The Tribes and Castes of the Central Provinces of India, Volume 2

13. Occupation.

The Bhīls have now had to abandon their free use of the forests, which was highly destructive in its effects, and their indiscriminate slaughter of game. Many of them live in the open country and have become farmservants and field-labourers. A certain proportion are tenants, but very few own villages. Some of the Tadvi Bhīls, however, still retain villages which were originally granted free of revenue on condition of their keeping the hill-passes of the Satpūras open and safe for travellers. These are known as Hattiwāla. Bhīls also serve as village watchmen in Nimār and the adjoining tracts of the Berār Districts. Captain Forsyth, writing in 1868, described the Bhīls as follows: “The Muhammadan Bhīls are with few exceptions a miserable lot, idle and thriftless, and steeped in the deadly vice of opium-eating. The unconverted Bhīls are held to be tolerably reliable. When they borrow money or stock for cultivation they seldom abscond fraudulently from their creditors, and this simple honesty of theirs tends, I fear, to keep numbers of them still in a state little above serfdom.”

346

346

Nimār Settlement Report

, pp. 246, 247.

14. Language.

The Bhīls have now entirely abandoned their own language and speak a corrupt dialect based on the Aryan vernaculars current around them. The Bhīl dialect is mainly derived from Gujarāti, but it is influenced by Mārwāri and Marāthi; in Nimār especially it becomes a corrupt form of Marāthi. Bhīli, as this dialect is called, contains a number of non-Aryan words, some of which appear to come from the Mundāri, and others from the Dravidian languages; but these are insufficient to form any basis for a deduction as to whether the Bhīls belonged to the Kolarian or Dravidian race.

347

347

  Sir G. Grierson,

Linguistic Survey of India

, vol. ix. part iii. pp. 6–9.

Bhilāla

1. General notice.

Bhilāla

,

348

348

  This article is based mainly on Captain Forsyth’s

Nimār Settlement Report

, and a paper by Mr. T. T. Korke, Pleader, Khandwa.

—A small caste found in the Nimār and Hoshangābād Districts of the Central Provinces and in Central India. The total strength of the Bhilālas is about 150,000 persons, most of whom reside in the Bhopāwār Agency, adjoining Nimār. Only 15,000 were returned from the Central Provinces in 1911. The Bhilālas are commonly considered, and the general belief may in their case be accepted as correct, to be a mixed caste sprung from the alliances of immigrant Rājpūts with the Bhīls of the Central India hills. The original term was not improbably Bhīlwāla, and may have been applied to those Rājpūt chiefs, a numerous body, who acquired small estates in the Bhīl country, or to those who took the daughters of Bhīl chieftains to wife, the second course being often no doubt a necessary preliminary to the first. Several Bhilāla families hold estates in Nimār and Indore, and their chiefs now claim to be pure Rājpūts. The principal Bhilāla houses, as those of Bhāmgarh, Selāni and Mandhāta, do not intermarry with the rest of the caste, but only among themselves and with other families of the same standing in Mālwa and Holkar’s Nimār. On succession to the

Gaddi

 or headship of the house, representatives of these families are marked with a

tīka

 or badge on the forehead and sometimes presented with a sword, and the investiture may be carried out by custom by the head of another house. Bhilāla landholders usually have the title of Rao or Rāwat. They do not admit that a Bhilāla can now spring from intermarriage between a Rājpūt and a Bhīl. The local Brāhmans will take water from them and they are occasionally invested with the sacred thread at the time of marriage. The Bhilāla Rao of Mandhāta is hereditary custodian of the great shrine of Siva at Onkār Mandhāta on an island in the Nerbudda. According to the traditions of the family, their ancestor, Bhārat Singh, was a Chauhān Rājpūt, who took Mandhāta from Nāthu Bhīl in A.D. 1165, and restored the worship of Siva to the island, which had been made inaccessible to pilgrims by the terrible deities, Kāli and Bhairava, devourers of human flesh. In such legends may be recognised the propagation of Hinduism by the Rājpūt adventurers and the reconsecration of the aboriginal shrines to its deities. Bhārat Singh is said to have killed Nāthu Bhīl, but it is more probable that he only married his daughter and founded a Bhilāla family. Similar alliances have taken place among other tribes, as the Korku chiefs of the Gāwilgarh and Mahādeo hills, and the Gond princes of Garha Mandla. The Bhilālas generally resemble other Hindus in appearance, showing no marked signs of aboriginal descent. Very probably they have all an infusion of Rājpūt blood, as the Rājpūts settled in the Bhīl country in some strength at an early period of history. The caste have, however, totemistic group names; they will eat fowls and drink liquor; and they bury their dead with the feet to the north, all these customs indicating a Dravidian origin. Their subordinate position in past times is shown by the fact that they will accept cooked food from a Kunbi or a Gūjar; and indeed the status of all except the chief’s families would naturally have been a low one, as they were practically the offspring of kept women. As already stated, the landowning families usually arrange alliances among themselves. Below these comes the body of the caste and below them is a group known as the Chhoti Tad or bastard Bhilālas, to which are relegated the progeny of irregular unions and persons expelled from the caste for social offences.

2. Marriage.

The caste, for the purpose of avoiding marriages between relations, are also divided into exogamous groups called

kul

 or

kuri

, several of the names of which are of totemistic origin or derived from those of animals and plants. Members of the Jāmra

kuri

 will not cut or burn the

jāmun

349

349

Eugenia jambolana.

 tree; those of the Saniyār

kuri

 will not grow

san

-hemp, while the Astaryas revere the

sona

350

350

Bauhinia racemosa.

 tree and the Pipalādya, the

pīpal

 tree. Some of the

kuris

 have Rājpūt sept names, as Mori, Baghel and Solanki. A man is forbidden to take a wife from within his own sept or that of his mother, and the union of first cousins is also prohibited. The customs of the Bhilālas resemble those of the Kunbis and other cultivating castes. At their weddings four cart-yokes are arranged in a square, and inside this are placed two copper vessels filled with water and considered to represent the Ganges and Jumna. When the sun is half set, the bride and the bridegroom clasp hands and then walk seven times round the square of cart-yokes. The water of the pots is mixed and this is considered to represent the mingling of the bride’s and bridegroom’s personalities as the Ganges and Jumna meet at Allahābād. A sum of about Rs. 60 is usually paid by the parents of the bridegroom to those of the bride and is expended on the ceremony. The ordinary Bhilālās have, Mr. Korke states, a simple form of wedding which may be gone through without consulting a Brāhman on the Ekādashi or eleventh of Kārtik (October); this is the day on which the gods awake from sleep and marks the commencement of the marriage season. A cone is erected of eleven plants of juāri, roots and all, and the couple simply walk round this seven times at night, when the marriage is complete. The remarriage of widows is permitted. The woman’s forehead is marked with cowdung by another widow, probably as a rite of purification, and the cloths of the couple are tied together.

3. Social customs.

The caste commonly bury the dead and erect memorial stones at the heads of graves which they worship in the month of Chait (April), smearing them with vermilion and making an offering of flowers. This may either be a Dravidian usage or have been adopted by imitation from the Muhammadans. The caste worship the ordinary Hindu deities, but each family has a

Kul-devi

 or household god, Mr. Korke remarks, to which they pay special reverence. The offerings made to the Kul-devi must be consumed by the family alone, but married daughters are allowed to participate. They employ Nimāri Brāhmans as their priests, and also have

gurus

 or spiritual preceptors, who are Gosains or Bairāgis. They will take food cooked with water from Brāhmans, Rājpūts, Munda Gūjars and Tirole Kunbis. The last two groups are principal agricultural castes of the locality and the Bhilālas are probably employed by them as farmservants, and hence accept cooked food from their masters in accordance with a common custom. The local Brāhmans of the Nāgar, Nāramdeo, Baīsa and other subcastes will take water from the hand of a Bhilāla. Temporary excommunication from caste is imposed for the usual offences, such as going to jail, getting maggots in a wound, killing a cow, a dog or a squirrel, committing homicide, being beaten by a man of low caste, selling shoes at a profit, committing adultery, and allowing a cow to die with a rope round its neck; and further, for touching the corpses of a cow, cat or horse, or a Barhai (carpenter) or Chamār (tanner). They will not swear by a dog, a cat or a squirrel, and if either of the first two animals dies in a house, it is considered to be impure for a month and a quarter. The head of the caste committee has the designation of Mandloi, which is a territorial title borne by several families in Nimār. He receives a share of the fine levied for the

Sarni

 or purification ceremony, when a person temporarily expelled is readmitted into caste. Under the Mandloi is the Kotwāl whose business is to summon the members to the caste assemblies; he also is paid out of the fines and his office is hereditary.

4. Occupation and character.

The caste are cultivators, farmservants and field-labourers, and a Bhilāla also usually held the office of Mānkar, a superior kind of Kotwār or village watchman. The Mānkar did no dirty work and would not touch hides, but attended on any officer who came to the village and acted as a guide. Where there was a village

sarai

 or rest-house, it was in charge of the Mānkar, who was frequently also known as zamīndār. This may have been a recognition of the ancient rights of the Bhilālas and Bhīls to the country.

5. Character.

Captain Forsyth, Settlement Officer of Nimār, had a very unfavourable opinion of the Bhilālas, whom he described as proverbial for dishonesty in agricultural engagements and worse drunkards than any of the indigenous tribes.

351

351

Settlement Report

 (1869), para. 411.

 This judgment was probably somewhat too severe, but they are poor cultivators, and a Bhilāla’s field may often be recognised by its slovenly appearance.

352

352

  Mr. Montgomerie’s

Nimār Settlement Report

.

A century ago Sir J. Malcolm also wrote very severely of the Bhilālas: “The Bhilāla and Lundi chiefs were the only robbers in Mālwa whom under no circumstances travellers could trust. There are oaths of a sacred but obscure kind among those that are Rājpūts or who boast their blood, which are almost a disgrace to take, but which, they assert, the basest was never known to break before Mandrup Singh, a Bhilāla, and some of his associates, plunderers on the Nerbudda, showed the example. The vanity of this race has lately been flattered by their having risen into such power and consideration that neighbouring Rājpūt chiefs found it their interest to forget their prejudices and to condescend so far as to eat and drink with them. Hatti Singh, Grassia chief of Nowlāna, a Khīchi Rājpūt, and several others in the vicinity cultivated the friendship of Nādir, the late formidable Bhilāla robber-chief of the Vindhya range; and among other sacrifices made by the Rājpūts, was eating and drinking with him. On seeing this take place in my camp, I asked Hatti Singh whether he was not degraded by doing so; he said no, but that Nādir was elevated.”

353

353

Memoir of Central India

, ii. p. 156.

Bhishti

Bhishti.

—A small Muhammadan caste of water-bearers. Only 26 Bhishtis were shown in the Central Provinces in 1901 and 278 in 1891. The tendency of the lower Muhammadan castes, as they obtain some education, is to return themselves simply as Muhammadans, the caste name being considered derogatory. The Bhishtis are, however, a regular caste numbering over a lakh of persons in India, the bulk of whom belong to the United Provinces. Many of them are converts from Hinduism, and they combine Hindu and Muhammadan practices. They have

gotras

 or exogamous sections, the names of which indicate the Hindu origin of their members, as Huseni Brāhman, Samri Chauhān, Bahmangour and others. They prohibit marriage within the section and within two degrees of relationship on the mother’s side. Marriages are performed by the Muhammadan ritual or Nikāh, but a Brāhman is sometimes asked to fix the auspicious day, and they erect a marriage-shed. The bridegroom goes to the bride’s house riding on a horse, and when he arrives drops Rs. 1–4 into a pot of water held by a woman. The bride whips the bridegroom’s horse with a switch made of flowers. During the marriage the bride sits inside the house and the bridegroom in the shed outside. An agent or Vakīl with two witnesses goes to the bride and asks her whether she consents to marry the bridegroom, and when she gives her consent, as she always does, they go out and formally communicate it to the Kāzi. The dowry is then settled, and the bond of marriage is sealed. But when the parents of the bride are poor they receive a bride-price of Rs. 30, from which they pay the dowry. The Bhishtis worship their leather bag (

mashk

) as a sort of fetish, and burn incense before it on Fridays.

354

354

  Crooke’s

Tribes and Castes

, art. Bhishti.

 The traditional occupation of the Bhishti is to supply water, and he is still engaged in this and other kinds of domestic service. The name is said to be derived from the Persian

bihisht

, ‘paradise,’ and to have been given to them on account of the relief which their ministrations afforded to the thirsty soldiery.

355

355

  Elliott’s

Memoirs of the North-Western Provinces

, i. p. 191.

 Perhaps, too, the grandiloquent name was applied partly in derision, like similar titles given to other menial servants. They are also known as Mashki or Pakhāli, after their leathern water-bag. The leather bag is a distinctive sign of the Bhishti, but when he puts it away he may be recognised from the piece of red cloth which he usually wears round his waist. There is an interesting legend to the effect that the Bhishti who saved the Emperor Humayun’s life at Chausa, and was rewarded by the tenure of the Imperial throne for half a day, employed his short lease of power by providing for his family and friends, and caused his leather bag to be cut up into rupees, which were gilded and stamped with the record of his date and reign in order to perpetuate its memory.

356

356

  Crooke’s

Tribes and Castes

, ii. p. 100.

 The story of the Bhishti obtaining his name on account of the solace which he afforded to the Muhammadan soldiery finds a parallel in the case of the English army:

The uniform ’e wore

Was nothin’ much before,

An’ rather less than ’arf o’ that be’ind,

For a piece o’ twisty rag

An’ a goatskin water-bag

Was all the field-equipment ’e could find.

With ’is mussick on ’is back,

’E would skip with our attack,

An’ watch us till the bugles made ‘Retire,’

An’ for all ’is dirty ’ide

’E was white, clear white, inside

When ’e went to tend the wounded under fire.

357

357

  Rudyard Kipling,

Barrack-Room Ballads

, ‘Gunga Din.’

An excellent description of the Bhishti as a household servant is contained in Eha’s

Behind the Bungalow

,

358

358

  Thacker and Co., London.

 from which the following extract is taken: “If you ask: Who is the Bhishti? I will tell you. Bihisht in the Persian tongue means Paradise, and a Bihishtee is therefore an inhabitant of Paradise, a cherub, a seraph, an angel of mercy. He has no wings; the painters have misconceived him; but his back is bowed down with the burden of a great goat-skin swollen to bursting with the elixir of life. He walks the land when the heaven above him is brass and the earth iron, when the trees and shrubs are languishing and the last blade of grass has given up the struggle for life, when the very roses smell only of dust, and all day long the roaming dust-devils waltz about the fields, whirling leaf and grass and cornstalk round and round and up and away into the regions of the sky; and he unties a leather thong which chokes the throat of his goat-skin just where the head of the poor old goat was cut off, and straightway, with a life-reviving gurgle, the stream called

thandha pāni

 gushes forth, and plant and shrub lift up their heads and the garden smiles again. The dust also on the roads is laid, and a grateful incense rises from the ground, the sides of the water

chatti

 grow dark and moist and cool themselves in the hot air, and through the dripping interstices of the

khaskhas

 tattie a chilly fragrance creeps into the room, causing the mercury in the thermometer to retreat from its proud place. I like the Bhishti and respect him. As a man he is temperate and contented, eating

bājri

 bread and slaking his thirst with his own element. And as a servant he is laborious and faithful, rarely shirking his work, seeking it out rather. For example, we had a bottle-shaped filter of porous stoneware, standing in a bucket of water which it was his duty to fill daily; but the good man, not content with doing his bare duty, took the plug out of the filter and filled it too. And all the station knows how assiduously he fills the rain-gauge.” With the construction of water-works in large stations the Bhishti is losing his occupation, and he is a far less familiar figure to the present generation of Anglo-Indians than to their predecessors.

Bhoyar

1. Origin and traditions.

Bhoyar,

359

359

  This article is mainly compiled from papers by Mr. Pāndurang Lakshman Bākre, pleader, Betūl, and Munshi Pyāre Lāl, ethnographic clerk.

 Bhoir

 (Honorific titles, Mahājan and Patel).—A cultivating caste numbering nearly 60,000 persons in 1911, and residing principally in the Betūl and Chhīndwāra Districts. The Bhoyars are not found outside the Central Provinces. They claim to be the descendants of a band of Panwār Rājpūts, who were defending the town of Dhārānagri or Dhār in Central India when it was besieged by Aurāngzeb. Their post was on the western part of the wall, but they gave way and fled into the town as the sun was rising, and it shone on their faces. Hence they were called Bhoyar from a word

bhor

 meaning morning, because they were seen running away in the morning. They were put out of caste by the other Rājpūts, and fled to the Central Provinces. The name may also be a variant of that of the Bhagore Rājpūts. And another derivation is from

bhora

, a simpleton or timid person. Their claim to be immigrants from Central India is borne out by the fact that they still speak a corrupt form of the Mālwi dialect of Rājputāna, which is called after them Bhoyari, and their Bhāts or genealogists come from Mālwa. But they have now entirely lost their position as Rājpūts.

2. Subcastes and sections.

The Bhoyars are divided into the Panwāri, Dholewār, Chaurāsia and Daharia subcastes. The Panwārs are the most numerous and the highest, as claiming to be directly descended from Panwār Rājpūts. They sometimes called themselves Jagdeo Panwārs, Jagdeo being the name of the king under whom they served in Dhārānagri. The Dholewārs take their name from Dhola, a place in Mālwa, or from

dhol

, a drum. They are the lowest subcaste, and some of them keep pigs. It is probable that these subcastes immigrated with the Mālwa Rājas in the fifteenth century, the Dholewārs being the earlier arrivals, and having from the first intermarried with the local Dravidian tribes. The Daharias take their name from Dāhar, the old name of the Jubbulpore country, and may be a relic of the domination of the Chedi kings of Tewar. The name of the Chaurāsias is probably derived from the Chaurāsi or tract of eighty-four villages formerly held by the Betūl Korku family of Chāndu. The last two subdivisions are numerically unimportant. The Bhoyars have over a hundred

kuls

 or exogamous sections. The names of most of these are titular, but some are territorial and a few totemistic. Instances of such names are Onkār (the god Siva), Deshmukh and Chaudhari, headman, Hazāri (a leader of 1000 horse), Gore (fair-coloured), Dongardiya (a lamp on a hill), Pinjāra (a cotton-cleaner), Gādria (a shepherd), Khaparia (a tyler), Khawāsi (a barber), Chiknyā (a sycophant), Kinkar (a slave), Dukhi (penurious), Suplya toplya (a basket and fan maker), Kasai (a butcher), Gohattya (a cow-killer), and Kālebhūt (black devil). Among the territorial sections may be mentioned Sonpūria, from Sonpur, and Pathāria, from the hill country. The name Badnagrya is also really territorial, being derived from the town of Badnāgar, but the members of the section connect it with the

bad

 or banyan tree, the leaves of which they refrain from eating. Two other totemistic gotras are the Bāranga and Baignya, derived from the

bārang

 plant (

Kydia calycina

) and from the brinjal respectively. Some sections have the names of Rājpūt septs, as Chauhān, Parihār and Panwār. This curiously mixed list of family names appears to indicate that the Bhoyars originate from a small band of Rājpūts who must have settled in the District about the fifteenth century as military colonists, and taken their wives from the people of the country. They may have subsequently been recruited by fresh bands of immigrants who have preserved a slightly higher status. They have abandoned their old high position, and now rank below the ordinary cultivating castes like Kunbis and Kurmis who arrived later; while the caste has probably in times past also been recruited to a considerable extent by the admission of families of outsiders.

3. Marriage.

Marriage within the

kul

 or family group is forbidden, as also the union of first cousins. Girls are usually married young, and sometimes infants of one or two months are given in wedlock, while contracts of betrothal are made for unborn children if they should be of the proper sex, the mother’s womb being touched with

kunku

 or red powder to seal the agreement. A small

dej

 or price is usually paid for the bride, amounting to Rs. 5 with 240 lbs. of grain, and 8 seers of

ghī

 and oil. At the betrothal the Joshi or astrologer is consulted to see whether the names of the couple make an auspicious conjunction. He asks for the names of the bride and bridegroom, and if these are found to be inimical another set of names is given, and the experiment is continued until a union is obtained which is astrologically auspicio