The Tribes and Castes of the Central Provinces of India
Chapter 157 : "It has been mentioned," says Sir H. Risley, [238] "that the garden is

"It has been mentioned," says Sir H. Risley, [238] "that the garden is regarded as almost sacred, and the superst.i.tious practices in vogue resemble those of the silk-worm breeder. The Barui will not enter it until he has bathed and washed his clothes. Animals found inside are driven out, while women ceremonially unclean dare not enter within the gate. A Brahman never sets foot inside, and old men have a prejudice against entering it. It has, however, been known to be used for a.s.signations." The betel-vine is the leaf of _Piper betel_ L., the word being derived from the Malayalam _vettila_, 'a plain leaf,'

and coming to us through the Portuguese _betre_ and _betle_. The leaf is called _pan_, and is eaten with the nut of _Areca catechu_, called in Hindi _supari_. The vine needs careful cultivation, the gardens having to be covered to keep off the heat of the sun, while liberal treatment with manure and irrigation is needed. The joints of the creepers are planted in February, and begin to supply leaves in about five months' time. When the first creepers are stripped after a period of nearly a year, they are cut off and fresh ones appear, the plants being exhausted within a period of about two years after the first sowing. A garden may cover from half an acre to an acre of land, and belongs to a number of growers, who act in partners.h.i.+p, each owning so many lines of vines. The plain leaves are sold at from 2 annas to 4 annas a hundred, or a higher rate when they are out of season. Damoh, Ramtek and Bilahri are three of the best-known centres of cultivation in the Central Provinces. The Bilahri leaf is described in the _Ain-i-Akbari_ as follows: "The leaf called Bilahri is white and s.h.i.+ning, and does not make the tongue harsh and hard. It tastes best of all kinds. After it has been taken away from the creeper, it turns white with some care after a month, or even after twenty days, when greater efforts are made." [239] For retail sale _bidas_ are prepared, consisting of a rolled betel-leaf containing areca-nut, catechu and lime, and fastened with a clove. Musk and cardamoms are sometimes added. Tobacco should be smoked after eating a _bida_ according to the saying, 'Service without a patron, a young man without a s.h.i.+eld, and betel without tobacco are alike savourless.' _Bidas_ are sold at from two to four for a pice (farthing). Women of the caste often retail them, and as many are good-looking they secure more custom; they are also said to have an indifferent reputation. Early in the morning, when they open their shops, they burn some incense before the bamboo basket in which the leaves are kept, to propitiate Lakshmi, the G.o.ddess of wealth.

Barhai

List of Paragraphs

1. _Strength and local distribution._ 2. _Internal structure._ 3. _Marriage customs._ 4. _Religion._ 5. _Social position._ 6. _Occupation._

1. Strength and local distribution.

_Barhai, Sutar, Kharadi, Mistri._--The occupational caste of carpenters. The Barhais numbered nearly 110,000 persons in the Central Provinces and Berar in 1911, or about 1 in 150 persons. The caste is most numerous in Districts with large towns, and few carpenters are to be found in villages except in the richer and more advanced Districts. Hitherto such woodwork as the villagers wanted for agriculture has been made by the Lohar or blacksmith, while the country cots, the only wooden article of furniture in their houses, could be fas.h.i.+oned by their own hands or by the Gond woodcutter. In the Mandla District the Barhai caste counts only 300 persons, and about the same in Balaghat, in Drug only 47 persons, and in the fourteen Chhattisgarh Feudatory States, with a population of more than two millions, only some 800 persons. The name Barhai is said to be from the Sanskrit Vardhika and the root _vardh_, to cut. Sutar is a common name of the caste in the Maratha Districts, and is from Sutra-kara, one who works by string, or a maker of string. The allusion may be to the Barhai's use of string in planing or measuring timber, or it may possibly indicate a transfer of occupation, the Sutars having first been mainly string-makers and afterwards abandoned this calling for that of the carpenter. The first wooden implements and articles of furniture may have been held together by string before nails came into use. Kharadi is literally a turner, one who turns woodwork on a lathe, from _kharat_, a lathe. Mistri, a corruption of the English Mister, is an honorific t.i.tle for master carpenters.

2. Internal structure.

The comparatively recent growth of the caste in these Provinces is shown by its subdivisions. The princ.i.p.al subcastes of the Hindustani Districts are the Pardes.h.i.+ or foreigners, immigrants from northern India, and the Purbia or eastern, coming from Oudh; other subcastes are the Sri Gaur Malas or immigrants from Malwa, the Beradi from Berar, and the Mahure from Hyderabad. We find also subcastes of Jat and Teli Barhais, consisting of Jats and Telis (oil-pressers) who have taken to carpentering. Two other caste-groups, the Chamar Barhais and Gondi Barhais, are returned, but these are not at present included in the Barhai caste, and consist merely of Chamars and Gonds who work as carpenters but remain in their own castes. In the course of some generations, however, if the cohesive social force of the caste system continues unabated, these groups may probably find admission into the Barhai caste. Colonel Tod notes that the progeny of one Makur, a prince of the Jadon Rajput house of Jaisalmer, became carpenters, and were known centuries after as Makur Sutars. They were apparently considered illegitimate, as he states: "Illegitimate children can never overcome this natural defect among the Rajputs. Thus we find among all cla.s.ses of artisans in India some of royal but spurious descent." [240] The internal structure of the caste seems therefore to indicate that it is largely of foreign origin and to a certain degree of recent formation in these Provinces.

3. Marriage customs.

The caste are also divided into exogamous septs named after villages. In some localities it is said that they have no septs, but only surnames, and that people of the same surname cannot intermarry. Well-to-do persons marry their daughters before p.u.b.erty and others when they can afford the expense of the ceremony. Brahman priests are employed at weddings, though on other occasions their services are occasionally dispensed with. The wedding ceremony is of the type prevalent in the locality. When the wedding procession reaches the bride's village it halts near the temple of Maroti or Hanuman. Among the Panchal Barhais the bridegroom does not wear a marriage crown but ties a bunch of flowers to his turban. The bridegroom's party is entertained for five days. Divorce and the remarriage of widows are permitted. In most localities it is said that a widow is forbidden to marry her first husband's younger as well as his elder brother. Among the Pardes.h.i.+ Barhais of Betul if a bachelor desires to marry a widow he must first go through the ceremony with a branch or twig of the _gular_ tree. [241]

4. Religion.

The caste wors.h.i.+p Viswakarma, the celestial architect, and venerate their trade implements on the Dasahra festival. They consider the sight of a mongoose and of a light-grey pigeon or dove as lucky omens. They burn the dead and throw the ashes into a river or tank, employing a Maha-Brahman to receive the gifts for the dead.

5. Social position.

In social status the Barhais rank with the higher artisan castes. Brahmans take water from them in some localities, perhaps more especially in towns. In Betul for instance Hindustani Brahmans do not accept water from the rural Barhais. In Damoh where both the Barhai and Lohar are village menials, their status is said to be the same, and Brahmans do not take water from Lohars. Mr. Nesfield says that the Barhai is a village servant and ranks with the Kurmi, with whom his interests are so closely allied. But there seems no special reason why the interests of the carpenter should be more closely allied with the cultivator than those of any other village menial, and it may be offered as a surmise that carpentering as a distinct trade is of comparatively late origin, and was adopted by Kurmis, to which fact the connection noticed by Mr. Nesfield might be attributed; hence the position of the Barhai among the castes from whom a Brahman will take water. In some localities well-to-do members of the caste have begun to wear the sacred thread.

6. Occupation.

In the northern Districts and the cotton tract the Barhai works as a village menial. He makes and mends the plough and harrow (_bakhar_) and other wooden implements of agriculture, and makes new ones when supplied with the wood. In Wardha he receives an annual contribution of 100 lbs. of grain from each cultivator. In Betul he gets 67 lbs. of grain and other perquisites for each plough of four bullocks. For making carts and building or repairing houses he must be separately paid. At weddings the Barhai often supplies the sacred marriage-post and is given from four annas to a rupee. At the Diwali festival he prepares a wooden peg about six inches long, and drives it into the cultivator's house inside the threshold, and receives half a pound to a pound of grain.

In cities the carpenters are rapidly acquiring an increased degree of skill as the demand for a better cla.s.s of houses and furniture becomes continually greater and more extensive. The carpenters have been taught to make English furniture by such inst.i.tutions as the Friends' Mission of Hoshangabad and other missionaries; and a Government technical school has now been opened at Nagpur, in which boys from all over the Province are trained in the profession. Very little wood-carving with any pretensions to excellence has. .h.i.therto been done in the Central Provinces, but the Jain temples at Saugor and Khurai contain some fair woodwork. A good carpenter in towns can earn from 12 annas to Rs. 1-8 a day, and both his earnings and prospects have greatly improved within recent years. Sherring remarks of the Barhais: "As artisans they exhibit little or no inventive powers: but in imitating the workmans.h.i.+p of others they are perhaps unsurpa.s.sed in the whole world. They are equally clever in working from designs and models." [242]

Bari

_Bari._--A caste of household servants and makers of leaf-plates, belonging to northern India. The Baris numbered 1200 persons in the Central Provinces in 1911, residing mainly in Jubbulpore and Mandla. Sir H. Risley remarks of the caste: [243] "Mr. Nesfield regards the Bari as merely an offshoot from a semi-savage tribe known as Banma.n.u.sh and Musahar. He is said still to a.s.sociate with them at times, and if the demand for leaf-plates and cups, owing to some temporary cause, such as a local fair or an unusual mult.i.tude of marriages, happens to become larger than he can at once supply, he gets them secretly made by his ruder kinsfolk and retails them at a higher rate, pa.s.sing them off as his own production. The strictest Brahmans, those at least who aspire to imitate the self-denying life of the ancient Indian hermit, never eat off any other plates than those made of leaves." "If the above view is correct," Sir H. Risley remarks, "the Baris are a branch of a non-Aryan tribe who have been given a fairly respectable position in the social system in consequence of the demand for leaf-plates, which are largely used by the highest as well as the lowest castes. Instances of this sort, in which a non-Aryan or mixed group is promoted on grounds of necessity or convenience to a higher status than their antecedents would ent.i.tle them to claim, are not unknown in other castes, and must have occurred frequently in outlying parts of the country, where the Aryan settlements were scanty and imperfectly supplied with the social apparatus demanded by the theory of ceremonial purity." There is no reason why the origin of the Bari from the Banma.n.u.sh (wild man of the woods) or Musahar (mouse-eater), a forest tribe, as suggested by Mr. Nesfield from his observation of their mutual connection, should be questioned. The making of leaf-plates is an avocation which may be considered naturally to pertain to the tribes frequenting jungles from which the leaves are gathered; and in the Central Provinces, though in the north the Nai or barber ostensibly supplies the leaf-plates, probably buying the leaves and getting them made up by Gonds and others, in the Maratha Districts the Gond himself does so, and many Gonds make their living by this trade. The people of the Maratha country are apparently less strict than those of northern India, and do not object to eat off plates avowedly the handiwork of Gonds. The fact that the Bari has been raised to the position of a pure caste, so that Brahmans will take water from his hands, is one among several instances of this elevation of the rank of the serving castes for purposes of convenience. The caste themselves have the following legend of their origin: Once upon a time Parmeshwar [244] was offering rice milk to the spirits of his ancestors. In the course of this ceremony the performer has to present a gift known as Vikraya Dan, which cannot be accepted by others without loss of position. Parmeshwar offered the gift to various Brahmans, but they all refused it. So he made a man of clay, and blew upon the image and gave it life, and the G.o.d then asked the man whom he had created to accept the gift which the Brahmans had refused. This man, who was the first Bari, agreed on condition that all men should drink with him and recognise his purity of caste. Parmeshwar then told him to bring water in a cup, and drank of it in the presence of all the castes. And in consequence of this all the Hindus will take water from the hands of a Bari. They also say that their first ancestor was named Sundar on account of his personal beauty; but if so, he failed to bequeath this quality to his descendants. The proper avocation of the Baris is, as already stated, the manufacture of the leaf-cups and plates used by all Hindus at festivals. In the Central Provinces these are made from the large leaves of the _mahul_ creeper (_Bauhinia Vahlii_), or from the _palas_ (_Butea frondosa_). The caste also act as personal servants, handing round water, lighting and carrying torches at marriages and other entertainments and on journeys, and performing other functions. Some of them have taken to agriculture. Their women act as maids to high-caste Hindu ladies, and as they are always about the zenana, are liable to lose their virtue. A curious custom prevails in Marwar on the birth of an heir to the throne. An impression of the child's foot is taken by a Bari on cloth covered with saffron, and is exhibited to the native chiefs, who make him rich presents. [245]

The Baris have the reputation of great fidelity to their employers, and a saying about them is, 'The Bari will die fighting for his master.'

Basdewa

_Basdewa, [246] Wasudeo, Harbola, Kaparia, Jaga, Kapdi._--A wandering beggar caste of mixed origin, who also call themselves Sanadhya or Sanaurhia Brahmans. The Basdewas trace their origin to Wasudeo, the father of Krishna, and the term Basdewa is a corruption of Wasudeo or Wasudeva. Kaparia is the name they bear in the Anterved or country between the Ganges and Jumna, whence they claim to have come. Kaparia has been derived from _kapra_, cloth, owing to the custom of the Basdewas of having several dresses, which they change rapidly like the Bahrupia, making themselves up in different characters as a show. Harbola is an occupational term, applied to a cla.s.s of Basdewas who climb trees in the early morning and thence vociferate praises of the deity in a loud voice. The name is derived from _Har_, G.o.d, and _bolna_, to speak. As the Harbolas wake people up in the morning they are also called Jaga or Awakener. The number of Basdewas in the Central Provinces and Berar in 1911 was 2500, and they are found princ.i.p.ally in the northern Districts and in Chhattisgarh. They have several territorial subcastes, as Gangaputri or those who dwell on the banks of the Ganges; Khaltia or Deswari, those who belong to the Central Provinces; Parauha, from _para_, a male buffalo calf, being the dealers in buffaloes; Harbola or those who climb trees and sing the praises of G.o.d; and Wasudeo, the dwellers in the Maratha Districts who marry only among themselves. The names of the exogamous divisions are very varied, some being taken from Brahman _gotras_ and Rajput septs, while others are the names of villages, or nicknames, or derived from animals and plants. It may be concluded from these names that the Basdewas are a mixed occupational group recruited from high and low castes, though they themselves say that they do not admit any outsiders except Brahmans into the community. In Bombay [247] the Wasudevas have a special connection with k.u.mhars or potters, whom they address by the term of _kaka_ or paternal uncle, and at whose houses they lodge on their travels, presenting their host with the two halves of a cocoanut. The caste do not observe celibacy. A price of Rs. 25 has usually to be given for a bride, and a Brahman is employed to perform the ceremony. At the conclusion of this the Brahman invests the bridegroom with a sacred thread, which he thereafter continues to wear. Widow marriage is permitted, and widows are commonly married to widowers. Divorce is also permitted. When a man's wife dies he shaves his moustache and beard, if any, in mourning and a father likewise for a daughter-in-law; this is somewhat peculiar, as other Hindus do not shave the moustache for a wife or daughter-in-law. The Basdewas are wandering mendicants. In the Maratha Districts they wear a plume of peac.o.c.k's feathers, which they say was given to them as a badge by Krishna. In Saugor and Damoh instead of this they carry during the period from Dasahra to the end of Magh or from September to January a bra.s.s vessel called _matuk_ bound on their heads. It is surmounted by a bra.s.s cone and adorned with mango-leaves, cowries and a piece of red cloth, and with figures of Rama and Lakshman. Their stock-in-trade for begging consists of two _kartals_ or wooden clappers which are struck against each other; _ghungrus_ or jingling ornaments for the feet, worn when dancing; and a _paijna_ or kind of rattle, consisting of two semicircular iron wires bound at each end to a piece of wood with rings slung on to them; this is simply shaken in the hand and gives out a sound from the movement of the rings against the wires. They wors.h.i.+p all these implements as well as their beggar's wallet on the Janam-Ashtami or Krishna's birthday, the Dasahra, and the full moon of Magh (January). They rise early and beg only in the morning from about four till eight, and sing songs in praise of Sarwan and Karan. Sarwan was a son renowned for his filial piety; he maintained and did service to his old blind parents to the end of their lives, much against the will of his wife, and was proof against all her machinations to induce him to abandon them. Karan was a proverbially charitable king, and all his family had the same virtue. His wife gave away daily rice and pulse to those who required it, his daughter gave them clothes, his son distributed cows as alms and his daughter-in-law cocoanuts. The king himself gave only gold, and it is related of him that he was accustomed to expend a maund and a quarter [248] weight of gold in alms-giving before he washed himself and paid his morning devotions. Therefore the Basdewas sing that he who gives early in the morning acquires the merit of Karan; and their presence at this time affords the requisite opportunity to anybody who may be desirous of emulating the king. At the end of every couplet they cry 'Jai Ganga'

or 'Har Ganga,' invoking the Ganges.

The Harbolas have each a beat of a certain number of villages which must not be infringed by the others. Their method is to ascertain the name of some well-to-do person in the village. This done, they climb a tree in the early morning before sunrise, and continue chanting his praises in a loud voice until he is sufficiently flattered by their eulogies or wearied by their importunity to throw down a present of a few pice under the tree, which the Harbola, descending, appropriates. The Basdewas of the northern Districts are now commonly engaged in the trade of buying and selling buffaloes. They take the young male calves from Saugor and Damoh to Chhattisgarh, and there retail them at a profit for rice cultivation, driving them in large herds along the road. For the capital which they have to borrow to make their purchases, they are charged very high rates of interest. The Basdewas have here a special veneration for the buffalo as the animal from which they make their livelihood, and they object strongly to the calves being taken to be tied out as baits for tiger, refusing, it is said, to accept payment if the calf should be killed. Their social status is not high, and none but the lowest castes will take food from their hands. They eat flesh and drink liquor, but abstain from pork, fowls and beef. Some of the caste have given up animal food.

Basor

List of Paragraphs

1. _Numbers and distribution._ 2. _Caste traditions._ 3. _Subdivisions._ 4. _Marriage._ 5. _Religion and social status._ 6. _Occupation._

1. Numbers and distribution.

_Basor, [249] Bansphor, Dhulia, Burud._--The occupational caste of bamboo-workers, the two first names being Hindi and the last the term used in the Maratha Districts. The cognate Uriya caste is called Kandra and the Telugu one Medara. The Basors numbered 53,000 persons in the Central Provinces and Berar in 1911. About half the total number reside in the Saugor, Damoh and Jubbulpore Districts. The word Basor is a corruption of Bansphor, 'a breaker of bamboos.' Dhulia, from _dholi_, a drum, means a musician.