Part 3

The mountain tribes, which I consider aboriginal, as I have said, have Chinese or Tartar faces, but each spoke a peculiar language. Some used a written character altered from the Nagri, so as to enable it to express their utterance; others had not the use of letters. Before the arrival of Hindu colonies, they had no idea of cast; but some of the tribes confined their marriages to their own nation, while others admitted of intermarriages with strangers. The women in all seem to enjoy great indulgence, and are allowed, as in Europe, to form a choice for themselves, after they have arrived at mature years.

In all these hill tribes the women were weavers, and seem to have enjoyed great privileges; but the plurality of husbands had not been introduced with the religion of Thibet. Until the arrival of the Rajputs, they seem all to have eaten every kind of animal food, and still do so whenever they are at liberty to indulge their inclinations. They still continue to drink spirituous liquors. Each tribe appears originally to have had a priesthood and deities peculiar to itself, although the worship of Bhim Sen, the son of Pandu, seems to be very general, and to have been that which preceded the doctrine of the Buddhas; but first the Lamas, or, perhaps, rather the Zogis, and then the Brahmans, have made encroachments, and at the same time introduced many new customs. They have not yet introduced the custom of inoculation for the small-pox, and those who are seized are put into a separate hut, to which the friends daily convey water and food, but do not enter; and the sick is allowed to take his chance. They are all very slovenly and dirty.

The tribes, which, on the arrival of the colonies from Hindustan, occupied the country east from the Kali river, (for those to the west have been extirpated or abolished,) were chiefly Magars, Gurungs, Jariyas, Newars, Murmis, Kirats, Limbus, Lapchas, and Bhotiyas. Colonel Kirkpatrick {25} mentions also people called Nuggerkoties and Hawoos, of whom I have not heard. All these tribes he calls Hindus of the meanest cast; but on what foundation, unless that they are Pagans, and neither Christians nor Muhammedans, I do not know.

The Magars, called Mungurs by Colonel Kirkpatrick, occupied a great proportion of the lower hills in the western parts, seem to have received the Rajput chiefs with much cordiality, and have now adopted a great part of the ferocious customs of these mountain Hindus. They eat copiously the flesh of hogs, goats, sheep, ducks, and fowls, but now abstain from beef. They are much addicted to intoxication, and are excessively cruel and treacherous; but they are men of great bodily vigour and mental activity. They have, in general, submitted to the guidance of the same Brahmans and Sannyasis that instruct the Rajputs; but formerly had priests of their own tribe called Damis, and seemed to have worshipped chiefly ghosts. They marry only one wife.

The family of Gorkha which now governs Nepal, although it pretends to come from Chitaur, according to Sadu Ram, a good authority, is, in reality, of the Magar tribe; and, at any rate, these people are now firmly attached to its interests, by having largely shared in the sweets of conquest; and by far the greatest part of the regular troops of that family is composed of this nation. Colonel Kirkpatrick {26a} has given a short vocabulary of its language, which has no affinity to the Parbatiya or Sangskrita. In the vocabulary which I have deposited in the Company’s library, will be seen a more full specimen of the Magar language, which now, at least, is written in the Nagri character. By many of the soldiery, owing to their frequent absence from home, for the purpose of attending at court, it has been entirely forgotten. In a short time, therefore, it is highly probable that this people may unite with the mountain Hindus, and be considered as one of their casts. When I was at Kathmandu, indeed, I found that many people were then of this opinion; and Colonel Kirkpatrick {26b} includes them among the Kshatriya or military cast. But hitherto the tribe has been so powerful, that many people in the west speak its language although they do not belong to it; and by far the greatest number adhere to the original impurity of life which their ancestors embraced. Before the arrival of the Rajputs, it is said, that this nation consisted of twelve Thums, or clans, the whole members of each being supposed to have a common extraction in the male line; and a man and woman of the same blood could not intermarry. Each Thum was governed by a chief, considered as the head of a common family.

Near the Magars was settled a numerous tribe named Gurung, whose wealth chiefly consisted in sheep, but whose manners are, in most respects, nearly the same with those of the Magars, except that, in the course of their pastoral life, they frequent the Alpine regions in summer, and return to the valleys in winter. The men also employ themselves in weaving blankets; but they are a tribe addicted to arms. A chief who pretended to be of the Hindu colony, and who was Raja of Kaski, having either settled where these Gurungs were the most predominant tribe, in the districts of Gangrong Postong and Argong, or being, in fact, of the Gurung tribe,—these people were strongly attached to his descendants, by whom they were not disturbed in their religious opinions or customs, and they continued to follow the doctrines of Sakya, as explained to them by Lamas of their own tribe, who were supposed qualified to give them instruction, and to direct their ceremonies. These persons are said never to have given themselves the trouble of studying the language of Thibet, and, therefore, were probably not very conversant in the doctrines of Sakya, which they professed to teach. The Gurungs remain in these parts in great numbers, and still adhere to the Lamas; nor do I hear that any of them have been admitted to the dignity of Khasiya, although perhaps the Ghartis, above mentioned as belonging to that class of Hindus, may be of this race, as one part of the Ghartis, that still remains impure, is said to live among the Gurungs, and to have similar manners. There are, at any rate, several tribes of Gurungs, such as Nisi, Bhuji, Ghali, and Thagsi. The latter live nearest the snow; but all the Gurungs require a cold climate, and live much intermixed with the Bhotiyas on both sides of the snow-covered peaks of Emodus, and in the narrow valleys interposed, which, in the language of the country, are called Langna. The Gurungs cultivate with the hoe, and are diligent traders and miners. They convey their goods on sheep, of which they have numerous flocks.

The Jariyas formed a very numerous tribe, occupying much of the lower hilly region between the Kali and Nepal Proper, south from the Gurungs, and intermixed with the Magars. There can be little doubt that the Malebum family was of the Jariya tribe; but one of the chiefs having an only daughter, gave her in marriage to a Brahman, and from this source spring the families of Malebum, and its numerous collateral branches, with a large proportion of the Rajputs of this part of the country; although, where not of a chief’s family, the offspring of a Brahman by a Sudra is reckoned a Khasiya. I have not heard that any of the Jariyas continue to be viewed as impure; and I think it probable, that they have all obtained the rank of Khas, although it is generally admitted, that they had a dialect peculiar to themselves; but of this I could procure no specimen.

The Khas Ranas, there is no doubt, were originally Magars; but whether the Thapas, Karkis, Majhis, Basnats, Bishtakos, and Kharkas, all now considered as Hindus of the Khas tribe, were branches of the Magar race, or Jariyas, or Gurungs, I cannot take upon myself to say. I can only observe, that, in this vicinity, I heard of no tribes but the Magars, Jariyas, and Gurungs, that spoke languages different from the Khas, and that there is no reason to suppose the Thapas, etc. to have come from Chitaur; although, on adopting the religion and laws of that country, they have also adopted its language, but many of them still speak the Magar tongue.

The more fertile part of what is called Nepal Proper, was chiefly occupied by the Newars, a race addicted to agriculture and commerce, and far more advanced in the arts than any other of the mountain tribes. Their style of building, and most of their other arts, appear to have been introduced from Thibet, and the greater part still adhere to the tenets of the Buddhs; but they have adopted the doctrine of cast, have rejected the Lamas, and have a priesthood of their own called Bangras. Their own chiefs, of a family called by the common title of Mal, at the time when conquered by the Raja of Gorkha, had divided into three branches, governing Kathmandu, Lalita-Patan, and Bhatgang. During the government of these chiefs a good many of the Newars had rejected the doctrine of Sakya, and adopted the worship of Siva, but without changing their manners, which are chiefly remarkable for a most extraordinary carelessness about the conduct of their women; neither have they adopted the Brahmans as their priests. Some of themselves, with the title of Achar, have assumed the manners and authority of the sacred order.

Thus the Newars, in point of religion, are divided into two sects. A very small portion has forsaken the doctrine of Buddha, while by far the most numerous class adhere to the doctrines taught by Sakya Singha.

Colonel Kirkpatrick {29} seems to think, that the worshippers of Buddha among the Newars, whom he calls Bahauras, (Bangras,) are only a trifling portion, “who have apostatized in a certain degree from the religious creed of their countrymen at some period subsequent to their conquest of Nepaul, or, at least, to have grafted upon it a considerable portion of the idolatry of Thibet.” If this had been the case, we should have found the greater part of the Newars adhering to the Brahmans, which is not the case; and the portion which has adopted the doctrine of the Vedas, rejecting the sacred order of the Hindus, have the Achars as priests of their own. The probable cause of Colonel Kirkpatrick’s supposing the followers of Buddha among the Newars to be small in number is explained by another passage, {30} where the Bangras are called Bhanras, and are stated to be a sort of separatists from the Newars, and to amount to about 5000. He does not seem to have been aware, that these were merely the priests of this sect, and that such a number in the priesthood implies a very large proportion of the sect.

The worshippers of Siva among the Newars in their religious opinions follow the doctrine of the Vedas, as explained by Sankara Acharya; but they do not receive the Brahmans as their Gurus, or instructors, and in spirituals are subordinate to a class of Newars, who are called Achars or Doctors, who are both their instructors (Gurus) and priests, (Purohits,) and who differ in birth and name only from the Brahmans.

Among the Sivamarg Newars, or those who worship Maha Deva, the Achars are considered as the highest cast; but their superiority is not acknowledged by those who worship Bouddha. They officiate as priests (Pujaris) in the temples of Siva and of the Saktis, and read the prayers (Mantras) that are appointed to accompany sacrifices; but they do not kill the animal that is offered. The Achars have among them certain men who perform the ceremonies necessary to free from sin the souls of those who die on certain unfortunate days. This ceremony they call Hom. The Brahmans perform similar rites, which they call Pushkarasanti. The Hindus believe, that if this ceremony is neglected, all the relations of the deceased will perish. By this ceremony the officiating priest is supposed to take upon himself the sin of the departed soul; and if, in its performance, he commits any mistake, he incurs certain destruction from the wrath of the Deity. The office is therefore shunned by men of high rank, both as sinful and dangerous. The Achars who perform this ceremony are called Gulcul, and cannot intermarry with those of the first rank. This inferior order performs also any ceremonies that may be wanted by Newars, who are at a distance from home, and the purity of whose extraction cannot therefore be ascertained. Poor Achars cultivate the land with their own hands, from which they are not deterred by a fear of distressing the ox, as the plough is not used by the Newars. Their women spin and weave, which is the only point in which they seem to differ from the Brahmans; the two casts, however, consider themselves as entirely distinct.

Among the Newars, the Bangras, or Baryesu, are the head of the sect of Buddhmargas, and are much more numerous than the Achars. They are divided into two classes. The first are the Gubal Bangras, who are the instructors, (Gurus,) priests, (Purohits,) and philosophers, (Pandits,) of all the sect, and are priests (Pujaris) at the temples of Buddh, and of some of the Saktis. When they perform any ceremony, they wear a thread like the Brahmans or Achars. They neither eat nor intermarry with any person of inferior rank. The Bakali Bangras work in gold, silver, and copper, and are traders and cultivators. We may thus observe, that the doctrine of cast, and the nature of the priesthood, are essential differences between the religion of the Burmas and that professed by the followers of Buddh in Nepal. The doctrines of these people appeared so shockingly impious to my Brahman, that I could not induce him to converse on the subject with their learned men. These doctrines also are essentially different from those taught by the Rahans, or priests of Ava. The Bangras believe in a supreme being, called Sambhu, or Swayambhu, from whom have proceeded many Buddhs, or Intelligences, which, by the Tartars, are called Bourkans. Among these Matsyendranath has the chief superintendence over the affairs of the world. Under him are a great many Devatas, or spirits of vast power, among whom Brahma the creator, Vishnu the preserver, and Siva the destroyer of this earth, do not bear a very distinguished rank. These spirits are the Tengri of the Tartars, and the Nat of the Burmas, of which the worship is execrated by the followers of Buddha in Ava; but is eagerly followed by most of the Bangras, and still more so by the lower casts of Newars. Sakya Singha is considered one of the Buddhs, who came on earth to instruct man in the true worship, and in Nepal is commonly believed to be still alive at Lasa. His images entirely resemble those of Gautama. As this teacher has admitted the worship of all the Nat, or Devatas, among whom are placed the deities worshipped by the followers of the Vedas, we can readily account for the appearance of these in the temples of the Chinese. The followers of Buddh in Ava reject altogether the worship of these beings, so that, when I was in that country, and was unacquainted with the doctrines of any other sect of Buddhists, I was led into an erroneous opinion concerning the religion of the Chinese, from knowing that they worshipped the same Gods with the Brahmans. This, we see, is allowed by the doctrine of Sakya Singha, nor, on account of finding the images of Vishnu, Siva, or Brahma, in any temple, can we conclude, that it was not built by a follower of Buddh. In fact, even in Swayambhunath, the temple of the supreme deity of the Buddhists, there are a great many images of Siva.

A kind of mixed breed of Newars are, by the Sivamargas, acknowledged as of very high rank. I shall, therefore, mention them in this place, although their pretensions are disputed by the Bangras. They are called Jausi, and are the only cast that ought to practise medicine; but at present all ranks profess that art. The Jausis are descended from the offspring of a Brahman by a Newar woman; and if their mother has been a Bangra, or an Achar, they wear the thread, and act as instructors (Gurus) and priests (Purohits) for their brethren of mixed descent. These privileges are not allowed to such as are descended from low mothers. In imitation of their fathers, the Jausis are mostly Sivamargas; but in other matters, they follow the customs of the Newars.

The next in rank among the Newars are the Srishtas, who form a small cast. They can serve as cooks for all Newars, the Achars and Bangras excepted, which is a sure mark of their transcendent rank. The Buddhmargas and Sivamargas of this cast eat together; but a woman, for her first paramour, always chooses a person of her own persuasion. The highest rank of Srishtas are called Sira, and are mostly traders. A lower class, called Sual, act as porters; and a still lower, called Bagul, cultivate the ground. All these eat together; nor is the difference of class any restriction in their amours.

The persons of the remaining casts are almost entirely Buddhmargas; but, being low and ignorant, they will worship almost any thing that is called a God, which is, indeed, usual with all Hindus of their rank. Some of our Seapoys, who were Brahmans, immediately on our arrival at Swayambhunath, took flowers and consecrated water, and went round the hill offering some to every image which they saw, and, among others, to that of Sakya Singha. I happened to be standing near it with Ramajaya, my Brahman, who asked them if they knew what they were doing, and informed them that they were worshipping Buddh. At this the poor fellows were much ashamed. However, an old Havildar (serjeant) comforted them, by observing, that, on the march to Bombay, under General Goddard, they had often seen this deity, and that their worshipping him seemed to have been very lucky, as the army had great success.

I shall enumerate the lower casts, according to their respective dignities.

The Jopu Newars were originally all cultivators; but some of them have now become traders and porters.

The Uda were all originally traders, and are nearly of the same rank with the Jopus.

The Bhat procure a living by proclaiming the titles of great men, and singing their praises on all public occasions,—a vanity in which the men of power in India take great delight. The Bhat also beg in the name of the Gods, which, among the Hindus, is always a profession of some dignity.

The three next casts, Got, Kurmi, and Now, are nearly of the same rank.

The Got are gardeners, and one of them, named Balabhadra, whom I employed as a collector of plants, repeatedly told me the following curious circumstances: He said that the Got do not acknowledge the Achars, or Bangras, as their instructors, (Gurus,) but have certain persons of their own cast, who, among their brethren, enjoy this privilege. At certain temples dedicated to Bhawani, which word means merely the Goddess, the Got attend to dance in masks; and, on these occasions, ten of them represent Singhini, Vyaghrini, Indrani, Bhairavi, Bhawani, Varahi, Vaishnavi, Kumari, Brahmani, and Ganesa, while four others represent Mahakal, Nandiswar, Vindhyiswar, and Nasadeva, who are the instructors (Gurus) of the other ten deities. From those who come to worship at the temple, the Got that represent these deities accept of spirituous liquors, which they drink out of human skulls till they become elevated, and dance in a furious manner, which is supposed to proceed from inspiration. In the same manner, they drink the blood of the animals which are offered as sacrifices. In these temples the priests (Pujaris) are Achars, who at the sacrifices read the forms of prayer (Mantras) proper for the occasion, but retire when the animal is about to be killed by the Got who represents Bhairavi. The shrine, in which the images of the gods are kept, is always shut, and no person is allowed to enter but the priest (Pujari) and the Gots, who personate in masks these deities. Once in twelve years the Raja offers a solemn sacrifice. It consists of two men, of such a rank that they wear a thread; of two buffaloes, two goats, two rams, two cocks, two ducks, and two fishes. The lower animals are first sacrificed in the outer part of the temple, and in the presence of the multitude their blood is drank by the masked Gots. After this, the human victims are intoxicated, and carried into the shrine, where the mask representing Bhairavi cuts their throats, and sprinkles their blood on the idols. Their skulls are then formed into cups, which serve the masks for drinking in their horrid rites. I questioned the man repeatedly on the subject, and he always related the circumstances without variation, and declared, that at the last sacrifice, which had been offered nine years previous to our arrival in Nepal, he had represented Bhairavi, and with his own hands had cut the throats of the human victims. My Brahman, however, inquired of several persons, who ought to have known the truth, and who denied altogether the human sacrifices at this ceremony, which is performed in the Ashtami in the month Aswin. All ranks of the natives of Nepal pay so very little attention to the observance of veracity, that I remain in suspense concerning this circumstance. Balabhadra was a mild attentive creature; and although he spoke of the human sacrifice with considerable glee, as being attended with copious potations of spirituous liquor, he was shocked when I asked him if two bulls made a part of the offering.

The Karmi are bricklayers and carpenters.

The Nau are barbers.

Next follow three casts of nearly the same rank.

Songat, or washermen.

Japu, or potmakers.

Hial, or Sial, who are cow-herds.

Nearly of the same rank are the persons, by the Newars called Dhui, but whom the Parbatiyas call Putaul. They are the persons who carry the palanquins of the Raja, and of his family. None but Bakali Bangras will condescend to act as instructors (Gurus) for a cast so low as this is.

All the casts yet enumerated are considered as pure, and Hindus of any rank may drink the water which they have drawn from a well; but the following casts are impure, and a person of any considerable dignity will be defiled by their touch.

The Salim are oil-makers, and weavers of garlands, at which art the Newars are very dexterous, and there is a great demand for their work, as both sexes, of all ranks in Nepal, ornament their hair with flowers.

The Kasulia are musicians, and have a vast variety of ear-rending instruments. The Hindu music, especially that of the martial kind, is said by the natives to be in great perfection in Nepal; and in this holy land are still to be found all the kinds that were to be found in the army of Rama.

Still lower than these are the Kasai, who are butchers, and palanquin bearers for the vulgar. The Chhipi, or dyers, are nearly of the same rank.

Lower again are the two following casts.

Kow, or ironsmiths.

Gotoo, or coppersmiths.

Then follow two military tribes.

Kosar, who are said originally to have been robbers.

Tepai, who can marry, or keep as concubines any Hindu women that have lost cast by eating unclean things.

Then follow three exceedingly low casts.

Puria, fishermen and basketmakers.

Bala, who remove offals and nastiness.

Chamkal, who are dressers of leather and shoemakers.