Part 41

As a rule, the tribe bury the dead, though the Hindu custom of cremation is coming into fashion among the well-to-do. Before the interment they carry the corpse seven times round the grave, and it is buried with the feet pointing to the north. They observe mourning for ten days and abstain from animal food and liquor during that period. A curious custom is reported from the Bilaspur District, where it is said that children cut a small piece of flesh from the finger of a dead parent and swallow it, considering this as a requital for the labour of the mother in having carried the child for nine months in her womb. So in return they carry a piece of her flesh in their bodies. But the correct explanation as given by Sir J. G. Frazer is that they do it to prevent themselves from being haunted by the ghosts of their parents. "Thus Orestes, [480] after he had gone mad from murdering his mother, recovered his wits by biting off one of his own fingers; since his victim was his own mother it might be supposed that the tasting of his own blood was the same as hers; and the furies of his murdered mother, which had appeared black to him before, appeared white as soon as he had mutilated himself in this way. The Indians of Guiana believe that an avenger of blood who has slain his man must go mad unless he tastes the blood of his victim, the notion apparently being that the ghost drives him crazy. A similar custom was observed by the Maoris in battle. When a warrior had slain his foe in combat, he tasted his blood, believing that this preserved him from the avenging spirit (atua) of his victim; for they imagined that 'the moment a slayer had tasted the blood of the slain, the dead man became a part of his being and placed him under the protection of the atua or guardian-spirit of the deceased.' Some of the North American Indians also drank the blood of their enemies in battle. Strange as it may seem, this truly savage superstition exists apparently in Italy to this day. There is a widespread opinion in Calabria that if a murderer is to escape he must suck his victim's blood from the reeking blade of the dagger with which he did the deed."

7. Religion.

The religion of the tribe is of the usual animistic type. Colonel Dalton notes that they have, like the Kols, a village priest, known as Pahan or Baiga. He is always one of the impure tribes, a Bhuiya, a Kharwar or a Korwa, and he offers a great triennial sacrifice of a buffalo in the sacred grove, or on a rock near the village. The fact that the Khairwars employed members of the Korwa and Bhuiya tribes as their village priests may be taken to indicate that the latter are the earlier residents of the country, and are on this account employed by the Khairwars as later arrivals for the conciliation of the indigenous deities. Colonel Dalton states that the Khairwars made no prayers to any of the Hindu gods, but when in great trouble they appealed to the sun. In the Central Provinces the main body of the tribe, and particularly those who belong to the landholding class, profess the Hindu religion.

8. Inheritance.

The Khairwars have now also adopted the Hindu rule of inheritance, and have abandoned the tribal custom which Sir H. Risley records as existing in Bengal. "Here the eldest son of the senior wife, even if younger than one of the sons of the second wife, inherits the entire property, subject to the obligation of providing for all other legitimate children. If the inheritance consists of land, the heir is expected to create separate maintenance grants in favour of his younger brothers. Daughters can never inherit, but are entitled to live in the ancestral home till they are married." [481]

9. The Khairwas of Damoh.

The Khairwas or Khairwars of the Kaimur hills are derived, as already seen, from the Gonds and Savars, and therefore are ethnologically a distinct group from those of the Chota Nagpur plateau, who have been described above. But as nearly every caste is made up of diverse ethnological elements held together by the tie of a common occupation, it does not seem worth while to treat these groups separately. Colonel Dalton, who also identifies them with the main tribe, records an interesting notice of them at an earlier period: [482]

"There is in the seventh volume of the Asiatic Researches a notice of the Kharwars of the Kaimur hills in the Mirzapur District, to the north of the Son river, by Captain J. P. Blunt, who in his journey from Chunar to Ellora in A.D. 1794, met with them and describes them as a very primitive tribe. He visited one of their villages consisting of half a dozen poor huts, and though proceeding with the utmost caution, unattended, to prevent alarm, the inhabitants fled at his approach. The women were seen, assisted by the men, carrying off their children and moving with speed to hide themselves in the woods. It was observed that they were nearly naked, and the only articles of domestic use found in the deserted huts were a few gourds for water-vessels, some bows and arrows, and some fowls as wild as their masters. With great difficulty, by the employment of Kols as mediators, some of the men were induced to return. They were nearly naked, but armed with bows and arrows and a hatchet."

In Damoh the Khairwars are said to come from Panna State. During the working season they live in temporary sheds in the forest, and migrate from place to place as the supply of trees is exhausted. Having cut down a tree they strip off the bark and cut the inner and tender wood into small pieces, which are boiled for two or three days until a thick black paste is obtained. From this the water is allowed to drain off, and the residue is made into cakes and dried in the sun. It is eaten in small pieces with betel-leaf and areca-nut. Duty is levied by the Forest Department at the rate of a rupee per handi or pot in which boiling is carried on. In Bombay various superstitious observances are connected with the manufacture of catechu; and Mr. Crooke quoted the following description of them from the Bombay Gazetteer: [483] "Every year on the day after the Holi the chulha ceremony takes place. In a trench seven feet long by three, and about three deep, khair logs are carefully stacked and closely packed till they stand in a heap about three feet above ground. The pile is then set on fire and allowed to burn to the level of the ground. The village sweeper breaks a cocoanut, kills a couple of fowls and sprinkles a little liquor near the pile. Then, after washing their feet, the sweeper and the village headman walk barefoot hurriedly across the fire. After this strangers come to fulfil vows, and giving one anna and a half cocoanut to the sweeper, and the other half cocoanut to the headman, wash their feet, and turning to the left, walk over the pile. The fire seems to cause none of them any pain." The following description of the Kathkaris as hunters of monkeys is also taken by Mr. Crooke from the Bombay Gazetteer: [484] "The Kathkaris represent themselves as descended from the monkeys of Rama. Now that their legitimate occupation of preparing catechu (kath) has been interfered with, they subsist almost entirely by hunting, and habitually kill and eat monkeys, shooting them with bows and arrows. In order to approach within range they are obliged to have recourse to stratagems, as the monkeys at once recognise them in their ordinary costume. The ruse usually adopted is for one of the best shots to put on a woman's robe (sari), under the ample folds of which he conceals his murderous weapons. Approaching the tree in which the monkeys are seated, the sportsman affects the utmost unconcern, and busies himself with the innocent occupation of picking up twigs and leaves, and thus disarming suspicion he is enabled to get a sufficiently close shot to render success a certainty."

Khandait

Khandait, Khandayat.--The military caste of Orissa, the word Khandait meaning 'swordsman,' and being derived from the Uriya khanda, a sword. Sir H. Risley remarks of the Khandaits: [485] "The caste is for the most part, if not entirely, composed of Bhuiyas, whose true affinities have been disguised under a functional name, while their customs, their religion and in some cases even their complexion and features have been modified by long contact with Hindus of relatively pure Aryan descent. The ancient Rajas of Orissa kept up large armies and partitioned the land on strictly military tenures. These armies consisted of various castes and races, the upper ranks being officered by men of good Aryan descent, while the lower ones were recruited from the low castes alike of the hills and the plains. In the social system of Orissa, the Sresta or 'best' Khandaits rank next to the Rajputs, who have not the intimate connection with the land which has helped to raise the Khandaits to their present position." The Khandaits are thus like the Marathas, and the small body of Paiks in the northern Districts, a caste formed from military service; and though recruited for the most part originally from the Dravidian tribes, they have obtained a considerable rise in status owing to their occupation and the opportunity which has been afforded to many of them to become landholders. The best Khandaits now aspire to Rajput rank, while the bulk of them have the position of cultivators, from whom Brahmans will take water, or a much higher one than they are entitled to by descent. In [486] the Central Provinces the Khandaits have no subcastes, and only two gotras or clans, named after the Kachhap or tortoise and the Nagas or cobra respectively. These divisions appear, however, to be nominal, and do not regulate marriage, as to which the only rule observed is that persons whose descent can be traced from the same parent should not marry each other. Early marriage is usual, and if a girl arrives at adolescence without a husband having been found for her, she goes through the ceremony of wedlock with an arrow. Polygamy is permitted, but a person resorting to it is looked down on and nicknamed Maipkhia or wife-eater. The essential portion of the marriage ceremony is the bandan or tying of the hands of the bride and bridegroom together with kusha grass. The bridegroom must lift up the bride and walk seven times round the marriage altar carrying her. Widow-marriage and divorce are permitted in the Central Provinces, and Brahmans are employed for religious and ceremonial purposes.

KHANGAR

List of Paragraphs

1. Origin and traditions. 2. Caste subdivisions. 3. Marriage. 4. Religion. 5. Social status. 6. Occupation.

1. Origin and traditions.

Khangar, [487] called also Kotwal, Jemadar or Darbania (gatekeeper).--A low caste of village watchmen and field-labourers belonging to Bundelkhand, and found in the Saugor, Damoh, Narsinghpur and Jubbulpore Districts. They numbered nearly 13,000 in 1911. The Khangars are also numerous in the United Provinces. Hindu ingenuity has evolved various explanations of the word Khangar, such as 'khand,' a pit, and 'gar,' maker, digger, because the Khangar digs holes in other people's houses for the purposes of theft. The caste is, however, almost certainly of non-Aryan origin, and there is little doubt also that Bundelkhand was its original home. It may be noted that the Munda tribe have a division called Khangar with which the caste may have some connection. The Khangars themselves relate the following story of their origin. Their ancestors were formerly the rulers of the fort and territory of Kurar in Bundelkhand, when a Bundela Rajput came and settled there. The Bundela had a very pretty daughter whom the Khangar Raja demanded in marriage. The Bundela did not wish to give his daughter to the Khangar, but could not refuse the Raja outright, so he said that he would consent if all the Khangars would agree to adopt Bundela practices. This the Khangars readily agreed to do, and the Bundela thereupon invited them all to a wedding feast, and having summoned his companions and plied the Khangars with liquor until they were dead drunk, cut them all to pieces. One pregnant woman only escaped by hiding in a field of kusum or safflower, [488] and on this account the Khangars still venerate the kusum and will not wear cloths dyed with saffron. She fled to the house of a Muhammadan eunuch or Fakir, who gave her shelter and afterwards placed her with a Dangi landowner. The Bundelas followed her up and came to the house of the Dangi, who denied that the Khangar woman was with him. The Bundelas then asked him to make all the women in his house eat together to prove that none of them was the Khangarin, on which the Dangi five times distributed the maihar, a sacrificial cake which is only given to relations, to all the women of the household including the Khangarin, and thus convinced the Bundelas that she was not in the house. The woman who was thus saved became the ancestor of the whole Khangar caste, and in memory of this act the Khangars and Nadia Dangis are still each bidden to eat the maihar cake at the weddings of the other, or at least so it is said; while the Fakirs, in honour of this great occasion when one of their number acted as giver rather than receiver, do not beg for alms at the wedding of a Khangar, but on the contrary bring presents. The basis of the story, that the Khangars were the indigenous inhabitants of Bundelkhand and were driven out and slaughtered by the immigrant Bundelas, may not improbably be historically correct. It is also said that no Khangar is even now allowed to enter the fort of Kurar, and that the spirit of the murdered chief still haunts it; so that if a bed is placed there in the evening with a tooth-stick, the tooth-stick will be split in the morning as after use, and the bed will appear as if it had been slept in. [489]

2. Caste subdivisions.

The caste has four subdivisions, named Rai, Mirdha or Nakib, Karbal and Dahat. The Rai or royal Khangars are the highest group and practise hypergamy with families of the Mirdha and Karbal groups, taking daughters from them in marriage but not giving their daughters to them. The Mirdhas or Nakibs are so called because they act as mace-bearers and form the bodyguard of princes. Very few, if any, are to be found in the Central Provinces. The Karbal are supposed to be especially valorous. The Dahats have developed into a separate caste called Dahait, and are looked down on by all the other divisions as they keep pigs. The caste is also divided into numerous exogamous septs, all of which are totemistic; and the members of the sept usually show veneration to the object from which the sept takes its name. Some of the names of septs are as follows: Bachhiya from bachhra a calf; Barha from barah a pig, this sept worshipping the pig; Belgotia from the bel tree; Chandan from the sandalwood tree; Chirai from chiriya a bird, this sept revering sparrows; Ghurgotia from ghora a horse (members of this sept touch the feet of a horse before mounting it and do not ride on a horse in wedding processions); Guae from the iguana; Hanuman from the monkey god; Hathi from the elephant; Kasgotia from kansa bell-metal (members of this sept do not use vessels of bell-metal on ceremonial occasions nor sell them); Mahiyar from maihar fried cakes (members of this sept do not use ghi at their weddings and may not sell ghi by weight though they may sell it by measure); San after san-hemp (members of this sept place pieces of hemp near their family god); Sandgotia from sand a bullock; Tambagotia from tamba copper; and Vishnu from the god of that name, whom the sept worship. The names of 31 septs in all are reported and there are probably others. The fact that two or three septs are named after Hindu deities may be noticed as peculiar.

3. Marriage.

The marriage of members of the same sept is prohibited and also that of first cousins. Girls are usually married at about ten years of age, the parents of the girl having to undertake the duty of finding a husband. The ceremonial in vogue in the northern Districts is followed throughout, an astrologer being consulted to ascertain that the horoscopes of the pair are favourable, and a Brahman employed to draw up the lagan or auspicious paper fixing the date of the marriage. The bridegroom is dressed in a yellow gown and over-cloth, with trousers of red chintz, red shoes, and a marriage-crown of date-palm leaves. He has the silver ornaments usually worn by women on his neck, as the khangwari or silver ring, and the hamel or necklace of rupees. In order to avert the evil eye he carries a dagger or nutcracker, and a smudge of lampblack is made on his forehead to disfigure him and thus avert the evil eye, which it is thought would otherwise be too probably attracted by his exquisitely beautiful appearance in his wedding garments. The binding portion of the ceremony is the bhanwar or walking round the sacred post of the munga tree (Moringa pterygosperma). This is done six times by the couple, the bridegroom leading, and they then make a seventh turn round the bedi or sacrificial fire. If the bride is a child this seventh round is omitted at the marriage and performed at the Dusarta or going-away ceremony. After the marriage the haldi ceremony takes place, the father of the bridegroom being dressed in women's clothes; he then dances with the mother of the bride, while they throw turmeric mixed with water over each other. Widow-marriage is allowed, and the widow may marry anybody in the caste; the ceremony consists in the placing of bangles on her wrist, and is always performed at night, a Wednesday being usually selected. A feast must afterwards be given to the caste-fellows. Divorce is also permitted, and may be effected at the instance of either party in the presence of the caste panchayat or committee. When a husband divorces his wife he must give a feast.

4. Religion.

The Khangars worship the usual Hindu deities and especially venerate Dulha Deo, a favourite household godling in the northern Districts. Pachgara Deo is a deity who seems to have been created to commemorate the occasion when the Dangi distributed the marriage cakes five times to the fugitive ancestress of the caste. His cult is now on the decline, but some still consider him the most important deity of all, and it is said that no Khangar will tell an untruth after having sworn by this god. Children dying unmarried and persons dying of leprosy or smallpox are buried, while others are buried or burnt according as the family can afford the more expensive rite of cremation or not. As among other castes a corpse must not be burnt between sunset and sunrise, as it is believed that this would cause the soul to be born blind in the next birth. Nor must the corpse be wrapped in stitched clothes, as in that case the child in which it is reincarnated would be born with its arms and legs entangled. The corpse is laid on its back and some ghi, til, barley cakes and sandalwood, if available, are placed on the body. The soul of the deceased is believed to haunt the house for three days, and each night a lamp and a little water in an earthen pot are placed ready for it. When cremation takes place the ashes are collected on the third day and the burning ground is cleaned with cowdung and sprinkled with milk, mustard and salt, in order that a cow may lick over the place and the soul of the deceased may thus find more easy admission into Baikunth or heaven. Well-to-do persons take the bones of the dead to the Ganges, a few from the different parts of the body being selected and tied round the bearer's neck. Mourning is usually only observed for three days.

5. Social status.

The Khangars do not admit outsiders into the caste, except children born of a Khangar father and a mother belonging to one of the highest castes. A woman going wrong with a man of another caste is finally expelled, but liaisons within the caste may be atoned for by the usual penalty of a feast. The caste eat flesh and drink liquor but abjure fowls, pork and beef. They will take food cooked without water from Banias, Sunars and Tameras, but katchi roti only from the Brahmans who act as their priests. Such Brahmans are received on terms of equality by others of the caste. Khangars bathe daily, and their women take off their outer cloth to eat food, because this is not washed every day. Food cooked with water must be consumed in the chauka or place where it is prepared, and not carried outside the house. Men of the caste often have the suffix Singh after their names in imitation of the Rajputs. Although their social observances are thus in some respects strict, the status of the caste is low, and Brahmans do not take water from them.

6. Occupation.

The Khangars say that their ancestors were soldiers, but at present they are generally tenants, field-labourers and village watchmen. They were formerly noted thieves, and several proverbs remain in testimony to this. "The Khangar is strong only when he possesses a khunta (a pointed iron rod to break through the wall of a house)." 'The Sunar and the Khangar only flourish together'; because the Sunar acts as a receiver of the property stolen by the Khangar. They are said to have had different ways of breaking into a house, those who got through the roof being called chhappartor, while others who dug through the side walls were known as khonpaphor. They have now, however, generally relinquished their criminal practices and settled down to live as respectable citizens.

KHARIA

List of Paragraphs

1. General notice. 2. Legend of origin. 3. Subcastes. 4. Exogamy and totemism. 5. Marriage. 6. Taboos as to food. 7. Widow-marriage and divorce. 8. Religion. 9. Funeral rites. 10. Bringing back the souls of the dead. 11. Social customs. 12. Caste rules and organisation. 13. Occupation and character. 14. Language.

1. General notice.

Kharia. [490]--A primitive Kolarian tribe, of which about 900 persons were returned from the Central Provinces in 1911. They belong to the Bilaspur District and the Jashpur and Raigarh States. The Kharias are one of the most backward of the Kolarian tribes, and appear to be allied to the Mundas and Savars. Colonel Dalton says of them: "In the Chota Nagpur estate they are found in large communities, and the Kharias belonging to these communities are far more civilised than those who live apart. Their best settlements lie near the southern Koel river, which stream they venerate as the Santals do the Damudar, and into it they throw the ashes of their dead." Chota Nagpur is the home of the Kharias, and their total strength is over a lakh. They are found elsewhere only in Assam, where they have probably migrated to the tea-gardens.

2. Legend of origin.