  doctrines 
of  the  Sikh  faith.  A  Khatri,  when  a  Sikh,  is  ordinarily  a  Sikh  of 
Nd,nak,  rather  than  a  devotee  of  Guru  Govind,  and  he  thus  avoids  the 
necessity  of  completely  abnegating  his  caste  principles.  The  same 
pride  of  birth  has  militated  against  the  Rajput's  acceptance  of  Sikh 
teaching.  The  Khatris  are  probably  numerous  in  Jhelum  and  Rd,wal- 
pindi  because  the  Rajput  element  in  the  north-west  Punjab  has  always 
been  weak.  Some  are  Musalman,  chiefly  in  Multd-n  and  Jbang  Avhere 
they  are  commonly  known  as  Khojas  ;  these  are  said  to  belong  chiefly 
to  the  Kapur  section.     The  rest  are  Hindus. 

The  Khatris  are  essentially  a  trading  caste,  like  the  Aroras  and 
Blid.tias,  comparatively  few  being  engaged  in  as:riculture,  but  they 
stand  higher  than  either  of  those  castes,  many  of  them  being  bankers, 
and  they  are  a'so  largely  employed  in  the  civil  administration.  The 
distribution  of  these  castes  is  illustrated  by  the  maps,  J,  II,  and 
IV  facing  pp.  3C3  and  308  in  chapter  Report  of  the  Punjab  Census 
1901. 

The  Aroras  hold  the  south-west,  as  the  B^nias  do  the  south-east,  of 
the  Punjab,  tract.s  in  which  the  Khatris  are  hardly  to  be  found.  On 
the  other  hand,  the  Blid^ia  is  found  side  by  side  with  the  Khatri  In 
Sid,lkot,  Giijrat  and  Shd,hpur.  The  connection  between  these  three 
castes  is  obscure,  and  indeed  it  is  doubtful  whether  the  Bhatia  has  any 
ethnological  connection  with  the  Khntri  or  Arora.  The  two  castes 
indeed  appear  to  overlap,  for  in  Jhang  the  Magu  and  Katial  sections 
who  deem  themselves  Khatris,  but  are  regarded  as  Aroras  by  the 
Lahoria  Khatris,  used  it  is  said  to  give  wives  to  the  admitted  Khatris 
of  the  northern  Chenawan  coun'^ry — on  the  upper  reaches  cf  the 
Chenab — taking  their  wives  from  the  Dakhanada  Aroras  further  dowa 
the  Indus  valley.     And  in  Bahawalpnr  Khatris  generally   take   Arora 


S08  Khatri  organization. 

women  as  wives  (but  do  not  give  daughters  to  Aroras),  tliougli  whether 
regular  ritual  marriages  occur  or  not  does  not  appear. 

Organization. 
The  Khatris  are  divided  into  threB  main  groups^  viz.  : — 

I — Bdri,  II — Bunjdhi,  and  III — Sarin. — The  Baris  generally  may 
take  wives  froiu  the  Bunjahis,  but  do  not  give  them  daughters  in  re- 
turn. If  a  B^ri  family  gives  a  daughter  in  marriage  to  a  Bunjaui  it 
loses  status  and  becomes  itself  Banjahi.  The  exact  position  of  the 
Sarin  is  obscure.  It  is  implied  in  more  than  one  account  sent  to  me 
that  they  are  hypergamous,  giving  daughters  to  the  Bunjahis.  In 
Patiala  they  use(i  to  intermarry  with  that  group,  but  infrequently, 
as  such  alliances  were  not  approved.  In  Peshawar  the  Sariu  claim 
that  the  Bunjahis  used  to  give  theiu  daughters,  which  is  hardly  possi- 
ble, for  it  is  admitted  on  all  hands  that  they  are  below  the  Buujabis  in 
status^  and  in  Delhi  they  cannot  even  smoke  with  the  two  higher 
groups.  Practically  it  may  be  said  that  they  now  form  an  endogamous 
sub-caste;  but  there,  is  one  important  exception,  as  will  be  noted 
infra.  Each  of  these  three  groups  is  further  divided  into  sub-groups, 
as  described  below  : — ■ 

Group  1 — Bdri.— This  group  comprises  12  exogamous  sections, 
and  its  name  is  undoubtedly  derived  from  hdrah,  '  12.' 

These  sections  appear  to  rank  thus  : — 

Sections: —  •  Sub-groups  (c?/iamas)'i— 

1 
I 

^-or  senior. 
I 

i.  Dhaighar. 

li.  Chd;rgliar. 

iii.  Chheghar. 

'}> or  junior.  ^^'  ^^^'J^gliar  or  Bara-zdti. 


This  group  seems  to  be  very  generally  recognised  and  there  is  usual, 
ly  no  dispute  as  to  the  twelve  sections  comprised  in  it.  But  in  Pindi- 
gheb  Gandhoke  Bah.  Wahi  and  Soni  are  given  instead  of  Nos.  9  and 
\2  above,  so  that  the  Ban  there  would  appear  to  have  14  sections. 

The  Bari  group  is  apparently  a  close  corporation  into  which  no  ncvv 
iections  could  be  admitted,  though  a  family  of  any  of  its  12  sections 
may  be  degraded  to  a  lower  group.  It  contains  four  sub-.^roups  based 
on  the  status  of  the  famihes  (not  of  the  sections)  in  eack  Thus  the 
famihes  of  the  Dhaighar  sub-group  are  of  the  highest  status  and  their 
status  depends  on  the  fact  that  thoy  can  only  gfve  their  dauo^hters  in 
marriage  m  ^wu  and  a  halt '  iaUdi^  «ectionI.  ^SiuiiMy  the  ChlrgUr 


J. 

2. 

Kapur. 
Khanna, 

o 
O. 

Malhotra  or  Mchra 

4. 

Kakar  or  Seth. 

5. 
6. 

Chopra. 
Talwar. 

7, 

Sahgal, 

8. 

Dhawan  or  Dhaun. 

9. 

Wadhaun. 

10. 

Tannan. 

U. 

Bohra  or  Wohra. 

t2. 

Maindharu. 

The  Bilnjdhi  Ehatris. 


509 


are  below  the  Dhaigliar  in  status  because  they  can  give   a   daughter  in 
marriage  to  four  {char)  sections  ;  and  so  on."^ 

It  follows  from  this  that  the  families  in  each  section  are  not  all  of  the 
same  status.  For  instance  the  Kapur  section  is  mostly  of  Dhaighar 
status,  but  certain  families  having  given  daughters  to  the  Sahgal 
section  have  falleu  to  Baraghar  stathis,  i.  e.,  to  the  status  of  tho^e  who 
will  give  daughters  to  all  twelve  sections.  Other  families  again  have 
even  fallen  to  Bunjahi  status,  by  giving  daughters  in  that  group. 

Growp  II— Bimjdhi.i— This  group  comprises,  theoretically,  52  i-ections, 
as  the  name  baivanjahi,  from  hauanja  '  52,'  would  imply.  The  names 
and  numbers  of  the  sections  are  however  variously  stated,  and  it  is 
clear  that,  all  told,  the  number  of  sections  in  this  group  greatly  exceeds 
62.  The  sub-groups  are  variously  given,  but  the  typical  grouping 
would  seem  to  be  as  follows  : — 

Suh-group  i. — Khokhran. — This  group  consisted  of  8  sections  origin- 
ally, and  hence  it  is  also 
known  as  Ath-zatia  or 
Ath-ghar,  and  these 
sections  are,  in  Rawal- 
pindi, divided  into  four 
thamas  as  grouped  in 
the  margin.  Of  these 
the  first  three  form  exo- 
gamous  divisions,  in- 
termarriage being  for- 
bidden between  the  two 
sections  in  each  thama, 
because  they  belong  to 
the  same  Brahmanical 
gotra.  To  these  eight  sections  the  Chandiok  have  been  affiliated  in 
I'eshawar,  and  in  Patiala  the  Kannan  section  is  said  to  belong  to  this 
group. 

The  Khokharan  were  originally  an  offshoot  of  the  Bunjahis,  and  I 
have  therefore  classed  them  ni  this  group,  but,  though  they  are  said  in 
one  locality  to  still  take  wives  from  the  other  Bunjahis,  they  are  as  a 
rule  endogamous  and  thus  really  form  a  sub-caste. 

Bu7ijdhi  khds  or  kaldn. 

Suh-group  ii. — The  AsU,  Pakka  [ov  '  real')  or  Bdri-Banjdhi,%  com- 
prising 12  section s. 


Thama. 

Sections. 

Qotra, 

1 

■■■{ 

Anand 
Basinh 

1  Chandrbansi. 

2 

...{ 

Chadha 
Sahni 

Virbans. 
Surajbansi. 

3 
4 

A 

■■■{ 

Suri 
Sethi 

Koli 

Saharwal 

1 

}  Chandarbansi. 
1 
J 

*  This  explanation  is  advanced  tentatively  :  for  a  further  discussion  of  the  meaning  of 
these  terms  see  the  Appendix  to  this  Chapter. 

^  A  Jhang  account  says  that  the  Bunjahi  consist  of  9  sections  only,  viz. : — 

1  Ketil  (?  Katial).    I      3  Mehmlru.  I      5  Wasan.  I      7  Chine. 

2  Magun.  I      4  Dand-dhuna,         |      G  Bhambri.  |      8  Dhil. 

(The  9th  is  not  tnovvn,  nor  can  Us  parohit  be  found.)  These  i)  sections  are  called  phali. 
At  marriages  the  boy's  father  bathes  and  then  ^i,ives  5  rupees  per  2'''!«.'i  to  the  iiarohits  of 
the  1'  sections.     This  ceremony  is  also  called  phaU. 

X  The  Bari-Bunjahi  must  not  bu  confused  with  the  Bari  group  above,  The  Biri-Bunjahi 
are  a  sub-group  of  the  Bunjahi. 


610  '  The  Sarin  Khatris. 

8ub-group  Hi. — Bard  or  elder  Bunjdhi,  with  40  sections,  called  col- 
lectively Dharmdn  or  Dharmain. 

Sub-group  iv. — Chhota  or  younger  Bunjdhi,  with  over  100  sections. 
This  sub-group  is  also  called  Ansar,  or   Sair,  or  Bunjahi-khurd  or-^  dm. 

Of  the  last  three  sub-groups  the  third  used  to  give  daughters  to  the 
second.  The  relations  of  the  fourth,  the  Chhota  Bunjahi,  to  the  second 
and  third  are  not  explicitly  stated,  but  they  also  appear  to  be  hyper- 
gamous. 

The  conjecture  may  be  hazarded  that  the  peculiar  Khatri  organiza- 
tion reflects  in  some  way  not  at  present  traceable  the  old  Kshatriya 
division  into  Lunar  and  Solar  families  or  dynasties.  The  division  into 
the  Bara  and  Biitiidld  groups  is  noticed  in  the  Ain-i- Ahhari* : — 

"  The    Kshatriya    (now    called    Khatris)    form  two  races,  the  Surajbansi    and   Som- 
bansi.  *  *  There  are  more  than  500  tribes  of  these   Kshatriyas,  of  whom 

52  (Bawanjai)  are  pre-eminently  distinguished  and  12  (Baraghar)  are  of  considerable  im- 
portance. *  *  Some  of  their  descendants,  abandoning  the  profession  of 
arms,  have  taken  to  other  occupations,  and  this  class  is  known  to  the  world  by  this  name." 

The  Sarin  would  thus  appear  to  be  of  later  origin  than  Akbar's 
time. 

Group  III. — Sarin. —  This  group  comprises  a  large  number  of  sections, 
and  the  story  goes  that  in  1216  A.  D.,  the  group  was  divided  into  20 
grades,  each  consisting  of  6  sections,  though,  as  a  matter  of  fact,  123 
sections  are  specified.     At  present  there  are  two  sub-groups  :— 

Suh-group  i. — Bara,  or  elder  Sarin. 
Suh-group  ii. — Chhota  or  junior  Sarin. 

The  first  sub-group  comprises,  according  to  one  account,  10  sections 
and  according  to  another,  J3,t  but  of  these  13  the  last  two  are  unable 
to  obtain  wives  from  the  other  H  sections,  to  which  they  give  wives. 
The  Chhota  Sarin,  comprising  108  sections,  used  to  give  daughters  to 
the  Bara  sub-group,  but  the  two  sub-groups  are  now  said  not  to  inter- 
marry. Generally  speaking,  the  Sarin  sections  are  distinct  from  those 
of  the  Bunjahi  and  Bari  groups,  and  it  is  unusual  to  find  a  section  partly 
Bunjahi  and  partly  Sarin. 

Territorial  groups. — The  territorial  groups  of  the  Khatris  render  it 
exceedingly  difficult  to  give  a  clear  account  of  their  organization  and 
for  this  reason  any  allusion  to  them  was  excluded  in  the  preceding  para- 
graph. They  must,  however,  be  described  and  as  far  as  possible 
explained,  for  they  are  constantly  mentioned  in  the  received  accounts 
of  the  caste  and,  what  is  more  important,  have  a  place  in  its  organiza- 
tion.    They  are  indeed  cross-divisions  of  the  groups  already   described. 

The  most  ancient  territorial  group  appears  to  be  the  Uchhandi,  or 
Khatris  '  of  the  uplands,'  which  may  be  taken  to  mean  '  of  the  north- 
west Punjab.'  Other  territorial  groups  are  Multani,  which  was  of 
high  standing,  Peshawaria,  and  Bharochi  (of  Bhera  in  Sliahpur).    None 

*  Blochmann's  Trans.,  Ills  p.  117. 

t  It  would  almost  seem  that  the  Sarin  attempted  or  are  attempting  to  form  a  Bari 
sub-group,  with  Vi  sections  at  the  top  in  imitation  of  the  Bari  Bunjahi. 


Territorial  groups.  6J 1 

of  these  seem  to  be  endogamous.  The  Lalioria  and  Sirhiudia*  in- 
termarry on  equal  terms,  though  the  former  possesses  an  exalted 
status,  so  that  '' Dh^ighar  (B^ri)  Lalioria"  denotes  the  fine  fleur  oi 
Khatri-ism. 

In  the  Sialkot  sub-montane  there  are  two  endogamous  groups,  the 
Jhikli,  '  of  the  plains,'  and  the  Dugri,  '  of  the  low  hills,'  and  in  both  of 
these  the  B^ri  and  other  social  groups  appear  not  to  exist. 

In  the  south-east  of  the  Punjab  there  are  two  groups,  the  Dilwdlat 
(of  Delhi),  and  Agraw^la,  to  which  may  be  added  a  third,  the  Purbia 
(in  the  United  Provinces).  In  the  Agrawala  the  B^ri  group  does  not 
appear  to  exist  but  there  are  Dhaighar,  Charghar,  Chliezjiti  and  Kho- 
khar^n  groups,  and  below  them  the  Bunji:ihi  and  Sarin  groups,  as  in 
the  central  districts  of  the  Punjab.  Of  these  the  Sarin  and  Khokhar^n 
are  strictly  endogamous,  but  the  others  are  hypergamous.  The  terri- 
torial groups  here  are  distinctly  hypergamous,  for  the  Agrawdlas  take 
wives  from  the  Purbias  and  some  Agrawala  families  take  a  pride  in 
giving  daughters  to  the  Sirhindia  and  Lahoria  groups;  so  too  the 
Dilwalas  used  to  give  daughters  to  other  groups,  especially  to  the 
Agraw^las,  though  they  are  now  said  to  be  eudogamous.  These  terri^ 
torial  groups  however  appear  to  be  somewhat  nebulous  in  character, 
for  to  the  Khatris  of  the  United  Provinces  all  the  Khatris  of  these 
Provinces  are  '  Punjabi,'  and  conversely  to  the  Punjab  Khatris  those 
of  the  United  Provinces  are  '  Purbia/ 


*  Lahoria=' of  Lahore,' and  Sirhindia— 'of  Sirhind,'  i.e.,  of  the  country  near  Pafciala 
titc.  The  two  groups  have  nearly  the  same  sections  and  intermarry  on  equal  terms  but 
they  have  different  ceremonies  at  marriages.  They  are  said,  in  an  account  of  the  Khatris 
written  by  Rai  Bahadur  Piare  Lai  of  Delhi,  to  be  grouped  thus  : — 


i.    Of  Dhaighar  and  Charghar  status 


a.     Chhezuti  {i.e.,  of  six  sections) 


Hi.    Panjzati  {i.e.,  oj  jive  sections)  ^    3 

I 
I 


Si 

ECTIONS. 

1. 

Seth. 

2. 

Mehra. 

3. 

Kapur. 

4. 

Khanna, 

5. 

Bahl, 

6. 

Dhaun. 

7. 

Chopra. 

«. 

Sahgal. 

9. 

Talwar. 

10. 

Puri. 

1. 

Bahl. 

2. 

Beri. 

3. 

Sahgal. 

4. 

Wahi. 

5. 

Vij. 

The  sections  are  stated  in  the  order  given.    It  Avill  be  seen  that  Bahl  and  Sahgal  occur 
in  the  two  latter  groups  while  Beri  is  but  an  oiTshoot  of  Chopra.    A   Dhaighar  cannot  eivo 


Bunjahi.    The  Panjzati  are  said  to  be  strictly  endogamous.     It  will   be  observed   that  the 
writer  does  not  mention  the  B:-iris  but  that  group  is  certainly  found  in  Patiala  and  Lahore 
t  Dilwila  (Delhi- wala)  comprises : —  '  •         ' 

1.  Seth.  I      3.    Kapiir.  I     -5.    Kakkar. 

2.  Mehra.  I      4.    Tandan.  |      6.    Bohra. 
But  the  last  saction  cannot  obtain  wives  from  the  first  five. 

L.  Piare  Lil  also  notes  that  the  Dilwala  have  ceased  to  smoke  with  the  other  divisions 
of  the  caste. 


Bl2  The  sacred  sections. 

The  sacred  sections  of  the  Khatrts. — There  are  four  sacred  sections 
among  the  Khatris,  whose  position  must  be  touched  upon.  These  are 
the — 

Bedi,*  of  the  Dharman-Bunjaki  or  Chhota-Sarin  sub-group, 

Sodhi,  of  the  Chhota  Sarin  sub-group. 

Tihun  or  Trihim  j    r  ii,    t>     ■  o    '       i, 
■pj^j^jj  >  of  the  Bara-Sarin  sub-group. 

These  four  sections  became  sanctified  by  the  births  of  the  various 
Sikh  Gurus  to  tliem.  Thus  the  second  Guru,  Angad,  was  a  Trihun, 
and,  strictly  speaking,  his  descendants  are  styled  B4wa-Trihuns  :  the 
third  Gnrii,  Amr  Das,  was  a  BhalLi  and  his  descendants  are,  similarly, 
Baw^-Bhallas  :  but  in  each  case  the  isection,  as  a  whole,  appears  to  have 
acquired  a  sacred  character  by  the  birth  of  the  Guru  within  it,  and  it 
is  not  merely  his  descendants  who  possess  that  character.  Nevertheless 
it  is  to  be  noticed  that  this  inherited  sanctity  has  not  altered  the  social 
status  of  these  sections  in  the  caste.  Tha  Sodhist  remain  Sarin,  but 
they  intermarry  with  the  Bedis,  whose  status  is  generally  said  to  be 
Bunjahi.  Further  the  Bedi  have  actually  in  a  few  cases  violated  the 
rule  of  exogamy  aiid  permitted  marriage  within  the  got,  it  being  ap- 
parently held  a  less  evil  to  break  that  rule-than  to  give  a  daughter  in 
marriage  to  any  but  a  member  of  a  sacred  section. 

Rules  of  marriage. — Generally  speaking,  the  Khatris  avoid  the  usual 
four  sections  of  gots,  viz.,  those  of  the  father,  mother,  father's  mother 
and  mother's  mother :  but  when  tlie  lavv  of  hypergaray  narrows  the 
circle  of  alliances,  this  rule  has  to  give  way.  Thus  the  Dhdighar 
families  of  the  Kapur,  Khanna,  Malhofcra  and  Seth  sections  are  not 
bound  by  this  rule,  and  avoid  only  the  father's  got  and  the  near  rela- 
tions of  the  mother.  Farther,  the  rule  forbiddino*  intermarriao-a  be- 
tween  the  descendants  of  a  common  ancestor  is  not  invariably  observed, 
for  the  first  three  of  these  sections  are  descended  from  three  brothers, 
yet  their  descendants  are  closely  intermarried.  The  Khokharan  again 
avoid  only  the  gots  of  the  father  and  mother,  because  they  have  so  few 
sections  to  marry  into.  The  B^iris  appear  to  avoid  both  the  parents' 
gots  and  the  relations  of  their  mothers  within  seven  degrees,  but  no 
general  rule  can  be  laid  down. 

A  common  Brahmanical  gotra  is  also  said  to  be,  as  a  rule,  a  bar  to 
intermarriage,  but  though  ,the  Khanna  and  Kapur  sections  are  both 
of  the  Kaushal  gotra,  they  intermarry.  Thus  we  have  the  unexpected 
result  that  the  higher  groups  are  the  least  bound  by  the  ordinary  rules 
which  prohibit  marriage  within  certain  circles  of  relationship. 

*  The  Nanakputra  or  'children  of  Nanak'  appear  to  have  been  Bedis.  In  later  Sikh  times 
they  were  employed  as  escorts  to  caravans  whose  safety  was  insured  by  their  sacred  descent. 
Nanakputra  is  however  also  said  to  be  a  synonym  for  Udasi.  Prinsep  gives  the  following 
aecount  of  the  Bedis  as  traders  in  Sialkot : — '  Formerlj' a  race  of  Bedis  from  Dera  Baba 
Nanak  were  wont  to  bring  large  herds  of  cattle  for  sale  at  stated  periods.  The  arrival  of 
these  hers  or  droves  were  looked  forward  to  with  much  interest.  The  Bedis  divided  the 
Doabs  out  among  themselves,  and  considered  the  villa.ijes  their  constituents,  to  whom  long 
eredit  was  purposely  allowed  in  order  that  the  extra  charge  in  the  bill,  in  honour  of  the 
Guru,  might  be  overlooked,  but  they  have  given  up  coming  regularly,  and  so  the  people  are 
driven  to  the  Bar  or  to  Amritsar  fairs  to  purchase  : '  Sialkot  Sett.  Rep.,  1865,  §  123. 

t  The  Sodhis  of  Anandpur  are  the  descendants  of  Suraj  Mai  (not  Surat  Mai,  as  printed 
in  lot  of  the  Punjab  Gunsus  Report,  1892;,  son  of  Guru  Hargobind  and  are  called  the 
hare  mel  ke  S)dhi,  as  opposed  to  the  chhote  mei  ke  Sodhi  or  Mina  Sodhis. 


Khatri  marriage.  513 

The  ages  of  betrothal  and  marriage. — The  age  of  the  betrothal  ii>  the 
case  of  the  Khatris  depends  on  the  status  of  the  group.  For  example 
in  Rawalpindi,  where  the  Khatris  are  proportionately  most  numerous, 
the  age  of  betrothal  varies.  It  is  stated  to  be  from  4 — 8  for  girls 
among  the  Khokhard,n  and  Bdris,  and  8 — 10  among  the  BunjAhis. 
Marriage  follows  at  8 — 12  among  the  former  and  at  10 — 12  among  the 
latter.  There  is  no  mukldwa  and  married  life  commences  at  13 — 15  in 
all  the  groups.  In  Gurgaon  the  Khatris,  as  a  body,  are  said  nob  to 
practise  infant  marriage. 

The  traditional  origin  of  the  groups. — The  origin  of  the  division  into 
the  four  groups  called  Bd;ri,  Bunjiihi,  Sarin,  and  Khokhrd,n,  is  said  to 
be  that  AM-ud-din  Khilji  attempted  to  impose  widow-marriage  upon 
the  Khatris.  The  western  Khatris  resolved  to  resist  the  innovation, 
and  sent  a  deputation  of  52  [hdwan]  of  their  members  to  represent 
their  case  at  court ;  but  the  eastern  Khatris  were  afraid  to  sign  the 
memorial.  They  were  therefore  called  followers  of  Shara  Ayin  or  the 
Muhammadan  customs — hence  Sarin— while  the  memorialists  were 
called  Bdwanjai  from  the  number  of  the  deputation  or  of  the  clans 
respectively  represented  by  the  members  of  the  deputation ;  hence 
Bunjdhi.  The  Khokhran  section  is  said  to  consist  of  the  descendants 
of  certain  Khatris  who  joined  the  Khokhars  in  rebellion,  and  with  whom 
the  other  Khatri  families  were  afraid  to  intermarry ;  and  the  Bari 
section,  of  the  lineage  of  Mehr  Chand,  Kahn  Chand,  and  Kapur  Chand, 
three  Khatris  who  went  to  Delhi  in  attendance  upon  one  of  Akbar's 
Rd,jput  wives,  and  who,  thus  separated  from  the  rest  of  the  caste, 
married  only  within  each  other's  families.  There  are  however  other 
accounts,  which  vary  in  details,  and  of  these  the  most  circumstantial  is 
as  follows  :— When  A]d.-ud-din  Khilji  attempted  to  impose  the  custom 
of  widow  remarriage  on  the  Khatris,  those  of  the  caste  who  lived  at 
Delhi  and  Sirhind  said  they  would  abide  by  the  decision  of  the  Khatris 
of  Lahore,  who  in  turn  referred  the  matter  to  the  Khatris  of  Multan. 
It  was  thereupon  determined  to  resist  the  Imperial  edict,  but  the 
Khatris  of  the  Bd^ri  Doab,  of  Ark  and  of  Sirhind  were  afraid  to  aMliore 
to  this  resolve,  and  in  consequence  they  formed  the  Saiin  group.  On 
the  other  hand  the  377  sections,  called  Uchandi,  deputed  56  of  their 
number  to  urge  their  cause  at  Delhi,  and  thus  the  remaining  321  sec- 
tions became  known  as  the  Ansdr  or  supporters.  Of  the  56  sections 
deputed  to  Delhi,  52  became  the  H unjahi- Kaldn  or  Khns  (or  senior 
Bunjdhi),  and  four  became  Dhd^ighar.  This  latter  sub-group  was  form- 
ed of  the  three  eponymous  sections,  Khanna,  Kapur  and  Mehra, 
whose  ancestors,  at  the  instigation  of  their  mother,  had  headed  the  re- 
sistance to  the  imperial  will.     To  these  the  Seth-Kakar  were   affiliated. 

This  explanation  of  the  origin  of  tho  Dbd-ighar  is  hardly  tenabje 
because  these  sections  are  by  no  means  exclusively  Dh^ighar.  The 
legend  does  not  attempt  to  explain  the  origin  of  the  Bari  group,  or  of 
the  Chdrghar  and  other  sub-groups.  As  to  the  term  Sarin,  the  deriva- 
tion from  shard'  'ain  (because  they  adopted  the  shard'  or  Muham- 
madan Law),  is  often  given,  but  the  word  is  most  probably  a  corruption 
of  sreni,  a  line,  or  a  guild  of  traders.  Sreni  is,  Sir  H.  Risley  notes,  a 
common  term  for  sub-caste  in  Bengal.  It  also  recalls  the  word  Srenika 
the  other  name  or  title  of  Bimbisara  :  see  p.  505  supra. 


514  Khatri  Kulinism. 

The  results  of  the  Khatri  social  system. — The  general  principle  under 
lyin^  the  Khatri  organization  appears  to  be  perfectly  clear,  and  is  that 
the  higher  (and  therefore  in  the  nature  of  things  the  narrower)  the 
circle  within  which  a  daughter  may  be  given  in  marriage,  the  more 
exalted  is  the  social  position  of  the  family  in  its  own  group.  This  prin- 
ciple finds  full  scope  in  the  Bari  group,  within  which  the  social  status 
of  a  family  may  constantly  change,  while  the  section,  as  a  whole,  has 
no  fixed  status.  In  the  two  lower  groups  the  sections  appear  to  be 
more  definitely  allotted,  as  it  were,  to  the  various  groups.  This  how- 
ever is  a  very  obscure  point  and  I  need  not  pursue  it  further  here.  It 
is  sufl&cient  to  note  that  hypergamy  leads  to  its  usual  results,  though 
owing  to  the  general  complexity  of  the  Khatri  organization  and'  to  its 
endless  local  variations  it  is  not  possible  to  do  more  than  state  those 
results  generally. 

In  the  first  place  there  is  competition,  in  the  lower  groups,  for  sons- 
in-law,  so  that  marriage  expenses  are  as  the  author  of  the  Tawdrikh-i' 
Qaum  Khatridn  says,  ruinous  among  the  Sarin,  very  heavy  among  the 
Bunjdhis,  heavy  among  the  B^raghars,  and  very  slight  among  the 
Dh^ighars. 

But  this  was  not  the  only  result.  In  1852  Sir  Herbert  Edwarde?, 
then  Deputy  Commissioner  of  Jullundur,  described  how  the  Lahoris"^ 
used  to  make  away  with  the  girl-wives  they  obtained  from  the  Bunjahis 
in  order  that  they  might  obtain  fresh  brides  and  fresh  dowries.  The 
Biiris,  as  a  whole,  are  to  this  day  in  the  same  position,  and  however 
.poor  or  distressed  a  Bari  may  be,  he  is  sure  of  getting  a  wife  with  a 
handsome  dower  from  a  respectable  Bunjahi  family  :  (Patid-la).  If  a 
Bunjahi  wife  died,  when  married  to  a  Bdri,  it  was  callously  said  :— 
'  ptirdna  chula,  ghijadid,'  or  '  if  the  hearth  be  cold,  the  ghi  is  fresh/ 
meaning  that  the  dead  wife  could  be  easily  replaced. 

As  might  well  be  expected  strenuous  efforts  have  from  time  to  tittl^ 
been  made  by  the  lower  to  shake  off  the  social  tyranny  of  the  higher 
crroups  and  these  have  met  with  some  measure  of  success.  The  man- 
oeuvres of  the  various  groups  concerned  are  too  complicated  lor  de- 
scription here,  but  it  may  be  said  that  the  results  have  been,  in  Gujrdt, 
to  sever  all  connection  between  the  Bdris  and  the  Bari-Bunjahis,  so  that 
the  latter  are  now  api^uvntly  endogamous,  while  in  Patiala  and  Jul- 
lundur the  object  seems  to  be  to  make  the  Bdris  reciprocate  by  giving 
wives  to  the  Bunjd.his,  and  this  object  is  said  to  have  been  attained. 
Thus,  generally  speaking,  the  tendency  is  to  revolt  against  the  inequit- 
able rule  of  hypergamy  and  transform  the  hypergamous  groups  into 
endoa"amous  sub-castes.  The  close  resemblances  in  this  system  to  the 
institution  known  as  Kulinism  in  Bengal  need  not  be  pointed  out. 

The  Khatri  got  ?^ames.— -Folk-etymology  would  derive  Sarin  from 
suriii,  '  warrior,'  but  the  derivation  already  given  is  more  probable. 

It  is  also  said  that  Khukran  (Khokharan)  is  derived  from  Karakhan 
descendants  of  Krukhak,  *  one  of  the  sons  of  Manu,'  who  settled  and 
reigned  in  the  North.  West  Punjab. 

*  Meaning,  obviously,  the  Bari-Lahoria,  especially  the  Dhaighar. 


The  Khatri  sections.  515 

The  got  names  proper  are  popularly  derived  from  various  titles  and 
so  on^  and  are  cited  as  proofs  of  the  ancient  military  character 
of  the  caste.  Thus  Bhalla  is  derived  from  hhall,  a  spear.  Bhasiu  from 
hhas,  brilliancy,  and  ten,  master,  i.e.,  the  sun.  Bohra  from  huha, 
a  column  in  military  array,  and  it  is  said  that  in  the  United 
Provinces  a  6 it/ia  is  still  drawn  and  worshipped  on  the  Dasehra  day. 
Dliawan,  or  Dhavan,  is  said  to  mean  a  messenger  on  the  field  of 
battle.  Kakkar  is  said  to  be  originally  Karkar,  '  strong '  or  '  powerful '; 
and  Kapur  to  mean  the  moon,  '  Karpur.'  Khanna  is  even  derived  from 
khan,  a  mine  and  said  to  mean  sapper.  But  another  account  says  it 
means  that  '  half  '  the  family  became  Brahman.  Kochar  is  said  to  come 
from  havach, '  armour,'  Mahendruis  naturally  derived  from  Mahendra, 
'lord  of  the  earth'  or  '  chief.^  Mehra  is  also  derived  from  Mihir, 
the  sun.  The  i^Jilii  got  declares  that  its  ancestors  were  once  bankers  and 
are  styled  Sh^hji,  Sahni,  Seni  are  both  said  to  be  corruptions  of  the 
Sanskr.  '  Sainani/  the  head  of  an  army  or  general.  Seth,  freshta,  means 
rich  and  also  a  raja.  Tandan  is  also  said  to  be  an  abbreviation  of 
martancl  and  to  mean  the  sun,  but  it  is  also  said  to  mean  warrior.  A 
Tcahit  describes  the  relations  of  some  of  the  gots  thus : — 

Bade  Baderd,  Puri,  pardn, — Kochar,  Nandd  hhu  pariudn, 

Sohni,  Mehtd,  Edndd,  Saigal, — Bhalld,  Eholar,  Dugal,  Upal, 
Tinsau  BiVnjdhi,  Zdt  Bunjahe'—Nand-ghan^  Bdnddn  hardn  hhde  ; 

Sihh-Bhunjdhi,  Mol,  Dharmdn, — Ndtd  Kare  haro  paricdn. 

"  The  Badi)  Buujahis  are  the  highest,  the  Pun's  are  the  like,  the  Kochars  and  Nandis  are 
Rajas,  the  Sohni,  etc.  (the  12  tribes)  and  the  300  Bunjahi  tribes  and  the  Nandghan  are  such 
that  there  is  no  Impediment  to  contracting  marriages  with  them. " 

The  Khatris  have  not,  as  a  caste,  any  distinctive  caste  customs,  but 
many  of  their  sections  have  special  usages  on  various  occasions. 

In  ArabAla  the  Khatris  cslebrate  a  wife's  first  pregnancy  by  the 
'custom '  called rii.  Her  parents  send  her  sweets,  clothes  and  cash. 
Sati  is  specially  worshipped  on  this  occasion,  with  other  deities. 

The  Puris  of  the  Bunjdhi  group  cook  a  mess  of  harhi,  two  and  a 
half  mats^  full,  on  this  occasion,  and  also  worship  a  patri  or  small 
board  like  a  slate.  The  karhi,  which  is  made  of  gram  flour,  is  distri- 
buted among  the  brotherhood. 

In  this  section  again  on  the  birth  of  a  son  shira,f  weighing  about 
IJ  mans  kacha  or  some  40  lbs.,  is  made  and  distributed  among  the 
brotherhood.  The  family  barber  also  make  a  goat  out  of  it.  Taking 
a  reed  he  splits  it  up  into  two  or  four  pieces,  bleating  all  the  while 
like  a  goat.  For  making  this  idol  the  barber  gets  7  Mansuri  pice  as 
his  fee,  and  a  rupee  is  also  given  to  the  family  parohit. 

The  popular  idea  as  to  the  origin  of  the  devkaj  is  that  once  a 
Khatraui  with  a  child  in  her  arms  met  the  Brahman  Pars  E^m  and, 
in  her  terror,  fled,  leaving  the  child  behind  her.  A  wild  cat  was  about 
to  devour  it  when  some  kites  appeared  and  spread  their  wings  over 
it.  Now  Rajd  Kans,  Krishna's  maternal  uncle,  had  been  told  by  his 
astrologers  that  his  sister's  eighth  son  would  kill  him,  so  when  Krishna 
was  born  he  was  replaced  by  a  girhchild  whom  Rdjd  Kans  killed. 
She    was  dashed  upon  a  washerman's  board,  but  fell  in  the  Himalayas 

*  Large  earthen  vessels. 

t  A  kind  of  pudding,  made  of  flour,  sugar  and  a  little  ghi. 


516  Special  got  customs, 

where  she  is  worshipped  as  Bhajan  Bashni  Devi,*  and  it  is  apparently 
in  commemoration  of  that  event  that  the  mother  of  a  first-born  son 
among  the  Chopra,  Kapur,  Kakkar,  Khanne  and  Malhotra  Khatris 
leaves  her  husband^s  house,  after  the  child^s  birth,  and  takes  refuge 
in  a  relative's  house,  but  not  in  her  parents'  home.  Thence  she  is 
brought  back  by  her  husband  as  if  she  were  a  bride,  and  a  symbolical 
remarriage  takes  place,  but  without  the  usual  Vedic  mantras  being 
read, 

The  Abrola  section  has  a  tradition  that  a  snake  was  once  born  to 
one  of  its  members.  One  night  it  fell  into  a  pot  and  next  night  died 
from  the  blows  of  the  churning-stick.  So  Abrolas  never  churn  or 
make  butter  and  never  kill  a  serpent. 

The  Anand  give  no  alms  on  a  Sankrd,nt,  the  first  of  a  solar  month. 
Their  women  tabu  ghi  for  the  hair.  The  Nand  appear  to  be  the  same 
as  the  Anand. 

The  Bahl  will  not  remain  in  Delhi  at  night.  They  may  visit  it  in 
the  day  time  but  must  leave  it  before  dark. 

The  Bejal  Set.hs,  a  section  of  the  Dilwdli  (of  Delhi)  Khatris  observe 
the  following  usasre  at  a  tonsure.  The  rite  is  always  performed  at  the 
door  of  the  house,  and  when  the  family  barber  prepares  to  shear  the 
child's  hair,  two  persons  disguised  as  Mughals,  one  having  a  bow 
«nd  arrow  in  his  hand,  and  th-^  other  a  shoe,  stand  close  to  him.  They 
r.-'>iM,iii  in  this  posture  until  the  shearing  of  the  child  is  over.  The 
child  then  enters  the  house,  and  the  females  of  the  family,  when  they 
see  him  with  his  hair  shorn,  bpo'in  to  beat  their  breasts  and  cry  hai  ! 
hai  !  merd  hioi  munda,  Sethon  jaya  hin  munda  :  "  Woe  !  woe  !  who 
shaved  my  son,  who  shaved  the  son  of  a  Seth  ?"  They  regard,  or 
pretend  to  regard,  that  day  as  an  unlucky  one,  and  observe  a  kind  of 
pretended  mourning  for  the  next  24  hours.  The  daily  food  is  not  cooked 
on  that  day,  and  even  the  lamps  of  the  house  are  lighted,  not  by  the 
members  of  the  family,  but  by  a  neighbour.  Curious  and  laughable  as 
this  ceremony  may  appear  to  be,  it  has  not  sprung  up  without  a  cause. 
It  has  its  origin  in  the  following  story  : — 

Once  upon  a  time  the  son  of  a  poor  Seth  had  on  account  of  the  poverty  of  his  parents 
passed  the  prescribed  a,s:e  of  tonsure,  and  having  been  not  properly  looked  after,  was 
suffering  from  lice  which  had  gro^vn  in  abundance  over  his  head.  He  Avas  one  day  seen  on 
the  road,  weeping  and  crying  bitterly  from  the  pain  they  occasioned  him,  by  two  Mughals, 
who  felt  such  compassion  for  him  that,  having  by  chance  met  a  barber,  they  ordered  him  to 
cut  off  the  child's  hair  then  End  there.  The  barber  knowing  that  the  object  of  their  com- 
passion was  a  Khntri's  son  who  could  not  be  shorn  without  the  formal  ceremony,  refused  to 
comply  with  thoir  demand.  The  Mughals  seeing  that  he  was  obstinate  in  his  refusal 
resolved  to  use  force  :  one  of  them  beat  him  with  his  shoes  and  the  other  pointing  his  arrow 
threatened  hira  with  instant  death  if  he  failed  to  shave  the  child  on  the  spot  The  terrified 
barber  had  no  alternative  left  but  to.  cut  the  child's  hair  without  further  loss  of  time. 
When  this  had  been  done,  the  Mughals  let  the  barber  go  and  told  the  child  to  go  his  way 
home.  The  child  accordingly  returned  to  his  house  with  his  hair  thus  shorn.  The  females  of 
the  family  were  shocked  at  the  child's  appearance,  and  thought  this  unceremonious  shearing 
of  his  hair  very  unlucky.  They  all  began  to  beat  their  breasts  and  burst  into  lamentation. 
It  was  a  day  of  regular  mourning  for  the  whole  family.f 


•  In  the  Central  Punjab  this  girl-child  is  supposed  to  have  become  the  lightning  and 
during  a  thunderstorm  the  maternal  uncle  and  nephew  will  not  sit  or  stand  or  sleep  in  the 
same  room. 

+  From  N.  I.  N.  Q,  III,  §  U7. 


Khatris,  Beri — Bhanddri.  617 

The  Beri  are  an  offshoot   of  the  Chopra  and  ascribe  their  name  to  the 
fact  that  their  ancestor  was  born  under  a  beri  tree. 

Among  the  Bhadwdr  the  ceremony  of  putting  on  the  sacred  thread  for 
the   first   time   is   thus   observed: — When  the  boy  is  of  an  age  to  don 
the  janeo  bis  father,  with   his    brotherhood    and    a  band  of   musicians, 
goes  on  one  day  to  tbe  sweeper's  house  to  invite    a   black    bitch  to   the 
feast  at  the  ceremony  ;   next    day,  the   family    priest    (parohit)    brings 
the  black  bitch  together  with  the  sweeper  to  his   master's    house.     'J'he 
parohit   performs   a  certain  ceremony  of  worship    to    the   bitch.     Then 
all  the  different  dishes  cooked  for  the    ceremony    are    put   in    a    large 
brass   dish,  and  placed  before  the  bitch,  and  the  members  of  the  family 
fold  their  hands  before  her  and  so   continue  until   she   eats   somethino- 
from  the  dish.     They  will  even  wait  sitting  till  the  evening,  if  she    doel 
not   touch    the    food.     After  the  bitch  has  eaten,  the  remains  and  a  red 
cloth  are  given   to    the   sweeper.     After    that   Brahmans   are   feasted, 
and  then  the  members  of  the  family  may  eat.     The  origin    of   this  rite 
is  said  to  be  that  the  Bhadwd-rs  once  lived  towards  Delhi  and  when    the 
Muhammadan  rulers  tried  to  convert  them  to  that  faith  they   fled    from 
that  tract  but  many    were  murdered.     One  of  their  women  who  was  far 
advanced  in  pregnancy  gave  birth  to  a  male  child    and   abandoned   it, 
she  herself  escaping.     The  child    was   however  carried  away  by  a  blnck 
bitch  and  suckled  by  her,  so  when  he  grew  up  he  directed  his    descend- 
ants to  adore  the  black  bitch  fur  ever. 

Bhalla,  Bahl,  Udnda,  Sidl,  and  Sahharwal  Khatris. — The  bhaddan 
ceremony  is  performed  by  Sidls,  Bahls  and  Bhallas,  at  the  age  of  five 
in  the  K^ngra  hills,  by  Hondas  at  Ram  Tirth  near  Amritsar  and  by 
Sabbarwd,ls  at  their  houses  after  13  days  of  the  birth  of  a  child. 

Among  the  Bhanddris  at  the  birth  of  a  child  the  mother  is  made  to 
sleep  on  the  ground.  Seven  thorns  of  a  ktkar  ov  jandi  tree  are  buried 
in  the  earth  under  her  pillow.  Bread  or  anything  made  of  corn  is 
avoided  for  the  first  three  days,  only  milk  being  given  her  for  food. 
On  the  fourth  day  churrna  (a  mixture  of  flour,  ghi  and  sugar)  is 
prepared  and  given  her  to  eat  and  what  she  cannot  eat  is  buried  uhder 
her  bed.  On  the  13fch  day  she  puts  on  a  barber's  shoes,  leaves  her 
room  and  resumes  to  her  household  duties.  No  cause  is  assigned  for 
the  burying  of  the  thorns.  At  the  bhadan  munan  ceremony  a  jandi 
tree  is  cut  and  a  kite  feasted.  The  mother  affects  displeasure  and 
goes  to  a  neighbour's  house,  but  is  brought  back  by  her  husband  who 
gives  her  some  ornament  or  cash. 

The  boy  becomes  a  Sanyasi,  or  recJuse,  and  begs  alms  of  his  brother- 
hood. Out  of  the  alms,  which  generally  comprise  flour,  chiirma  is 
made  and  offered  by  the  boy  to  his  Brahman  gtirii,  and  then  distributed 
amongst  all  the  brotherhood. 

Among  the  Bhandd,ris  the  jaweo  is  generally  performed  at  8  or  9 
years  of  age.  On  the  evening  before,  the  family  parohit  invites  a  kite 
to  the  feast  riext  morning.  Before  the  rite  begins  bread,  khir,  etc., 
are  sent  to  the  kite,  then  Brahmans  are  feasted,  and  lastly  the  brother- 
hood. Then  the  boy  is  shaved,  the  family  imrohit  shaving  first  one 
lock  of  hair  and  receiving  Rs.  5-4  as  his  fee,  the  remainder  being  shaved 
by  the  barber.     The  janeo  is  put  on  after  the  boy   has   bathed   and  he 


518  Khatrisj  Bhagre'-^Chadda. 

then  cuts  a  branch  of  a  ^'aw^t  tree.  After  him  his  motber,  whom  her 
husband  kicks,  goes  away  displeased  [riishar),  to  her  parents  who, 
if  not  residents  of  the  same  place,  visit 'it  on  this  occasion.  On  his 
return  from  cuttino:  the  jandi,  finding  his  mother  orone,  the  hoy, 
together  with  his  father  and  the  brotherhood  go  to  appease  and  fetch 
her  back.  Her  Imsband  (the  boy's  father)  pacifies  her  and  bring.^  her 
back  home.  Sometimes  she  is  given  an  ornament  or  some  other  thing 
to  conciliate  her. 

This  custom  also  prevails  among  the  Mokol  and  other  Bunjdhi 
Khatris 

The  Bhandaris,  like  the  Hdndas,  affect  Shaikh  Faiid  who  once  met 
a  company  of  them  in  a  wilderness.  They  entertained  him  and  in 
return  he  said :  tiimhdrd  hhanddrd  hhard  rahe,  '  May  your  store-house 
remain  full. '  Thenceforth  they  were  called  Bhandari.  They  have 
three  sub-sections,  the  Ber-pdlni  :  so  called  because  an  orphan  was 
brought  up  by  his  sister  {ber-hahin) ,  the  P^itni,  from  Pakpattan,  and 
the  Bhoria,  so  called  because  its  founder  was  brought  up  in  an 
underground  room,  [hhora-tah-hhdna).  Weddings  are  celebrated  by 
a  visit  to  Bal^la,  in  Gurdaspur,  as  that  town  is  regarded  as  their 
orig-inal  settlement. 

The  Bhagre  do  not  worship  a  chil  but  the  ok,  for,  they  say,  this  plant 
saved  the  life  of  Bd-bd,  Mumali,  one  of  their  progenitors,  by  feeding  him 
with  its  juice,  when  as  a  new  born  baby,  he  was  thrown  away  by  his 
mother,  who  was  fleeing  for  her  life.  A  J^t  maid-servant  known  as 
Bharwain  Mdt^,  who  had  accompanied  the  mother  in  her  flight,  rescued 
the  child  some  20  days  after  its  abandonment,  and  she  is  commemorated 
at  weddings  when  2|  J^t  females  (2  adults  and  a  girl)  are  fed.  The 
Bl.aore  perform  the  hhaddan  in  the  Kdngra  Hills,  and  ancestor  worship 
at  Burj  Lattan  in  Jagraon  tahsil,  Ludhiiina,  on  1 5th  Katak.  They  came 
orio-inally  from  Sirsa.  The  name  Bhagar  means  corn  of  very  inferior 
quality,  and  was  given  them  by  a  Bh^t,  because  he  got  corn  of  that 
quality  from  one  of  their  ancestors,  who  was  distributing  grain  durinpf 
a  famine,  the  truth  being  that  the  Bhdt  only  came  when  the  good  grain 
was  all  gone  and  nothing  but  bhagar  remained. 

The  Bhalla  in  Hoshidrpur  always  have  a  sweeper  present  at  a  wed- 
diucr  because  a  sweeper  protected  their  female  ancestor  during  Pars 
Rdm's  persecution. 

The  Bhuchar  got  is  said  to  have  been  originally  Talw^r.  One  of 
that  got  left  a  son  without  any  one  to  protect  it,  but  a  buffalo  and  a 
kite  took  care  of  it.  His  mother,  who  had  abandoned  him  owing 
to  her  poverty,  found  him  again  and  called  him  '  Bhuchar,'  as  he  was 
well-fed  and  developed.  This  got  feeds  kites  at  weddings  and  it  has 
also  preserved  the  buffalo's  horns,  one  being  kept  by  the  Bhuchars  of 
Delhi  and  the  other  by  those  of  Nawashahr  in  Jullundur. 

The  Chadda  hold  the  a^  sacred,  because  they  say  their  forefathers 
once  fought  with  Babar  near  Emindb^d  and  all  fell,  save  one  who  hid 
under  an  ah  bush.  He  refounded  the  section  and  it  still  performs  the 
munnan  at  Emiu^bdd  and  worships  the  ak. 


Khatris,  Cham — Dhand.  5!^ 

The  Cham,  a  got  of  Bunj^hi  status,  were  really  Tannan  Kapurs,  but 
one  of  their  ancestors  accepted  a  cham  (skin)  from  a  Cham^r  iu  '  pay- 
ment of  monies  due  to  him,  whence  the  name.  Followers  of  Guru 
Kdm  Rai,  the  Cham,  have  satis  at  Tungaheri  in  Ludhiana  tahsil  aiul  at 
Kiratpur  in  Ambdla.  They  perform  the  bhaddan  like  a  wedding  in 
most  respects,  but  they  do  not  worship  the  chil  or  ak  One  peculiarity 
in  connection  with  the  rite  is  thaf,  all  the  food  for  it  is  cooked  on  a  fire 
produced  by  rubbing  two  pieces  of  pldh  wood  together.  The  fire  must 
also  be  kindled  by  members  of  the  family  only  and  uatil  it  is  made  food 
or  drink  is  avoided.  A  parohit  may  join  in  the  ceremony,  but  no  one 
else  can  take  part  in  it.  The  boy  too  becomes  a  Sany^si,  but  is  brouo-ht 
back  home  by  his  sisters.  ^ 

The  Chhotra  got  is  an  offshoot  oE  the  Dhirs,  and  worships  a  serpent 
and  a  Muhammadan  mirdsi  because  once  a  serpent  fed  Bd,b^  Malla 
their  ancestor,  with  its  tail,  and  a  mirdsi  taking  him  from  the  reptile 
nursed  him,  when  he  had  been  abandoned  as  a  child  by  his  mother 
who  was  fleeing  For  her  life.  Chhotra  is  derived  from  chhutnd  to  leave, 
and  the  section  has  a  sati  at  Amargarh,  in  Patiala,  where  there  is  an 
image  of  a  serpent  also. 

The  Chhura  Khatris  still  commemorate  Bhai  Lalu,  whose  shrine  is 
situate  at  Dalla  in  Kapurthala,  by  an  annual  fair.  By  repeatino-  his 
name  or  legend  intermittent  fever  is  cured.  His  grandson,  Salamat 
Uai,  was  importuned  by  Maharaia  Ranjit  Singh  to  pray  for  his  recovery 
from  a  mortal  sickness.  This  the  Baba  refused  to  do,  but  he  crave  threo 
yt'rirs  of  his  own  life  to  prolong;  that  of  his  master,  and  in  gratitude 
Ranjit  Singh  spent  a  crore  of  rupees  on  the  golden  temples  at  Benares, 
Amritsar,  Hardwar  and  Jawalamukhi. 

The  Chopra  are  also  called  Chopra  Rajava,  Jat;,?)  and  Qdnuncro 
Chopra.  They  claim  descent  from  one  Chaupat  Rai.  Once,  they  say, 
they  lived  at  Benares,  but  incurring  the  wrat^h  of  Chandragupta  went 
to  the  Dsccan,  where  Chaupat  Rai,  their  ancestor,  was  slain  in  battle 
by  Sultan  Mahmud.  The  Chopra  are  uamsd  after  him,  bu:  are  really 
Surajbansi. 

The  Chopra  and  Kakkar  perform  a  son's  hhaddan  ceremonv  in  his 
5th  year.  Oa  this  occasion  the  boy's  father  goes  away,  and  the  mother 
too  goes  rushe  (being  displeased)  to  the  house  of  a  relation.  Then 
thn  boy's  father,  with  some  of  his  relatives,  follows  her  there.  They  first 
kick  her  slightly  and  then  appease  her  M,nd  bring  her  back  home  after 
tying  her  garment  to  her  husband's  chddar  or  dupatfa. 

The  Chopras  give  from  Re.  J  to  Rs.  31  (at  most)  in  cash  as  the 
bride's  dowry  at  her  marriage.  At  a  girl's  marriage  her  mother  also 
asks  alms  for  her  of  the  women  of  the  got;  and  at  a  son's  wedditio-  he  is 
given  a  plough.  The  Chopras  do  not  use  khand  but  gur  only  at 
weddings. 

The  Dhand  got  performs  the  jan(}i  rite  about  2  years  after  the  birth 
of  a  son.  Three  top-knots  are  left  on  the  child's  head  and  until  the 
hhaddan  is  observed  no  razor  may  be  applied  to  it,  nor  may  the  boy 
wear  a  shirt.  The  hhaddan  is  celebrated  with  much  eclat,  many  rites 
similar  to  those  observed  at  weddings  being  performed. 


520  Khatris,  Dhir — Jhanji. 

l^he  Dhir,  or  '  brave/  section  lias  a  tradition  that  it  once  migrated 
from  Ajudhia  and  settled  at  Kandahar.  Expelled  thence  by  the  Arab 
invasions  it  came  to  the  Punjab.  The  Dhir  of  Kapurthala  are  descend- 
ed from  Bdb^  Mahya,  who  was  the  guru  of  Guru  Amar  Dd,s,  and  is  still 
reverenced  at  Dhir  weddings. 

The  Dhir,  in  Ludhidna,  feast  a  woman  of  the  Sindhu  Jat  tribe  on  the 
birth  of  a  son,  because  iu  a  fight  with  dacoits,  a  Dhir  fought  on  even 
after  he  had  lost  his  head.  A  Snidhu  girl  who  saw  his  valour  was 
rebuked  for  standing  there  to  watch  the  fight  and  tauntingly  asked  if  it 
was  her  husband's  head  that  she  must  look  at  it.  She  retorted  that  it 
was  indeed  her  husband's,  and  thereupon  she  became  sati.  So  Dhir 
Khatris  commemorate  her  to  this  day. 

The  Duggal  at  the  maunan  don  a  tragi  (a  waist  band  to  which  a  strip 
of  cloth  is  fastened  and  carried  between  the  legs)  oimunj.  The  strip 
of  cloth  must  be  red  and  the ^agrri  too  must  be  of  that  colour.  The  boy 
must  also  wear  wooden  sandals  and  carry  ^fakir's  wallet  {hagli).  He 
cries  Alakh  (the  mendicant's  cry)  and  his  kinswomen  give  him  alms. 
He  then  runs  away,  pretending  to  be  displeased,  but  his  sister  or 
brother's  wife  or  father  goes  after  him  to  conciliaie  him  and  gives  him 
something.  The  rite  is  performed  outside  the  village.  A  goat  is  killed 
and  a  drop  of  its  V,lood  applied  to  the  bov's  forehead.  The  flesh  is 
cooked  and  eaten  on  the  spot  and  what  remains  is  buried  there.  Till 
the  maunan  is  performed  at  the  age  of  5,  7,  or  9,  the  boy's  head  must 
not  be  shaved  with  a  razor,  but  his  hair  may  be  cut  with  scissors. 

The  Gundis  are  a  section  of  the  Khatris  found  in  Gujrd,fc  and  said  to 
Ipe  the  only  community  of  the  caste  found  in  that  District.  They  say 
that  the  emperor  Balilol  brought  them  from  Sidlkot  and  established 
them  at  Bahlolpui'  in  Gujrat.  They  are  agriculturists  and  think  that  to 
relapse  into  trade  would  be  derogatory. 

The  H^nda  perform  the  maunan  at  Pdkpattan,  alleging  that  Shaikh 
Farid-ud-din  Shakarganj  is  their  patron.  North  of  Lahore  the  Hd,nda 
resort  to  a  tank  near  Gujrat  town  to  perform  the  maunan,  carrying 
the  youngsters  about  to  undergo  it  in  procession  with  drums  and  music. 
A  brick  from  Shakh  Farid's  shrine  has  been  thrown  into  the  tank  there 
and  so  made  it  sacred.  The  Handas  will  not  eat  animals  slaughtered 
hy  jhatkd  (strikinij;  off  the  head  at  a  blow)  after  the  Hindu  fashion,  but 
cut  their  throats  like  the  Musalmans.  A  H^nda  bridegroom  has  a 
piece  of  red  silk,  weighing  Ig;  told  (half  ounce),  tied  to  the  strings  of  his 
chapkan  (coat),  and  when  he  reaches  the  bride's  house  he  opens  it  and 
puts  it  before  his  mouth  with  the  right  hand  like  a  handkerchief. 

Among  the  Jaidke  at  the  hhaddan  the  boy  becomes  a  Sanydsi  and 
is  brought  home  by  his  sisters. 

The  Jerath  or  Jaret  also  venerate  the  kite  [ckil)  because  it,  saved  the 
life  of  their  progenitor. 

The  Jhanji  section  has  a  peculiar  observance  called  (hengna  (lit.  a 
tiresome  child).  Tlie  sweeper  of  the  bride's  parents  makes  a  male 
figure  of  wood,  with  clothes,  and  dances  it  before  the  bridegroom's 
party,  who  give  him  a  rupee.  Halwd  is  thrown  to  the  kites  when  the 
bride  reaches  her  husband's  house,  and  after  the  wedding  the  party 
goes  to  worship  the  gods. 


KJiatrisy  Jiwar — Khannd-,  521 

The  Jiwar  are  Sikhs  and  Murg^i*  Khatris  by  origin.  One  of  the 
Murgd-is  called  Bdbd,  Dari  (Dari  Chak  in  Ainritsar  is  ctilled  after  him), 
was  a  Sikh  of  Guru  Ndnak.  He  had  a  son  named  Md,nak  Chand,  who 
came  to  Gondwd,!  where  his  father-in-laws  were  and  being  a  Sikh  of  the 
Gurus,  went  to  the  third  Guru,  Amar  Dds,  who  lived  at  Goudwdl. 
The  Guru  bade  him  break  the  bed  of  the  Mauli  Sd,hib.  A  Idoli  or 
tank  had  been  dug  at  Gondw^l,  but  owing  to  the  hard  clay,  the  water 
level  could  not  be  reached,  and  so  Manak  Cliand  was  ordered  to  break 
through  the  level  clay  while  others  were  busy  in  the  excavation. 
Tiirough  his  exertions  the  water  was  reached  but  he  himself  was  drown- 
ed and  for  full  three  days  no  trace  was  found  of  his  body.  Oil  the 
third  day  his  mother-in-law  went  to  complain  to  the  third  Guru,  and 
he  came  to  the  spot  and  called  '  Mdnak  Chand,'  whereupon  his  body 
swam  out  of  the  water.  The  Guru  touched  it  with  liis  feet  and  Mdnak 
Chand  came  to  life  again.  So  the  Guru  bade  that  his  descendants 
should  be  called  Jiwar  (from  jina  which  means  living)  and  none  are 
now  called  Murgd,i. 

The  Kaura,  a  got  of  Bunj^hi  status,  are  really,  Kapurs.  The  name 
means  *  bitter '  and  is  thus  explained:  'A  woman  far  advanced  in 
pregnancy  became  sati  and  her  child  was  bom  near  an  ak  plant.  It 
was  found  on  the  third  day  after  its  birth  sucking  the  tail  of  a  serpent, 
while  a  kite  shadowed  it  with  its  wings.  As  the  ak  is  a  bitter  plant 
and  the  kite  {cMl)  is  considered  poisonous  the  boy  was  called  Kaura. 
And  when  a  twig  is  cut  from  s,  jandi  tree,  a  rite  performed  at  weddings, 
a  chil  is  feasted  and  food  placed  near  a  serpent's  hole  and  also  near  an 
ak,  round  which  a  thread  too  is  wound  when  a  child  is  teething,  its 
head  is  shaved  clean  only  four  top-knots  being  left.  A  confection 
{halwd)  cooked  on  a  fire  that  is  produced  from  stones,  is  then  distri- 
buted to  the  brotherhood,  a  he-goat  made  of  halwd  having  been  previ- 
ously slaughtered.  The  Kaura  are  followers  of  Guru  Rflra  Dd,9,  at 
whose  shrine  the  hhaddan  is  performed  and  all  the  top-knots  are  then 
shaved  clean  off. 

The  Khanna  Khatris  take  their  sons  for  the  ceremony  of  maunan,  or 
first  head-shaving,  to  Dip^lpur,  talisil  Chunian,  in  Lahore,  owing  to  a 
belief  founded  on  the  following  legend  : — A  Brahman,  named  Laha,  was 
childless  and  went  into  the  hdr,  or  wilds  of  Lahore,  to  practiee  austeri- 
ties, which  he  performed  with  such  success  as  to  draw  upon  him  the 
favour  of  Chandika  (Durga),  the  patron  goddess  of  the  clan,  who 
granted  him  a  son ;  but  as  he  vvas  too  old  to  iDeget  one,  she  gave  him 
one  ready  grown  up  called  Jasr^j,t  on  condition  that  no  abusive  epithet 
was  to  be  applied  to  him.  Like  all  spoilt  children  he  was  wayward  and 
fretful,  and  his  adoptive  mother,  forgetting  the  warning,  one  day  said 
to  him  :  Tu  7iiggar  jd,  '' sink  into  the  earth,''  because  he  would  not 
heed  her  c?il  from  the  door  to  come  into  the  house.  He  immediately 
sank  into  the  earth,  and  the  old  woman  was  only  just  able   to   save  him 

*  Murgai  doubtless  means  '  teal.' 

t  A  variant  from  Kapurthala  makes  the  goddess  Jvihanglaj  (?  Hinglaj),  and  says  the 
boy's  name  was  a  Liihi  Jasrai.  Once  he  was  sent  to  the  lazar  fcr  turmeric  but  dawdled 
over  the  errand.  When  his  step-mother  scolded  him  he  sank  into  the  earth  and  the 
Brahman  in  vsin  invoked  the  goddess,  who  declared  that  what  had  teen  could  not  be 
undone,  but  promisi  d  that  the  sh line  of  Bilba  Lalu  JpFrsi  shculd  be  ■v^o^?hipptd  by  the 
Kbannas  throughout  all  ages. 


582  Khatns,  Kapur — Mehndru, 

by  his  top-knot.     And  su   Klianaa  boys  to  this   day   never  wear  a 
top-knot. 

The  Kapflr,  Malhotra,  and  Seth  Khatris  may  perform  the  maunan 
ceremony  anywhere;  provided  there  is  no  river  or  well  containinsf  water 
from  Dipdlpur. 

At  a  son's  hhaddan  among  the  Khosla"^  (Sarin)  the  parohit  goes  on 
the  previous  evening  to  invite  an  eagle  to  the  feast.  Next  morning 
before  the  shaving  is  begun,  four  loaves,  a  small  quantity  of  confection- 
ery {sira  halwd)  and  two  pice  are  put  on  the  house  for  the  eagle.  When 
these  things  have  been  taken  away  by  an  eagle  the  ceremony  may  be 
performed.  The  eagle  is  feasted  in  the  same  manner  at  weddings 
soon  after  the  bride  comes  to  her  father-in-law's  house  for  the  first 
time. 

The  Kochhar  claim  to  be  an  offshoot  of  the  Seth  and  pay  their  founder 
was  left  an  orphan,  his  father  having  been  slain  in  battle.  He  was 
brought  up  by  his  sister  and  th.eir  name  is  derived  from  hochhar,  'lap.' 
The  Kochhart  have  an  interesting  custom  connected  with  a  bride's  first 
pregnancy.  Six  months  after  her  pregnancy  she  deliberately  feigns 
displeasure  with  the  members  of  the  family  and  goes  to  some  other 
house.  The  bridegroom  on  hearing  of  her  departure  goes  in  search  of 
her  after  having  his  head,  moustaches  and  beard  clean  shaved. 
When  he  6nds  out  where  she  is,  he  collects  a  few  of  his  brotherhood 
and  goes  to  the  place  where  she  is  staying.  After  many  entreaties 
he  promises  to  give  her  an  ornament,  and  then  takes  her  back  to  his 
own  house. 

The  Koli  or  Kohli  got  whose  original  home  was  at  Jamsher,  a  village 
in  Jullundur,  worship  the  kite  at  tlie  hhaddan  rite.  They  eschew  the 
use  of  dry  cotton  plants  as  fuel  because  a  snake  once  got  mixed 
up  with  them  and  was  burnt  to  ashes. 

The  Likhi  got  performs  the  hhaddan  in  the  Kangra  Hills  and  ancestor 
worship  at  a  sati  in  Dhaipai,  Ludhidna  tahsil.  They  cut  a  jandi 
tree  and  worship  a  chil  in  the  usual  way. 

Among  the  Mehndru — a  section  of  the  B^rhi — and  the  Ghands — a 
section  of  the  Bunjdhi — the  head  of  the  boy  who  is  to  don  the  janeo 
is  shaved  quite  clean  with  a  razor,  and  he  is  then  disguised  as  a 
faqir  with  a  munj  rope  {tragi)  round  his  loins,  wooden  shoes  (kharnn- 
wdn  on  his  feet,  a  wooden  phdori  in  his  hand,  a  deerskin  under  his  arm, 
a  laneo  made  of  mnnj  rope,  one  jholi  or  wallet  in  his  right  hand  and 
another  under  his  left  arm,  and  goes  round  begging  alms  of  his  assembled 
kinsmen  and  friends.  Whatever  he  gets  in  hia&rat  jholi  he  gives  to  his 
owrw,  who  gives  him  the  jaweo  and  whispers  the  prescribed  mantra  in 
his  ear.  This  rite  is  called  the  guru  mantar  dend  or  sanskdr  dena. 
The  contents  of  the  second  jholi  he  gives  to  his  parohit.  Worship 
on  this  occasion  is  not  restricted  to  any  particular  deity. 


*  Folk- etymology,  of  course,  derives  the  name  of  this  section  from  Tchosnd,  to  rob.  Cf.  the 
Khosa  Jits  and  Baloch.  „.    ,        , 

t  A  Kochhar  husband  shaves  his  head  and  face  clean — as  Hindus  do  on  a  father'g 
death— when  his  wife  conceives  for  the  first  time.— (Si^lkot.) 


The  Malhotra  Khatris.  5^3 

The  Melmdru  perform  the  jan</io?i  rite,  when  a  child  has  reached 
the  age  of  3,  4  or  5,  at  a  pond  called  Suni^rdnwala,  The  kinsmen  go 
there  in  the  morning,  the  father's  priest  carrying  on  his  head  a 
brass  tray  full  of  khir.  The  priest  walks  round  the  pond  until  a  chil  has 
taken  away  some  of  the  khir,  and  if  no  chil  appears  for  two  or  even 
three  days  none  of  the  family  will  eat  or  drink.  When  it  has  taken  some 
of  the  khir  the  father  is  congratulated.  A  he-goat  is  also  taken  to  the 
tank  and,  if  no  chil  appear,  it  is  slaughtered  at  sunset.  When  the 
chil  takes  away  some  of  its  flesh  the  father  is  congratulated.  Blood 
is  then  taken  from  the  goat's  ear  and  a  tika  made  on  the  boy'i 
forehead  with  it.  The  goat^s  head  and  feet  are  sent  by  a  barber  ti*  the 
kinsmen  and  the  flesh  and  khir  that  remain  are  distributed  to  the 
brotherhood.  Once,  it  is  said,  the  got  was  all  but  extinct,  all  the 
males  having  died  of  a  plague.  But  a  pregnant  woman  fled  from 
Bhera  or  Khushd,b  (the  family  is  still  called  Bheru  or  Khushdbi)  to  her 
father's  house,  the  family  parohit  accompanying?  her.  On  the  way 
she  gave  birth  to  a  son,  and  the  parohit  coming  to  know  of  the  event 
after  they  had  gone  some  distance  returned  and  found  the  boy  still  alive 
and  shadowed  by  a  chil  with  its  feathers.  The  parohit  restored  him  to 
his  mother  assuring  her  that  his  family  would  attain  greatness.  This  is 
how  chil  worship  arose  in  this  family. 

The  Malhotra  got  observes  the  deokaj  in  the  5th  year  after  the 
birth  of  the  first  child,  and  no  Malhotra  can  marry  his  eldest  son  or 
daughter  until  it  has  been  solemnized. 

Both  at  a  true  wedding  and  at  a  deokaj  the  chil  or  kite  is  worshipped 
because,  it  is  said,  one  of  those  birds  once  burnt  itself  alive  in  the 
chitd  or  pyre  in  which  a  Malhotra  widow  'was  being  burnt  with  her 
husband.  So  the  got  regards  the  kite  as  itself  a  sati  and  is  worshipped 
as  such. 

At  a  weddino-  when  the  marriage  party  reaches  the  bride's  house  a 
goat  is  demanded  from  her  parents  and  its  ear  cut  with  a  knife,  a 
drop  of  the  blood  being  dabbed  on  the  bridegroom's  forehead. 

The  Sirhiudia  Malhotras  take  boys  to  Dandrata  in  Pa^iala  for  the 
mundan  rite,  as  their  guru  lived  there,  and  after  the  boy^s  head  has 
been  shaved  his  representative  gives  the  child  a  jhunjhund  with  a 
knot  at  each  end  for  the  first  time.  No  Malhotra  will  give  his  son 
such  a  toy  till  thi5  has  been  done,  though  he  may  give  him  cue  with 
a  single  knot.  There  too  the  guru's  quilt  {gudri)  is  worshipped  and 
jhandulds   or  bachelor  Brahmans  are  fed. 

A  Malhotra  wife  in  the  seventh  month  of  her  first  pregnancy  sits  in 
t!)e  dehli  or  portico  of  the  house  and  there  removes  her  nosering  and 
laung  which  she  never  puts  on  again.  She  also  gives  up  dyeing  her 
hands  and  feet  with  henna,  saying  thrice — 

Nak  nath  Idhi,  sar  matti  pdi,  asi  Idhi  Idhi. 
Main  Idhun,  m,eri  hahu  Idhe,  meri  sat  kali  Idhe. 

"  I  take  off  my  nosering,  throw  earth  on  my  head.  As  I  have  takoii 
it  off  so  may  my  son's  bride  take  her's  oJBP,  and  seven  generation*  of 
my  children  take  it  off". 


624  Khairis,  Mengi-^Najjart 

The  Mengi  also  do  not  kill  the  snake.  It  was,  they  say,  born  to 
one  of  their  ancestors  and  at  the  shaving  {maunan)  rite  they  worship 
a  picture  of  it.  At  this  ceremony  they  slice  oif  of  a  goat^s  ear  and 
apply  smoke  to  its  nose  to  make  it  sneeze.  They  consider  that  no  good 
luck  will  come  unless  the  goat  sneezes. 

Tlie  J\lerwaha  claim  Central  Asian  origin,  and  say  they  came  from 
Merv  (Marusthal).  They  belong  to  the  Sarin  group,  and  say  they 
entered  the  south-west  Punjab  through  the  Boldn  Pass.  Their 
earliest  traceable  settlement  is,  however,  at  Govindwal  or  Gondwdl, 
in  Amritsar,  which  they  say  was  made  into  a  large  place  by  one  Baba 
Govind  Rai,  a  devotee.  This  man  was  granted  lands  in  jcigir  for  giving 
food  to  a  Musalman  king,  who  came  to  him  liungry  during  a  hunting 
expedition.  Afterwards  one  Guru  Bhala,  wiih  wham  the  MerAvdhas 
had  quarrelled,  cursed  them  foi-  refusing  to  allow  his  followers  to  drink 
from  the  same  well.  Thereupon  large  numbers  of  them  settled  else- 
where. 

The  Merwaha  perform  their  maunan  ceremony  at  the  shrine  of  Bdba 
Thaman,  at  Ramria,  16  miles  west  of  Jhang,  and  at  Kangra. 

The  Mithu  are  goldsmiths,  'iliey  have  a  sati  at  Talwandi  Nimi,  in 
Ja^raon  tahsil,  in  Ludiiiana.  One  of  the  family,  on  his  way  from  hia 
facher-in-law's  house,  with  his  wife,  was  killed  by  a  tiger.  She  became 
sati  with  him  and  so  the  place  is  visited,  every  year  in  Bhddon,  and 
seven  times  mud  is  taken  out  ol  a  pond  near  by  in  the  neighbourhood 
of  Talwandi  Nimi. 

Among  the  Mokol  Bunjahi  when  the  janeo  rite  is  performed  for  .  the 
first  time  (generally  between  8  and  lU  years  of  age) ,  is  a  goat  slaughtered 
{haWil  karud)  by  a  Qazi,  and  the  paroJiit  of  the  family  applies  {tika 
lagdnd)  a  drop  of  its  blood  to  the  forehead  of  the  boy  who  is  to  don 
the  janeo."*  The  goat's  flesh  is  then  eaten  by  the  brotherhood;  but 
they  must  eat  it  indoors  and  no  one  is  allowed  to  take  it  outside.  Before 
the  ceremony  is  performed  the  boy  is  shaved  with  scissors,  and  not 
with  a  razor.  At  a  wedding  when  the  party  starts  towards  the  bride's 
villa •'•e,  the  bridegroom  is  required  to  cut  a  branch  of  a  jand  tree 
in  his  own  village,  females  of  the  brotherhood  accompanying  him;  and 
he  must  not  return  to  his  own  house  but  go  straight  to  his  father-in- 
law's  village  with  the  wedding  party. 

Among  the  Najjar  wari  tuhndi^  prohibited.  Waris  are  made  of  pulse 
[mungi  or  mash).  Tho  pulse  is  steeped  in  water  for  a  whole  night. 
Then  it  is  ground  fine  on  a  stone  with  a  stone  or  stick,  water  being 
sprinkled  on  it  when  it  begins  to  dry.  It  is  called  pilhi  (from  pisna  to 
grind).  Spices  are  then  mixed  with  it,  and  small  cakes  made  of  it  by 
hand  and  spread  out  on  a  charfdiy  while  they  are  wet,  and  allowed  to 
dry  in  the  sun  ;  when  dried  they  are  kept  and  cooked  as  vegetables 
from  time  to  time.     This  process  is  called  ivari  iuhna. 

The  Najjar  trace  their  origin  to  Uch  in  Bahawalpur. 
The  Nandat  worship  the  ah  which  must  not  be  touched  by  the  women 
of  the  section,  or  mentioned  by  them  :   they  worship  it  once  a  year. 


*  Mokol  Khatn's  call  in  the  Mullah  at  the  janeo  ddlnd,  as  Mullahs  in  old  times   taught 
their  childreu— (Sialkot). 
f  The  name  Nanda  or  Nenda  is  derived  from  nindv,  husband's  sister. 


Khatri^,  Nanda — Saonchi,  625 

Amongst  the  Pasi  at  a  maunan  and  a  marriage  the  eagle  is  worshipped 
in  this  wise.  On  the  day  before  the  date  fixed  for  the  munan  or  the 
weddings  the  family  priest  invites  an  eagle  to  a  feast  on  the  following- 
morning.  Next  day,  the  boy  or  the  girl's  father,  together  with  the  parvhit, 
goes  out  taking  with  him  four  loaves  and  a  confection  [kardh 
parshdd)  thereon  and  puts  it  before  the  eagle.  Standing  barefooted 
with  folded  hands  before  her,  they  beg  her  to  eat  the  meal  {bhojan). 
They  must  stand  in  the  same  position  until  the  eagle  takes  away  part 
of  it.  ^ 

They  then  come  back  and  perform  the  marriage  or  maunan  ceremony 
and  feast  Brahmans. 

The  Puris  are  sub-divided  into  three  sub-sections,  the  Sidh  Gharmals 
of  the  Bist  Dodb,  the  Malik  Waziri  of  Lahore  and  Gujranwala  and 
the  Kasuri  of  Lahore,  Dharmkot  and  the  Malwa.  Bd,ba  Sidh  Gharmal 
was  a  saint  who  originally  came  from  the  Mdlwa.  At  a  wedding  in 
this  got  the  bride's  mother  feigns  auger  and  seeks  refuge  in  a 
kinsman^s  house,  until  her  husband  soothes  her  displeasure  and  she  is 
brought  back  amid  the  songs  of  the  girls  of  the  kindred.  In  some 
Puri  families  a  mother  never  drinks  milk  after  the  birth  of  a  child. 
Others  cut  off  a  goat's  ear  with  a  sword  at  a  birth,  stain  the  child's 
forehead  with  its  blood,  and  then  kill  and  eat  the  goat  at  a  feast  of  all 
the  brotherhood. 

The  Rih^n,  a  got  of  Bunjdhi  status,  perform  hhaddan  at  Nangal,  in 
tahsil  Nakodar  in  Jullundur,  after  cutting  a  jaudi  twig,  which  is 
worshipped  on  the  Janamashtmi  day.  A  he-goat,  whose  ear  has  been 
previously  pierced  near  the  jandi  is  taken  home  and  beheaded  by  the 
eldest  male  of  the  family  with  an  iron  weapon.  The  flesh  is  distributed 
to  the  brotherhood  and  the  bones  and  blood  buried  in  the  house-yard. 
On  Sundays  Brahmaus  are  not  allowed  to  see  or  use  milk  and  curds  in 
a  Rihan's  house.  The  following  tale  is  told  of  the  origin  of  this  cus- 
tota  : — During  the  Muhammadan  period  all  the  women  of  the  section, 
and  the  wife  of  their  parohit  determined  to  save  their  honour  hy  throw- 
ing themnelves  into  a  well,  but  the  par ohitni' 8  heart  failed  her,  so  |he 
other  women  called  her  a  Chandd,lni  and  thus  milk  and  curds,  the  best 
ol  earthly  things,  have  been  prohibited  to  their  Brahmans  on  Sundays 
ever  since.  The  tardgi  rite,  which  consists  in  putting  a  thread  round 
the  loins,  is  observed  at  a  high  mound,  said  to  be  the  ruins  of  a  village, 
near  Ghdlib  Kaldn,  in  Jagraon  tahsil,  in  Ludhiana.  The  !^n•il■e  Khatris 
of  Del  hi  also  visit  this  mound  and  offer  a  cloth,  etc.,  there  after  a  wed- 
ding, as  it  was  their  original  home  and  was  called  Kerariwala. 

The  vSaonchi  section  of  the  Bunjahis  has  a  curious  rite  on  the  Sth 
audi  of  Asauj.  The  arms  of  every  male,  even  a  new-born  boy,  are  both 
incised  with  razors  until  blood  oozes  from  the  cuts.  Kunga,  a  red 
powder,  is  then  sprinkled  on  them  by  way  of  worship,  ajid  the  blood  is 
dubbed  on  the  forehead.  An  idol  shaped  like  a  headless  man  is  also 
made  and  a  knife  placed  near  its  right  hand.  It  is  then  worshipped. 
Nothing  but  bread  and  milk  may  be  eaten  on  this  day. 

The  Softi  got  has  a  sati  at  Rattowal,  a  village  in  Ludhid,na.  They 
came  originally  from  Lahore.  At  a  tank  called  Bdba  Hansuana  named 
after  one  of  their  ancestojs,  children  who  are  supposed  to  be  under  evil 


526  The  Softi  Rhatris. 

influences  and    so   grow   thin  are  bathed  and  cured  completely.     Corn 
is  vowed  on  recovery. 

The  Soi  perform  the  bhaddan  in  the  Kdngra  Hills,  aud  that  of  cutting 
the  yari(/i  tiee  at  their  own  villages.  They  worship  their  ancestors  at 
Jangpur  in  Ludbidna  tabsil  at  the  Diwdli. 

The  Tuli  got  is  so  named  because  its  founder  was  being  carried  away 
by  a  torrent  when  he  caught  hold  of  a  tula,  a  small  toy  made  of  grass 
or  reeds  and  shaped  like  a  boat,  in  which  lamps  are  put.  By  its  aid  he 
was  savdS  and  so  was  called  Tuli. 

Uppal  is  said  to  mean  '  stone/  and  this  got  performs  the  bhaddan  rite 
whenever  its  gums  from  Anandpur,  in  Hoshi^rpur,  visit  them.  Each 
guru  gets  IJ  rupees  and  gives  in  return  a  small  pagri.  A  few  days 
after  a  cbild^s  birth,  its  mother  takes  it  to  a  sati's  place  outside  the 
village  and  then  to  the  tomb  of  Baw^  Lai.  whom  Muhammadans  call 
Shdh  Kamal.  Offerings  of  bagar  (pounded  rice)  are  made  at  both 
places.  The  chihi^s  head  is  shaved  at  the  first  place  and  a  shirt  and 
some  ornaments  put  on  at  the  second. 

The  Wadhera  make  offerings  of  luchis  at  the  shrine  of  Bdba  Tomba, 
when  a  boy  at  the  age  of  1^  years  dons  a  .shirt  for  the  first  time,  and 
regard  it  as  a  good  omen  if  kites  take  the  offerings  :  when  a  boy  first 
dons  shoes,  at  the  age  of  6,  the  ear  of  a  he-goat  is  cut  and  water 
sprinkled  on  the  anin  al  ;  if  the  goat  shivers  it  is  auspicious.  In  either 
case  the  spirits  of  deceased  ancestors  are  supposed  to  be  propitiated. 
At  11  a  boy's  head  is  shaved  and  he  declares  that  he  must  forsake  his 
home  and  study  m  the  forests,  but  his  sisters  bring  him  back,  and,  in 
the  case  of  the  eldebt  sou,  the  mother  leaves  her  home,  going  to  a  re- 
lative's house,  and  there  she  remams  until  her  husband  comes  with  a 
wedding  procession  and  marries  her  again. 

KHATfAK  (Khatak). — A  tribe  of  Pathdns  which  claims  descent  from  Luq- 
mdn  alias  KhataW,  one  of  the  sops  of  Kodai.  The  Kiataks,  as  related 
in  the  article  on  Pathaus,  claim  themselves  to  be  Pathans  of  the  Kar- 
Idrni  branch.  By  his  Urmar  wife  Karl^r7iai  had  two  sons  Kodai  and 
'  Kakai.  The  former  had  six  or  seven  sons,  including  Luqinan,  and  a 
daughter  who  m;uried  a  Sayyid  Muhamuiad,  and  had  by  him  two 
sons,  Honai'^  and  Wardag  whom  Karlanii  adopted. 

The  story  goe?  that  Luqman^  while  out  hunting  with  his  brothers, 
met  four  Afghan  damsels  of  another  tribe.  Luqman  chose  the  best- 
dressed — but  she  was  the  worst-favoured,  being  plain,  dark  and 
stout.  His  brothirs  scoffed  at  him,  saying  Luqman  -pah  khatai  Idr, 
'Luqman  is  in  the  mud/  whence  he  was  nick-named  Khatak.  His  bride, 
however,  bore  him  two  sons  Tormanf  and  Boldq.  Torman  had  two  sons 
Tarai  and  Tarakai,  but  as  the  former  was  the  abler,  his  descendants  and 
those  of  Tarakai  too  are  styled  Taris.  Hence  the  Khataks  are  divided 
into  main  branches,  Tari  and  Bolaq— aud  to  the  latter  belongs  the 
Bang!  Kbel,  descendants  of  Bangai,  son  of  Sdghari,  son  of  Bolaq. 


*  Honis,  descendants  of  Honai,  were  to  be  found  round  Nllib  dwelling  among  the 
Khataks  tvpo  centuries  ago.  The  Kaka  Khel  are  much  venerated  by  the  Khataks  as 
descended  from  the  Sayyid  Muhammad,  and  are  probably  Honis.  The  shrine  of  the  Kaka 
Sahib  belongs  to  this  family,  of  which  Shaikh  Rahim-Yar  was  a  member. 

j  The  nam©  reminds  us  of  Toramana. 


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528 

Thanks  to  B^bar's  Memoirs  and  Khushlial  Khdn  Kliatak's  history 
of  the  ti'ibe  the  annals  of  the  Khataks  are  singularly  complete. 
Many  years  after  Bd,bar  had  acquired  K^bul,  the  Khataks  either  taking 
advantage  of  tlie  coufusion  which  prevailed  in  the  conBnes  of  the 
Delhi  kingdom,  or  driven  from  their  original  seats  in  the  8hinwal range 
(in  Waziristdn),  separated  from  thpir  kinsmen  the  Shitak  Karlarnis 
and  moved  north-west,  towards  the  Lowa-G  har  range,  Karbogha,  Tirait, 
into  Chauntra,  to  Ildchi  (Ld,chi)  and  the  Shakardarra  towards  the  Indus. 
At  this  time  Kohat  (Lower  Bangash)  was  in  the  possession  of  the  Orakzai 
Pathans  with  whom  the  Khataks  were  at  feud,  and  the  latter  in  alliance 
with  the  tribes  of  Upper  Bangash  defeated  the  Orakzais  in  two  fights 
at  Tapi  and  Muhammadzai  near  Koh^t  town,  compelling  them  to  fall 
back  towards  Tir^h,  while  the  Khataks  themselves  pushed  on  towards 
Nilab,  Patid,la  and  Sunid,la  on  tiie  Indus.  Driving  the  Awdns  before 
them  the  Khataks  pushed  their  inroads  as  far  as  Sakesar,  Bliera 
andKhushdb,  occupied  Makhad  and  for  a  considerable  period  held 
Kalabagh.  In  Akbar's  reign  Malik  Akor  or  Akorai  became  a  vassal 
of  the  emperor  and  in  1587  he  founded  Akora,  on  the  south  bank 
of  the  Kabul,  and  his  son  Yahyti.  seized  upon  the  territory  of  the 
Mnndar  Pathdns  which  lay  nearest  to  that  river.  Tliis  tract  became 
known  as  Tari-BoMq  from  the  two  sections  of  the  Khataks  which  held 
it.  They  failed,  however,  to  subjugate  the  whole  Mandar  tribe  and 
were  only  al)le  to  establish  a  footing  on  the  northern  bank  of  the  K^bul 
opposite  Akora. 

In  1630  the  nliis  or  tribal  levy  of  the  Khataks  joined  in  the 
combined  attack  by  the  Path^n  tribes  round  Peshdwar  on  that  fortress, 
although  their  Arhdb  Shahbdz  Khd,n  was  with  the  Mughals  at  Peshdwar 
at  the  time."^  The  Mughal  authority  was,  however,  soon  re-established, 
and  in  1659  Khuslihdl  Khd^n,  who  had  now  succeeded  his  father 
Shahbdz  in  the  chieftainship,t  was  employed  by  them  in  an  expedition 
against  the  Afridis  and  Orakzais  of  Tirah,  whence  he  returned  in  1660. 
After  Aurangzeb  was  firmly  established  on  the  Delhi  throne  Khushhd,l, 
however,  fell  into  disgrace  and  was  imprisoned  at  Rantabhur,  but  he 
wa'<  released  after  more  than  two  5^eai's'  captivity  in  1666,  and  was 
with  Muhammad  Amin  Khdn,  siihahddr  of  Kdbul,  at  the  great  disaster 
which  befell  the  Mughals  in  the  Khaibar  in  1672.  Disgusted  with 
the  u age nero us  treatment,  he  received  at  the  hands  of  the  Mughals, 
Kliushhdl  did  not  accord  his  loyal  support  to  the  Mughal  cause  and  his 
opinion  of  Aurangzeb  is  set  forth  in  some  spirited  verses.f  The  fief  of 
Tari  BoMq  held  by  the  Khataks,  appears  to  have  been  now  granted  by 
the  Mughals  to  Sher  Muhammad  Bangash  and  this  led  to  a  bitter  feud 
with  the  tribes  of  Bangash,  in  the  course  of  which  Khushh^Pa  son 
Ashraf  defeated  the  Kohatis.  A  second  defeat  at  the  Turkai  Pass 
followed, §  but  in  1673  Sher  Muhammad  Bangash  returned  from  his  long 
exile  in  Hindustan  and  won  over  the  Sini  branch  of  the  Khataks. 
Khushhal  Kiid,n  thouj^h  supported  by  the    Afridis   was   also   hampered 

*  Khushhal  in  his  history  tries  to  make  out  that  the  Khataks  did  not  join  this  rebellion 
against  the  Mughals. 
f  He  succeede(?  his  father  in  164] . 
J  Raverty's  Poetry  of  Afghans,  p.  18. 

§  Raveity  dates  the   events,  which  culminated  in   the  second  defeat  of  the   Kohatis  at 
the  Turkai  Pass,  back  to  1652-54,  which  appears  too  early. 


Rhattah  history.  529 

by  tlie  disaffection  of  the  Mushaka,  a  clan  of  the  Bol^q  Khataks,  and 
his  Afridi  allies  having  attacked  Koh^it  prematurely  were  repulsed. 
Kliushhd,l  sought  refuge  in  Tird,h  and  thence  wandered  into  the  Yusafzni 
country,  but  as  he  lamented  in  verse,  he  failed  to  rouse  them  against 
the  Mughal  power,  and  his  son,  now  nominally  chief  of  the  Khataks, 
was  sent  in  charge  of  a  Mughal  force  against  his  father's  allies— the 
Afridis.  Another  Mughal  defeat  was  the  result,  and  Khushl)^!  was 
enabled  to  make  another  attempt  on  Koh^t,  but  deserted  by  the  Sinis 
and  Miishaks  as  before  he  was  defeated  and  wounded  in  1675.  Two 
years  later  Ashraf  Kh^n  was  granted  Tari-Bolaq  as  sardar  of  the  tribe, 
and  further  misunderstanding  arose  between  father  and  sou.  The 
latter  waged  war  on  the  Malik  Miri  Bangash  and  took  the  fort  of 
Poda  from  theShd/di  Khel  in  1680.  Subsequently  the  Mughal  fan jddrs 
fell  out  with  the  Maliks  Miri  and  Ashraf  Khd,n,  when  called  upon 
for  aid  against  them,  compelled  them  to  surrender  Kohdt  but  protected 
them  from  Mughal  vengeance,  and  thus  enabled  his  brother  Bahidra 
to  underminn  his  influence  with  the  suhahddr  of  Kabul  who  treacherous- 
ly seized  him  when  on  a  visit  to  Peshdwar  and  deported  him  to 
Hiudustdn. 

In  1684  Afzal  Khdn,  son  of  Ashraf  Khdn  and  now  acting  chief  of 
the  Khataks,  was  in  charge  of  the  road  from  Khairdbdd  to  Naushahra, 
but  the  exactions  of  the  Mughal  oflScials,  or  their  legitimate  demands 
for  revenue,  drove  him  into  the  Khwarram.  He  liad  also  to  contend 
with  Bahrdm,  his  uncle,  whose  authority  was  acceptable  to  many  of 
the  Khataks,  but  on  Khushhdrs  death  in  1688  Afzal  made  his  peace 
with  tlie  Mughal  authorities  and  Bahrd,m  having  lost  their  favour,  he 
again  obtained  charge  of  the  Naushahra  read  in  1692.  But  Afzal  failed 
to  completely  establish  his  authority  till  his  father's  death  in  1694 
made  him  chief  of  the  Khataks,  although  Bahrdm  was  still  active. 
In  1701  Amir  Klid,n,  suhahddr  ol  Kdbul,  died  and  Shd-h  Alam  moved 
from  Multan  to  secure  the  vacant  province.  On  his  return  in  1702-03 
via  Bannu  and  Lakki  he  marched  into  the  Isa  Khel  country  and 
attempted  to  reach  Peshd,\var  by  Kd;ld,bd,gh,  but  was  reduced  to  great 
straits  by  the  Bangi  Khel  and  other  8dghari  Khataks  until  Afzal 
Khan  rescued  him  and  escorted  him  to  Lakki.  Bahrd,m  was  sub- 
sequently seized  and  sent  to  Kdbul,  but  he  escaped  and  Afzal  Khdn 
was  employed  to  suppress  him  and  another  rebel,  Ismail  Khdn  Bangash, 
Afrer  Aurangzeb's  death  Shdh  Alam  offered  Afzal  service  in  Hindu- 
stan but  he  declined  it,  as  the  emperor  was  unable  to  leave  any 
suhahddr  over  the  Kdbul  province,  and  remained  in  charge  of  the 
road  from  Attock  to  Peshawar.  He  also  won  over  Ismail  Khdn,  while 
Bahrdm  sided  with  Qd,bil  Khan,  Ismail's  rival  for  the  Bangash  chief- 
ship.  Eventually  the  latter  was  acknowled£;ed  by  all  the  ulus  of 
Bangash  and  this  secured  Afzal's  position,  Saif  Khdn  his  son  becom- 
ing/arz/dar  of  Lachi,  which  had  been  the  centre  of  Bahrdm's  power. 
Qfibil,  however,  soon  broke  out  again  and  the  next  faujddr  of  Lachi, 
Nijdbat  Khd,n,  had  to  be  sent  against  him.  Qabil  secured  the  Mughals' 
aid,  but  Afzal  astutely  played  off  AlUhddd,  who  held  an  imperial  sanad 
?is  faujddr  of  Bangash,  against  the  suhahddr  of  Kabul  (Ibrahim  Khd.n 
a  son  of  AH  .Mardd,n  Khdn),  and  the  Mughal  forces  with  Qdbil  were 
withdrawn  in  1708  or  1709.  Bahrdm's  death  followed  in  1712  but 
the  feuds  among  the  Bangash  continued  and   Afzal's   son  Said  Khdn 


030  Khaitah  weddings, 

now  faujddr  of  Ld^chi,*  sent  ajirga  to  arbitrate  between  t"bem,  but  its 
members  were  murdered.  In  revenge  lie  attacked  tbe  Bangash  and 
defeated  them. 

In  1718  Sarbuland  Khd,n  was  appointed  suhahddr  and  sustained  a 
defeat  by  the  Afghans  in  the  Khaibar  and  Afzal  took  advantage  of  his 
reverse  to  refuse  to  pay  peshJcash  for  Tari-BoMq  :ind  the  Mughals  with 
their  Bangash  vassals  had  to  resort  to  force  to  collect  it.  The  suhah' 
ddr  also  transferred  the  fief  to  a  brother  of  Afzal,  who  retired  to 
Chauntra,  and  subsequently  declined  an  offer  of  the  fief  made  him  by 
thefaujdar  of  Bangash.  In  1723-24  Sarafr^z,  a  descendant  of  Shaikh 
Bahddur,  Khushbd-l's  spiritual  guide,  raised  disturbances  in  L^chi  and  the 
(  Khwarram,  which  AsadulMh,  Afzal's  son  and  faujddr  of  Ld,chi,  was 
y'^  unable  to  suppress.     Afzal  himself  had  to   seek  an  asylum   among  the 

j/t  Y^sufzais,  but  in  1  725  he  was  able  with  their  aid  to  defeat  the  fanatical 

mullahs,  tdlxhs  and  darwesh  who  lost  600  killed,  although  he  had  only 
3,000  men  and  the  rebels  with  their  Afridi  and  other  allies  number- 
ed 7,000  or  8,000.     Here  the  Khattak  chronicles  end. 

The  chief  seats  of  the  Khatak  power  were  Akora,  Shdhbdzgarh, 
IC^i'abi'igli  an  1  Makhad.  The  Khat;iks  vary  in  physique  and  dress. 
Those  m  ar  Upper  Mirdnzai  resemble  tlieir  Banjj'ash  neighbours,  but 
the  Barak  Khataks  are  tall,  heavily  built  and  stolid  with  shaggy  hair 
cut  down  to  the  level  of  the  ear  and  thick  beards  a  hand-breadth  in 
length.  Their  dress  is  generally  of  white  cotton,  rarely  washed, 
and  the  turban  is  twisted  into  a  kind  of  rope.  In  the  fields  they 
wear  a  long  shirt,  reaching  to  the  ankles,  of  cotton  or  wool  and 
tied  with  a  bit  of  rope.  Simple  but  sturdy  and  independent  they  are 
very  clannish.  The  Sdgharis  of  Sliakardarra  are  tall  and  spare,  accus- 
tomed to  a  hard  active  life  and  so  smarter  and  livelier.  In  still  greater 
contrast  to  the  Baraks  are  the  Khataks  of  Akora,  men  of  medium  height, 
who  do  not  clip  the  beard,  though  they  shave  the  head.  Thej'  are  well 
able  to  hold  their  own  against  their  Afridi  neighbours.  Khatak  women 
dress  in  a  blue  shift  with  loose  trousers,  like  the  Bangash,  and  generally 
possess  few  or  no  ornaments. 

Khatak  wedding  customs. 

A  young  fellow  who  wants  to  get  married  sends  a  dalldl  (who  may 
be  any  onej  to  the  parents  of  the  girl  to  sound  them  as  to  the  price 
that  he  will  have  to  pay  for  her.  The  dalldl  will  return  with  a  mes- 
sao-e  that  the  would-be  bridegroom  must  pay  Ks.  300  (e,  g.)  in  cash  to 
the  father  as  the  bride-price  :  that  he  must,  in  addition,  find  Rs.  40  in 
cash,  ten  mans  of  wheat,  a  couple  of  sheep,  Rs.  60  worth  of  ornaments, 
one  raaund  of  ghi  at  the  time  of  the  wedding  ;  and  that  the  hagq  mahr 
will  be  Rs.  200.  If  the  young  man  can  raise  the  cash  down  for  the 
betrothal,  his  dihn  with  the  dalldl,  and  his  father  or  another  relation  go 
to  the  house  of  the  girFs  fi.ther,  who  will  not,  however,  appear  himself 
but  will  work  through  his  dum  and  his  muhhtdr.  The  money  will  be 
counted  out  on  to  the  chitdi  to  the  girl's  dum  who  will  give  it  to  the 
girl's     mother.      The    two    dalldls    will  then  go  throuyfh   what  these 


*  Sadr  Kh4n  had  been /aw/ddr  of  Ldchi,  on  the  part  of  Bahram.    The  date  of  Said 
Khan's  appointment  it  not  known. 


The  Kohifc  Khattak  custonia  arc.  a 
little  different.  The  bridal  party  arrives 
at  the  girl's  village  in  the  evening,  and  is 
opposed  with  clods.  A  rope  is  stretched 
across  the  road  at  the  height  of  a  man,  and 
this  must  be  broken  down  either  by  a  man 
on  a  pony  or  by  tying  a  stone  in  a  pagri 
and  tbirewith  palling  it  down.  There 
is  no  seven-coloured  string  game,  and  the 
boy  himself  drips  wa(er  from  a  sword 
thrice^  into  a  gJiara.  The  nikah  take  place' 
■early  in  the  morning  at  the  girVs  house. 


Khattak'jweddings.  63 1 


Bannuchis  call  the  sharai  nikdh,  i.  e.,  {ho'ijab-qdbul,  on  behalf  of  their 
clients.  Menhdi  is  applied  to  the  hands  of  all  present  with  the  intima- 
tion that  so-and-so's  daughter  is  betrothed  to  so-and-so. 

Neither  betrothals  nor  marriages  take  place  between  the  two  Ids. 
Betrofhals  take  place  in  Ramzan  but  few  marriages.  This  is  ou  ac- 
count of  the  fast  more  than  anything  else. 

When  the  girl  reaches  puberty;  if  she  has  not  already  reached  it,  and 
the  bridegroom  can  raise  the  value  of  the  ornaments,  etc.,  and  the  grain 
and  ghi  which  are  sent  to  the  girl's  people  for  the  wedding  banquet, 
he  sends  his  ^urn  to  ask  if  the  other  side  is  ready.  On  the  date  fixed 
at  about  8  or  9  p.  m.  he,  with  the  males  and  females  of  his.  village  and 
from  among  his  relations,  starts  to  the  house  of  the  girl.  The  men  of 
the  girl's  village  turn  out  to  oppose  them,  by  throwing  clods,  for  some 
time,  but  at  last  desist.  Among  the  Wazirs,  especially  in  former  times, 
swords  were  brandished  and  injury  occasionally  caused.  However  the 
boy's  party  enters  the  village,  and  the  boy  and  the  men  go  to  the 
chauk,  while  the  women  go  to  the  girl's  house  and  sing  love  songs, 
coming  out  after  a  while  and  singing  to  the  boy  to  join  them.  He 
then  goes  with  a  party  of  his  men  into  the  girl's  courtyard  and  stands 
in  the  middle  while  8  or  9  men  lift  him  in  the  air  three  times,  he  rais- 
ing his  hands  to  show  how  tall  he  is.  The  girl's  dmn  intertwines  seven 
strings  of  different  colours,  each  the  height  of  the  boy,  and  as  the  boy 
is  lifted  up  the  diim  jumps  in  the  air  swinging  the  cord  so  as  to  raise  it 
above  the  boy's  head  if  he  can  in  order  to  show  that  the  girl's  family  is 
superior.  Then  the  boy  is  made  to  stand  on  a  7'ezdi  against  the  wall, 
while  five  or  six  men  of  his  party  stand  on  each  end  of  the  rezdi.  The 
women  of  his  party  gather  together  at  one  end  of  the  rezdi  and  the 
women  of  the  girl's  party  at  the  other.  Then  the  women  of  each  party 
sing  love  songs  and  al)use  each  other  for  several  hours,  while  the  boy 
who  keeps  quiet,  stands  with  his  mouth  covered  with  the  end  of  his 
turban.  Just  before  dawn  a  female  relative  of  the  girl  places  patdsas  in 
the  middle  of  the  rezdi  and  these  ajre  distributed.  Then  a  younger 
sister  or  some  other  young  relation  of  the  girl  comes  out  of  the  house  in 
which  the  bride  is,  and  her  sheet  and  the  hoy's  patkd  are  tied  together 
by  the  bride's  dum.  She  holds  the  knot  firm.  The  women  of  the  boy's 
party  then  leave  the  courtyard  and  go  to  the  nearest  water  in  which 
one  of  the  husband's  family  dips  the  blade  of  a  sword  letting  the  ua'er 
drip  into  a  ghara.  This  is  repeated  thrice  and  then  the  ghara  is  fii.ed 
up  in  the  ordinary  manner.  Then  they  return  to  the  house  and  the 
water  is  sprinkled  in  the  room  where  the  girl  is.  The  mother  of  the 
girl  then  brings  curds  and  forces  the  boy  to  take  two  mouthfuls  after 
which  the  boy  gives  the  bride's  sister  a  rupee  to  untie  the  knot. 

The  mother  of  the  girl  then  presents  a  bed,  pillow  and  sheet,  and 
puts  on  her  the  ornaments  that  have  been  bought  after  they  have  be  en 
weighed  in  the  presonce  of  all  by  a  goldsmith.  The  girl  is  then  put  on 
a  pony  with  the  boy's  dum  and  the  boy's  party  sets  out  none  of  the 
girl's  family  going  with  thena.  On  this  day  the  village  is  feasted  by 
the  boy  and  the  girl  remains  for  the  night  with  his  women  folk.  The 
wedding  by  the  nnilldh  takes  place  the  next  night  and  then  the  pair 
are  left  alone.  The  next  morning,  however,  the  girl's  4um  takes  her 
back  to  her  parents  with  whom  she  remains  a  week  or   so  aftel'  which 


632  The  Khaiiars. 

she  sends  lier  dim  to  say  she  wants  to  be  fetched.     She  is  taken  to  the 
boy's  home  by  dum.     1'he  dum  is  throughout  an  important   person  and 
is  fed  on  all  occasions. 
Khattae,    KathaEj   Kahtar,  a  tribe  of  the  Attock  district.     The    Khattars 
claim    kinship  with    the    Awd-ns,  and  to  be,  Hke  them  and  the  western 
Khokhars,  descended  from  one    of   the  sons   of   Qutb    Sbdh    Qureshi, 
of    Ghazni.     But    the   Awans    do  not   alwa}  s   admit  the  relationship, 
and  the  Khattars'  are   said    often  to   claim   Edjput  origin.     Mr.  E.  B. 
Steedman,    however,   accepted   their  Aw^n   origin,    and    says  that  an 
Awd-n   admits   it,   but   looks  upon  the   Khattars  as  an  inferior  section 
of   the    tribe    to    whom   he   will  not  give  his  daughters   in  marriage. 
Sir  Lepel  Griffin,    who    relates   the   history    of    the    principal    Khattar 
families    at    pp.    561 — 9    of    his    Panjcib    Chiefs,    thought    that     they 
were   originally    inhabitants   of    Khorasan   who    came    to  India  with 
the  early  Muhammadan  invaders.     But  Colonel  Cracroit  noted  that   the 
Khattars  of  Hdwalpindi  still  retain  marriage  customs  which  point  to   an 
Indian  origin  ;  and  they  themselves  have    a    tradition    of   having   been 
driven  out  of  their  territory  on  the  Indus  near  Attock  into  Afghdnistdn, 
and    returning  thence    with    the  armies  of  Muhammad  of  Ghoi'i.*     Sir 
Alexander  Cunningham,  on  the  other  hand,  would  identify  them  with 
a  branch  of  the  Kator,  Cidaritse,  or  Little  Yuchi,  from  whom  the  Gujars 
also  are  descended.     [Archssological  Survey  Reports,  II,  p.  80).     They 
now  hold  the  tract,  known  as  the  Khattar  from  their  name,   which   ex- 
tends on  both  sides  of  the  Kdla  Chitta  Pahd,r  from  the  Indus  to  the 
boundary  of  the  Rawalpindi  tahsil,  and  from  Usmd,n  Katar  on  the  north 
to  the  Khairi-Murat  hills  on  the   south,   and  which  they   are   said   to 
have  taken  from  Gujars  and  Awd,ns.     Raverty  says  that  their  seats   of 
authority  were  Bhatiut  or  Bhatot  and  Nilab  on  the    Indus.     They   still 
hold  the  latter  place  which  used  to  be  called  Takht-i-NiUb  or  'the  Throne 
of  the  Blue  Water' — the  Indus.    The  Khattars  sided  with  the    Mughals 
against  the  Khataks,  bub  although    their  chief  Ghairat   had  been   ap- 
pointed/awjcZar  of  Attock,  they  met  with  more  than  one  reverse  at  the 
hands  of  Khushhal  Kh^n  and  Afzal  Kh^n,  the   Khatak  chiefs   in    1673 
and  1718.     Colonel  Cracrott  wrote  :"  The  Khattars   enjoy  an    unenvi- 
able notoriety  in  regard    to  crime.     Their  tract   has  always  been  one 
in  which  heavy  crime  has  flourished  ;   they  are  bad   agriculturists,   ex- 
travagant iti    their  habits,  keep  hawks  and  horses,  and  are  often  back- 
ward in    paying  their  revenue.     They  do  not  allow  their  daughters  to 
inherit  excepting  in  cases  of     intermarriage    Avith    members  of  the 
family,   and    even  then   only  for  some    special  reason."     On  this  Mr. 
Steedman  noted  :  "  Since  then  they  have  become  more  civilised  and  less 
addicted  to    deeds  of  violence.     Socially  the  Khattars  hold   an    inter- 
mediate place,  ranking   below    Gakkhars,  Awans,  Ghebas,  Jodras,  and 
other  high  class  Rdjputs." 

Mr.  T.  P.  Ellis  wrote  an  interesting  account  of  the  tribe  which  merits 
reproduction  here    both  for  itself   and  because   it  illustrates    the   ex- 


*  Ace  ording  to  the  Rawalpindi  Gazetteer  of  1883-84  the  Khattars  claim  descent  from 
Chohan,  youngest  son  of  Qutb  Shah,  who  established  himself  on  the  Indus  where  for  many 
years  the  tribe  maintained  its  position.  It  was  at  least  driven  out  by  a  Hindu  tribe  under 
Raj  Deo,  in  1175,  but  its  chief,  Khattar  Khan,  returning  with  Muhammad  of  Ghor,  recaptured 
Nilab  and,  taking  its  name  from  him,  the  tribe  overran  the  open  country  between  thfl  Indug 
and  the  Rawalpindi,  dispossessing  the  Awans  and  Gujars. 


Ehattar  septs,  533 

traordinary   divergencies  of  tradition  as  to  the   origin   of  tiibes   of  no 
great  antiquity. 

The  Khattars  are  generally  credited  with  a  Hindu  origin,  from 
Khatris  *  but  they  are  themselves  divided  in  belief  as  to  their  descent. 
Some  admit  the  Hindu  origin,  while  those  who  deny  it  claim  an  Arab 
descent,  alleging  they  are  closely  connected  with  the  Awd,ns.  They  claim 
3  founders,  Hd-shim,  AbduUa  and  Mustafa,  and  say  that  in  the  time  of 
Harun-ur-Rashid  they  came  to  Baghdad,  and  that  in  his  jihod  thev 
reached  Hindustd,n  -yia  Baluchistdn  m  which  latter  country  there  are 
said  to  be  9,000  Khattar  SaMna  (houses  or  graves).  They  allege 
that  they  joined  later  in  the  raids  of  Sultan  Mahmud  Ghaznavi  who 
settled  them  in  Bagh  Nildb  whence  they  spread  over  the  rocky  barren 
country  of  the  Kd,ld  Chitta  range  in  Attock,  Pindigheb  and  Fattehjano- 
tahsils.  ^ 

In  order  to  meet  to  the  generally  arcepted  belief  that  they  were  rrigin- 
ally  Hindus,  even  those  who  claim  a  Mussalman  origin  admit  that 
while  at  Bd,gh  Nild,b  they  became  Hindus  and  were  reconverted. 

The  Khattars  are  sometimes  divided  into  two  main  branches,  thouo-h 
theyt  themselves  rarely  speak  of  them.  These  are  how  the  K^la 
Khattars  and  the  Chitta  Khattars.  To  the  former  belongs  the  Dhrek 
family,  to  the  latter  the  Wdh  faraily,  though  they  are  closely  connected 
by  intermarriage.  It  is  possible  that  in  this  division  lies  the  true  expla- 
nation of  the  conflicting  stories  as  to  origin,  the  former  who  are  darkish 
in  colour  being  converted  Hindus,  and  the  latter  of  true  Mussalman 
descent  overpowering  and  absorbing  their  predecessors. 

The  origin  of  the  name  Khattar  is  ascribed  by  those  who  claim  an 
Arab  descent  to  a  mythical  Khattar  Khan,  the  Tvord  Khattar  being 
synonymous  with  the  word  zahr. 

Sub-divisions. 
Khattar  Khd,ni3  supposed  to  have  had  seven  descendants,  who  like  the 
Gakkhars  and  many  others  founded  as  many  septs  with  the  patronymic 
'dl.  These  were  Firozal,  Sirhd,!,  Isdl,  Garhdl,  Balwdl,  Mittidl  and 
Kharidl.J  The  Khattars  generally  intermarry,  indeed  Cracroft  attri- 
buted the  degeneracy  of  the  Dhrek  family  to  ciofee  intermarriage  carried 
on  for  several  generations.  The  Wah  Jamily  has  also  taken  to  it  of 
recent  times,  Awdns  both  take  from  and  give  wives  to  Khattars,  but 
Pathans,  Gakkhars  and  Sayyids  will  not  give  them  brides.  Very 
strict  yardah  is  maintained.  Khattar  wedding  rites  used  to  closely  re- 
semble those  of  Hindus,  Brahcnans  even  being  present,  but  they  are 
now  solemnised  according  to  strict  Mahammadan  rules.  Till  recently 
Khattars  were  not  allowed  to  eat  the  hare.  The  Khattars  have  a  tribal 
shrine  that  of  Shah  Abdul  Wahab  at  Barot  where  both  Khattars  and 
Ghnkkai-s  used  to  send  the  bodies  of  their  dead  for  interment.  A  stone 
near  Bagh  Nilab  was  formerly  regarded   as   the   shrine   of   Nuri    Shdb 


*  But  the  t  is  soft  in  Khalri  and  hard  in  Khattar.  The  identification  with  Kator  is 
equally  untenable,  as  Mr.  W.  Irvine  has  shown  in  J  .  R.  A.  S.,  1911,  p.  218. 

t  It  is  possible  that  these  names  are  territoiial  and  derived  from  the  Kal4  Chitta  Range. 

J  Other  septs  are  the  Jandal  and  Ranial,  the  former  giving  its  name  to  the  tract  south 
of  the  Kala  Chitta. 


534 


Khawas—Kheirdn. 


Abdul  Rahmdn,  but  pilgrimages  to  this  stone  have  now  ceased  almost 
entirely.  The  only  notable  superstition  is  that  if  rain  fails  the  women 
of  the  village  collect  togethsr  and  fill  gharas  with  water  just  outside 
the  village.  The  village  Khan  is  sent  for  and  he  takes  hold  of  the 
plough^  and  thereupon  the  women  throw  the  gharas  of  water  over  him. 
This  is  supposed  to  be  efficacious  in  bringing  on  rain.  To  keep  jinns  oQ 
from  the  threshint;  floor  pointed  sticks  are  stuck  on  end  in  the  various 
heaps  of  corn  collected  on  the  floor. 

Khawas,  a  Rd,jput  clan  (agricultural)  found  in  Montgomery. 

Khepar,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

KsEEA,  a  Jd,t  (agricultural)  tribe  found  in  Kabirwdla  tahsil,  Multd,n  district, 
whither  they  migrated  from  the  Lakki  ]ungle  in 
the  13th  century.  It  is  also  found  in  Ludhiana  and 
Amritsar.  It  wives  the  marginal  pedigree  and  thus 
claims  Solar  Rajput  origin.  Its  home  was  Mathra- 
na^ari  on  the  Jumna,  whence  they  migrated  to 
Takhar-wind  in  the  Malwa.  An  attempt  to  settle 
in  Khadur  was  foiled  by  the  Kan^,  but  eventually 
the  latter  tribe  was  defeated  and  the  Khera  settled 
in  their  present  villages  in  Amritsar.  Khera  was 
the  son  of  a  Sidhu  Jdt's  daughter  and  treated  his 
relations-in-law  harshly — whence  the  name  Khera 
fr.  kharwa,  '  bitter.' 


Rai. 

I 
Jado. 

I 
Bashal . 

I 
Angpal. 

I 
Jilmachha. 

I 

Jai  Ras. 

I 

Jatn. 


Beas. 

I 
Manj. 

I 

Janon. 

I 
Juj. 

I 
Dhor. 

I 

Mai. 

I 

Lakhisan. 

I 
Khera. 

Khe^e,  a  Kamboh  (agricultural)  clan  found  in  Amritsar. 

Khetran  a  tribe  settled  in  the  Loralai  District  of  Balochistan  at  the  back  of 
the  Laghari,  Khosa,  and  Lund  country.  Their  original  settlement  was 
at  Vahoa  in  the  country  of  the  Kasrdni  of  Dera  Ismail  Kh^-i,  where 
many  of  them  still  live  and  hold  land  between  the  Kasrd^ni  Baloch 
(with  whom  they  have  long  been  at  feud)  and  the  river.  But  the 
emperor  Akbar  drove  out  the  main  body  of  the  tribe,  and  they  took  re- 
fuge in  the  Barkhan  valley  which  is  still  held  by  the  Ndhar  sept  of  the 
Khetrans  as  inferior  proprietors,  the  Lagh^iris  being  its  superior  own- 
ers. They  are  ci^rtainly  not  pure  Baloch,  and  are  held  by  many  to  be 
Pathans,  descended  from  Mi^na,  brother  of  Tarin,  the  ancestor  of  tho 
Abdalij  and  they  do  in  some  cases  intermarry  with  Pathans.  Bat 
they  confessedly  i  esemble  the  Baloch  in  features,  habits,  and  general 
appearance,  the  names  of  their  septs  end  in  the  Baloch  patronymic 
termination  dni  and  they  are  now  for  all   practical    purposes  a   Baloch 


<S. 


/TC^u.}^.  /r.:^w/  ^  /'/^V 


/> 


•  5.  (t  TT  '^.j.jjL^ 


Khewd-^Khilchi.  535 

tribe.  It  is  probable  that  they  are  in  reality  a  remnant  of  the  original 
Jdt  population  ;  they  speak  a  dialecb  of  their  own  called  Khetr^ni 
which  is  an  Indi&.n  dialect  closely  allied  with  Sindlii,  and  in  fact 
probably  a  form  of  the  Jatki  speech  of  the  lower  Indus.  I'hey  are 
the  least  warlike  of  all  the  Baloch  tribes,  capit  il  culfivators,  and  in 
consequence  very  well-to-do.  Their  lands  are  generally  divided  into 
lar^re  blocks  held  by  numerous  sharers,  eacli  proprietor  holding 
shares  in  many  such  blocks  scattered  about,  in  different  viliaores.  The 
tribe,  as  it  now  stands,  is  composed  of  four  clans,  of  which  the 
Ganjura  represents  the  original  Khetr^n  nucleus,  while  to  them  aro 
affiliated  the  Dhariwal"^  or  Ohacha  vvho  say  that  they  are  Dodai  BalocH, 
the  Hasani,  once  an  important  Baloch  tribe  which  was  crushed  Vjy 
N^sir  Khan,  ilie  great  Kh^n  of  Kelat,  and  took  refuge  with  the 
Khetrdn  of  whom  they  are  now  almost  independent,  and  the  Nflhap 
or  Babar,  who  are  by  origin  Lodi  Pathans.  Th»  name,  as  Dames 
observes,  is  undoubtedly  derived  from  kheti' '  field.' 

Khewa,  a  boatman. 

Khichar,  a  sept  of  Jd^s  in  Jind ;  see  under  Jaria. 

Khichi,  Khichchi,  a  Muhammadan  tribe  of  Jat  status,  found  as  a  compact 
tribe  almost  exclusively  round  Mailsi  in  Multan  and  in  the  northern  part 
of  Gugera  tahsil,  Montgomery  district.f  It  claims  Chauh^n  origin  and 
descent  from  one  Khichi  Kh^n,  a  ruler  in  Ajmer.  Driven  out  of 
Delhi  by  the  Muhammadans  his  descendants  Sisan  and  Vadar  mig- 
rated to  Multdn.  The  Khichis  fought  with  the  Joiya;^,  then  para- 
mount in  those  parts,  and  aiso  say  that  they  were  sent  against  the 
rebellious  Baloch  of  Kh^i  by  the  Mnghals,  in  Multdn;  In  Montgomery 
the  Khichis  say  they  were  converted  to  I^liim  by  Bah^wal  Haqq, 
wandered  up  the  Il^vi,t  abandoned  agriculture  for  cattle-breeding  and 
joined  the  Kharrals  in  robbery,  but  under  the  rule  of  Kamr  Singh 
Nakkdi  resumed  cultivation  and  are  now  industrious  peasants. 

Khidr  Khel  (a  corruption  of  Khizr),  (I)  a  section  of  the  Sen  Khel,  Gadaizai, 
Iliaszai,  Bunerw^l ;  (2)  a  hamsdya  section  of  the  Shahozai,  Dumar, 
Sanzar  Kakar — Pathans. 

Khidezai,  a  section  of  the  Razzar  Mandaur  Pat;hd.ns,  in  Peshd,war. 

Khilchi,  a  J^t  clan  (agricultural)  found  in  Sh^hpur :  see  Khilji. 

*  Dhariwal  is  the  name  of  an  important  Jat  tribe,  _  Mr.  Bray  says  that  in  Balochistan 
three  clans  are  recognised,  viz., — Ispani,  Palliat,  Dhirewal  or  more  correctly  Dhara.  The 
term  Ganj-dra  is  occasionally  applied  to  the  first  two  clans,  or  even  to  the  whole  tuman 
(tribe).  The  Hasani  and  Chacha  are  merely  septs  affiliated  to  the  Dhara,  while  the  Nahar 
(?  hyaenas)  are  a  sept  of  the  Ispani.  Folk  etymology  derives  Dhirewal  from  dhtrwdl,  a 
shepherd,  and  dhara  is  said  to  mean  '  heap.' 

t  They  are  thus  found  along  the  lower  and  middle  Sutlej,  and  on  the  Ravi  from  Multan 
to  Lahore,  but  there  are  also  a  few  of  them  on  the  Chenab,  ani  the'-e  are  considerable 
numbers  of  them  in  the  Delhi  district  where  they  appear  to  be  recognised  as  a  sept  of  the 
Chauhan.  In  Shahpur  they  are  also  found  and  in  _  that  District  they  are  classed  as  Jat 
(agricultural),  but  in  Montgomery  they  are  classed  as  Rajputs.  In  the  Chenab  Colony  most 
of  them  returned  themselves  as  Rajputs,  but  some  as  Jats.  In  the  Sandal  Bar  they  were 
dependents  of  the  Kharrals,  although  superior  to  them  in  status  taking  wives  from  them, 
but  refusing  to  give  them  brides.  They  were,  however,  not  counted  as  'belonging  to  the 
'  great  Ravi '  tribes,  and  it  is  possible  that  the  Khichi  of  the  Bar  and  in  Shahpur  are  really 
Khilchi  or  Khilji,  not  the  Chauhan  Khichi  of  Multan. 


536  KMlji-^Khoja, 

Khilji,  a  Mughal  clan  (agricultural)  found  in  Amritsar.  It  appears  to  be 
quite  distinct  from  the  Khichi,  and  is  probably  the  representative  of 
tlie  Khalj. 

Khira,  a  tribe  of  Jjlts  found  in  the  Pasrur  and  Daska  tahsils  of  Sidlkot. 
Khira  was  a  son  of  Sanpdl.  Like  the  Ghummans  they  are  Bajwa 
Rajputs  by  descent. 

Khiwa,  a  clan  with  some  pretensions  to  Rd^jput  origin,  and  locally  ranking 
somewhat  above  the  J^ts,  found  in  Jhelum.  Like  the  Bharat  and 
Kallas  it  gives  bride  to  the  Jalap.  The  Khiwa  are  also  found  in 
Shdhpur  as  an  agricultural  clan. 

KuiZR  Khel,  (1)  a  clan  of  the  Soni  or  Suni  Sarwarni  Path^ns,  according 
to  Raverty.  Settled  in  the  Khiiibar  in  Bdbar's  time,  they  weie  attack- 
ed by  him  and  driven  into  the  mountains  in  1519.  They  hail  molested 
him  on  his  march  over  the  psiss,  and  in  1507  had  opposed  his  advance 
through  it  with  the  Shama  Kliel,  Kharlakhi  and  Khogiani.  This  clan 
appears  to  be  extinct,  absorbed  or  now  divided  into  septs,  the  name 
being  forgotten  or  disused  :  (2)  a  minor  fraction  of  the  Mintar  Khel, 
Muhammad  Khel,  Hassan  Khel,  Mohmit  Khel,  Utmanzai  Darwesh 
Khel  of  the  Wazirs.*     See  under  Khidr  Khel. 

Khizrzai  a  section  of  the  Natozai,  Dumar,  Sanzar   Kakar   Path^ns. 

Kho  a  term  applied  to  the  inhabitants  of  Turikho  and  Muikho,  or  Upper 
and  Lower  Kho,  in  Chitrd,!.  The  Kho  appear  to  be  a  mixed  race  and 
comprise  families  descended  from  Radakhshis,  Shighnis,  VVaUhis  and 
Gilo-itis.  Nevertheless  they  appear  to  give  their  name  to  Khow^r 
or  Chitrd,li,  the  language  of  the  great  mass  of  the  people  in  the  country 
drained  by  the  Clntr^l  river  and  its  affluents,  as  far  down  as  Mirkhanni, 
as  well  aa  in  the  Ghi^ar  valley  above  Pingal.  It  includes  many  loan 
words  from  Persian,  Pashtu  and  Urdu. 

Khod,  a  Muhammadan  clan  (agricultural)  found  in  Montgomery. 

Khogiani  Khugiani,  a  tribe  of  the  Karldr.i  Pathans  which  at  one  time 
occupied  the  whole  of  Khost,  but  is  now  found  in  Kurram.  The  name 
has  fallen  into  disuse  except  in  Peshawar,  where  a  few  Pathdns  of  this 
name  are  found.  Both  the  Jaji  and  the  Turi  of  Kunam  claim  to 
be  descendants  of  Khugidni,  S(m  of  Kakai,  but  their  Pathttn  origin  is 
open  to  doubt. 

Khoja  fern.  -i. — The  word  Khoja  is  really  nothing  more  than  our  old  friend 
the  Khwdja  of  the  Arabian  Nights,  and  means  simply  a  man  of  wealth 
and  respectability.  In  the  Punjab  it  is  used  in  three  different  senses; 
for  a  eunuchjt  for  a  scavenger  converted  to  Islam,  and  for  a  Muham- 
madan trader.J     It  is  only  in  the  last  sense    that   the    Khojas    can   be 

*  A  Dictionary  of  the  Pathdn  Tribes,  1899,  p.  109. 

t  Khoja  also  means  bald.  For  the  eunuchs  see  under  Hijrl  For  Khwaja  as  a  title  see 
uuder  Khwaja.  As  a  title  Khoja  appears  to  be  used  only  by  or  of  Khojas  by  caste. 

t  The  Khojas  of  Bombay  are  well  known  for  their  wealth  and  commercial  enterprise,  but 
they  do  not  appear  to  have  any  connection,  as  a  caste,  with  those  of  the  Punjab.  Dissent 
from  orthodox  Muhammadanism  is  however  everywhere  well  marked  among  the  Khojas,  who 
are  thus  described  in  Burton's  History  of  Sindh,  pp.  2'J8-li'49. 

"  The  Khwaj-eh  (or  as  the  word  is  generally  pronounced  Khwajo  and  Khojo)  is  a  small 
tribe  of  strangers  settled  in  Sindh,  principally  at  Karachi,  where  there  may  be  about  three 
hundred  families. 


^L  ^*;i-i-  /T^/Z^* 


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l^  J    C    I      M. 


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"*»•  « "U     ^V 


•y<r^ 


Khoja  groups,  537 

called  a  '  casto/  but  there  does  nol;  appear  to  be  any  true  caste  of 
KhojaSj  any  Hindu  trader  converted  to  Iskim  being  known  by  that 
name.  Thus  the  Khojas  of  Shahpur  are  almost  entirely  Khatris,  and 
a  Khatri  now  becoming  a  Musalman  in  that  District  would  be  called  a 
Khoja.  The  Khojas  of  Jhaiig,  on  the  other  hand,  are  said  to  be  con- 
verted Aroras  ;  while  some  at  least  of  the  Lahore  Khojas  claim  Bhd,tia 
origin,  and  one  section  of  the  Ambdla  Khojas  are  K^yaths.  But  in  the 
north-west  I^unjab  and  the  northern  districts  of  the  North-Wesj 
Frontier  Province,  the  term  Paracha  is  preferred  by  Hindu  traders  con- 
verted to  Islam,  so  that  where  the  Pard,chas  are  a  recognised  and 
wealthy  caste,  khoja  is  used  for  miscellaneous  Muhammadan  traders, 
chieflj'  hawkers  and  pedlars,  or  at  least  petty  traders ;  while  in  the 
eastern  districts  and  in  the  Derajat,  where  the  Khojas  are  commercially 
important^  paracha  is  used  for  the  Muhammadan  pedlar. 

These  Muhammadan  traders,  whether  called  Khoja  or  Paracha,  are 
found  all  along  the  northern  portion  of  the  two  Provinces  under  the 
hills  from  Amritsar  to  Peshd,war,  and  have  spread  southwards  into  the 
central  and  eastern  districts  of  the  Western  Plains,  but  have  not  entered 
the  Derajat  or  Muzaffargarh  in  any  numbers.  Their  eastern  boundary 
is  the  Sutlej  valley,  their  western  the  Jhelum-Chenab,  and  they  are 
found  throughout  the  whole  of  the  Salt  Range.  Probably  it  is  hardly 
correct  to  say  of  them  that  they  have  "  spread"  or  "  entered/'  for  they 
apparently  include  many  distinct  classes  who  will  have  sprung  from 
different  centres  of  conversion.  They  appear  to  be  most  numerous  in 
Lahore.  An  interesting  account  of  a  trade  development  by  the  Khojas 
of  Gujrdt  and  Sialkot  is  given  in  Punjab  Government  Home  Proceed- 
ings No.  10  of  March  1879.  It  appears  that  these  men  buy  cotton 
piece-goods  in  Delhi  and  hawk  them  about  the  villages  of  their  own 
Districts,  selling  on  credit  till  harvest  time,  and  the  business  has  now 
assumed  very  large  proportions.  The  Khojas  of  the  Jhang  district 
were  thus  described  by  Mr.  Monckton  :  "  They  do  not  cultivate  with 
their  own  hands,  bat  own  a  great  many  wells  and  carry  on  trade  to  a 
considerable  extent.  They  are  supposed  to  have  been  converted 
from  Hinduism.  They  do  not  practise  cattle-stealing,  but  are  a  liti- 
gious race,  and  addicted  to  fraud  and  forgery  in  the  prosecution  of 
their  claims." 

In  spite  of  their  conversion  to  IsUm,  the  Khojas   retain  many  traces 
of  the  Khatri  caste  organization.     Thus  at  Bhera  in  Shdhpur  they  hava 


the  following  sub-divisions  :  — 


1.  Sahgal. 

2.  Wohra  or  Bohra. 

3.  Sethi. 


4.  Kapur.  j  7.    Gorawala. 

5.  Duggal.  8.    Magua. 

6.  Rawar  or  Ror.        |  9.    Mehndru. 


"  Their  own  account  of  their  origin  is  that  they  emigrated  from  Persia.  Probably  they 
fled  the  country  when  the  Ismailiyeh  heresy  (to  which  they  still  cleave)  was  so  severely 
threatened  by  Ilolaku  Khan.  They  differ  from  the  Ismailites  in  one  essential  point,  viz., 
whereas  that  race  believes  in  only  seven  Imams,  the  Khwajehs  continue  the  line  down  to 
the  present  day.  They  are  therefore  heterodox  Shiahs,  as  they  reject  Abubakr,  Umar, 
and  Usman,  Muhammed  Bakir  and  Imam  Jafar-i-Sadik.  In  Sindh  they  have  no  mosques, 
but  worship  in  a  kano  or  house  prepared  for  that  purpose.  For  marriages  and  funerals 
they  go  to  the  Sunni  Kazi's,  but  their  Mukhi  or  head  priest  at  Karachi  settles  all  their 
religious  and  civil  disputes.  Under  the  Mukhi,  who  is  changed  periodically,  are  several 
officers  called  Waris,  and  under  these  again  are  others  termed  Khamriya." 


638  Rhojah-^Khohdnra. 

— all  Khatri  sections.  A  tenth,  Matoli,  does  not  appear  to  be  a  Khatri 
section,  but  it  ranks  with,  the  first  six,  and  from  these  seven  the  last 
three  cannot  obtain  wives,  tiioug-h  they  give  brides  to  them.  The 
Khojas  of  Bhera*  claim  to  be  strictly  monogamous,  so  much  so  that,  as  a 
rule,  a  Khoja  caunot  obtaiu  a  secoud  wife  in  the  caste,  even  though 
his  first  have  died  and  he  is  thus  driven  to  take  his  second  wife  from 
some  other  Muhammadan  tribe.  The  Khojas  of  Leiah  have  the  Khatri 
section-names  of  Kapur,  Ptiri,  Tandan  and  Gambhir,  but  as  these  are 
no  longer  exogamous  and  as  wives  may  be  taken  from  other  castes,  the 
old  rules  of  hypergamy  and  endogamy  are  no  longer  in  force. 

Ihe  Khojas  of  Jhang  have  at  least  four  clans,  Magun,  Wohra, 
Wadawana  and  Passija.  The  last  named  is  undoubtedly  of  Arora 
oiigin.  At  Chiniot  in  Jhang  the  Khojas  are  mainly  Khatris,  recruited 
by  some  Arora  sections,  thus  : — 


Khatr 

i  section. 

Arora  sections. 

f    Adal. 

Tarneja. 

Belirara. 

Indigenous  to  Chiniot. 

Goruwala. 

Churra. 

Talwar. 

Khurana. 

Immigrants  from  •{      Maggun. 

Puri. 

Dhingra. 

the  south-west.           Sahgal. 

Topra. 

Chawala. 

Wadhaun. 

I     AVihra. 

The  original  Khatri  classification  into  Biiri  and  Bunjahi  groups  is  said 
to  be  still  presei'ved.  Formerly  the  Khatri  sections  used  not  to  inter- 
marry witli  the  Aroras,  but  this  restriction  is  said  to  be  no  longer  ab- 
solute, though  such  marriages  are  not  usual.  The  Khojas  in  Chiniot 
reverence  Fir  Gilani,  the  descendaut  of  Imam  Hassan,  and  his  descend- 
ants live  in  Kotia,  Gujranwala  district.  The  Khojas  have  a  cemetery 
of  their  own  at  Chiniot,  called  the  Hcifiz  Diwan. 

The  Wohra  are  possibly  the  same  as  the  Boraf  of  Centra)  India.  In 
Central  India  they  have  a  remarkable  colony  at  Ujjain,  which  is  divided 
into  lour  mahdls  under  elected  Mullahs.  Malcolm  J  says  they  belong 
to  the  Hassani  sect  and  are  a  progressive  community.  The  Khojas  of 
Makhad  (a  place  on  the  Indus)  are  more  usually  called  Parachas.  They 
have  houses  of  a  peculiar  structure — in  fact,  the  Khojas'  enterprise 
seems  to  be  as  marked  as  their  high  standard  of  comfort,  and  in  this 
they  are  somewhat  different  to  the  Khatris. 

Keojah,  a  Jat  clan  (agricultural)  found  in  Multau.     Cf.  Kohja. 

KhojI;  ci  title  of  honour  given  to  Kashmiris. 

Khadal,  a  Jat  tribe  which  migrating  from  Jamnm  settled  in  the  north  of 
Multdn  tahsil  in  Mughal  times. 

Khohanka,  a  tribe  of  the  Sammas,  found  in  Bah^walpur.  The  Sang' 
branch  of  the  Sammas  has  a  tradition  that  in  ancient  times  the  Sammas 
had  two  grades,  one  superior  and  genuine,  the  other  comprising  ]3  in- 
ferior septs  who  were  ivazirs  of  the  Sammas.  To  these  latter  belonged 
the  Khohdnra. 

*  The  Khojas  of  Bhera  have  a  legend  that  they  were  expelled  from  Chak  Sano,  a 
ruined  village  in  Bhera  tahsil,  some  two  or  three  centuries  ago.  They  have  an  extensive 
trade  with  Kabul  and  beyond,  and  inhabit  a  remarkably  well-built  mchallu  in  Bhera,  tvhere 
tliey  take  a  leading  part  m  rnuniciiial  ali'airs. 

T  (?)  from  beoha  =  trade. 

+  Memoir  on  Central  India  and  ilalwa,  Vol.  I,  pp.  91-2. 


r 


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The  Khokhars,  639; 

Khokhae, -UR.— (1)  a  tribe,  found  among  Jc4tg,  Rdjputs,  Ardins*  an(3  Cliuhrds 
{see  infra).  As  a  tribe  of  varying  Rcljput  and  . Tat  status  the  Khokliars 
are  most  numerous  along  the  valleys  oi  the  Jhelum  and  Clienab,  and 
especially  in  the  Jhang  and  Shdhpur  districts.  They  are  also  found, 
though  in  smaller  numbers,  on  the  lower  Indus  and  the  Sutlej,  espe- 
cially in  Lahore,  and  also  all  along  the  foot  of  the  hills  from  the  Jhelum 
to  the  Sutlej.  Pind  Dddan  Khdn  m  the  Jhelum  is  said  to  have  been 
refounded  by  a  Hada  Rajput  from  Garh  Chitor,  named  Fateh  Chand, 
who  en  conversion  to  Islam  was  re-named  Dadan  Khdn.t  He  was  Rdja 
of  those  parts  in  the  time  of  Jahanglr,  but  the  Khokh,.rs  had  held  the 
tract  at  an  earlier  period  for  they  are  mentioned  as  its  occupiers  in  the 
Ain-i-Ahhari.  They  also  once  ruled  an  extensive  tract  in  Jhang  'lyino* 
east  of  the  Jhelum.  The  Khokhars  of  Gujrafc  and  Sidlkot  have  a  tradi- 
tion that  they  were  originally  settled  at  Garh  Karana,  which  they  can- 
not identify, J  but  were  ejected  by  Timur  and  they  went  to  Jammu, 
whence  they  spread  silong  the  hills,  and  the  concentration  oi  the 
Khokhars  of  the  plains  on  the  Jhelum  and  ChendH,  and  their  wide 
diffusion  in  the  sub-montane  tract  are  explained  by  the  history  of 
Timur's  invasion.  In  Akbar's  time  they  were  shown  ns  the  principal 
tribe  of  the  Dasuya  ^)a7'^a«a  (in  Hoshidrpur)  and  they  now  give  their 
name  to  the  Khokharain,  a  tract  which  contains  some  40  Kliokhar 
villages,  all  but  three  of  which  are  in  Kapurthala  State  on  the  bordeis 
of  Dasuya  tahsil,§  In  Kapurthala  the  Khokhars  have  four  eponymous 
septs,  Sajriii,  Kdlti,  Ber  and  Jaich.  In  Shahpur  the  Khokhars  are  said 
to  be  split  up  into  nunierous  septs,  amono^  which  are  the  Nissowana. 
The  Bhatti  and  Kudhan  are  septs  found  in  Montgomery. 

The  origins  of  the  Khokhnrs  are  as  obscure  as  those  of  any  Punjab 
tribe.  'J'radition  appears  invariably  to  cminect  them  with  the  Awdns, 
making  Khokhar  one  of  Qutb  Rhdli's  sons  and  the  Khokhar  Qutb  Shaliis 
his  descendants,  who  would  thus  be  akin  to  the  Juoans  also.  But  this 
pedigree  probably  merely  records  the  fact  that  the  Awansand  Khokhars 
owe  their  conversion  to  Isldm  to  the  saint  Qutb  Shah  or  his  disciples,  or 
that  they  both  accepted  his  teach ings.||  However  this  may  be  the 
Khokhars  in  Sidlkot  inter  many  with  otlier  tribes,  which  the  A  wdns  will 
not  do,  and  thus  in  a  sense  rank  below  them.  In  Gujidt,  where  they 
hold  a  compact  block  of  villagres  about  Mung  on  the  Jhelum  and  own 
some  of  the  richest  lands  in  the  District,  tlie  leading  Khokhars  are  called 
Rdjd,  as  being  of  Rajput  status  or  descent  '  from  Bharat  and  Jas'^at.' 
Yet  they  claim  kinship  with  the  Awans  and  inteimarry  witli  them  and 
the  Bhattis,  giving  wives  to  the  Chibbs,  but  not  getting  bi'ides  in  re- 
.  turn.^     Moreover  the  Khokhar  themselves  vary  in  status.     In  the  east 

*  Punjabi  Dicty.,  p.  fiC2.     Chiiliriis  and  Nai's  may  be  added. 

t  The  history  of  this  family  will  be  found  at  p.  589  fE.  of  Griffin's  Pavjah  Chiefs. 

X  Kirana  Hill  in  Jhang  cannot  well  be  meant. 

§  There  are  two  Khokhar  chhatt  or  leading  villages  in  the  Kholdiarain,  Tahli  in 
Hoshiarpur  and  Begowal  in  Kapurthala. 

II  That  the  Khokhars  were  originally  Hindus  appears  hardly  open  to  question.  The 
Khokhars  in  Jhelum  say  they  used  to  keep  up  certain  Hindu  customs,  and  had  puroltita.  who 
were  Datts,  until  recent  times,  but  that  this  is  no  longer  the  case.  Thoj'-  do  not  know 
whether  they  are  connected  with  other  Khokhars  of  the  Punjab 

1j  At  births,  weddings,  etc.,  they  observe  Ji'it  usages,  but  have  no  ralhdclnlri  like  them 
and  no  dur  like  the  Gujars.  Before  the  wedding  procession  starts  presents  are  given 
to  7  Jcamlns. — a  N.ai,  Mirasi,  Tarkhsin,  Lobar,  Kiinihar,  Dhoba  and  RaCi)  or  Hindu.  And 
when  the  procession  reaches  the  bride's  house  her  father  brings  as  many  presents  in  a 
thdH  and  they  are  also  given  to  these  kcnnins. 


S40  RhoJchar  traditions. 

of  the  Punjab  they  marry,  on  more  or  less  equal  terms,  with  other  Bdj- 
puts  and  so  rank  as  a  Rajput  tribe.  But  in  Jullundur  they  are  said  to 
intermarry  in  their  own  tribe  or  with  Shaikhs,  Aw^ns  and  the  like, 
rather  than  with  their  Eajput  neighbours.  About  Pind  Dadan  Khd,n 
the  Rajput  Khokhars  are  sail  to  be  entirely  distinct  from  the  Jd,t 
Khokhars,  though  elsewhere  in  Jhelum  the  tribe  has  for  the  most  part 
become  merged  with  the  '  J^t '  cultivators.  Those  of  Ed,jput  status, 
however,  marry  into  some  of  the  best  Janjua  families.  In  Bahawalpur 
the  Khokhars  are  found  in  some  numbers  and  many  of  them  return  their 
main  tribe  as  Bhatti.  They  intermarry  among  themselves,  but  some- 
times give  brides  to  Joiyas.  One  well-known  sept  is  called  Missan,  so 
called  because  they  once  gave  a  mirdsi  a  loaf  made  of  missi  (gram 
flour)  and  in  revenge  he  satirised  them. 

In  an  article  entitled  A  History  of  the  Gakkhars,  contributed  to  the 
Journal  of  the  Asiatic  Society  of  Bengal  in  1871,  by  Mr.  J.  G.  Delmerick, 
the  Khokhars  of  the  Muhammadan  historians  were  taken  to  be  the 
Gakkhars.  Tiie  late  Major  Raverty,  however,  expressed  a  strong  opin- 
ion  that  the  writer  of  the  article  had  confused  the  Gakkhars  with  the 
Khokhars,  a  totally  distinct  tribe,  and  a  full  examination  of  all  the  evi- 
dence at  present  readily  accessible,  has  convinced  the  present  writer  of 
the  correctness  of  Major  Raverty 's  position.  The  Khokhars  were  set- 
tled in  the  Punjab  centuries  before  the  Gakkhars,  and  were  early  spread 
all  over  the  central  Districts  of  the  Province  before  the  Gakkhars  ac- 
quired their  seats  in  the  Salt  Range,  to  which  they  are  and  always  have 
been  confined.  If  this  thesis  be  correct,  it  follows  that  Farishta's  de- 
scription of  the  customs  of  polyandry  and  female  infanticide,  as  practised 
by  the  tribe,  apply  not  to  the  Gakkhars  at  all,  but  to  the  essentially 
Punjab  tribe,  the  Khokhars. 

The  traditional  history  of  the  Khokhars* 

Beor^sahs^,t  who  succeeded  Jamshid,  King  of  Persia,  was  called 
Daliak  or  the  '  Ten  Calamities.'  On  his  shoulders  were  two  snake-like 
tumours,  -whence  he  was  nick-named  Maran  or  Aydah^  by  the  Persians, 
and  called  Dabak  (or  Zuhd,k)t  Mard,a,  while  his  descendants  were  de- 
signated Tak§-bansi,  Nag-bansi  or  Takshak.  About  1500  B.  C.  Kama, 
the  iroDsmith,  aided  Faridun,  a  descendant  of  Jamshid,  to  subdue 
Dahak,  who  was  cast  into  the  well  of  Koli  Damavind,  and  Faridun  be- 
came King  of  Persia.  One  of  Dahak's  descendants,  named  Bustam 
Raja,  surnamed  Kokrd,  was  governor  of  the  Punjab  and  had  his  capital 
at  Kokrand.,  on  a  hill  in  the  Chinhath  Do^b,  but  it  is  now  called  Koh 
Kird^n^.j]  At  the  same  time  Mihr^b,  also  a  descendant  of  Zuhdk,  held 
Kabul  as  a  feudatory  of  Faridun. 

*  By  a  Kbokhar  of  Khokharain,  in  the  Hoshiarpur  district,  Punjab. 

t  Afrasiab. 

X  Zuhak  is  merely  the  Arabicised  form  of  Dahak.  Zuhaka  was  another  name  for  Zahal, 
the  aacient  fortified  city,  identified  by  Raverty  with  the  Maidan-i-Rustam  Koh,  visited  by 
Babar.  It  was  Rustam's  appanage  and  lies  on  the  sources  of  the  Tochi  and  the  Zurmat 
rivers. 

§  Tak  for  Dahak. 

II  A  singularly  unsuccessful  •tttemp';  to  iJentify  the  isolated  Kirana  Hill,  that  in  the  Jhang 
district,  with  Kokrana  by  assuming  that  the  syllable  Jco-  was  mistaken  for  the  Persian  koh, 
mountain    and  dropped  in  the  course  of  time—an  utterly  impossible  suggestion. 


Khohhar  traditions.  541 

After  acquiring  the  Persian  throne,  Fariclun  marched  against  Dahdk's 
descendants.  Bust^m  fled  and  sought  refuge  in  the  Hill  of  Ghor,  west 
of  Kandahdr,  where  liis  people  ruled  for  generations,  being  called'Ghori 
or  Ghoria  and  all  being  pagans. 

Some  years  later  Bustd,m  was  murdered  and  some  powerful  R^jil  took 
possession  of  the  Sindh-S%ar  Dodb,  where  Alexander  found  Takshail 
(Taxiles),  founder  of  Takshala  (Taxila),  now  Dlieri  Shdhdn  in  the  Attock 
district.  But  before  the  Macedonian  invasion  Kaid  R^j,  Kino-  of 
Miirw^r,  overran  the  Punjab  in  the  reign  of  Darius  Hystaspes,  toon 
after  Bust^m's  murder.  His  capital  was  Bherd.  on  the  Jhelum  district 
and  he  also  founded  a  fort  at  Jammu,  which  he  entrusted  to  Virk* 
Khokhar,  one  of  his  kinsmen.  Virk,  with  his  own  tribesmen,  conquered 
the  northern  hills,  and  then,  in  league  with  the  hillmen  of  Kohdt  and 
the  Sulaimd,n  Hills,  drove  Kaid  Rdj  out  of  the  Punjab.  The  Khokhars, 
under  such  chiefs  as  Jot,  Salb^han,  1^,1,  Bal,  Sirkap,  Sirsuk,  Vikrara, 
Hodi,  Sandd,,  Askap,  Kliokhar  (sic),  Badal  and  Kob,  thenceforward  held 
the  Punjab. 

A  long  period  after  this,  Bahr^m,  R^ja  of  Ghor,  left  Shordb,  which 
lay  100  miles  from  Qandahd.r,t  and,  regaining  the  Kokrand,  terrifory, 
his  hereditary  province,  he  founded  Shordb  to  the  east  of  the  Kokriimi, 
Hill.  Another  Rajd,  of  Ghor,  named  Zamin  Dd,war,  founded  yet  another 
city  3  Jios  to  the  east  of  Shor^b  and  called  it  Dd,war,  and  this  was  laid 
waste  by  the  Tartars,  but  the  mound  still  exists.  To  the  west  of  it  lies 
the  new  town  of  Dawar,  which  is  still  in  possession  of  the  tribe.  Shorab 
was  destroyed  by  Sultdn  Mahmud,  and  its  rains  stand  at  the  foot  of  the 
present  Shorabwdli  Pahari  Hill. 

Gori^,  the  Kokrana  Rd,ja  of  Shar^b,  was  succeeded  by  his  two  sons 
Bd-dalJ  and  Bharth§  and  11  others  who  were  sons  of  handmaids.  Bd,dal 
succeeded  to  the  upland  tracts  of  Chiniot  and  Kokrd,nd,,||  while  Bharth 
took  those  east  of  the  Chend,b.  The  latter,  who  dwelt  in  Bharth,  a 
city  named  after  himself,  which  lay  6  kos  west  of  Nankdn^  village, 
came,  stone  in  hand,  to  aid  his  brother  Bd,dal  Khan  in  battle ;  but  learn- 
ing that  he  had  already  fallen,  he  placed  the  stone  on  the  ground  and 
marched  to  avenge  his  loss.  He  was,  however,  worsted  in  the  conflict, 
and  Bharth,  his  city,  destroyed.  But  the  stone  still  lies  on  the  hill. 
South  of  Chiniot  B^dal  founded  Mdri   Tappd,  on  a  hill  still  so  called. 

*  This  is  to  account  for  the  existence  of  the  Virk,  a  powerful  Jat  tribe,  still  numerous  in 
Gujranwala.    It  also  seems  to  connect  them  with  the  Khokhars. 

t  Eight  or  ten  miles  west  of  Qandahar  lies  the  village  of  Khokharan.  The  kaliis  of  the 
bards  record  a  Raja  named  Kokra  of  Garh  Kokrand,  now  called  Kadyana. 

J  Badal  would  appear  to  be  a  Hindu  name  ;  cf,  Rai  Badal  of  Chittor  :  but  lower  down  we 
find  him  called  Badal  Khan,  the  latter  a  Muhammadan  title.  It  is  curious  to  find  Hindu 
and  Muhammadan  names  mixed  up  in  this  history  without  apparent  sense  of  incongruity. 
Thus  below  we  have  Ratn  Pil,  undoubtedly  a  Hindu,  descended  from  Sanda,  whose  three 
brothers  all  bore  Muhammadan  names,  even  if  Sanda  was  himself  a  Hindu.  Among  the 
Meos  of  Gurgaon  the  position  at  the  present  time  is  precisely  the  same  and  the  present  head 
of  the  Muhammadan  Kharrals  in  the  Lyallpur  district  is  called  Jagdeo. 

§  The  name  Bharth  frequently  occurs  in  Punjab  legends  as  the  name  of  the  ancestor  of  a 
tribe,  or  even  as  a  sept  name. 

II  It  is  unsafe  to  identify  places  like  Kokran4  with  the  Khokhars.  Near  Rohtak  are  the 
mounds  called  Khokra  Kot,  under  which  lie  ancient  cities,  but  the  word  Khokra  has  no 
connection  with  the  Khokhar  tribe.    (See  Rohtak  gazetteer,  1883-4,  p.  16.) 


642  Khohhar  traditions. 

In  the  middle  of  the  Chenab  he  commenced  a  stone  fort  and  a  masonry 
bridge  wliich  he  never  completed,  but  a  wall  of  the  fort,  called  the 
Badalgarh,  still  remains.  With  Dara,  his  beloved  kinsman,  Rdja  Badal 
Khd^n  {f.ic)  was  assassinated  on  his  way  to  Maii  Tappa,  some  3  Jcos  from 
Ohiniot,  and  here  his  tomb,  called  Badal  Dd-rd,  still  stands  to  the  west 
of  the  village  of  Amirpur. 

Bharth's  territory  had  extended  as  far  as  Gujr^t,  and  he  left  8  sons 
of  whom  4  left  issue.  These  were  Sdndd,,  Hassan,  Husain  and  Mahmud. 
Sandd,  built  a  city,  Sandar,  between  the  Ravi  and  the  Dek  streams,  the 
ruins  of  which  are  still  called  Siindar-kd,-tibba  in  the  (Pindi)  Bhattid,n 
tract.  He  ruled  so  justly  that  his  dominion  is  still  called  the  Sdudar  or 
Sd,ndal  Bdr.*  He  left  4  sons,  Manddr,  Ratn  Ptll,  Bald,,  and  Jdl.  From 
Hatn  Pdl  sprang  the  Rilii4n,t  a  sepb  which  has  two  branches,  the  Nisso- 
wandSjJ  and  the  Bhikhas,§  found  m  Shdhpar  and  Jhang.  Kdlowdl  waa 
head-quarters  of  this  sept.  Sultan  Mandtir's  descendants  are  now  found 
in  Bannu,  where  they  trace  their  origin  to  Kais  Abdur-Rashid,  and  are 
thus  called  Mandar  (sic)  Afghdns.  Mandd,r  himself  prospered,  kept  in 
with  the  ruler  of  Kdbul  and  conquered  the  Kohistan-i-Namak  and  the 
Koh-i-Nandana.  Of  his  twelve  sons,  three  were  legitimate,  and  of 
those  three  Rai  Singin  remained  in  the  Koliistan-i-Namak  and  married 
his  daughter  to  Sultdn  Jalal-ud-Din  Khwdrizmi,  who  made  his  son 
general  of  his  own  forces,  with  the  title  of  Qutlugh-Khani.  The  secon  i 
son  Ichhar  founded  Ichhrd,  near  Lahore,  and  the  third  was  Md,chhi 
Khan,  who  became  Rdja  of  Chiniot,  which  was  named  from  Chandan, 
his  sister,  who  built  a  palace  on  the  hill  as  a  hunting  lodge  for  her 
lather.  Mari  Tappa  was  not  then  populated,  but  Andheri  was  flourish- 
ing, and  north  of  it  lay  the  dhaidar,\\  or  abode  of  Rdni  Chandan,  which 
was  called  Chandniot,  now  Chiniot.  When  Andheri  was  deserted, 
Machhi  Khan^  shifted  his  residence  to  the  eastern  bank  of  the  river. 
Rai  Singin  had  four  sons  ;  Sarpal,  Hast,*'^  Vir  and  Dadan.  Some  of 
Sarpdl's  sons  went  to  Afghanistan  and  now  trace  their  descent  to   Shdh 

*  But  a  local  legend,  recorded  by  Mr.  E.  D.  Maclagan,  says  this  Bar  is  so  named  after 
one  Sandal,  a  Cluihra,  who  used  to  commit  great  depredations.  Another  Chuhr^  used  to 
live  in  the  Gua  rock,  i.  e.,  the  rock  wilh  the  '  cavern,'  and  eat  men.  The  people  sometimes 
called  the  Bar,  Tattar,  i.e.,  '  the  Desert.' 

•j-  Probably  the  Rihans.  a  tribe  still  found  in  Jhang  district :  see  the  Jhang  Gazetteer, 
188:^-4,  p.  61,  where  they  are  described  as  rulers  in  old  days  of  the  Kalovval  tract,  which 
once  formed  a  part  of  the  Sial  kingdom ;  (but  they  are  not  said  to  be  a  branch  of  the 
Khokhars"). 

I  The  Nissowanas  are  also  still  to  be  found  in  Jhang— in  the  northern  corner  of  Chiniot 
tahsil :  Jhang  Gnzetleer,  p.  66. 

§  The  Bhikhas  cannot  be  traced. 

II  Dhaular,  in  Paujabi  =  palace  {lit.,  *  white  house'). 

•(]■  This  Machchhe  Khan  appears  to  be  alluded  to  in  the  following  ballad,   which  records 
the  deerls  of  the  Chaddra  tribe  of  the  Sandal  Bar  :- 
Moda  de  Chiniot  le6  ne. 


(After  their  victory  over  the   Kharrala   the 
Chadni)  with  a  push  of  the  shoulder  (i.e., 
with  a  certain  amount  of  trouble)   took 
Chiniot. 
They  used  more  force. 
They  killed  Malik  Machchhe  Khan. 
They  harried  and  destroyed  him. 
**  Hast:  a  Malik  Hast  is  mentioned  in  Babar's  Memoirs  (Elliott's  Bistorv   of  Indtn,   Vol. 
IV,  pp.  236-37).  but  no  particulars  regarding  him  appear    to  be  given.     Raverty  mentions 
him  and  Sangar  Khiin  as  chiefs  of  the  Janj-uas  and  J-uds.— 2y''oft's  on  Afghdnistdn,  p.  365. 


Zor  chang6ra  UM  ne. 

Malik  Machchhe  Khan  kutthd  ne. 

Ragvfin  rok  rnla^a  ne. 


\ 


KhoTchar  traditions.  543 

Husain  Ghori.  Chuchak  or  Achu  was  sixth  and  Malik  Shaikh  seventh 
in  descent  from  Sarpal,  and  the  latter  founded  Shaiklui,  a  fort,  and 
Dhankar,  a  villag-e  in  the  hill  of  Bhavvtin,-^  north  of  Mancrlan,  he  and  his 
father  holding  the  hill-country  and  the  tracts  west  of  Gujrdt.  Malik 
Shaikha  was  appointed  governor  of  Lahore  by  the  king  of  Delhi,  and 
Nusrat,  his  younger  brother,  opposed  Timur's  invasion,  with  only  2,000 
men,  on  the  Beas. 

Malik  Jasrat,  sou  of  Shaikha,  is  a  historical  personage.  In  1442  A.D. 
he  was  murdered  by  his  queen,  a  daughter  of  Bhim  Deo,  Kajil  of 
Jammu,  because  her  father  had  been  put  to  death  by  the  Malik.  His 
descendants  are  found  m  Mari  and  Shakarpur  in  (iJujrat,  at  Malikwal 
in  Shahpur,  at  Jasrat  near  Chiniot,  and  in  Dhankar  near  Khangah 
Dogran. 

The  Tartars  spared  the  territories  of  Sarpal's  descendants.  After 
1200  A.  D.t  they  had  burnt  all  the  Khokhar  settlements  on  the  Beas 
and  Sutlej.  Raja  Vir  Kh^n  fled  towards  Multan,  but  returned  and 
founded  Kangra,  0  kos  from  Chiniot,  east  of  the  Chenab,  but  soun  moved 
towards  the  Beas  with  Kalu,  his  kinsman,  who  founded  Ktiluwahan,  now 
Kahnuwan,:}:  in  Gurdiispur,  on  the  right  bank  of  the  river.  For  himself 
Vir  chose  a  tract  32  kos  south  of  Kahnuwan,  and  there  he  founded 
Vairowal  in  Tarn  Taran,  naming  it  after  his  son  Vairo.  Bharo,  another 
tribesman,  founded  Bh^rowal  in  the  same  tahsil.  Kulchandar,  another 
Khokhar,  founded  Mirowdl,  Marddna,  Auliapur,  etc.,  in  Sitllkot.  Raja 
Vir  Khan  also  founded  a  new  Kangra  midway  between  Kahnuwan  and 
Vairowal.  His  territory  was  40  Icos  in  length,  and  the  town  extended 
5  miles  along  the  bank  of  the  Beds.  At  its  north  and  south  gates  stood 
two  forts  or  vidris,§  now  occupied  by  Bhatti  Rd,jputs||  and  Panuan  Jats. 
On  the  ruins  of  this  town  now  stands  the  small  village  of  Kaugra,^  lu'st 
opposite  to  Tahli  or  Khokharain  on  the  west  bank  of  the  i3eas  in 
Hoshiarpur.  In  the  village  is  the  tomb  of  Ladaha  Khiin,  Khokhar 
called  the  Pb'  Ghdzi,  at  which  offerings  are  still  made.  This  ghdzi's 
head  is  said  to  be  buried  at  Mandi  Bohr,  a  village  in  Kapurthala  3 
miles  south  of  Tahli,  to  which  place  it  was  carried  by  the  stream  when 
he  was  killed.  Ladahd  Khdn  left  seven  sons,  (i)  Jago,  whose  descend- 
ants founded  Dinamdl,  Akalgadha  and  Kotli  Sara  Khan  in  Amritsar 
close  to  Bharowdl  and  Vairowal  ;  (ii)  Rup  Hai,  whose  sons  founded 
Dand  in  Baya  tahsil,  Sialkot;  (iii)  Bego,  who  founded  Begowal  and  J 6 
villages,  now  in  Kapurthala;  (iv)  Dasihan,  the  author's  ancestor,  who 
founded  Khokharain*"^  as  his  residence  and  12  other  villages:  Jhan 
who  founded  Bale  Chak,  naming  it  after  his  son  Balo,  with  9  more 
villages.  As  these  three  brothers  owned  in  all  40  villages  the  tract  was 
called  the  Chalia  Khokhariin.     Bhogra  migrated  to  Muradtibad. 


*  Possibly  Bhaun  in  Jhelum. 

t  c.  600  A.  H. 

X  Which  place  the  Khokliars  are  said  to  have  held  in  Akbar's  time. 

§  Mdri  in  Panjabi  means  a  lofty  house  of  masonry,  or  a  small  room  erected  on  the  roof 
of  a  house. 

II  Of  the  Bucha  got,  whence  the  present  village  is  called  Mari  Buchian. 

*jj  Kangra  is  close  to  Sri  Hargobindpur. 

**  ALo  called  Tahli,  because  one  of  its  quarters  was  so  called  from  a  tdhli  or  ehisham 
tree. 


544  KhoJchar  history. 

The  KhoJchars  in  the  Muhammadan  Historians  of  India.* 
In  399  A.H.  (1009  A.D.)  the  Gakkhars,  by  whom  in  all  probability 
are  meant  the  Khokhars,  then  infidels,  joiaed  the  Hindus  who  had 
collected  under  the  leadership  of  Anandpdl  to  resist  the  sixth  invasion 
of  India  by  Mahmud.  Their  number  is  said  to  have  amounted  to  30,000 
men,  who,  with  heads  and  feet  bare,  and  armed  with  spears  and  other 
weapons,  penetrated  the  Muhammadan  lines  on  two  sides,  and  in  a  few 
minutes  cut  down  three  or  four  hundred  Muhammadans.t 

The  earliest  distinct  mention  of  the  Kokars  occurs  in  the  Tdj-uU 
Ma'dsir,  a  history  written  in  A.  H.  602  (1205  A.D.),t  which  describes 
the  revolt  of  the  tribe  or  confederacy  under  the  chiefs  Bakan  andSarki, 
which  occurred  upon  a  false  report  of  the  death  of  the  Sultan  Muhammad 
of  Ghor  having  been  put  about  by  Aibak  Bdk,  who  seized  Multan.§ 
The  Kokars  raised  the  country  between  the  Sodra  (Chend,b)  and  the 
Jhelum  and  defeated  the  Muhammadan  governor  of  Saugsvan,  who  held 
a  fief  within  the  borders  of  Maltan,  but  they  were  defeated  by  Qutb-ud- 
Din  Aibak,  and  one  of  the  sons  of  Kokar  Rai  escaped  to  a  fort  in  the 
hill  of  J  ad,  which  was  captured  on  the  following  da}*^  by  the  Sultdn.|j 

The  next  mention  of  the  Khokhars  occurs  in  the  'fahaqdt-i-Ndsri, 
written  about  658  A.  H.  (1259  A.  D.).l  It  relates  that  Muiz-ud-Din 
in  581  A.  H.  (1185  A.  D.)  ravaged  the  territory  of  Lahore,  and  on  his 
return  homeward  restored  Sialkot,  in  which  fortress  he  left  a  garrison, 
but  as  soon  as  his  back  was  turned,  Malik  Khusrau,  the  last  of  the 
Ghaznivides,  assembled  the  forces  of  Hindustan  and  a  levy  of  the 
Khokhar  tribes  and  laid  siege  to  Sialkot.  This  account  is  confirmed  and 
amplified  by  A  History  of  the  Rdjds  of  Jammun,  which  says: — "The 
tribe  of  Khokhar,  who  dwelt  round  about  Mangldn  at  the  foot  of  the 
hills  and  were  subject  to  the  Jammu  dynasty,  having  received  encour- 
agement from  the  Lahore  ruler  (Malik  Khusrau),  and  sure  of  his  sup- 
port, refused  any  longer  to  pay  tax  and  tribute  to  Jammu  and  throw  oif 
its  yoke."  In  return  the  Khokhars  then  assisted  Malik  Khusrau  in  his 
attempt  on  Sialkot,  whose  garrison  was  befriended  by  the  Jammu  forces.^* 

The  next  notice  of  the  Khokhars  in  the  Tabaqdt-i-Ndsiri  ia  an  im- 
portant one,  and  confirms  the  account  of  the  Tdj-ul-Ma'dsir,  It  de- 
scribes the  confusion  which  arose  in  the  Sultd,n's  dominions  on  account 
of  the  rumour  of  his  death,  and  states  that  the  Khokhars  (and  other 
tribes  of  the  hills  of  Lahore  and  Jud)  broke  out  in  rebellion  in  602  H, 
and  were  defeated  with  great  slaughter. tt  In  this  rebellion  the 
Khokhars  appear  to  have  been  in  alliance  with  the  Rd,i  Sal,  the  ruler 
of  the  Salt  Range,  or  Koh-i-Jud,  but  it  is  not  certain  that  Rdi  Sdl 
himself  was  a  Khokhar. 

*  The  following  account  is  extracted  from  Elliot's  History  of  Ii)dia,  cited  as  E.H.L; 
from  the  Tabaqdt-i.Ndairi,  Raverty's  Translation,  cited  as  T.  N. ;  and  from  the  latter  writer's 
liotes  on  Afghdnistdn. 

t  E.  H.  I.,  II,  p.  4i7. 

i  lb.  p.  209. 

§  lb.  p.  233. 

i;  lb.  p.  235. 

^16.  p.  264. 

**  Tabaqdt.i-l^dsiri,  p.  455;  cj.  p,  453,  note  4  (Raverty  suggests  that  Manglan  is 
Makhiala). 

tt  T.  N,  p.  481 ;  c/,  604. 


Khohhar  history.  54g 

In  620  H.  (1223  A.  D.)  the  Sultan  Jalal-ud-Din,  driven  from  Gliazni 
by  the  Chingiz  Khan,  who  pursued  him  to  the  Indus,  «ou^ht  a  refuo-e 
m  the  Punjab.  He  occupied  Balala  and  Nikala"^^  near  Lahore,  an'd 
being  too  weak  to  advance  on  Delhi,  sent  a  part  of  his  urmy  acrainst 
the  hillJud.  This  force  defeated  the  Jihokhar  chif^f,  and  the  Sultan 
obtamed  his  daughter  in  marriage,  whereupon  the  KhokharRait  joined 
him  with  a  considerable  body  of  his  tribe. 

The  Khokhars  had  a  long  standing  fend  with  Kub^cha,  governor  of 
Sindh  fwhich  then  included  the  whole  valley  of  the  Indus  below  the 
Salt  Range),  and  the  Sultan's  troops,  under  the  guidance  of  the  son  of 
the  Khokhar  chief,  by  a  forced  march,  fell  suddenly  upon  Kubdcha's 
camp  near  Uch  and  totally  defeated  him. 

The  Khokhars,  however,  do  not  appear  to  have  been  confined  to  the 
country  between  the  Jhekim  and  the  Chend,b,  but  to  have  also  held  a 
considerable  tract  east  of  theBe^s  (and  the  good  horses  to  be  obtained 
in  their  talwandis  or  settlements  are  often  mentioned),  for  in  Q38  A.  H. 
(1240  A.  D.)  we  find  them  enlisted  in  the  forces  of  the  Sultdna  (Queen) 
Hc4ziyyat  and  her  consort  Malik  Ikhtiydr-ud-Din,  Alt.unia,  but  they 
abandoned  her  after  her  defeat  at  Kaithal.J 

After  the  sack  of  Lahore  by  the  Mughals    in    1241-42    A.   D.,    ''  the 
Khokhars  and  other  Hindu  Gabra  "  seized  it.§      And  in  1246-47    A.  D. 
the  future  Sultan  Ghiyas-nd-Din  Balban  was  sent,  against  the  Khokhars 
into   the    Jud   Hills   and    Jhelum.]]     The    Khokhars    were  apparently 
subjects  of  Jaspdl.  Sihrd,.^ 

About  this  time  Sher  Khan  reduced  the  Jats,  Khokhars,  Bhattis 
Minis  (Mind,s),  and  Mand^hars  under  his  sway,*"^*  apparently  in  or  liear 
his  fief  of  Sun^m. 

Tn  647  A.  H.  (1250  A.  D.)  the  upper  part  of  the  Punjab  appears  to 
have  been  in  the  hands  of  the  Mughals  and  Khokhars,tt  but  nothino- 
more  appears  to  be  lieard  of  tbem  until  the  reign  of  Muhamnifid  Tug-hlaq 
Sh,4h,  when  they  again  began  to  be  troublesome,  and  in  1342-43  A.  D. 
they  revolted  under  their  chief,  Chandar.  The  governor  of  the  Punjab 
Malik  Tdtdr  Khdn,  had  to  march  against  them,  and  though  he  was  able 
to  subdue  them  for  a  time,  they  caused  great  disorders  under  the  last 
Tughlaq  kings  of  Delhi.  J  J 

We  now  come  to  tlip  Tdrihh'i-Muhdrak  Shnhi,  an  imperfect  manu- 
pcript,  the  history  in  which  has  had  to  be  completed  from  the  Tah'tqat- 
i-Akbari,  which  copieil  from  it.  According  to  this  history,  the  Khokhar 
chief  Shaikh^§§  seized  Lahore  in  766  A.  H.  (1394   A.  D.),  and   Prince 

*  Bankala  or  Manka!a-E.  H.  I.,  II.,  p.  553  ;  rf.  563.  " 

•j"  Called  Kokar  Sanka,  who  had  embraced  fslam  in  the  time  of  Muhammad  Ghort—Ib 
p.  563  ;  T.  N.,  p.  29-i. 

X  1.  N.,  pp.  647-8,  notes. 

§  lb.,  p.  656  n, 

il  lb.,  p.  678  ;  E.  E.  I.,  II,  p.  347. 

^  T.  N.,  p.  815. 

**  lb.,  p.  795. 

tt  16.,  p.  822. 

a  Raverty's  Nofea,  p.  367.  Farishta  tarns  Chandar  into  Haidar.  — Brigg's  TranR..  I,  p.  425. 

§§  Shaikha  was  the  general  name  by  which  the  chiefs  of  the  tribes  styled  themselves," 
because  "  being  Hindus  by  descent,  they  had  become  converts  to  Islam,"  Hence  Jasrath 
is  often  styled  Jasrath  Shaikha.— Raverty's  Notes,  p.  367. 


546  Khohhar  history. 

Humd.yun,  afterwards  Sikandar  Shdh  I,  was  to  have  been  sent  against 
him'^  but  his  father,  Muhammad  Shah  III,  dying  suddenly,  he  was  too 
occupied  in  securing  the  throne  to  set  out  on  the  expedition.  Sikandar 
Shah,  however,  only  reigned  some  six  weeks,  and  on  his  death  Sultan 
Mahmiid  Shah  II,  succeeded  him,  but  it  was  not  for  some  months  that 
Strang  Khan  could  be  nominated  by  him  to  the  fief  of  Dib^lpur  and 
entrusted  with  the  war  against  Shaikha.  Sd,rang  Khd,n  took  possession 
of  Dibalpur  in  June,  and  in  September  he  advanced  on  Lahore  with 
the  forces  of  Mult/m,  and  accompanied  by  the  Bhatti  and  Main  (Mind,) 
chiefs,t  crossed  the  Sutlej  at  Tihara  and  the  Beds  at  Dubdli.  On  hear- 
ing of  Strang  Khan's  advance,  Shaikha  Khokhar  invaded  the  territory 
of  Dibd,lpur  and  laid  siege  to  Ajudhan,  bub  bearing  that  Sarang  Kbd,a 
had  passed  Hindupat  and  was  investing  Lahore,  he  returned  hastily  to 
that  city  and  encountered  Sarang  Klidn  at  Samuthalla,  12  kos  from  it. 
There  he  was  defeated  by  Sarang  Khan  and  fled  to  the  hills  of  Jud, 
while  the  victor  took  possession  of  Lahore.  Four  years  later  occurred 
the  grim  interlude  of  Tiraur's  invasion.  Shaikhd,  says  the  historian,  out 
of  enmity  to  Sdrang  Khd,n,  early  joined  Timur  and  acted  as  his  guide, 
in  return  for  which  he  received  mercy  and  honour,^  but  before  Timur 
left  India  he  made  Shaikhd  prisoner,  and  with  him  all  his  wives  and 
children. 

According  to  the  histories  of  Timur,  however,  the  Khokhary  played 
a  much  more  important  part  in  the  resistance  offered  to  the  invading 
armies  of  Timur  than  the  Tdrikh-i-Muhdrah-Shdhi  is  inclined  to  adm'it. 
In  October  1398  A.  D.,  Tfmur  halted  at  Jdl  on  the  Beds,  opposite 
Shdhpur.  Here  he  learnt  that  Nusrat  of  the  tribe  of  Khokhar  was 
established  in  a  fortress  on  the  banks  of  a  lake.  He  attacked  Nusrat, 
and  completely  routed  him,  taking  immense  booty  in  cattle  and  burning 
Nusrat's  residence.  Nusrat  himself  was  slain.  Some  of  his  followers 
escaped  across  the  Beds,  which  Timur  crossed,  marching  from  Shah 
Nawdz  to  Janjan,  a  few  days  later.  §  We  next  read  of  Malik  Shaikhd  or 
Shaikh  Kukar,  '  commander  of  the  infidels,*  who  was  defeated  and  slain 
by  Timur  in  the  valley  of  Kupila  or  IIardwdr,[|  The  Zafarndma,  how- 
ever, differs  from  this  account.  It  mentions  Ald-ud-Din  as  a  deputy  of 
Shaikh  Kukari,  who  was  sent  as  an  envoy  to  Kupila,^  and  describes 
the  advance  of  a  Malik  Shaikha  as  being  misreported  as  the  advance  of 
Shaikh  Kukari,  one  of  Timur's  faithful  adherents,  a  mistake  which 
enabled  Malik  Shaikha  to  attack  Timur  unawares,  though  he  was 
promptly  repulsed  and  killed.  Then  we  hear  of  Timiir's  arrival  at 
Jammu  on  his  homeward  march.  In  its  neighbourhood  he  captured 
seven  strongholds,  belonging  to  the  infidels,  whose  people  had  formerly 
paid  the  jizy a  or  poll-tax  to  the  Sultan  of  Hindustdn,  but  had  for  a  long 
time  past  cast  off  their  allegiance.  One  of  these  forts  belonged  to  Malik 
Shaikh  Kukar,  but,  according  to   the   Zafarndma,   the   owner   of   this 

*  E.  B.  I.,  IV,  p.  272. 

t  !&.,  p.  29.    Dibalpur  is  the  ancient  Deobalpur  and  the  modern  Dipdlpur.    Ajudhan  is 
the  modern  Pakpattan. 
X  E.  H.  I.,  IV,  p.  35. 
§  E.  H.  I.,  Ill,  pp   415-16. 
11  lb.,  pp.  455-G;  c/.  p.  510. 
^  lb.,  p.  505. 


Khokhar  history.  54^ 

stronghold  was  Sliaikii,  a  relation  o£  Malik  Shaikh  Kukar*  (or  Shaikha 
Kukari),  which  possibly  makes  the  matter  clear  : — Nusrat  the  Khokhar 
had  been  killed  on  the  Be^s  after  which  his  brother,  Shaikha,  submitted 
to  Timur,  aiid  was  employed  by  him  during  liis  advance  on  Delhi.f 
The  Malik  Shaikha  killed  at  Kupila  was  nor.  a  Khokhar  at  all,  but  in 
Timur's  Autohiography  he  has  become  confused  with  Malik  Shaikha  the 
Khokhar.  Lastly,  Malik  Shaikha  had  a  relative,  probably  a  Khokhar, 
who  held  a  little  fort  near  Jammu.J 

After  his  am'est  by  Timur,  Shaikhs  disappears  from  history;  but  in 
823  A.  H,  (1420  A.  D,),  or  some  22  years  later,  Jasrath  (the  son  of) 
Shaikhs,  makes  his  entrance  en  the  scene.  In  that  year  the  kino-  of 
Kashmir  marched  into  Sindh,  and  was  attacked  by  Jasrath,  who  de- 
feated him,  took  him  prisoner,  and  captured  all  his  materiel.  Elated 
by  this  success,  Jasrath,  an  independent  rustic,  began  to  have  visions 
about  Delhi.  Hearing  that  Khizr  Khan  (whom  Timur  had  left  ia 
charge  of  Mult^n  as  his  feudatory,  and  who  had  become  Sultan  of 
Delhi  in  all  but  name)  was  dead,  he  crossed  the  Beas  and  Sutlej,  defeat- 
ed the  Mina  leaders,  and  ravaged  the  country  from  Ludhiana  to  A.rubar 
(Rupar).§  Thence  he  proceeded  to  J^landhar,  and  encamped  on  the 
Bed.s,  while  Zirak  Khan,  the  amir  of  S^mana,  retired  into  the  fort. 
After  some  negotiations  it  was  agreed  that  the  fort  was  to  be  evacuated 
and  given  up  to  Tughd,n,  the  Turk-bacha  (Jasrath^s  ally,  who  had  taken 
refuge  in  his  territories),  while  Jasrath  waB  to  pay  tribute'and  return 
home.  But  as  soon  as  Jasrath  got  Zirak  Kh^o  into  his  camp,  he  de- 
tained him  as  a  prisoner  and  carried  him,  securely  guarded,  to 
Ludhiana,  whence  he  marched  to  Sirhind.  That  fortress,  however, 
defied  all  his  attempts,  and  the  Sultan  Mubarak  Shah,  advancing,  com- 
pelled him  to  raise  the  siege  and  retreat  on  Ludhiana,  whence,  having 
released  Zirak  Khan,  he  crossed  the  Sutlej.  The  Sultan's  forces  then 
advanced  as  far  as  Ludhiana,  but  were  unable  to  cross  the  Sutlej,  as 
Jasrath  had  secured  all  the  boats.  When  the  rains  ceased,  the  Sultan 
withdrew  to  Kabulpur,||  and  Jasrath  made  a  similar  movement,  where- 
upon the  Sultd,n  sent  a  force  to  effect  a  crossing  at  Rupar.  Jasr^ith 
marched  on  a  line  parallel  to  this  force,  but  it  effected  a  crossing,  and 
the  SuMn  then  passed  the  river  without  opposition.  Jasrath's  followers 
then  abandoned  the  opposition  he  had  chosen  without  striking  a  blow, 
and  their  leader  fled  hastily  to  Ludhiana,  whence  he  crossed  the  Beds, 

*  According  to  the  Malfuzdt-i-Timuri,  Malik  Shaikha  Khokhar  was  the  brother  of  Nusrat 
Khokhar,  formerly  governor  of  Lahore  on  the  part  of  Sultan  Mahmiid  of  Delhi.  After 
Nusrat's  defeat  Shaikha  Khokhar  had  submitted  to  Ti'mur,  and  had  accompanied  hira  on 
his  inarch  to  the  Jumna,  his  influence  being  sufficient  for  him  to  obtain  protection  for  his 
subjects  from  pillage  by  Timur's  army.  Shaikhi,  however,  obtained  Ti'mur's  leave  to 
return  to  Lahore,  where  he  soon  incurred  the  suspicion  of  being  lukewarm  in  Timiir's  cause 
and  Timur  sent  orders  to  arrest  Shaikha  and  levy  a  ransom  from  Lahore— £.  H.  I.,  Ill, 
p.  473.  This  account  is  confirmed  by  the  Zafamdma,  which  calls  Nusrat  Kiikari  brother 
of  Shaikh^  Kukari— 16..  p.  485.  Raverty  states  that  some  authorities  say  that  Shaikha  died 
a  natural  death,  while  others  allege  that  he  was  put  to  death,  Jasrath  being  imprisoned  in 
Samarqand.  Some  years  later  Jasrath  was  released  acd  returned  home.  There  he  put  to 
death  Shahi,  his  brother,  and,  seizing  Jalandhar  and  Kalanaur,  began  to  aspire  to  the 
sovereignty  of  Hind. — Notes,  p.  8G8. 

t  E.  B.  I.,  Ill,  p.  520. 

X  lb.,  p.  467. 

§  E,  H.  I.,  IV,  p.  54.  Raverty  adds  that  he  attacked  Sirhind,  but  it  was  defended  by 
Buitin  Shah  Lodi  and  he  failed  to  take  it  in  1421.— ZVotes,  p.  3(J8. 

II  Kabulpur  (Raverty). 


548  Khohhar  history, 

the  Ravi,  and  finally,  after  the  Sultan  liad  crossed  tbe  latter  river  near 
Bhowa,*  tlie  Jatihava  (Clienab).  Jasrath  now  took  refuge  in  his 
strongest  place,  Tekhart  in  the  hiUs  but  Rai  BhimJ  of  Jammu  guided 
the  Sult5,n's  forces  to  the  stronghold,  and  it  was  captured  and  destroyed. 
Jasrath's  power  was,  however,  undiminished,  for  as  soon  as  the  Sultan 
had  returned  to  Delhi  after  restoring  Lahore,  he  recrossed  Chenab  and 
Ravi  with  a  large  force  of  horse  and  foot,  and  attacked  Lahore  and  was 
only  driven  oft  after  nearly  five  weeks'  fighting  round  the  fort.  He 
then  retreated  on  Kalanaur  to  attack  that  stronghold^  into  which  Rai 
Bhim  had  thrown  himself  in  order  to  relieve  Lahore.  After  protracted 
fighting  round  Kald-naur,  Jasrath  patched  up  a  truce  with  Rai  BhIm 
and  then  went  towards  the  Ravi  where  he  collected  all  the  people  of 
the  territory  of  the  Khokhars,  who  were  in  alliance  with  him,  but  on 
the  advance  of  an  imperial  army  fi"om  Lahore,  supported  by  one  which 
advanced  on  the  ford  of  Buhi,  he  again  fled  to  Tekhar.  The  united 
forces  of  the  Sultan  now  marched  along  the  river  Rd,vi  and  crossed  it 
between  Kalananr  and  Bhoh*  afterwards  effecting  a  junction  with 
Rd,i  Bhim  on  the  confines  of  Jammii.  These  forces  defeated  some 
Khokhars  who  had  separated  from  Jasrath  on  the  Chenab. 

Li  the  following  year  (826  A.  H.  or  1423  A.  D.)  Jasrath  defeated 
Rai  Bhim  and  captured  most  of  his  horses  and  materiel.  The  Rai  him- 
self was  killed,  and  Jasrath  now  united  himself  to  a  small  army  of 
Mughals  and  invaded  the  territories  of  Dibalpur  and  Lahore,  but  on  the 
advance  of  the  imperial  leader  he  retired  across  the  Chendb. 

After  this  the  Khokhars  appear  to  have  remained  inactive  for  four 
or  five  years,  but  in  831  A.  H.  (1428  A.  D.)  Jasrath  laid  siege  to 
Kaliinaur,  aiid  on  advancing  from  Lahore  to  relieve  the  place,  his  old 
opponent,  Sikandar  Tuhfa,  was  defeated  and  had  to  retreat  on  Lahore. 
Jasrath  then  besieged  J^landhar,  but  he  was  unable  to  reduce  it,  and  so 
he  retreated  to  Kalanaur,  carrying  off  the  people  of  the  neighbourhood 
as  captives.  Reinforcements  were  seut  to  Sikandar,  but  before  they 
arrived,  he  had  asraia  advanced  to  KaMnaur  and  united  his  forces  with 
those  of  Rili  Ghd,lib  of  that  town.  These  leaders  then  marched  after 
Jasrath  and  completely  defeated  hitu  nt  Kdngra  on  the  Bels,  recovering 
the  spoils  which  he  had  gained  at  Jalandhar.  Jasrath  again  took  refuge 
iu  Tekhar. 

In  835  A.  H.  (1431-2  A.D.),  however,  Jasrath  descended  from  Telhar 
(Tekhar)  and  marched  on  Jalandhar,  Sikandar  drew  out  of  Lahore  to 
intercept  him,  but  incautiously  allowed  his  small  force  to  be  attacked 
by  Jasrath's  superior  numbers  and  was  defeated  and  taken  prisoner, 
some  of  his  followers  escaping  to  Jalandhar.  Jasrath  in  triumph 
marched    on  Lahore  and  laid  siege  to  ib,  but  it  was  vigorously  defended 

*  Not  identified  ;  possibly  Bhowa  and  Bhoh  are  the  same. 

t  Thankar  or  Talhar  in  other  historians.  Farishta  has  Bisal,  but  that  is  on  the  Ravi. 
Raverty  calls  it  Thankir.— E.  H.  I.,  IV,  pp.  -55-6. 

X  Raverty  calls  this  Hindu  Raja  of  Jammu  Rai  Bhali'n,  but  adds  that  he  was  sonin-Iaw 
of  AH  Shah  of  Kashmir,  against  whom  Zain-ul-Abidin,  his  brother,  enlisted  Jasrath's  aid. 
The  Khokhars  and  their  ally  marched  from  Sialkot  against  the  Sultan,  Ali  Shah,  and 
defeated  him  prior  to  U23  A.  D.  About  this  time  the  Gakkhars,  under  Malik  Kad,  wrested 
their  conquests  from  Zain-ul-Abidin. 


Khor — Khoreja.  549 

by   Sikandar's   lieutenants,  and  on  the  Sultdn's  advancing  to  S^mana  to 
its  relief,  he  abandoned  the  siege,  but  kept  Sikandar  in  captivity .*  ;t  • 

In  835  A.  H.  (1432  A.  D.)  Malik  Allahdjid  was  appointed  feudatory 
of  Lahoi-e,  but  he  waa  promptly  attacked  on  his  arrival  at  Jdlandliar 
by  Jasrath,  defeated  and  compelled  to  seek  a  refujje  in  the  hills  of 
Kothi.t 

In  840  A.  H.  (1436  A.  D.)  the  Sultan  Muhammad  Shdh  sent  an 
expedition  against  Shaikhs,  {do)  Khokhar,  which  ravaged  his 
territories.^ 

In  845  A.  H.  (1441  A.  D.)  the  Sultdn  conferred  Dibdlpur  and  Lahore 
on  Bahlol  Kh^n  and  sent  him  against  Jasrath,  but  Jasrath  made  peace 
with  him  and  flattered  him  vrith  hopes  of  the  throne  of  Delhi. §  After 
this  the  Ivhokhar  power  declined,  owing  to  causes  of  which  we  know 
nothing. 

In  the  time  of  Akbar  the  Khokhars  held  5  out  of  52  maluills  in  the 
Lahore  sarhdr  in  the  Bari  Do^b,  and  7  out  of  21  pai-ganas  in  tho 
Chinhath  Doab,  with  one  mahdll  each  in  the  Bist-Jalandhar  and 
Rachna  Doabs.  In  the  Dibdlpur  sarhdr  of  Multan  they  held  3  out  of 
30  mahdlls  in  the  Bist-Jalandhar  Dodb,  and  one  in  the  Berun-i-Punjnad, 
west  of  the  Indus.  Raverty  puts  their  population  then  at  more 
than  200,000  souls.  || 

It  must  be  confessed  that  the  above  notes  leave  the  question  of  the 
origin  of  the  Khokhars  precisely  where  it  stood.  In  an  account  of  the 
Katil  Kdjputs  from  Gurd^spur  it;  is  said  that  some  of  the  (earliest) 
converts  to  Islam  became  known  as  Khokhars,  but  further  on  it  says  : 
"  One  of  our  ancestors  settled  in  the  fort  of  Mangla  Devi  in  the  Jainmu 
State  and  then  took  possession  of  Kharipur.  Hence  his  descendants 
became  known  as  Khokhars/-'  after  being  converted  to  Islam  in  the 
time  of  Mahnnid  of  Ghazni.  And  further  on  it  says  that  Kiitils 
do  not  intermarry  with  Khokhars,  because  the  latter  are  of  their  blood 
and  are  descendants  of  Kdtils  by  Muhammadan  wives. 

(2)  a  section  of  the  Chuhras  which  is  said  to  be  descended  from  a 
Khokhar  Rajput  whose  soil  was  born  of  his  mother  in  hpr  o-rave.  He 
was  rescued,  but  as  he  had  sucked  the  breasts  of  a  corpse  he  was  out- 
casted  and  married  the  daughter  of  a  Chiihra.  Out  of  respect  for  its 
ancestress  the  Khokhar  Chuhrds  do  not  eat  the  heart  of  any  animal. 

Khor,  a  Jat  clan  (agricultural)  found  in  Multan. 

IvHoiiEJA,  a  Jiit  clan  (agricultural)  found  in  Multan. 


*  E.  H.  I.,  IV,,  p.  74. 
t  Ih.  p.  75. 

I  lb.,  p.  85  :  Jasrath  must  be  ireant. 
§  lb.,  pp.  85-6, 

II  Notex,  pp.  36G-67.  The  Khokhars  of  the  Jalandhar  district  do  not  mention  Jasrath, 
but  only  date  their  settlement  there  from  the  time  of  tho  Sayyid  kings.  Mr.  Purser 
{.JiMundur  Settlement  Report,  p.  li;)  says  this  is  negative  evidence  that  Jasrath  was  a 
Gakkhar,  but  he  refers  to  Major  WaterJield's  Guji-dt  SetUemeut  Report,  in  which  the  Kho- 
khars are  quite  correctly  put  down  as  descended  from  Jasrath,  "  who,  with  Bharat,  took 
Jammij  when  in  Timiir's  service,"  and  afterwards  settled  in  the  Gujrat  district'.-  See 
Punjab  Notes  and  Querien,  I.,  p.  1-il. 


f  50  Khosa — Khoire. 

Khosa,  {])  a  very  important  Balocli  tribe  forming  two  distinct  tumans^- 
one  near  Jacobiibddin  Upper  Sindh,  the  other  with  its  head-quarters  at 
Batil  near  Dera  Ghazi  Khan.  Said  to  be  mainly  Hot  by  descent,  they 
occupy  the  country  between  the  Laghari  and  tlie  Kasraui,  their  terri- 
tory being  divided  into  a  northern  and  a  southern  portion  by  the  terri- 
tory of  the  Lunds,  and  stretching  from  the  foot  of  the  hills  nearly  across 
to  the  river.  They  are  said  to  have  settled  originally  in  Kech  ;  but 
with  the  exception  of  a  certain  number  in  Bahawalpur  they  are,  so 
far  as  the  Punjab  ia  concerned,  only  found  in  Dera  Ghazi.  They  hold, 
however,  extensive  lands  in  Sindh,  which  were  granted  them  by 
Humayun  iu  return  for  military  service.  They  are  one  of  the  most 
powerful  tribes  on  the  border,  and  very  independent  of  their  chief, 
and  are  ''  admitted  to  be  among  the  bravest  of  the  Baloch."  They  are 
true  Rinds  and  are  divided  in  Dera  Ghazi  into  13  clans,  of  which  the 
Balelani  and  Isiaiji  are  the  most  important,  the  latter  being  an 
affiliated  offshoot  of  the  Khetrans.  The  others  are  the  Jangel,  Jindani, 
Ji^ni,  Jarwdr,  Hamalani,  Tombiwala,  Mihrwani,  Haiti,  Jajela,*  Lashari 
and  Umarani.  The  Khosa  is  the  most  industrious  of  the  organised 
tribes ;  and  at  the  same  time  the  one  which  nest  to  the  Gurchani  bears 
the  worst  character  for  lawlessness.  In  1859  Major  Pollock  wrote  : 
"  It  is  rare  to  find  a  Khosa  who  has  not  been  in  prison  for  cattle- 
stealing,  or  deserved  to  be ;  and  a  Khosa  who  has  not  committed  a 
murder  or  debauched  his  neighbour's  wife  or  destroyed  his  neighbour's 
landmark  is  a  decidedly  creditable  specimen."  And  even  now  the 
description  is  not  very  much  exaggerated. 

There  is  also  a  Khosa  aah-tuman  of  the  Kiads  of  Shorau,  and  a 
Khosa  clan  of  the  Lunds  of  Tibbi. 

(2)  u  tribe  of  J  ats,  said  to  be  of  Tur  Rajput  origin  and  to  have 
been  expelled  from  Delhi  by  the  Chauhans.  The  people  so  plundered 
were  called  Khosas.t  They  used  to  wear  the  jane o,  but  after  contract- 
ing unions  with  Jats  they  gave  it  up,  except  at  Rattiar  in  Moga 
tahsil  in  Ferozepur,  where  the  Khosas  still  wear  it,  avoiding  social  inter- 
course with  other  Khosas.  The  Khosas  hold  the  title  in  reverence 
because  in  the  flight  from  Delhi  an  eagle  saved  a  new-born  child — 
in  the  usual  way.  At  weddings  bread  is  still  thrown  to  kites.  The 
boy's  name  was  Bhai  Randhir  and  Khosa  Randhir  in  Moga  is  named 
after  him.  His  pond  in  this  village  is  the  scene  of  a  mela  held  there 
in  Mdgh  and  all  Khosas  have  their  wishes  fulfilled  or  fulfil  their 
vows  there.  Another  special  custom  at  Khosa  weddings  is  that  when 
the  bride  reaches  the  bridegroom's  house  the  Dum  conceals  the  takJcula 
of  a  spinning  wheel  iu  the  village  dung-heaps,  and  the  pair  are  made 
to  search  for  it  by  the  common  till  they  find  it. 

Khosak,  a  Baloch  clan  (agricultural)  found  in  Montgomery. 

Khosae,  a  Jat  clan  (agricultural)  found  in  Multan. 

KhostWal,  an  inhabitant  of  Khost  in  Afghanistan.     The  Khostwals  arc   not 
a  tribe  but  include  a  number  of  Pathan  tribes,  such  as  the  Jajis. 

Khotre,  a  Kharral  clan  (agricultural)  found  in  Montgomery. 

*  A  small  clan,  probably  aborigines  of  the  Jaj  valley,  which  they  inhabit. 
t  The  more  usual  folk-etymology  makes  Khosa  =  plunderer,  not  plundered. 


n 


.  /C^^uZ     Jl  ./.  X  t7L<^^'f     iT/- 


«Ufc         ^-'^^  Ai^  ti. 


<i,./    ^    S  ^^7  ^^^. 


Khudakha-'Kingar.  551 

Khddakka,  a  sept  or  family  of  Pathans  descended  from  Khud^  Ddd  Kh^n, 
son  of  Khizr  Kh^n  (ancestor  of  the  Khizr  Khel),  and  grandson  of 
Saddu  Khd,n,  founder  of  the  Saddozais.  The  family  is  chiefly  found 
in  MuMn. 

Khudukhel,  a  branch  of  the  Doozai  clan  of  the  Mandaur  Path.4ns,  settled  on 
the  Indus  in  Peshawar  round  Panjtar. 

KetJGiANi,  see  Khogiani. 

Khukhrain,  see  Khokharain. 

Khumea  (KhemraI. — A  caste  of  Hindustan,  and  found  only  in  the  eastern 
parla  of  the  Punjab.  His  trade  is  dealing  in  and  chipping  the  stones 
of  the  hand-mills  used  in  each  family  to  grind  flour ;  work  which  is 
believed  to  be  generally  done  by  Tarkhdns  in  the  Punjab  proper. 
Every  year  these  men  may  be  seen  travelling  up  the  Grand  Trunk 
Road,  driving  buffaloes  which  drag  behind  them  millstones  loosely 
cemented  together  for  convenience  of  carriage.  The  millstones  are 
brought  from  the  neighbourhood  of  Agra,  and  the  men  deal  in  a 
small  way  in  buffaloes.  They  also  sing  at  fairs,  and  in  Karnal  work  as 
weavers.     They  are  almost  all  Musalraan. 

Khunga,  one  of  the  principal  Jat  clans,  by  position  and  influence  in 
Hoshidrpur,  in  which  District  it  is  found  in  and  near  Budhipind. 

Kbusra,  an  eunuch  or  hermaphrodite  :  see  under  Hinjrd. 

Kbutril,  a  tribe  which  is  found  in  the  Kahuta,  Gujar  Kh^n  and  Rawal- 
pindi tahsils  of  Rawalpindi,  and  is  connected  by  descent  with  the 
Dhunds  and  Jasgams  of  the  Murree  Hills. 

Khwaja,  a  title,  especially  affected  by  Kashmiris.  It  is  the  same  word, 
asKnojA,  but  is  not  used  as  the  name  of  any  caste  or  otherwise  than 
as  a  title. 

Khwajazada,  see  Sayyid. 

Khyung-po,  see  Chahzang. 

KiHTRAN,  Kthtraen,  a  sept  of  the  Mi^ma  Pathd,ns,  descended  from  Kihtrd,n, 
one  of  the  two  sons  of  Shkorn,  son  of  Midnai :  Raverty  distinguishes 
them  from  the  Kihtraas  or  Khetrans. 

KiKAN,  one  of  the  two  main  divisions  of  the  Sansis.  Also  known  as 
Bhedkut,  the  Kikan  are  cattle-lifters,  child-stealers,  burglars,  and  some- 
times robbers  and  dacoits.  They  pass  themselves  off  as  Nats  and 
other  harmless  tribes  to  escape  molestation.  They  will  eat  beef  and 
buffalo  meat.  Sometimes  they  are  called  rihluwdlas  by  the  people  as 
their  women  dance  and  sing  rilhus,  ditties  or  love-songs. 

KiLCBi,  a  clan  of  the  Manj  Rajputs. 

KiLLA,  a  tribe  of  Ja^js  which  claims  Solar  Rajput  origin  through  its 
eponym.  It  migrated  into  the  Punjab  in  Humdyun's  time  and  is  found 
in  Sid,lkot. 

KiNGAE,  see  Kangak. 


552  Kirdr — KoMstdni. 

KiRAR,  fern,  -i,  a  word  almost  synonjmoug  with  coward,  and  even  more 
contemptuous  than  is  the  name  Banyd  in  the  east  of  the  Province. 
The  term  appears  to  be  applied  to  all  the  western  or  Punjabi  traders 
as  distinct  from  the  Biiny^s  of  Hindustan,  and  is  so  used  even  in 
the  K^iigra  hills.  But  the  Arora  is  the  person  to  whom  the  term  is 
most  commonly  applied,  and  Khatris  repudiate  the  name  altogether 
as  derogatory.  The  Kirar  appears  as  a  terrible  coward  in  the  proverbs 
of  the  countryside  :  "  The  tliieves  were  four  and  we  eightj'-four;  the 
thieves  came  on  and  we  ran  away.  Damn  the  thieves  !  well  done  us !  " 
And  again  :  "  To  meet  a  Eathi  armed  with  a  hoe  makes  a  company  of 
nine  Kird-rs  feel  alone.  "  Yet  the  peasant  has  a  wholesome  dread  of 
the  Kirar  when  in  iiis  proper  place.  "  Vex  not  the  ^At  in  his  jungle, 
or  the  Kirar  at  his  shop,  or  the  boatman  at  his  ferry ;  for  if  you  do, 
they  will  break  your  head."  Again  :  "  Trust  not  a  crow,  a  dog,  or  a 
Kirar,  even  asleep."  So  again  :  "  You  can't  make  a  friend  of  a 
Kirdr  any  more  than  a  satti  of  a  prostitute." 

KiRAUNK,  Karaunk,  Keaunk,  Kirawak,  a  man  whose  duty  it  is  to  call 
people  together  for  hegdr  or  forced  labour;  also  called  Satv.-dq  or 
'  bearer  of  burdens.'  LyaU  speaks  of  the  Kirank  as  one  of  the  nich  or 
inferior  castes  of  Hindus  in  Kdngra,  but  it  is  doubtful  whether  it  is 
not  rather  an  occupational  term,  applied  to  any  Koli  or  Dagi  who 
adopts  this  calling.  In  the  Simla  Hills  the  term  Karawak  is  generally 
applied  to  a  Koli,  but  in  the  Koti  fief  of  Keen  thai  there  are  two 
villao-es  wlipre  Karawaks  live  and  form  a  distinct  caste,  ranking  higher 
than  t!ie  Kolis.  These  were  originally  Kanets.  Once  a  cow  died  in  a 
cow-shed  and  there  being  no  D^gi  or  Koli  pre?ent,  a  Kanet  dragged 
its  carcass  out  of  the  house.  The  Kanets  outcasted  him  and  his 
descendants  are  called  Kardwaks.  The  Kunets  do  not  intermarry  or 
dine  with  them.  They  can  enter  a  Kanet's  house  but  must  not  go  into 
the  kitchen.  They  correspond  to  the  Batwd,ls,  Balahar,  etc.,  of  the  low 
hills  and  the  plains. 

KiRD  Kurd,  a  powerful  Brahoi  tribe  :  found  also  as  a  clan  in  the  Maztiri 
Baloch  tribe.     Originally  a  slave  tribe. 

KiRMANi,  a  Sayyid  clan  (agricultural)  found  in  Montgomery. 

Kishtiban  a  boat  driver,  a  boatman  :  see  under  Mallah. 

KlZALBASH,  see  QrZZILBASH. 

Koch,  a  people  mentioned  in  the  MasdHk-ica-MamdliJc  and  in  the  Kitdh  of 
Ibn  Haukal  with  the  Baloch.  They  are  described  as  inhabiting  a 
territory  of  Iran  Zamin  bordering  on  Sind  and  Hind,  and  as  speaking 
a  language  different  from  the  Baloch.  Ravert\'  identified  them  with 
the  Brahuis,  but  see  Kochi,  infra. 

KocHi,  a  synonym  for  Powinda,  q.  v.     The  word  literally  means  '  nomad.' 

KopAN,  a  J^t  clan  (agricultural)  found  in  Multd,n. 

KoHAR,  a  Jdt  clan  (agricultural)  found  in  Amritsar. 

KoHisTANt,  a  ganerio  tei'in  for  the  peoples  of  the  Indus  Kohistdn  :  see  under 
Chiiiss,  Gabare. 


V      if-^      ' 


^ 


0   f 


-t.,^ 


,^ 


Kohja^-Koli.  558 

KohJa,  'defective  in  a  member/*  more  correctly  Khoja. 

KoHJA.—In  the  Jullundur  tahsil,  the  first  J^ts  to  become  Musalmatis  would 
seem  to  have  been  the  Kaujas  or  Kohjas  v/ho  hold  five  villao-es  ;  one 
of  which  is  called  Kauja,  where  the  Kingra  cho  enters  the^ District. 
They  say  their  ancestor  was  a  giant  who  accompanied  Sultdn  Mahmud 
of  Ghazni  in  one  of  his  invasions  and  settled  down  here  as  he  liked  the 
country.  His  name  was  Ali  Muhammad  or  Manju,  and  he  was  nick- 
named Koh-Cha,  or  'little  mountain/  on  account  of  his  size.  The 
change  from  Koh-cha  to  Kauja  or  Kohja  is  simple.  Six  of  their 
septs  (the  Sim,  Sadhu,  Arak,  Sin,  Dhanoe,  and  Khunkhun)  claim  to 
be  of  Arab  descent,  and  so  were  originally  Muhammadans.  The  ethers 
were  converted  at  various  times  since  the  reign  of  Akbar.  The  above 
mentioned  six  septs  at  least  intermarry  on  equal  termp.  The  Kohjas 
avoid  the  use  of  beef  and  till  lately  observed  Hindu  rites,  as  well  as 
the  Muhammadan  nikdh,  at  weddings.  They  sank  to  Jdt  status  by 
marrying  Jat  women. 

KoHLi,  an  agricultural  clan  found  in  Shdhpur. 

KoHLi,  a  man,  of  any  caste,  who  looks  after  the  huhls  or  irrigation 
channels  in  Chambd,.     Not  to  be  confused  with  Koli. 

KoHRi,  a  Jat  clan  (agricultural)  found  in  Amritsar. 

KoK,  a  small  clan  of  J^ts  found  in  Bd,wal  (Ndbha).  It  derive?  its  name 
from  its  first  home,  Kokas  in  the  Manddwar  tahsil  of  Alwar.  The 
Koks  ordinarily  worship  the  goddess  Bhairon,  and  perform  the  first 
tonsure  of  their  children  at  Durgd,'s  shrine  in  the  Dahmi  ildqa  of 
Alwar.     C/.  Kuk. 

KoKARAH,  a  Jdt  clan  (agricultural)  found  in  Multan.     Cf.  Kukdra. 

KoKRAYA,  a  tribe  of  Jdts. 

Kola,  an  inhabitant  of  KuUu,  and,  according  to  Sir  Denzil  Ibbetson,  a 
distinct  word  from  Koli,  vide  p.  218  swpra.  The  form  Kold  is 
probably  correct,  just  as  Ldhuld,  is  used  outside  Ldhul  in  Kullu  for  an 
inhabitant  of  Ldhul. 

Koli. — The  term  Koli  is  used  in  three  distinct  senses.  First,  as  a  territorial 
term  it  denotes  a  resident  of  Kullu,  and  Lyall  speaks  of  the  Rdjaa  of 
Kullu  as  Koli  Rajd,s.t  He  adds  that  the  name  Koli  is  applied,  out 
of  Kullu,  to  any  Kullu  man,  but  Kola  would  appear  to  be  the  mora 
correct  form.  Ho  observes  that  they  were  not  of  pure  Rajput  blood, 
a  fact  indicated  by  their  use  of  the  title  Singh  iustead  of  Sen  or 
Pdl,  the  usual  Rajput  aflBx,  and  that  they  were  probably  Kanets  by 
origin,  popular  tradition  making  them  for  some  time  petty  Tbdkurs  or 
barons  of  the  upper  Kullu  valley. J  Second,  it  denotes  the  Ko]i§  of  the 
Hills,  who  is  practically  the  same  as  the  Dagi,  or  in  Chamba  as  the 
SiPPi.  Third,  it  is  used  of  the  Cliam^rs  in  the  south-east  Punjab  who 
have  taken  to  weaving.    The  Koli  of  the  plains  belong  in  all  probability 

*  Punjabi  Dicty.,  p.  622, 

t  Kangra  Settlement  Rep.,  §  79. 

X  Ibid,  p.  75. 

§  Koli  is  often  given  as  a  K^jput  sept  or  family. 


6.')<4  KoU  growps, 

to  the  great  Kori  or  Koli  tribe  of  the  Chamars,  the  head-quarters 
of  which  is  in  Ondh.  These  men  are  commonly  classed  with  Chamdrs 
in  the  districts  in  which  they  are  found,  but  are  distinguished  from 
the  indigenous  Chamdrs  by  the  fact  of  their  weaving  only,  and  doing 
no  leather  work.  Indeed  they  are  commonly  known  as  Chamdr- Julahds. 
Mr.  Benton  wrote  :  "The  Cham^r-Juld.bd,s  have  no  share  in  the  village 
skins,  and  do  no  menial  service  ;  but  they  would  be  very  glad  to  be 
entered  among  the  village  Chamars,  who  have  anticipated  them 
and  driven  them  to  weaving  as  an  occupation."  I  very  much  doubt 
whether  this  is  generally  true.  As  a  rule  the  substitution  of  weaving 
for  leather  work  is  made  voluntarily,  and  denotes  a  distinct  rise  in 
the  social  scale.  Tho  Karndl  Kolis  do  not  obtain  the  services  of 
Brdhmans. 

It  is,  however,  very  possible  that  the  Kolis  of  the  hills  are  identical 
with  those  of  the  plains,  or  that  both  are  really  so  named  because 
they  follow  the  same  callings.  Thus  in  the  Simla  Hills,  the  term 
Koli  is  supposed  to  be  derived  from  Kuhn,  '  degraded  from  a  family,' 
i.  e.,  of  Sudra  status  ;  and  the  Dagi  caste  is  said  to  be  an  ofishoot  of  the 
Kohs,  which  got  its  name  from  dragging  away  dead  cattle  {dangar  or 
4aga),  so  that  a  Koli  who  took  to  removing  the  carcases  of  cattle  was 
called  a  Ddgi  Koli.  Neither  Kolis  nor  Dd,gis  may  wear  a  gold  ornament"^ 
or  a  sihrd  (chaplet)  at  a  wedding  in  those  Hills,  but  in  the  Siwdliks  and 
lower  Himalayas  Kolis  may  wear  both,  though  Chamnrs  may  not. 
Again  Dagis  and  Chamars  may  intermarry,  as  a  Dagi  who  makes 
shoes  becomes  a  Cham^r.  Otherwise  he  remains  a  Dd.gi.  Yet  the 
Kolis  rank  above  the  Chamdrs  or  Ddgis  and  in  the  lovyer  Himalayas 
a  Kanet  will  drink  water  from  a  Koli's  brass  vessel,  but  not  from 
any  earthen  vessel  of  his.  These  appear  to  be  the  Sucha  or  *  pure  ' 
Kolis  of  the  following  note  : — 

Once  upon  a  time,  when  the  Simla  Hills  were  occupied  by  Kanets,  cattle  disease  carried 
off  nearly  all  the  cattle  of  the  villagers.  As  no  shoe-makers  (Chamars ")  were  available  to 
remove  the  countless  dead  kine,  and  as  the  villagers  could  take  no  food  till  the  carcases 
were  removed  from  their  houses,  they  took  counsel  to  get  out  of  the  difficulty  they  were  in, 
and  some  Kanet  families  undertook  to  remove  them,  but  these  families  were  avoided  by  the 
other  Kanets,  as  they  were  polluted  by  touching  the  dead  kine,  and  were  termed  Kolis. 
Thus  the  Kolis  are  degraded  Kanets.  But  they  retain  their  gols,  so  that  the  Koli  gots  are  the 
same  as  those  of  the  Kanets,  and  some  Kolis  of  the  Shandilya  and  Kashyap  gots  are  found  in 
these  hills.  Kolis  do  not  touch  beef.  But  they  gladly  eat  the  flesh  of  a  male  buffalo  offered 
to  a  goddess  in  sacrifice.  They  also  freely  eat  the  flesh  of  a  black  bear.  There  are  no 
Sacha  Kolis  in  the  Simla  Hills, f  but  only  Sucha  Kolis.  The  Pah4ri  word  suchd  means  pure 
or  purified,  from  the  Sanskr.  Shuchi,  pure,  purified  or  clean.  They  are  like  the  Jhinwars 
of  the  plains,  and  water  may  be  taken  from  their  hands.  The  Koli  deity  is  called  Khathe- 
Bhar. 


*  This  prohibition  would  appear  to  be  due  to  some  old  sumptuary  law  of  the  Rajis. 
Bimilarly,  at  funerals  Kolis  may  use  the  iholki  (drumj  and  saiidi  (pipe),  but  no  others  : 
Kanets  may  use  any  musical  instruments  except  the  narsingha— and  even  that  may  be  used 
by  permission.  In  the  higher  ranges  it  is  customarj'  to  beat  a  drum  at  funerals,  but  in  the 
lower  the  dafm,  sanhh  and  jhallar  are  used. 

t  On  the  other  hand  a  very  careful  observer  (Mr.  W.  Coldstream),  wrote  :— 
♦'  In  the  lower  hills  (at  least  I  have  seen  them  in  Bilaspur  State)  there  are  Sachd  KoKs, 
from  whose  hands  Rajputs  and  Mians  can  eat  and  drink.  The  fact  is  that  the  necessity  of 
havinf'  menials  ceremonially  pure  has  created  these  Sacha  Kolis,  for  Jhinwars  and  Brah- 
mans^are  not  everywhere  to  be  got  to  supply  food  and  drink,  especially  in  the  lower  hills. 
The  colonies  of  Sachd  Kolis  I  saw  were  near  forts,  and  they  served  the  garrison  (as  water- 
carriers,  etc.)" 


The  Kolis  of  the  hills.  555 

In  the  Simla  Hills  another  story  about  the  origin  of  the  Kolis  is  that 
a  Kanet  father  had  two  sons  by  two  wives  and  divided  his  property 
between  them,  it  being  agreed  on  that  who  should  bo  the  first  to 
plough  in  the  morning  should  get  the  first  share.  The  younger  brother 
was  the  first  to  wake  and  went  forth  to  plough.  The  elder  waking 
and  finding  him  gone  attempted  to  plough  the  courtyard,  but  finding  it 
too  narrow  in  a  passion  killed  the  bullock  with  an  axe.  For  this  he 
was  turned  out  of  his  caste.  He  had  two  sons,  one  of  whom  lived  a 
respectable  life,  while  the  other  was  guilty  of  ekinning  and  eating 
dead  oxen.  From  the  first  son  descended  the  Kolia,  who  generally  do 
no  menial  work,  the  Kanets  will  drink  but  not  intermarry  with  them. 
From  the  second  son  are  descended  the  Dagolis  who  skin  and  eat 
dead  cattle.  They  are  further  sub-divided  into  Dagoli  and  Thdkur  of 
whom  the  former  will  not  eat  with  the  latter  because  they  eat  and 
drink  with  Muhammadans.  And  between  the  Kolis  and  Dagolis  come 
the  Dums  who  are  considered  helow  the  Kolis  and  ahove  the  Dagolis, 
and  though  they  do  not  bury  or  eat  cattle  the  Kanets  will  not  drink 
with  them.     They  are  endogamous. 

In  Kumh^rsain  the  Kolis  appear  to  be  divided  into  three  classes, 
of  which  two  may  wear  gold  and  intermarry,^"  while  the  third  is 
not  allowed  to  do  so  and  forms  a  separate  sub-caste,  called  Bashirru, 
Karriru  and  (or)  Shilu,  which  is  very  numerous  in  Kullu.  The 
Bashirru  are  closely  allied  with  the  Jihotra  group,  but  the  people  of 
Kumh^rsain  will  not  eat  anything  cooked  by  them,  though  the  Kolis  of 
Sirmur  do  not  appear  to  object  to  doing  so. 

But  another  account  divides  the  Kolis  of  the  Simla  Hills  into  two 
classes  :  [i)  those  who  do  no  menial  work,  and  with  whom  Kanets 
will  drink  (but  not  marry),  and  {ii)  the  Dagolis  who  skin  dead  kine  and 
eat  beef.  And  the  latter  again  have  a  sub-group  called  Raherf  who 
will  eat  and  drink  with  Muhammadans  and  so  are  out-casted  even  by 
the  Dagolis.     The  Dums  rank  between  the  Kolis  and  the  Dagolis. 

In  Kullu  the  Dagi  is  commonly  styled  Koli,  or,  in  Sar^j,  Betu.J 
But  those  Kolis  who  have  taken  to  any  particular  trade  are  called 
by  the  trade  name,  e.gr.,  hdrdrii,  basket  maker ;  harhye,  carpenter ; 
daugri,  iron-smelter ;  pumhe,  wool  cleaner ;  and  these  names  stick 
to  families  long  after  they  have  abandoned  the  trade,  as  have  been  the 
case  with  certain  families  now  named  Smith  and  Carpenter  in 
England. §  So  also  Chamdrs  and  Lohd,rs,  though  they  have  been 
classed  separately,  or  probably  only  Dagis  (Kolis)  who   took   to    those 

*  Only  those  whose  hereditary  occupation  is  tailoring  are  allowed  to  wear  gold — not  even 
those  who  have  recently  adopted  it. 

t  The  Raher  in  these  hills  are  like  the  sweepers  or  Bhangis  of  the  plains. 

X  [Bethu  or  haitjm,  z  low-caste  (Dagi)  attendant  on  a  Kanet  (or  upper  class  family : 
Diack's  Kulu  Dialect  of  Hindi,  p.  51.].  On  the  other  hand  the  majority  of  the  low  castes 
in  Kullu  were  in  1891  returned  as  Dagis  in  Kullu  proper  (the  Kullu  tahsil)  and  as  Kolis  in 
Saraj,  and  the  terms  appear  to  be  synonymous  though  the  latter  is  preferred  as  implying 
no  reproach.  Besides  the  derivation  from  ddg,  cattle,  Dagi  is  also  said  to  be  derived  from 
dagrid  to  fell.     Neither  ddg  nor  dagnd  is  given  by  Diack,  op.  cit. 

_  §  In  Kullu  the  higher  castes  are  styled  Mitarka  (derived  from  Ihitar-Jcd,  '  of  the  inner 
circle  '),  while  the  lower  are  called  Barka,  '  of  the  outer  circle '.  The  latter  include  the 
Thiwi  or  carpenter,  Darehi,  ferryman,  Koli  or  Dagi  and  Barehi  or  axeman,  Lohar  and 
Barra  (or  Bilra),  an  ironsmelter  or  worker  in  nirgdl,  and  Chamar  in  the  order  given :  Kullu 
Gazetter,  1897,  p.  61. 


658  The  Kolis  as  clients, 

trades  j  but  at  tho  present  day  other  Digis  will  not  eat  with  the 
Lobars,  and  in  some  parts  they  will  not  eat  or  intermarry  with  the 
Chamdrs.  Most  Ddgis  will  eat  the  flesh  of  bears,  leopards,  or 
langiir  monkeys.  All  except  the  Lohd,rs  eat  the  flesh  of  cattle  who 
have  died  a  natural  death.  They  stand  in  a  subordinate  position  to 
the  Kanets,  though  they  do  not  hold  their  lands  of  them.  Certain 
families  of  D^gis,  Chaoa^rs,  and  Lohdrs  are  said  to  be  the  koriddrs, 
i.e.,  'the  courtyard  people'  of  certain  Kanet  families.*  V^'hen  a  Kanet 
dies,  his  heirs  call  the  horiddr  D%is  through  their  jatai  or  headmen  : 
they  bring  in  fuel  for  the  funeral  pile  and  funeral  feast,  wood  for 
torches,  play  the  pipes  and  drums  in  the  funeral  procession,  and  do 
other  services,  in  return  for  which  they  get  food  and  the  Mria  or 
funeral  perquisites.  The  dead  bodies  of  cattle  are  another  perquisite 
of  the  D%is,  but  they  share  them  with  the  Cham^rs  :  the  latter  take 
the  skin,  and  all  divide  the  flesh.  The  Dd.gis  carry  palanquins  when 
used  at  marriages.  The  Lohdrs  and  Chamars  also  do  work  in  iron 
and  leather  for  tlie  Kanets,  and  are  paid  by  certain  grain  allowances. 
The  dress  of  the  Ddgis  does  not  diffc?r  materially  from  that  of  the 
Kanets,  except  in  being  generally  coarser  in  material  and  scantier 
in  shape.     Their  mode  of  life  is  also  much  the  same. 

Sir  James    Lyall  has    the    following   instructive   passage  on    the 
-  evolution  of    the    Koli,    but   he   frankly    acknowledges   that    popular 
ethnology,  which  almost  invariably   describes  a   low   as   formed   from 
a  higher  caste  by  degradation,  is  not  on  his  side  : — 

"  From  the  natural  evolution  of  caste  distinctions  in  this  direction,  I  would  reason  that 
once  all  the  lower  castes  in  Kullu  ate  the  flesh  of  cattle,  but  as  Hindu  ideas  got  a  firmer 
footing,  the  better  off  refrained  and  applied  to  themselves  the  name  of  Koh'.f  Popular  tra- 
dition  seems,  however,  to  go  in  the  opposite  direction,  for  according  to  it  the  Kolis  came 
from  Hindustan  and  gradually  fell  to  their  present  low  position.  The  real  KoH,  or  as  he  ia 
called  in  Kullu  the  Sachcha  Koll,  is  found  in  Kotlehr,  Lambagraon,  etc.,  of  Kingra  proper. 
There  the  caste  is  also  very  low,  but  tradition  ascribes  to  it  a  much  higher  position  than  it 
now  holds.  The  Kolis  of  Ki,ngra  will  not  have  intercourse  with  the  Kolis  of  Kullu  on  equal 
terms  ;  the  latter  admit  their  inferiority  and  ascribe  it  to  their  being  defiled  by  touching 
flesh.  But  it  is  the  same  with  Brahmans  of  the  plains  and  of  the  hills  ;  they  will  not  inter- 
marry. 

"  I  am  not  aware  what  position  the  Kolis  of  Kangra  hold  to  the  Chanils  of  Kingra,  but  I 
believe  they  are  considered  inferior  to  them,  and  that  they  will  not  eat  together  nor  'inter- 
marry.  Th«  Chanals  of  Kangra  will  not,  I  understand,  touch  dead  cattle,  and  will  not  mil 
on  equal  terms  with  those  that  do.  There  are  some  Chandls  in  Outer  Saraj  who  are  con- 
sidered inferior  to  the  Kolfs  there." 


*  The  Kullu  Gazetter  of  1897  gives  a  somewhat  different  version.  It  describes  the  Kolii 
or  Dagis  as  notoriously  lazy,  ignorant  and  thriftless.  In  dress  and  customs  they  do  not 
differ  materially  from  Kanets,  except  that  they  are  generally  poorer  and  have  no  caste 
scruples.  i;ach/a?»n7j/ is  attached  to  a  family  of  Kanets  for  whom  they  perform  th«  cus- 
tomary menial  services  on  the  occasion  of  a  birth,  a  marriage  or  a  death,  receiving  in  return 
the  leavings  of  the  ceremonial  feasts,  and  alto  certain  allowances  at  harvest  time  :  this  re- 
lationship is  known  as  that  of  l-asain  (the  Kanet)  and  dhani,~hdru  or  TchoUddr  (the  Dagi) 
Diack  adds  that  the  Dagi  family  has  the  sole  right  of  performing  ceremonial  functions,  e.  <?.' 
at  a  funeral,  such  as  can  only  be  undertaken  by  persons  of  low  caste  :  op.  ci/.,  p.  51.  He 
translates  cZ/iani  as 'master'.  For  the  term  haiain  we  may  perhaps  compare  Itasdn  in 
Ludhiana. 

t  But  supplementary  to  and  contradictory  of  this  view  is  the  account  given  in  the 
Mandi  State  Gatetteer,  p.  30.  Accordmg  to  that  authority  the  Kolis  claim  Kanet  origin 
and  say  that  the  offspring  of  a  Kanet  by  a  low-caste  woman  is  called  a  Koli.  They 
perform  menial  services  for  Kanet  landholders  at  festivities  and  are  also  cultivators 
but  are  all  notoriously  lazy.  The  Chan41s  form  a  branch  of  the  Kolis,  but  are  inferior 
to  them  in  rank  and  live  by  extracting  oil  and  carrying  loads  on  ponies. '  The  Chanil  gota 
are  Lakkar,  Chauhan,  Takrial,  SJyahi,  Mhotlu,  Dborung  and  Kathwari.  No  Koli  got$  are 
mentioned. 


/^///.-vi 


C\ 


^         <A<i\  <Hi   / 


<(^^  T^. 


Koli'^Krishni,  557 

Thus  the  Koli  is  found  as  far  west  as  Cliamb^,,  throughoufc  the  Hindu 
States  of  the  North-east  Punjab,  in  Kdngra  and  the  Siwaliks,  He 
is  also  found  in  Sirmur  to  the  eastward,  and  in  that  State  he  occupies 
a  low  position,  below  the  Lohdr,  Bidi  and  Bd,jgi,  but  above  the 
Chanel  and  Dumrd,.  He  must  not  let  his  shadow  fall  upon  any  person 
of  high  caste,  and  cis-Giri  Kanets  and  Bh^ts  will  not  even  drink 
water  touched  by  him.  Yet  these  two  castes  and  even  Rajputs  will 
drink  freely  water  brought  by  him  in  a  metal  vessel  and  can  prepare  their 
food  in  his  house  if  it  has  been  fresh  plastered  with  cow- dung.  The 
term  Koli  is  almost  synonymous  with  '  serf,'  and  at  weddings  Kolis 
go  on  foot  or  on  ponies,  but  not  use  palanquins  or  a  kettledrum 
(naqdra).*  Ritual  marriage  is  indeed  not  solemnised  among  some  of 
them,  the  jhajra  form  being  often  used  or  merely  the  simple  rite 
of  putting  a  nose-ring  into  the  bride's  nose.t 

Koli,  a  Gujar  clan  (agricultural)  found  in  Amritsar. 

KoRA,  the  term  for  a  KoRi,  said  to  be  in  use  in  Simla. 

KoEAi,  Kaudai,  Kurai.  One  of  the  original  main  sections  of  the  Baloch,  but 
not  now  an  organised  tuman.X  It  is  found  wherever  the  Baloch  have 
spread  in  the  Punjab,  and  still  forms  a  tribe  in  Mekrd,n.  Most  of  the 
Baloch  in  Multdn  are  either  Korai  or  Rind,  but  they  have  long  been, 
for  practical  purposes,  Jats,  having  forgotten  their  old  language, 
disused  their  old  costume  and  intermarried  freely  with  the  neighbour- 
ing population,  though  they  not  uncommonly  continue  to  wear  their 
hair  long.  The  Kurai  form  one  of  the  five  Baloch  tribes  represented 
in  the  Chen^b  Colony. 

KuRAis,  -sff,  Koraishi,  Koraisi,  see  QuRAise. 

KoRE,  a  Kamboh  clan  (agricultural)  found  in  Amritsar. 

KoRESHi,  an  agricultural  clan  found  in  Montgomery-     See  Quraish. 

KoRi,  KoHRf,  (Kwd,rf  is  probably  a  misspelling  for  Kori).  The  Koria  are 
Hindustani  Chamdrs,  but  are  looked  on  more  or  less  as  a  separate 
caste  in  the  Punjab  :  see  under  Koli. 

Ko^TE,  a  Kamboh  clan  (agricultural)  found  in  Amritsar. 

KoTAwi,  see  Kutana. 

KoTLA,  an  agricultural  clan  found  in  Sh^hpur. 

KoTLEHRiA,  a  Rdjput  sept  of  the  1st  grade,  deriving  its  name  from  the 
principality  of  Kotlehr. 

Kbammin,  fr.  Pers.  "kamin  or  (according  to  Drew)  fr.  krum,  work  :  a  class 
of  millers  and  potters,  most  numerous  in  Darel,  but  also  found  in  the 
fertile  valley  of  Tangir  in  the  Indus  Kohistdn. 

Krishni,  a  Hindu  Vaishnava  sect.  Members  of  the  Krishni  sect  properly 
so  called,  will  commence  every  sentence  of  their  talk  with  the  word 
'  Krishn.*     Other  devotees  of  this  hero  salute  each  other  with  the  words 


«  Sirraiir  Gazetteer,  pp.  31,  84  and  36. 

t  Ihid,  p.  30. 

tlbbetson  ;§  "isa)  spsaks  of  the  Korai,  a?  Rini  bat  in  §  33-1  h?,  qintes  an  old  Bilooh  verso 
"  The  Hot  and  Korai  are  joinad  to^athar  ;  thoy  are  oqml  with  tha  Rind."  Tha  Korai  narer 
appear  to  have  exercised  iniependeat  rule. 


558  KulMr'^KucKhand. 

jai  Sri  Kishn.^^'  Victory  to  the  holy  Krishna/  instead  of  using  the 
ordinary  *  R^m,  Rdm/  Others  will  use  only  the  words  jai  Gajpalji, 
'  Victory  to  the  herdsman.'  And  there  is  a  sect  known  as  the  Jai- 
kishni  who  worship  none  but  Krishn,  and  are  remarkable  for  the 
combination  they  present  of  the  extreme  Sliaiva  and  Vaishnava  prac- 
tices. They  are  said  to  have  been  founded  by  Muni  Ditatre*  to  be 
connected  closely  with  the  Sanidsis,  or  even  to  be  a  sect  of  the  Bd,m- 
margis,  to  be  recruited  from  both  sexes  and  to  worship  nude  before  the 
image  of  their  god.  On  the  other  hand,  they  are  devoted  to  the  holy 
places  of  the  Vaishnavas,  to  Gobardhan,  Mathra,  the  Godd,vari,  and  all 
that  has  to  do  with  the  history  of  Krishn  :  they  read  the  Bh^gavat 
Gita ;  they  are  scrupulous  observers  of  the  sanctity  of  animal  life  ;  they 
are  even  reported  to  have  been  originally  a  Jain  community,  and  to 
have  only  gradually  adopted  the  ordinary  Hindu  customs  relating  to 
marriage  and  the  like.  In  Lahore  they  are  known  as  Bai ;  and  their 
priests  wear  salmon-coloured  clothes  and  white  scull-caps,  with  flaps 
over  the  ears.  They  reverence  more  especially  the  Narbada  and  the 
deity  Chang  Dev,  whose  shrine  is  on  or  near  that  river ;  they  worship 
his  statue,  which  resembles  that  of  Krishn  and  which  is  made  of  black 
wood  or  stone,  and  on  the  head  of  which  they  keep  a  small  stone 
brought  from  the  Narbada  hills.  At  the  time  of  prayer  males  and 
females  alike  are  said  to  divest  themselves  of  their  clothes  and  to  wor- 
ship thus  the  image  which  only  the  initiated  know  to  be  that  of  Chang 
Dev  and  not  of  Krishn.  They  keep  a  handkerchief  in  their  temple 
which  is  called  sesh,  and  with  which  every  one  who  enters  the  temple, 
wipes  his  or  her  hands.  They  are  given  to  the  practice  of  charms 
and  will  neither  reside  nor  eat  anything  near  a  Hindu  temple. 

KuBHAR,  i.  q.  Kumhdr,  in  Jhelum. 
KuBRA,  a  sept  of  Baloch.  (M.). 

KucHARs,  (1)  a  got  oi  Mirdsis,  attached  to  the  Malhi  Jilts  ;  (2)  a  got  of  the 
Khatris. 

KuCHBAND,  lit.  'brush-binder.'  The  term  is  not  a  generic  name,  but 
an  occupational  one.  The  Kuchbands  settled  in  Hissd.r  say  that  their 
place  of  origin  is  Chitor  in  Rdjputdna,  and  that,  during  some  catastro- 
phe, vaguely  stated  to  have  occurred  some  two  or  three  centuries  ago, 
some  tribes  migrated  north  and  assumed  this  designation  and  calling. 
The  Kuchband  gots  are — Chauhdn,  Punwdr,  Gablot,  Kdchwa,  Band,ns, 
Sulankhi  or  Solkhi,  Surhia,  Sassaud,  Badgujar,  and  Morwar.  They 
learnt  brush-making  from  Changar,  and  their  women  also  acquired 
the  art  of  baking  toys  of  clay.  In  Hoshiarpur  the  Kuchbands  are 
regarded  as  Kanjars  by  others,  but  say  themselves  that  they  are 
Ghards;  and  in  that  District  their  ^o^s  are  Sud,  Batwdr,  Bes, -jakarh^ra, 
Sankal,  Baguhar  and  Sonrd.  No  longer  nomads  they  are  now  more 
or  less  settled,  especially  in  the  suburbs  of  Delhi,  and  in  the  canton- 
ments of  Ambala  and  Mathra.    At  Ambtlla  they  intermarry  with  Sdnsis 

*  The  Saniasis  often  trace  their  order  to  Swami  Ditatre,  the  Muai  Dattatreya  of  Sanskrit 
works,  who  is  somHiin3s  said  to  have  bem  the  precursor  of  Shankar  Acharaj,  and  all 
Saniasis,  it  is  said,  receive  the  mmitra  in  the  name  of  Ditatre.  There  is,  however,  a 
story  of  a  contest  between  this  Muni  and  Guru  Gorakh  Nath,  which  would  place  the  former 
at  a  date  much  later  than  Shankar  Acharaj  and  either  this  Ditatra  or  another  of  the  same 
name  is  looked  on  as  the  founder  of  the  Jaikishni  sect. 


X97.     JaiHs.Bis  .are  the  devotee,  ^i^r^^^ ^^:i^^ 

incarnate  cs  well  as  the  ^P^^^^f  ^^^fgOl      ThBTme  is  obv.onsly  derived  fro. 
120   of  the  Punjab  Census  Repoi  t  ot  'ayi-      '■J  r,,^      worship  none  bu 

the  form  of  salutation  adopted  by  b^^°^°;-^  t^^^^.Lil  of  KrLna  wh 
Him,  and  consider  the  "tol;  }™  [^^^^  *°Tl,ey  have  apparently  nothing  to  d 
is  the  fountain  head  and  object  o  «'  l"^"-  [^'g  Census  Report  cited  above,  bv 
with  Vam  Margis  as  «t^ted  ^y  Mr  M  aokg-  lu  h  .^  ^^^^^^  1  ,^^  ^^^^^ 
seem  to  belong  to  the  Vasishtadwaita  ho^oo  o  Jaikishnis  as  a  great  festival.  ] 
birthday  of  Sri  Krishna)  is  ce^lebrat^d  by  the  Jaiksh^         .^  g^^  ^^^^.^ 

iheir  customs,  thev  do  not  df^;  ""^  °7of  a  member  of  their  community.  11 
distribute  sweets  'fahm)  ^  f^,*^'".  ^^^448!  females  378).  In  1891  they  nur 
number  of    Jaikishnis  now  is  8ib  (males  iio,  lo 


bered  1,692. 


2he  Kuchhands.  559 

and  Kanjars  from  the  Pliulkidn  States,  whence  they  came.  They  earn  a 
living  as  shikaris,  makers  of  hhas-hhas  screens  and  even  as  domestic  ser- 
vants in  cantonments.  Their  women  also  make  and  sell  hinnds  (cushions 
for  carrying  loads  on  the  head)  and  chinkds  (nets  for  hanging  up  food,  etc 
m)  and  even  as  prostitutes.  But  as  a  tribe  they  are  no  Jougei*  crimioal' 
Calling  themselves  Hindus,  their  observances  are  all  like  those  in 
vogue  among  Hindus.  Sweeper  women  are  employed  as  mid  wives 
at  a  fee  of  snnas  4  for  a  boy  and  2^  for  a  girl.  The  birth  of  a  boy 
is  celebrated  by  the  distributiou  of  sugar. 

No  Kuchband  may  marry  within  his  own  clan,  and,  as  the  Punw^r 
and  Surankhi  stand  highest  in  the  social  scale,  it  is  considered  an 
honour  to  intermarry  with  them.  Marriage  is  contracted  in  this 
way:  At  betrothal,  the  parents  of  the  bridegroom  present  five 
rupees  to  the  bride's  family  ;  this  is  the  whole  ceremony.-^  At  the 
wedding,  a  pole  is  fixed  upright  in  the  ground  and  a  burning  coal 
placed  at  its  foot.  A  brother-in-law,  or  sister-in-law,  of  either  the 
bride  or  bridegroom  binds  the  right-hand  thumb  of  the  one  to  the  thumb 
of  the  left  hand  of  the  other,  and  the  couple  circle  round  the  pole  seven 
times  and  afterwards  blow  seven  times  on  to  the  coals.  Then  the  bride- 
groom  takes  the  bride  into  his  thatch  or  tent,  and  unties  the  knot  in- 
forming her  at  the  time  that  it  is  his  tent  and  her  future  shelter. 
The  bride  returns  to  her  parents. 

The  niuhldwa,  or  home-coming,  is  performed  in  this  wise.  When 
the  paJckhis  are  struck  and  the  tribe  starts  on  a  tour,  the  bridegroom 
accompanied  by  a  panck  of  two  men  as  witnesses,  goes  to  the  bride's 
residence  and  there  presents  Ks.  20  to  her  parents.  He  is  then 
allowed  to  pass  one  night  under  his  father-in-law's  roof  and  next  day 
takes  his  bride  home,  the  bridegroom's  two  witnesses  exhorting  the  pair 
on  their  duty  towards  each  other.  A  second,  or  kareiva,  marriage  ia 
very  rarely  resorted  to.  The  bridegroom  never  mentions  the  name 
of  his  mother-in-law. 

When  a  death  occurs,  the  corpse  is  carried  on  a  bier  of  bamboos 
shaped  like  a  ladder,  to  the  Hindu  burning  place.  They  do  not 
collect  any  of  the  ashes  {phiil)  after  the  body  is  burnt.  Three  days 
later  the  deceased's  near  relations  and  those  who  carried  the  bier  go 
to  the  burning  place  and  convey  with  them  a  small  quantity  of  milk. 
The  ashes  are  collected  in  one  place  and  the  milk  sprinkled  on  them. 
On  the  12th  day  the  corpse  bearers  are  fed  with  rice  and  sugar  and 
the  remnant  is  distributed. 

Although  these  Kuchbands  style  themselves  Hindus  they  will  eat 
food  cooked  by  almost  any  caste.  Cow's  flesh  alone  is  abjured  by  them. 
Of  wild  animals  they  catch  and  snare  jackal,  lizards  (sdnda),  iguanas' 
foxes,  porcupines,  pig,  hares,  deer,  and  consume  the  flesh  of  all  of  them! 


♦  In  Hoshiarpur  two  emissaries  of  the  boy's  father  go  to  the  bride's  house  and  are 
given  liquor.  In  return  they  distribute  two  rupees  worth  of  sweetmeats  and  so  confirm 
the  betrothal.  A  marriage  letter  is  sent  as  among  Hindus,  to  Hx  the  date  for  the 
shampooing  of  the  pair  with  ivhufnd.  The  2}herds  at  the  wedding  are  made  bj  the  boy's 
sister  or  sister's  daughter  or  by  the  girls.  But  the  couple  blow  on  to  the  fire.  When 
the  wedding  procession  has  withdrawn  to  its  halting  place,  the  boy's  sister  takes  him  in 
her  arms  and  gets  a  rupee.  The  shawls  of  the  pair  are  then  unknotted,  the  boy  salutes 
hie  father-in-law  and  gets  a  rupee,  which  is  spent  on  liquor. 


560  Kudhmi'^Kuka. 

Like  other  aboriginal  tribes,  the  Kuchbauds  extract  curative  oil  from 
sdnda  lizard  and  do  blood-letting  with  leeches  or  by  the  cupping  process. 

The  Kuchband  in  Hiss^r  worship  Rdm  Deo  and  Lalta  Masani.  The 
temple  of  the  former  is  said  to  lie  in  the  desert  20  miles  west  of 
Bikdner.  A  fair  takes  place  there  twice  a  year  in  Bhadon  and  Md,gh, 
and  on  these  occasions  the  Kucliband  visit  the  shrine  and  make  an 
offering  of  one  rupee  each.  They  have  no  respect  for  other  places 
of  pilgrimage,  such  as  Hardwar,  Jawdlaji,  etc.  They  also  worship 
the  cow.  In  the  event  of  any  one  falhng  sick,  it  is  customary  to 
invoke  Rdm,  thus — "  Rdm,  we  will  offer  one  seer  of  grain  to  your 
mother  cow."  Should  the  patient  recover,  a  cow  is  led.  If  small-pox 
breaks  out  the  tribe  visits  the  shrine  of  Lalta  Masdni  inGurgdon.  A 
promise  is  then  made  to  bring  up  two  virgins  to  her  service ;  food  is 
given  to  two  old  and  to  two  young  women  in  her  name,  and  a  cocoanut 
is  offered  on  the  shrine. 

The  Kuchband  in  Hoshidrpur  say  they  are  descended  from  Khizr 
Pdl  of  AUdhbds  in  the  Aligarh  District  of  the  United  Provinces. 
There  is  also  a  Mahardni's  shrine  at  Allahbds,  and  at  her  shrine  a 
pig  is  sacrificed.  The  animaFs  forehead  is  daubed  with  vermilion  and 
an  earring  put  in  its  ear.  It  is  then  killed  by  sticking  a  large  needle 
into  its  ribs,  the  head  used  to  make  a  palao,  while  the  rest  of  the 
flesh  is  cooked  separately  and  thrown  into  the  fire  with  five  loaves  and 
some  liquor  as  an  offering  to  Maharani. 

Kuchbands  have  a  dialect  or  at   least   an    argot  of   their  own   and 
nicknames  for  many  tribes.    The  Jdt  is  called  a  Pant,   the  Mahdjan  or 
money-lender  a  Kapnia,  the  Chamdr   a  Namoa,   the  Gujar   a   Jhomar 
and  the  Musalman  a  Dela. 
KuDHAN,  a  Muhammadan  clan  (agricultural)  found  in  Montgomery. 

KuHABA  a  small  caste,  nearly  all  Muhammadans,  who  work  as  water- 
carriers  and  are  probably  Jhinwars.  They  are  found  chiefly  in  Sidlko^ 
and  Bahdwalpur. 

KuK,  a  tribe  (agricultural)  grouped  with  the  Mughals  in  Jhelum. 

KuK,  a  muhin  or  sept  of  the  Gil  Jdt.  Found  in  strength  in  Hoshidrpur 
where  the  sept  have  a  hdiya   or  group  of  originally  22  villages. 

KuKA,  a  fanatical  sect  of  the  Sikhs.  To  the  peaceful  order  of  the 
Uddsis  belonged  one  Bdlak  Singh,  an  Arora  by  caste,  of  Hazro  in 
Attock,  who  about  1846  inaugurated  among  the  Sikhs  a  movement 
which  was  directed  against  the  participation  of  Brahmans  in  weddings, 
and,  generally^  against  their  influence  over  the  community.  He 
formed  adherents  in  the  Sikh  garrison  of  the  fort,  and  they  became 
known  as  Sagrdsi  or  Habids."^  On  Bdlak  Singh's  death  in  1863  his 
nephew  Kahn  Singh  succeeded  him,  retaining  in  the  locality  a  certain 
number  of  followers,  whose  doctrines  are  never  divulged.  Balak 
Singh's  teaching  was,  however,  taken  up  by  Rdm  Singh,  a  carpenter 
of  Bhaini  Aid  in  Ludhidna,t    where   he   built  an   extensive   dera  and 


•  No  explanation  of  these  two  terms  appears  to  have  been  suggested. 

t  According  to  local  legend  Ram  Singh  was  building  a  house  at  Hazro  for  a  Sayyid 
when  he  found  he  had  cut  a  beam  too  short.  The  Sayyid's  daughter  bade  him  try  it  again . 
He  did  60  and  found  it  had  grown  too  loug.    From  her  he  learnt  the  words  of  power 


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KuJcdra-^Ktildchi.  561 

maintained  considerable  state.  He  preached  that  he  was  himself  an 
incarnation  of  Guru  Govind  Singh  and  prophesied  the  speedy  over- 
throw of  the  British  power.  In  1872  tbe  Kukas  rose  without  any- 
concerted  plan,  and  a  band  of  about  150  invaded  the  Mdler  Kotla  State 
and  attacked  the  capital,  but  were  beaten  off.  A.t  Rurr,  a  village 
in  Patidla,  thoy  surrendered  and  49  of  them  were  executed  by  the 
Deputy  Commissioner  of  Ludhitlna.  Ram  Singh  who  had  not 
personally  participated  in  the  events  was  deported  to  Rangoon  where 
he  died  in  1888,  but  his  followers  believe  he  is  stiJl  alive  and  will 
re  appear.  His  brother  Budh  Singh  inherited  the  dera.  Rd,m  Singh 
had  divided  the  Punjab  into  districts,  each  under  an  agent,  who  bore 
the  Muhammadan  title  oisuba"^  and  was  under  his  direct  control.  His 
followers  were  called  Ktikasf  or  "  shouters "  because,  unlike  other 
Sikhs,  they  fall  into  a  state  of  frenzy  {waidyX  during  their  devotions 
shaking  their  heads  and  shouting  their  prayers.  The  latter  end  with 
a  cry  of  Sat  Sri  Akdl,'' God  is  True."  Like  many  other  sects  they 
have  been  accused  of  holding  orgiastic  rites.  Outwardly  the  Kuka  is 
often  distinguished  by  the  sidhi  jiag,  a  special  way  of  tying  the  turban 
straight,  and  by  a  knotted  necklace  of  woollen  cord  the  knots  of  which 
are  used  like  beads  of  a  rosary.  Of  recent  years  the  sect  has  adopted 
the  name  Nd.mdhd,ria.  The  Kukas  are  not  an  order,  but  at  the 
edifice  erected  at  Durga  (near  Nawdshahr  in  Jullundur)  in  honour  of 
Guru  Tegh  Bahddur  the  ministrants  are  said  to  be  Kukas.  The  Kukds 
revere  the  Sau  Sdhhi,  a  book  which  professes  to  be  a  conversation 
between  Sahib  Singh  and  Gurbaksh  Singh  on  the  sayings  and  doings 
of  Gobind  Singh,  the  tenth  Guru.§ 

KuKARA,  the  chief   exorcists   {dan   denewdlds)    of   tbe   Sdndal    Bd,r.     They 
have  a  semi-sacred  position. — See  Nekokira. 

KuLACHi,  one  of  the  three  branches  of  the  Dodai  Baloch  and  tribesmen  of 
the  Fateh  Khan  who  founded  the  Dera  of  that  name.  The  Kuld,chi  once 
held  a  broad  tract,  20  kos  wide  by  12  long,  in  Dera  Ismdil  Kh^n  and 
gave  their  name  to  the  town  of  Kul^chi,  from  which  the  tahsil  of 
Kuldchi  takes  its  name.  But  at  the  close  of  the  18th  century  they 
were  described  as  once  subjects  of  the  Mirrani  Baloch  and  then 
tributary  to  Mirza  Kh^n,  the  Qizzilbdsh,  to  whom  they  paid  Rs.  12,000 
a  year  in  revenue.  They  appear  to  have  accompanied  the  Hot,  who 
found  Dera  Ismail  Khd,n,  in  considerable  numbers,  but  settled  in  that 
tract  as  cultivating  proprietors  rather  than  as  a  military  caste  and 
they  have  now  sunk  to  the  status  of  Jd,ts,  Kuld,chi  tahsil  having  been 
overrun  by  the  Gandapur  Pathans  who  are  still  dominant  in  it, 

which  had  enabled  her  to  lengthen  the  beam.  These  were  ivdh  gur&,  or  according  to  others, 
"  Alldh.hu  al-samad.''  Ram  Singh's  ruin  was  attributed  to  his  having  revealed  this  watch- 
word too  freely  to  his  followers. 

*  These  Muhammadan  terms  must  not  be  taken  to  imply  any  leanings  towards  Islam  on 
the  part  of  the  Kukas  who  in  1870  perpetrated  the  murder  of  a  number  of  Muhammadan 
butchers  at  Amritsar  in  revenge  for  their  slaughter  of  kine, 

t  Fr.  P.  huk,  a  shriek  or  cry. 

X  Arab,  tvajd,  ecstasy,  The  Kiikas  also  practise  religious  dances,  in  which  the 
approaching  extirpation  of  the  heathen  is  symbolised  by  drawing  the  hand  across  the 
throat. — 

Maclagan,  §  107, 

§  Santokh  Singh,  author  of  the  SuraJ  Parhdsh,  does  not  however  mention  this  work  and 
its  authenticity  is  not  established.   Macaulifie's  Sikh  Religion,  Vol.  V,  p.  1. 


562  Kulai — Kumhdr, 

KuLAi,  an  agricultural  clan  found  in  Sh^hpur. 

KuLALE,  potters  in  the  valley  below  Chitral  and  in  the  Gilgit  and  Indus 
valleys ;  see  Chitrdli. 

Kdlar,  a  small  Jdt  clan  in  Jind  which  has  a  Siiih  whose  samddh  is  in  Kular 
Kh^s.  He  was  killed  by  a  carpenter,  so  they  never  give  or  sell  ghi 
or  beestings  to  a  man  of  that  caste. 

Kdliar,  a  Jat  tribe  found  in  the  Lodhr^n  tahsil  of  Multan. 

KoLYA,  a  Muhammadan  Jat  clan  (agricultural)  found  in  Montgomery. 

KuMHAE,  Ghdmiar,  Ghumae,  Khubae,  Kdbhae,  Khuhae,  Kubhae  oe  Kubae, 
fern.  -f.  The  Kumhar,  or,  as  he  is  more  often  called  in  the  Punjab, 
Ghumid^r,  is  the  potter  and  brick-burner  of  the  country.  He  is  most 
numerous  in  Hissd-r  where  he  is  often  a  husbandman,  and  in  the  sub- 
montane and  central  districts.  On  the  lower  Indus  he  has  returned 
himself  in  some  numbers  as  Jd,t.  He  is  a  true  village  menial,  receiving 
customary  dues,  in  exchange  for  which  he  supplies  all  earthen  vessels 
needed  for  household  use,  and  the  earthenware  pots  used  on  the  Persian- 
wheel  wherever  that  form  of  well  gear  is  in  vogue.  He  also,  alone  of 
all  Punjab  castes,  keeps  donkeys ;  and  it  is  his  business  to  carry  grain 
within  the  village  area,  and  to  bring  to  the  villaofe  grain  bought  else- 
where by  his  clients  for  seed  or  food.  But  he  will  not  carry  grain  out 
of  the  village  without  payment.  He  is  the  petty  carrier  of  the  villages 
and  towns,  in  which  latter  he  is  employed  to  carry  dust,  manure, 
fuel,  bricks,  and  the  like.  His  religrinn  appears  to  follow  that  of  the 
neighbourhood  in  which  he  lives.  His  social  standing  is  very  low,  far 
below  that  of  the  Lobar  and  not  very  much  above  that  of  the  Cham^r  ; 
for  his  hereditary  association  with  that  impure  beast  the  donkey,  the 
animal  sacred  to  Sitala,  the  small-pox  goddess,  pollutes  him;  as  also  his 
readiness  to  carry  manure  and  sweepings.  He  is  also  the  brick-burner 
of  the  Punjab,  as  he  alone  understands  the  working  of  kilns;  and  it  is 
in  the  burning  of  pots  and  bricks  that  he  comes  into  contact  with 
manure,  which  constitutes  his  fuel.  It  would  appear  that  he  makes 
bricks  also  when  they  are  moulded  ;  but  the  ordinary  village  brick  of 
sun-dried  earth  is  generall}'^  made  by  the  coolie  or  Chamar.  The 
Kumhar  is  called  Pazawagar  or  kiln-burner,  and  Kuzagar  (vulg.  Kuj- 
gar)  or  potter,  the  latter  term  being  generally  used  for  those  only  who 
make  the  finer  sorts  of  pottery.  The  Gilgar,  Gilsd,z  and  Gilkar  should 
probably  be  regarded  as  groups  of  the  Rd,j  or  Tarkh^n,  rather  than 
of  the  Kumhdr.  Grave-diggers,  gorkun  or  gorJcand,  are  said  to  be 
generally  Kurah4rs.  In  Peshawar  and  in  Attock  and  Rawalpindi  the 
Kumhdr  is  known  as  the  KnMl  or  Kaldl.  Multd^ni  in  Gurgd,on  is  said 
to  denote  a  Kumhar,  potter's  work  being  often  done  there  by  men  from 
Multdn.  Phusrai  also  appears  to  be  a  synonym.  On  the  frontier  the 
potter  appears  to  be  known  as  Gilgo. 

The  Kumhars  are  both  Hindus  or  Sikhs  and  Muhammadans  by  re- 
ligion. 

The  Hindu  Kumhars. 

The  Hindu  Kumhdr  is  sometimes  termed,  honorifically  Parjdpafc  or 
Prajdpati,  after  the  Vedic  Prajdpatis,  who  were  lords  and  creators  of 
the  universe,  because  they  make  things  of  earth.     In  Kapurthald,   how 


Kumhdr  origins.  §6^ 

ever,  the  title  is  said  to  be  bestowed  on  tlie  Kumhars  because  thoy  trade 
in  grain  and  transport  it.  In  Nd^bha  the  Kumhdr*  claims  descent  from 
Brahma  as  in  the  well-known  lines  : — 

Bam  j at  ha  Rdngra,  Kishn  jdt  kd  Ahir, 

Brahmmd  jdt  Kumhdr  hai,  8heo  kijdtfaqir. 

"  Rama  was  by  caste  a  Rangar,  Kishen  an  Ahir,  Brahmma  a  Kumhdr, 
and  Shiva  ?hfaqir." 

Once,  runs  the  legend,  Brahma  divided  some  sugarcane  among  his  sons, 
and  each  of  them  ate  his  piece,  except  the  Kumhdr  who  put  his  into  a 
pitcher  full  of  earth  and  water  in  which  it  struck  root.  When  the  god 
some  days  later  asked  his  sons  for  the  cane,  they  bad  none  to  tnve  him, 
but  the  Kumhdr  offered  his  to  the  god  and  received  from  him  the  title 
of  Parjdpat  or  '  Glory  of  the  World  '.  But  nine  other  sons  of  Brahma, 
ancestors  of  the  Brahmans,  also  received  the  title. 

Tradition  also  points  persistently  to  the  hhagat  or  saint,  Kubba,  as 
an  ancestor  of  the  Kumhdrs.  In  Gurgaon  he  is  said  to  have  had  two 
wives,  the  first  of  whom  ran  away  from  her  home  and  so  her  children 
were  called  Gola.  The  second  wife's  offspring  were  called  Mahr  or 
Mahdr  because  she  was  the  sister  of  the  first.  Another  version  is  that 
the  first  wife  after  forsaking  her  husband  married  his  servant,  gola. 
In  these  legends  the  Mahrs  claim  superior  status  to  the  Golas,  but  the 
latter  tell  quite  another  story.  Thus  in  the  Bdwal  nizdmat  of  Nabha 
the  Golas  say  that  Brahma  had  60,000  sons  whom  he  ordered  to  make 
earthenware.  To  one  of  them  he  gave  a  gola  (ball)  for  a  pattern.  He 
made  vessels  like  it,  and  a  vessel  larger  than  a  pitcher  and  called  gol 
is  still  made  in  Bawal  by  the  Kumhdrs.  Hence  they  are  called  Golas. 
Brahma  also  gave  him  a  wheel  on  which  to  make  pottery.  For  this 
reason  all  Hindus  at  a  wedding  go  to  a  Kumhdr^s  house  to  reverence 
the  chak,'f  when  Brahma  is  worshipped. 

And  yet  again  the  Golas  in  Nabha  claim  Kubd  as  one  of  themselves 
and  say  that  he  it  was  who  made  20  pitchers  a  day  to  give  away  as 
alms,  until  one  day  30  sdhds  came  to  his  house  ;  nevertheless  relying 
on  God's  grace  he  bade  his  wife  sit  behind  a  curtain  and  hand  each  of 
them  a  pitcher.  Miraculously  the  20  vessels  became  30,  as  described 
in  the  following  version  of  the  well-known  lines : — 

Kuhd  hhagat  Kumhdr  Ihd, 

Bhdndd  ghartd  his. 
Har  Govind  kirpd  kari, 

Hue  his  ke  tis. 

"  Kubd  was  a  potter  and  made  20  pots  a  day  j  but  the  Almighty  was 
gracious  and  the  20  increased  to  30.'' 

To  this  incident  is  due  the  custom  at  Hindu  weddings  of  curtaioino' 
off  a  room  in  which  sweets  are  placed,  a  Brahman,  sitting  behind  the 
curtain,  being  trusted  to  dispense  unbounded  hospitality.  Moreover 
Kumhdrs  still  supply  ascetics  with  earthenware  gratis. 


*  Or  Ghurahar,  as  he  is  termed,  except  in  Bawal  nizdmat  with  a  pun  on   hia  vocation 
Vrhich  involves  '  turning.' 
+  It  symbolises  the  sudarshan  chakkO'"  nr  discus  of  Sri  Krishna. 


S64  The  Hindu  Kumhdrs. 

The  Hindu  Kumli^rs  of  the  south-east  Punjab  are  divided  into  two 
main  groups  Mahr  and  Gola,  the  Jatter  being  inferior.  Mahr  wives 
wear  no  nose-ring. 

The  origins  of  the  Mahrs  and  Golas  are  variously  described.  The 
word  Mahr  has  given  rise  to  several  folk-etymologies.  One,  which  is 
somewhat  widespread  in  the  south-east  Punjab,  avers  that  once  during 
a  famine  a  Kumhar  woman  left  her  home  and  in  her  wanderings  lost  her 
infant  son,  who  grew  up  and,  returning  home,  married  his  own  mother 
in  ignorance  of  their  relationship.  But  the  truth  came  out,  and  so 
their  children  were  called  man-har,  or  '  mother-stealer.'  But  Mahar 
is  also  traced  to  mahr,  '  venerable '  or  '  chief ';  and,  in  Jind,  where  the 
Mahrs  claim  to  be  the  pure  descendants  of  Kuba  bhagat,  to  tnaur, 
*  crown.^ 

There  are,  however,  several  other  groups  in  Gurgaon,  viz.,  the  Hanslia, 
Tanur,^  Mali  and  Rdj  Kumhd,r.  Of  these  the  last  named  work  as 
masons  and  thus  hold  a  superior  position,  the  higher  Hindu  castes  not 
disdaining  to  drink  water  drawn  by  them.  In  the  Ndbha  account  are 
noted  a  Baldia,t  a  Hateliaj  and  an  Agaria  group,  each  termed  khdnp. 
In  Sirmur,  Nahan  tahsil,  we  find  the  Mahr  sub-caste  only,  the  Golas 
not  being  found  there,§  though  they  are  found  in  Paonta. 

The  Hindu  Mahr  gots\\  include  one  or  two  names  of  some  interest. 
For  instance : — 

According  to  a  tradition  current  in  Lahore  the  forebear  of  the  Mahar 
Kumhars  had  four  sons ;  to  the  eldest  of  whom  he  assigned  the  task  of 
sifting  the  brick  dust,  whence  he  was  called  vSangroha  ('sifter')  :  to 
the  second  son  he  entrusted  the  wheel  with  its  tholepin  (kila),  whence 
Kilia  :  the  third  sliaped  the  wet  earth  and  brought  out  the  ends  (nok), 
whence  Nokhal:  and  the  fourth  dried  them,  whence  Sokhal,  from  sukh, 
'  dry/  These  now  form  four  gots.  A  Rajput  of  the  Sarohi  got  brought 
up  a  boy  and  married  him  to  his  daughter,  but  then  discovering  he 
was  a  Kumhdr  disowned  him  and  his  wife.  Sarohi  is  also  said  to  mean 
out-caste.  So  too  among  the  Golas ||  we  6nd  the  Jalandhra  got  which 
is  so  called  after  Rupd.,  a  hhagat  of  Devi,  who  was  born  in  the  water 
{jal).     It  is  the  chief  got  of  the  Gola  group  in  Lahore. 

In  Kapurthala,  Amritsar  and,  generally  speakiug,  in  the  Punjab 
north  of  the  Sutlej  the  Mahi-Gola  classification  is  unknown.  The 
principal  got  in  the  central  Punjab  is  the  Dol,  but  there  are  many 
other  sections.^ 

To  the  list  of  Hindu  Kumhd-r  gots^  may  be  added  the  Utradhi,  in 
Mult^n,  whose  females  used  to  wear  the  nath.  They  are  shop-keepers 
by  trade  and  do  not  make  pottery.     They  abstain  from  eating  meat. 

*  The  Tanur  gots  are  Khangar,  Khotia,  Mah^walia  and  Rai  Badar. 

I  The  Baldia  are  so  called  because  they  live  by  carrying  earth  on  halds  (bullocks).  They 
do  not  act  as  servants,  and  are  not  found  in  the  N4bha  State. 

X  The  Hatelia  are  so  called  because,  unlike  the  others,  they  do  not  make  earthenware  on 
a  wheel  but  by  hand.     They  are  not  found  in  Nabha  and  do  not  act  as  servants. 

§  The  Mahr  women  in  Sirmur  wear  the  nosering,  which  the  Golas  do  not,  but  the 
Thera  sub-caste,  which  is  the  highest  of  the  three,  also  Avear  it.  This  Thera  group  is  not 
mentioned  elsewhere. 

I I  For  a  full  list  see  Appendix. 
^  See  Appendix. 


Kumjidr  groups.  5  65 

In  Gurddspur  the  Hindu  Ghumdrs  are  divided  into  two    groups,   one 
claiming  descent  from  R^ja  Sain  Pdl,  a  Rajput,  who  had  seven  sons  :  — 

1.  Ghuman. 

2.  Ojha. 

3.  Tatla. 


6,  Haljhal  '^  Who  became  potters.  Their 
f  descendants  avoid  marriage 
I  inter  se,  because  they  were 

7.  Tak        J  true  brothers. 


4.  Machchana. 

5.  Kahlon,  who  became  a  cultivator  and 

thus  a  Jat  by  caste. 

The  Territorial  Groups. 

The  Kumhars  of  Sirsa  are  divided  into  the  Jodhpuiia,  from  Jodhpur, 
who  use  the  furnace  or  hhatti  and  are  generally  mere  potters,  and  the 
BiHneri  orDesi,  from  Bikaner  who  use  kihis  ipajdwas),  but  are  chiefly 
agricultural  and  look  down  upon  the  potter's  occupation  as  degradino-. 
In  Hissdr  there  are  four  nondescript  groups,  the  Biddwati,  Magrcclii, 
Nagori  and  Bhandia  and  others.  All  these  appear  to  be  really  "differ- 
ent tribes  and  not  separate  clans  of  one  and  the  same  tribe  or  caste,  as, 
though  all  smoke  and  eat  together,  they  will  not  intermarry.  Of  these 
the  first-named  smoke  with  Jats,  and  take  wives  from  the  Rugrachi, 
but  will  not  give  them  brides  in  return.  Other  groups  mentioned  in 
accounts  from  this  District  are  the  Gola,  Maru  and  Mula,  all  three  dis- 
tinct and  not  intermarrying.  But  other  accounts  make  the  Gola  the 
same  as  the  Maru  and  the  Bidawati  identical  with  the  Maorechi. 
Several  of  the  Kumhdr  tribes  have  abandoned  pottery  and  taken  to 
agriculture  as  an  occupation  and  have  thus   risen  in    the   social  scale. 

Other  territorial  groups  of  the  Hindu  Kumhdrs  are  : — 

1.  Bd,gri  or  Marwari,*  q.  v. 

2.  Bd,ngar(u)  a  sub-caste,  found  in  Kapurthala,   originally   immi- 

grants from  the  B^ngar. 

3.  Desi.* 

Occupationally,  the  Bdgri  group  is  also  sub-divided  into  Khapm^rus 
or  agriculturists  and  Kbapbandas  or  potters,  wliish  form  sub-castes 
as  they  do  not  intermarry,  or  eat  or  smoke  together.  They  avoid  four 
gots  in  marriage.  The  Marwaris  ol  the  Bagar  use  camels  at  weddino-s 
as  they  keep  camels  instead  of  donkeys.  Besides  Guga,  they  also  alfect 
Jin  Devi,  whose  shrine  is  on  a  hill  near  Jaipur.  Fairs  are  held  there 
on  the  8th  and  9th  sudi  of  Chait  and  Asauj. 

The  Mdrwari-Desi  groups  appear  to  be  found  only  in  Jind,  and  in 
Sid;lkot. 

The  Kumhars  of  Kangra  appear,  however,  to  be  also  known  as  Desi 
and  their  women  wear  gold  nose-rings.  Their  gots  are  Danid,l,  Gan- 
gotra  and  Sohal.  In  Maler  Kotla  the  Pajawagars  are  said  to  be  Desi 
there  being  no  Marwaris  in  the  State,  and  this  Desi  group  is  further 
sub-divided  into  Mahrs  and  Golas.  In  Jind  these  two  sub-divisions  of 
the  Desi  group  are  also  found,  the  Mahr  being  also  called  Maru. 

The  Occupational  Groups. 

The  Kumhd,rs  are  also  divided  into  several  occupational  groups, 
viz. : — 

{i)  The  Agaria  or  Aggaria  (a  synonym  for  Kuzgar,  q.  v.)  who  are 
found  in  Nabha,  where  they  form  a  bans  without  gots,  and 


*  For  a  full  list  see  Appendix. 


666  Kumhdr  occupations. 

avoid  near  kin  in  marriage.  Claiming  to  be  of  higher  rank 
than  the  other  Kumh^rs,  they  wear  the  janeo  and  cook 
their  food  in  a  cJiauh. 

{ii)  The  Kundgar,  or  makers  of  kunds  (troughs  or  tubs),  in  JVU- 
lerkotla,  when  they  are  all  of  one  got,  the  Aggarw^l,  and 
say  they  came  from  Agra.  They  claim  Rajput  extraction 
and  are  often  called  Panjpire  as  they  worship  five  pirs—- 
Piran  Pir,  Guga,  Khwdjd-jf,  Devi  and  Nigd,ha. 

{in)  The  Kuzgar,  found  in  Jind,  Nabha  (where  they  are  also 
called  Agaria),  Kangra,  Sirmur,  Multdn,  and  Maler  Kotla 
(where  they  are  all  Sdlvahan  by  got).  They  make  huzas  or 
small  vessels  and  claim  Chhatri  origin.  [See  Agaria  {i) 
supra] . 

{iv)  The  Nungars  or  salt-workers  are  found  in  Jind;  and  in  Multdn 
where  they  are  known  as  Nundris  and  used  formerly  to 
make  salt,  but  they  now  deal  in  charcoal. 

{v}  The  Pajdwagar  or  kiln-burners,  found  in  Mdler  Kotla  where 
they  make  bricks  and  have  two  groups — Marwari  and 
Desi. 

{vi)  The  Shoragar,  found  in  Jind,  and  in  Shahpur,  are  makers  of 
saltpetre,  but  hardly  form  a  distinct  group. 

The  cults  of  the  Kumh^rs  offer  many  points  of  interest.  Thus  in 
Delhi  the  Kumhars  worship  all  the  deities,  and  all,  Hindus  too  appa- 
rently, especially  affect  Tabar  Pir,  as  well  as  the  Khwdja  of  Ajmer  ; 
and  in  the  amdwas  of  xVsauj  they  visit  the  shrine  of  Shams  Khan  at 
Nano-al-dewat  in  Delhi.  The  goddess  is  also  worshipped,  her  devotees 
o-iving  chdrim^etc.,  to  the  poor  in  her  name.  In  Maler  Kotla  the  Hindu 
Kuzegars  invoke  Pir  Dastgir,*  the  Piran  Pir,  before  beginning  work, 
making  a  diva  or  earthen  lamp  in  his  name,  to  ensure  the  safety  of  the 
things  made.  In  Nabha  the  Kuzegars  again  invoke  Ghuldm  Qadir 
Muhi-ud- Din  Jildni  and  other  Muhamraadau  saints,  though  they  are 
Hindus.  At  Aveddings  too  they  make  offerings  to  piVs,  etc.,  and  dis- 
tribute rice  cooked  with  sugar  among  Muhammadan  beggars,  tha 
brotherhood,  and  people  of  their  own  quarter. 

In  Dera  Ghazi  Khan  the  Kumhars,  who  are  all  Muhammadans,  affect 
the  Taunsa  Pir. 

In  Lahore  the  Kumhars  celebrate  the  Holi  with  more  enthusiasm 
than  any  other  caste.  Their  principal  shrines  are  those  of  Rdm  Sahai, 
«tV  of  Ronecha  in  (?)  Lahore,  and  of  the  pir  of  Narar,  a  village  in 
the  district  of  Rincha  Charanan  in  the  Khetri  fief  of  Jaipur  State. 

The  Nararwala  pir  also  has  a  shrine  in  Hateli,  a  village  in  (?)  Ndbha, 
whence  the  Kumhdrs  migrated  into  the  Amloh  nizdmat  of  Ndbha. 
When  a  child  is  I5  months  old  they  carry  it  to  his  shrine,  where  they 
offer  I5  sera  of  malidd  and  this  is  also  distributed  among  the  brother- 
hood. The  mother  is  then  taken  to  a  well  to  draw  water,  carrying 
with  her  some  hakli   (boiled   grain)   for    distribution   among  children. 

^  Dastgii  ia  also  the  'pir  of  the  Kashmiri  (MuhammadaD)  Kumhars  in  Gurdaspur. 


The  Muhammadan  Kumhdrs,  567 

When  the  child  is  6  months  old  they  offer  sweets   to  the   goddess  at 
Kd,ngra.     They  also  worship  the  chah  at  the  Holi  and  Diwd,li  festivals. 

The  Kumhars  in  N^blia,  both  Golas  and  Mahrs,  affect  Bhairon  and 
Guga  especially.  And  in  the  Bawal  nizdmat  they  play  the  tahla  or 
drum,  an  instrument  invented  by  them  and  used  by  Rupisar  KumMr, 
an  attendant  of  Devi,  with  whom  he  used  to  play  chess.  In  an 
assemblage  of  Kumhdrs  one  of  the  caste  assumes  female  attire,  and  dances 
and  sings  while  the  others  perform  music.  Kumlidrs  sometimes  act 
as  bards,  and  as  such  associate  with  Bahruj)ias,  though  they  consider  it  a 
disgrace  to  play  the  drum  for  prostitutes.  The  Kumhd-rs  express  joy 
by  a  curious  dance,  in  Lahore. 

The  Kumhdrs,  both  Gola  and  Mahr,  of  Bdwal  worship  Sati  once  a 
year,  and  also  at  weddings,  by  putting  rice  cooked  in  milk  on  a  piece  of 
plastered  ground,  where  the  women  bow  their  heads  in  reverence.  A 
bride  is  bound  to  ride  on  an  ass  at  her  wedding  under  penalty  of  ex- 
communication. In  Amloh  the  Gola  Kumhdrs  do  not  wear  red  clothing 
at  weddings.     Those  of  other  nizdmats  bring  the  bride  in  a  cart. 

The  Kumhdrs  of  Bdwal  perform  a  child's  first  tonsure  at  Bhairon'a 
shrine  at  Bds  in  Gurgaon,  and  to  this  shrine  a  bride  and  bridegroom 
are  also  taken  with  their  garments  tied  together,  to  offer  sweets  and 
cash  in  lieu  of  a  he-goat. 

In  Kangra  the  Kumhdrs  have  no  saints  of  their  own,  except  the 
potter's  wheel,  chdk,  which  originated  in  Gorakh  Nath's  gift  to  them  of 
his  mundar  or  earring  for  a  wheel.  Ever  since  it  has  been  worshipped 
at  the  Diwdli,  and  on  that  day  Kumhars  cease  from  work,  make  offer- 
ing to  the  chak  in  fulfilment  of  vows,  and,  if  a  goat  is  slaughtered 
sprinkle  its  blood  on  the  wheel.  When  a  chah  is  revolved  for  the  first 
time  some  sweet  porridge  [karah]  is  offered  to  it.  If  a  man  has  no 
children  or  if  they  die  young  he  vows  his  next  child  to  the  chak,  to 
which  solemn  offerings  are  made  if  his  prayer  be  heard.  The  chak  is 
also  worshipped  by  Rajputs  of  the  higher  groups. 

Few  Kumhdrs  are  true  Sikhs,  but  some  are  followers  of  Ndnak  or  his 
disciples.  Thus  in  Amritsar  the  Sukhal  Kumhdrs  acknowledge  the 
authority  of  the  mahants  of  Tejiwald  and  Rdm  Dds,  who  are  disciples 
of  Bdbd  Budha,  Nanak's  disciple,  and  these  mahants  come  to  con- 
gratulate them  on  the  birth  of  a  son,  receiving  presents  in  return. 

The  Muhammadan  Kumhdrs. 

The  Muhammadan  Kumhdrs  also  have  two  territorial  groups — Desi 
and  Multdni  in  Mdler  Kotla,  Jind  and  Ndbha.  The  Desi  women 
wear  a  gown  (pahan)  over  the  trousers,  which  hangs  from  the  neck, 
while  the  Multdni  women  wear  a  petticoat.  Desi  women  believe  in 
Sitla,  but  not  so  the  Multdnis. 

In  Gurddspur  the  division  is  into  Panjdbi  and  Kashmiri :  in  Sidlkot 
a^nd  Gujrdt  into  Kashmiri  and  Desi. 

The  Muhammadan  Kashmiri  sections  in  Gurddspur  and  Sidlkot 
are : — 

Chang,  in  Gurdsispur  ;  Parar,  in  Sidlkot ;  Sadji,  in  Gurddspur ;  Shaikh 
in  Gurddspur  and   in   Gujrdt,   in   which   latter  district   all   Kashmiri 


568  KumMr  guilds, 

Kumli^rs  claim  to  be  Shaiklis  and  have  no  other  sections.  As  these 
Shaikhs  do  not  dance  or  sing  they  have  to  employ  Desi  Kumhars  for 
the  purpose. 

The  Muhammadan  Kumhdrs  have  no  occupational  groups  of  import- 
ance, the  only  one  of  interest  being  the  Kuldls,*  in  Gujrd,t,  who  are 
professional  singers  and  dancers  by  trade,  giving  performances  at 
Kumhdr  weddings.  Though  looked  down  upon  by  the  other  Kumhdrs 
they  obtain  brides  from  them. 

In  Mi^nwali,  Leiah  tahsil,  certain  groups  are  alluded  to  but  not 
defined.     These  are  : — 

1.  Angam  or  ?  Eangam") 

2.  Baryar  ^  which  intermarry. 
Kangam  or  ?  Angam  ) 

In  Midnwdli  the  Kiimhdrs  are  cultivators  as  well  as  potters,  and  a 
few  are  bards  or  musicians  to  the  land-holding  tribes.  The  latter  are, 
however,  looked  down  upon.  In  Leiah  the  Kumhdrs  claim  descent  from 
JaMl  Bakri,t  the  saint,  whom  they  invoke  in  beginning  work  in  the 
prayer  :— 

Dddd  Jaldl  Baqri,  Hdji  Gilgu, 
Allah  kare,  so  ho.X 

But  in  Bhakkar  they  affect  Shdh  Husain  Bakhsh  of  Peshd,war. 

In  Amritsar  Luqmdn  is  said  to  be  the  ancestor  of  all  the  Kumhd,rs, 
and  on  beginning  work  he  is  invoked  by  saying  :— 

Bismilldh-^ul-Rahmdn'ul'Rahtm  hu  ustdd  Luqmdn   Hakim   Hdji 
Gilgu. 

Jaisi  Allah  kare  so  ho ;  dhar  thoha,  ydni  chald  chak  ko. 

Galgu  is  the  fir  of  the  Punjabi  (Muhammadan)  Kumhdrs  in  Gurdds- 
pur  and  of  the  caste  in  Shdhpur.  In  Multan  Hdji  Gulgu  is  the  '  priest* 
of  the  Kumhdrs,  and  at  weddings  they  offer  Ke.  1  and  6  yards  of  red 
cloth  to  the  jhandirs  (standard-bearers§)  appointed  for  the  purpose,  in 
his  name. 

In  GujrdnwdU  the  Muhammadan  Kumhars  are  said  to  believe  in  the 
Prophet  Daniel  and  to  begin  work  by  pronouncing  his  name. 

The  Muhammadan  Multanis  affect  a  saint  at  Sdradna  in  Patidla, 
while  the  Desis  visit  the  well-known  shrine  of  Sddhaura  in  Ambdla. 

Caste  Administration. 

The  Kumhdrs  have  a  somewhat  elaborate  system  of  caste  govern- 
ment. Thus  in  the  south  eastern  districts,  the  Kumhdrs  have  chaun- 
<?*as  at  each  large  town  or  city,  e.  gf.,  at  Delhi, ||    and   to   this   place  all 

*  Kolal  (?)  is  said  to  be  a  contemptuous  term  for  a  Kumh^r  in  Lahore.  The  Kolal  is  a 
got  of  the  Mir4sis  and  its  members  are  mirdsis  to  the  Kumhars,  though  they  sometimes 
work  as  Kumhars  also. 

t  In  Dera  Ismail  Khan,  however,  they  claim  descent  from  Mfr  Ratal. 

t  H4ji  Gilgu  is  here  explained  to  be  the  perfect  saint  who  could  fulfil  all  desires. 

§  They  say  the  jhar.dirs  are  the  khaJifas  of  their  priests. 

II  The  Delhi  c/iaiff/n-i' used  to  attend  all  important  meetings  in  Gurgaon,  but  he  is  now 
said  to  have  appointed  (subordinate  ?)  chandhris  in  towns  and  villages. 

There  is  also  said  to  be  a  chaudhii  for  each  group  of  villages. 


Kumhdr  guilds.  569 

disputes,  unless  tried  on  the  spoh,  are  brought  for  trial  before  a 
panchdyat.  Each  chauntra  has  its  chaudhn,  whose  ofRce  is  not  usual- 
ly hereditary,  and  he  presides  over  the  panchdyat. 

The  chaudhri  visits  any  village  in  his  chauntra  at  weddings,  funerals 
or  other  gatherings.  At  a  wedding  he  receives  a  rupee,  some  ghi 
and  a  little  fruit.  If  the  chaudhri  of  any  other  chauntra  attends  he 
receives  sweets  and  ghi.  If  not  present  in  person  the  chaudhri  gets 
only  Re.  1  in  cash.  This  money  is  earmarked  for  the  expenses  of  the 
whole  community  or  its  panchdyat.  A  chaudhri  can  impose  a  fine  of 
Bs.  100  or  even  excommunicate  an  offender.  Among  Hindu  Kumhdrs 
the  chaudhri  gets  a  turban  or  4  copper  coins  at  a  wedding  or  a  kdj. 
In  Gurgaon  he  receives  Re.  1  and  a  turban  at  a  wedding  or  Mj  j  and 
decides  disputes  relating  to  contracts  of  betrothal  or  marriage,  innova- 
tions in  custom,  and  judges  co-habitation  with  a  woman  of  another 
caste.  As  a  punishment  he  can  6ne  the  offender  or  compel  him  to 
entertain  the  brotherhood. 

In  Kdngra  the  Kumhd,rs  had  their  gaddi,  or  head-quarters  at  some 
place  in  the  south,  long  since  forgotten.  Under  native  rule  they  also 
had  a  book,  called  panchnatd,  which  proscribed  the  wedding  rites  and 
in  which  the  names  of  the  married  pair  were  registered,  the  elder 
[chaudhri)  receivingr  annas  8  as  his  fee,  but  the  practice  has  fallen  into 
disuse.  The  chaudhri  is  elected  and  his  powers  are  limited.  He  is 
first  consulted  in  regard  to  questions  of  betrothal^  etc.,  and  if  necessary 
he  apparently  adjudicates  upon  them. 

In  Jind  and  Ndbha  the  oflBce  of  chaudhri  is  either  hereditary  or  elec- 
tive, but  in  the  latter  State  the  Kumhars  have  chiudhris  of  their  own, 
independent  of  Hiss^r.  In  Sirmur,  the  Mahr  Kumhd.rs  of  Nahan 
have  panchdyats,  and  a  chaudhri  at  Ambdla,  but  the  Mahrs  and  Golaa 
of  Paonta  have  a  chaudhri  or  chauntra  at  Buria,  in  Amb^la  District, 
and  he  is  subordinate  to  the  chaudhri  at  Kalait.  At  a  funeral  he  re- 
ceives a  rupee  and  a  pagri,  but  at  a  wedding  only  the  hhdji^  (sweet- 
meats, etc.),  is  divided  by  (?  shared  with)  the  chaudhri  nothing  else 
b.-ing  paid  him.  Offences  against  the  brotherhood  are  punished^  by 
fine,  the  offender  being  summoned  by  the  chaudhri  before  a  panchdyat. 
The  chaudhri  has  a  wazir,  nominated  by  himself,  who  addresses  the 
panchdyat  on  the  chaudhri'fi  behalf.  The  panchdyat's  finding  is  re- 
ported by  the  wazir  to  the  chaudhri  and  if  he  concurs  the  matter  is 
settled.  If  not,  it  is  again  debated  by  the  panchdyat.  The  chaudhri  s 
office  is  usually  hereditary,  and  cannot  be  given  to  another  family  with- 
out consulting  the  chaudhri  and  the  panchdyat. 

The  Multd,ni  Kumlidrs  of  Mdler  Kotla  have  only  a  loose  system  of  re- 
ferring disputes,  especially  those  relating  to  marriages,  to  arbitration 
by  the  elders  of  the  sub-caste.  But  the  Desi  sub-caste  in  this  State  has 
an  ancient  system  of  administration.  The  chaudhri,  who  lives  at  Basi  in 
Patidla,  holds  a  sanad  bestowed  on  him  by  some  ruler,  which  confers  on 
him  authority  to  decide  disputes  within  the  caste.  This  sanad  descends 
from  father  to  son.  At  weddings  the  chaudhri  gets  Re.  1  and  &  pagri y 
which  is  presented  to  him  personally  or  sent  to  him  through  a  mirdsi. 

The  panchdyat  system  is  found,  more  or  less  developed  in  I^ahore, 
Amritsar,  Gurddspur,  and  Gujranwdla. 


570  The  Kunddh-panthis. 

In  the  south-west  of  the  Punjab  the  chandhri  is  called  7nehtar,  and 
is  elected  from  the  family  in  which  the  office  is  hereditary.  He 
settles  petty  disputes  in  the  caste  and  attends  weddings  and  funerals, 
receiving  a  double  share  of  the  hhdji.  His  son  as  successor  ia  installed 
by  the  community  by  tjing  a  tui-ban  on  his  head.  In  MMnwd,lij 
however,  the  system  seems  to  be  in  complete  abeyance. 

West  of  the  Indus  we  find  the  mehtar  exercising  a  large  authority 
i-n  Isd  Khel.  In  Peshd,war  he  is  termed  kalantar,  and  he  decides 
disputes,  but  his  chief  duty  is  or  was  to  assign  the  tasks  required  of 
the  Kurahd,rs  under  the  Sikh  system  of  forced  labour. 

Kiimhdr  dress. 

In  Kdngra  the  Hindu  Desi  Kumhd,r  women  wear  a  nose-ring  of 
gold. 

In  Md,ler  Kotla  the  Mahammadan  Multd,ni  Kumluir  women  wear 
a  ghagrd  (petticoat)  and  the  ndth,  but  these  are  not  worn  by  the 
Desi  women,  who  wear  instead  an  angid  or  bodice.  In  NAbha  the 
Desi  women  wear  over  their  trousers  a  j)o]ian,  which  hangs  from  the 
neck,  the  upper  part  forming  a  bodice.     The  Multilnis  wear  a  gown. 

In  Maler  Kotla'^  the  Mahr  wives  wear  the  ndth,  whereas  those  of 
the  Gola  sub-caste  do  not,  and  in  Ndbha  they  do  not  bore  the  nose. 
The  Mahr  women  in  the  latter  State  also  wear  loose  trousers  below  the 
gown. 

In  MuUdn  the  Hindu  Utradhi  females  used  to  wear  a  gold  ndth. 
The  Muhammad.an  (Multanis  mostly)  Kumh^ir  females  wear  the 
pairdhan  or  chola  through  life,  as  a  rule,  but  some  of  them,  chiefly 
the  Kalai  or  Kailai,  who  are  found  in  Bahawalpur,  replace  the  chold  by 
the  cJioli  after  marriage. 

In  MidiUvv^li  tahsil  girls  assume  the  chola  after  marriage.  In  Leiah 
Kumhdr  women  wear  any  ornament  save  the  nose-ring  and  those 
worn  on  the  feet. 

The  Kumh^rs  give  their  name  to  Kumh^rsain,  one  of  the  smaller 
Simla  Hill  States.  The  State  was  founded  by  Pah^r  Singh,  one  of 
four  Brahman  brothers  from  Gaysi,  who  had  a  pet  cat  which  was 
killed  by  a  mouse  that  sprang  upon  fhei'  from  beneath  one  of  the 
18  potters'  wheels  thpn  at  work  at  Kumhilrsain.  He  complained  to 
Koteshai't  Mah^deo,  who  is  said  to  be  the  owner  of  the  chiefship 
{gaddi),and  the  god  promised  him  redress.  So  all  the  Kumh^rs  were 
killed,  except  a  pregnant  woman  and  her  descendants  still  live  in  the 
State. 

Ki^ndAh-panthi.  a  sect,  founded  some  40  jears  ago  by  H^kim  Singh 
of  R^mpur,  in  Patiala.  H^kim  Singh  was  described  as  an  insignificant 
looking  man,  living  in  filth,  and  possessing  a  few  tracts  and  a  New 
Testament  in  Paujabi    (which   he   had   obtained   from  American  Mis- 


*  And  also  in  Jind,  where  the  ndth  is  said  to  be  of  gold  or  silver.  In  this  State  it  is  also 
added  thai  the  Mahrs  use  waggons  at  weddings,  whereas  the  GoLas,  both  men  and  women, 
mjist  ride  asses  on  such  occasions.  Golas  themselves  beat  drums,  which  Mahrs  will 
not  condescend  to  do,  at  a  wedding. 

f  Koteshar  or  Koti  cJeof a  is  still  the  god  of  the  Stat?  and  has  a  temple  at  Madholi,  a 
Tillage  in  Kumh'lvsain, 


Ktindi — Kunjrd.  571 

slonaries  at  Ludhid,na),  from  which  he  used  to  read  to  his  few  followers; 
but  they  soon  numbered  about  3,000  souls,  and  included  several  well- 
to- do  inhabitants  of  Rd,mpur.  His  preaching  too  underwent  change, 
and  he  taught  that  the  Briiish  Government  would  shortly  be  replaced 
by  his  own.  Giving  himself  up  to  religious  meditation  as  a  lad, 
Hd,kim  Singh  who  was  a  Ja^,  wandered  about  for  several  years  as  a 
faqir  visiting  shrines  in  different  parts  of  the  country,  in  the  belief 
that,  by  so  doing,  he  would  atone  for  his  past  sins  and  obtain  merit 
in  the  eyes  of  God.  Then  he  settled  down  at  his  native  village  and 
began  to  preach  the  worship  of  the  Neh  Kalank  Avatar"^  or  spotless 
incarnation  of  the  Deity,  He  obtained  some  Christian  books  from 
the  missionaries  at  Ludhiana  and  declared  that  Christ  was  the  Neh 
Kalank,  and  that  he  was  himself  an  incarnation  of  Christ ;  the  Imam 
Mahdi  expected  by  Muhammadans,  and  also  the  Raghnath  believed 
in  by  Hindus.  He  taught  his  disciples  to  eat  together  and  called  his 
sect  Kunddh  Panthi,  kiinddh  meaning  an  earthen  vessel,  and  imnth, 
a  sect).t  He  enjoined  strict  morality,  and  declared  that  the  Satyug, 
or  era  of  truth,  was  about  to  commence.  While  acknowledging 
Christ  was  the  true  Guru,  he  maintained  that  he  himself  was  an 
incarnation  of  Christ,  and  that  it  was  for  hira  to  baptize. 

Originally  a  disciple  of  one  Thartpuri,  a  sddh  of  his  own  village, 
for  20  years  H^kim  Singh  did  not  come  out  of  his  house.  He  had 
his  head  shaved  and  also  those  of  several  women.  To  avoid  obeying 
the  calls  of  nature,  he  used  to  put  a  stick  down  his  throat  after 
eating  and  so  cause  himself  to  vomit.  This  was  called  neuli  karam. 
He  was  believed  to  possess  the  power  [called  joga  hhids)  of  being  able 
to  hold  his  breath  for  a  longtime  without  showing  any  sign  of  life.  Ho 
was  a  great-opium  eater  and  when  visitors  called  on  him  the  first  thing 
he  offered  them  was  opium. 

KuNDi. —  (1)  A  Patban  tribe  of  the  same  descent  as  the  Nidzi.  The 
original  Kundi  country  consists  of  a  tract  lying  along  the  Sohali 
stream  below  the  Bhittani  range  in  the  Tdnk  tahsil  of  Dera  Ismd,il 
Khd,n.  The  tribe  is  loathe  to  emigrate  and  herds  together  in  its  old 
villages,  and  all  their  eastern  villages  have  been  occupied  by  immi- 
grants from  Marwat.  The  Kundis  are  a  Pawinda  tribe,  but  settled  in  the 
district  about  the  same  time  as  the  Daulat  Khel  Lohani.  The  Kundi 
are  or  were  a  lawless  tribe  and  great  robbers,  and  the  proverb  ran  : 
"  Better  a  dead  Kundi  than  a  live  one."     (2)  See  also  under  Isperka. 

KuNDU,  a  tribe  of  Jats  descended  from  Kundu,  a  Rajput,  who  married  a 
Jdt  widow  by  kai^eiva  and  so  lost  status.  It  is  found  in  Jind  tahsil. 
(See  under  Phog^t.) 

KoNJiANWALA,  a  sect  oifaqirs,  said  to  practise  divination  by  means  of  keys. 
They  appear  to  come  from  Sidlkot  and  are  found  in  Jhelum.  They 
are  probably  Rawals. 

KuNJ^A,  KuNJRA,  KARtJNJRA,  8.  hawkcr  of  vegetables,  kunjrd,  is  a 
purely  occupational  term  nothing  more  or  less  than  the  JETindustdni, 

*  There  is  a  prophecj'-  in  the  Hindu  Shastars  to  the  efEect  that  "  Neh  Kalank  Avatar  " 
will  be  boro.  in  the  house  of  a  Khatri  in  village  Sarabhal  in  the  Moradab^d  district  in 
Sambat  1S40  A.D.  1883-84. 

I  So  called  because  they  all  eat  in  comtnon. 


572  KupcMni'-Kusan. 

as  sahzi-farosh  is  the  Persian,  for  green-grocer.  Tliebigmen  generally 
use  the  latter  term,  the  small  costermongers  the  former.  But  in  no 
case  is  it  a  caste.  The  KunjrS,  belongs  as  a  rule  to  one  of  the  castes 
of  market  gardeners  which  have  been  described  under  miuor  agri- 
cultural tribes.  I  do  not  know  'vhy  Kunjrd,  should  have  been  returned 
under  that  name  only  in  the  eastt.  It  may  be  tliat  in  other  parts  of 
the  Province  it  is  more  usual  to  call  the  seller  of  vegetables  an  Ardin 
or  Bdghban,  as  the  case  may  be,  and  that  the  word  Kunjrd  is  little 
used.  This  probably  is  the  true  explanation,  as  the  figures  for  Native 
States  show  the  same  pecuharity. 

KuPCHANi,  a  Baloch  sept,  now  represented  by  only  a  few  families  in 
Bhakkar  tahsil. 

Their  tradition  is  that  they  fled  from  Persia  into  Balochistan, 
whence  they  were  expelled  by  the  Marri,  Bugti  and  K3,hiri  Baloch. 
But  they  «lso  say  that  they  are  an  offshoot  of  the  Qaisarani  tribe 
of  Sanghar  tahsil  in  Dera  Ghazi  Khfin  whrjse  chief  is  stated  to  keep 
their  genealogical  tree.  In  the  east  Kachhi  of  Balochistdn  the 
Marris,  Bugtis  and  Kd,hiris  all  say  that  prior  to  their  advent  into 
that  tract  it  was  held  by  a  people  called  Kupchd,ni  of  Jdt  origin 
or  status.  This  tradition  lends  support  to  the  theory  that  Balochistdn 
was  once  occupied  by  Jats,  who  were  driven  out  by  the  Pathan,  Brahui 
and  Baloch. 

KtJBAt,  see  Korai.     Kurai  is  also  a  Teli  got. 

Koran,  Kdeam,  a  group  of  Kankts  found  in  the  Simla  Hill  States  of 
Bashahr,  Jubbal,  Balsan,  etc.,  and  comprising  numerous  septs.  Kurdna 
give  daughters  in  marriage  to  the  Khash  Kanets.  In  Bashahr  the 
Kurdn  is  also  called  Rahu,  q.  v. 

KuBAR,  an  agricultural  clan  found  in  Shdhpur. 

KuBESHi,  an  agricultural  clan  found  in  Shdhpur,  see  Queaish. 

Kdrmi,  KuMBHi  (Kanbi,  KiMi). — A  great  caste  of  cultivators  very  widely 
spread  over  the  eastern  parts  of  Hindustd^n  and  the  Deccan.  *  Of 
good  caste  is  the  Kunbin,  with  hoe  in  hand  she  weeds  the  fields 
together  with  her  husband.'  But  in  the  cantonments  of  the  Punjab 
the  Kurmis  are  generally  occupied,  like  other  Furbias,  in  cutting 
grass,  weaving  and  serving  as  grooms ;  and  they  are  even  said  to 
keep  pigs.  They  are,  of  course,  a  very  low  caste  ;  lower  far  in  social 
standing  than  the  indigenous  agricultural  castes  of  the  Punjab. 

KuEPALKA,  an  agricultural   clan  found  in  Shdhpur. 

Kurt  ANA,  see  Kutdnd. 

KuRTANA,  an  agricultural  clan  found  in  Shdhpur. 

KuRETANAB,  a  Jdt  clan  (agricultural)   found  in  Amritsar. 

KuRDNJRA,  see  under  Kunjra.     A  green-grocer. 

KusAN  (?  Xasan-^  'those,  generally,  who  derive  their  livelihood  directly 
from  the  soil,'  as  opposed  to  zamindar  :  H.  D.ividsoa :  L<  id'iiilaa 
Settlement  Report,  1859,  p.  29. 


Kut — Kuihrdlo.  573 

KtJT,  an  agricultural  clan  found  in  Shdhpur. 

KuTANA,  for  Kurtana  or  Knrutana. — The  term  for  a  Muhammadan  Chuhra 
in  the  south-west  Punjab  and  equivalent  to  Musalli  in  the  north-west. 
The  Kurtana  are  a  class  of  sweepers,  converted  to  Islam,  who  are 
settled  on  the  bank  of  the  lower  Indus  and  have  given  up  scavenging 
and  eating  carrion  and  taken  to  making  ropes  and  working  in 
grass  and  reeds.  The  word  is  sometimes  applied  to  any  Muhammadan 
sweeper,  but,  strictly  speaking,  only  a  convert  who  has  become  a 
haldUklior  or  eater  of  things  permitted  by  the  Muhammadan  law,  is 
a  Kurtana.  Some  Kurtanas  even  cultivate  land  on  their  own  account  ; 
and,  so  long  as  they  do  no  scavengering,  the  Kurtdaas  are  admitted 
to  religious  equality  by  other  Musalnid,ns.  Possibly  the  Kurtdnas  of 
the  Indus  banks  are  a  distinct  caste  or  people  from  the  Chiibras,  but 
they  return  no  large  tribes  and  appear  to  be  a  caste  formed  from  the 
debris  of  numerous  tribes  degraded  by  function.  In  the  south-west 
the  term  Khoja  is  also  applied  to  a  converted  sweeper  and  is  thus 
synonymous  with  Kurtdnas,  which  literally  means  *  flogger  '  or  exe- 
cutioner :  see  foot-note  to  p.  183,  supra. 

KuTHEALOj  a  sept  of  the  Bhattia,   descended   from    Kuthrdl,   son  of  Bhoni, 
and  found  in  Sidlkot. 


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