Volume 1 — A (continued 2)

Ghâzipur … … … 36,445 … … … 4 … 1,31,907 … … … … … … … 1 1,213 1,69,570

Ballia … … … 40,753 … … … … … 33,699 … … … … … … … … 22,606 97,058

Gorakhpur … … … 66,251 … … … 2 … 2,76,185 1 … … … … … … … 4,559 3,46,993

Basti … … … 14,557 … … … … 156 1,60,143 1,180 … … … … … … … 8,898 1,84,934

Azamgarh … … … 7,257 … … … … 31 2,34,522 … 14,296 … … … … … … 12,569 2,68,675

Garhwâl … … … … … … … … … 35 … … … … … … … … 2 37

Tarâi … … … … … … … 964 … 510 460 … … … … … … 11 134 2,079

Lucknow … … … 20,974 … 7,438 17 2,757 2 11,143 25,620 … 39 … 3,260 … … … 2,552 73,802

Unâo … … … 19,818 3,040 7,373 137 32,848 13 23,025 4,988 … 769 … 2,729 … … … 10,771 1,05,511

Râê Bareli … 9,299 … 43,664 … 25,696 62 1,346 254 46,610 1,926 … 94 … … … … … 731 1,29,682

Sîtapur … … … 5,429 … 3,947 104 16,275 17 48,784 17,909 65 46 … 93 7 … 99 4,118 96,893

Hardoi … 1,099 … … … … 2,760 42,644 3 25,256 3,070 2,302 … 61 … … … … 1,692 78,887

Kheri … 84 … 2,421 … 151 96 155 242 65,425 4,611 … 82 … … … … 94 918 74,279

Faizâbâd … … … 3,859 … … … 36 12 1,34,212 213 … … … … … … … 332 1,38,664

Gonda … … 29 12,453 … 46 … … 30 1,33,891 627 … … … … … … … 109 1,47,185

Bahrâich … … … 16,636 … … … … … 98,153 484 … 19 … … … … … 366 1,15,658

Sultânpur … … … 6,566 … 871 … … … 1,18,936 … … … … … … … … 2,196 1,28,569

Partâbgarh … 139 … 4,406 … 1,847 … … 16,490 88,155 21 … … … … … … … 1,510 1,12,568

Bârabanki … … … … … 909 … … … 92,981 34,935 … 160 … … … 709 … 9,000 1,38,694

Total 472 37,959 473 3,90,230 3,051 50,388 6,349 3,68,663 17,750 23,52,685 1,67,782 1,42,458 1,324 2,664 1,40,627 7,719 12,472 3,730 2,12,045 39,18,826

Tribal council. 3. They have local tribal councils (panchâyat), with hereditary chairmen (chaudhari), which deal with matters affecting the caste, and punish offenders by fine or excommunication.

Widow marriage, etc. 4. Widow marriage, the levirate, concubinage, and polyandry, are all prohibited.

Marriage. 5. The marriage customs are of the ordinary Hindu type.

Oaths. 7. They swear by the Ganges, Jumna, and Baldeoji.

Distribution of the Ahiwâsis according to the Census of 1891.

Mathura 8,265

Bareilly 1,070

Budâun 105

Morâdâbâd 11

Bahrâich 51

Total 9,502

Ajudhyabâsi.—(Residents of Ajudhya) A sub-caste of Banyas found chiefly in the Agra and Allahâbâd Divisions and Oudh. (See the article on Audhiya).

Distribution of the Ajudhyabâsi Banyas according to the Census of 1891.

District. Number.

Agra 30

Farrukhâbâd 2,390

Mainpuri 1,583

Etâwah 1,279

Etah 540

Budâun 86

Shâhjahânpur 1,044

Pilibhît 140

Cawnpur 2,594

Fatehpur 800

Bânda 6,914

Hamîrpur 1,614

Allahâbâd 67

Jhânsi 16

Jâlaun 102

Benares 1

Gorakhpur 35

Basti 35

Lucknow 413

Unâo 18

Râê Bareli 996

Sîtapur 1,284

Hardoi 173

Kheri 967

Faizâbâd 1,324

Gonda 382

Bahrâich 1,510

Sultânpur 1,498

Bârabanki 2,460

Total 30,295

2. The Akâli is distinguished very conspicuously by his dark, blue, and checked dress, his peaked turban, often surmounted by steel quoits, and by the fact of his strutting about like Ali Babâ’s prince, ‘with his thorax and abdomen festooned with curious cutlery.’ He is most particular in retaining the five kakkas (kes, or uncut hair; kachh, or short drawers; the kara, or iron bangle; the khanda, or steel dagger, and the kangha, or comb), and in preserving every outward form prescribed by Guru Govind Sinh. Some of the Akâlis wear a yellow turban underneath the blue one, leaving a yellow band across the forehead; the story being that a Delhi Khatri, called Nand Lâl (the author of the Zindagi nâma), having a desire to see the true Guru in yellow, was gratified by Govind Sinh to this extent. The yellow turban is worn by many Sikhs at the Basant Panchami, and the Akâlis are fond of wearing it at all times. There is a couplet by Bhâi Gurdâs, which says:—

Siâh, sufed, surkh, zardâi,

Jo pahne, soi Gurbhâi.

‘Those that wear black (the Akâlis), white (the Nirmalas), red (the Udasis), or yellow, are all members of the brotherhood of the Sikhs.’ The Akâlis do not, it is true, drink spirits or eat meat as other Sikhs do, but they are immoderate in the consumption of bhang. They are in other respects such purists that they will avoid Hindu rites even in their marriage ceremonies.

3. The Akâli is full of memories of the glorious days of the Khâlsa; and he is nothing if he is not a soldier—a soldier of the Guru. He dreams of armies, and he thinks in lakhs. If he wishes to imply that five Akâlis are present, he will say that ‘five lakhs are before you;’ or, if he would explain that he is alone, he will say that he is ‘with 1,25,000 Khâlsa.’ You ask him how he is, and he replies that ‘the army is well;’ you enquire where he has come from and he says, ‘the troops marched from Lahore.’

4. These sectaries are also known as Nihang, ‘the reckless,’ (others derive the word from nanga ‘naked,’ or the Sanskrit niranga, ‘having no resources’). They meet together at such places as the Akâlbhunga, at Amritsar; the Pîr Sâhib, at Attock, and the shrines of Govind Sinh, at Patna and Apchalnagar; but their chief home is at Kiratpur, in the Hoshyârpur District, where the sacred place of Phûla Sinh stands, and at Anandpur at the shrine par excellence of the Akâlis, the Gurudwâra Anandpur Sâhib, which was Guru Govind’s own house. The presence of these Akâlis at the annual Holi fair at Anandpur renders disturbances likely, and in 1864, a Missionary of the Ludhiâna Mission was killed at this fair by a Sikh fanatic. The influence of these sectaries has, however, very considerably diminished since the downfall of the Sikh power. They have not for some time past had any political significance.”

Akâshmukhi.—A Saiva sect so called because they keep their face (mukha) turned towards the sky (akâsha) until the neck muscles become rigid, and the head remains fixed in that position. Some live a lonely, mendicant life: others associate in monasteries, where their natural wants are provided for by the piety of the faithful. They allow the hair of their head and face to grow, cover their bodies with ashes, and wear clothes dyed with ochre (geru).

Alakhgir, Alakhnâmi, Alakhiya.—A Saiva sect said to have been founded by a Chamâr, named Lâlgir. They are so called because when they beg they cry Alakh! Alakh! “the invisible God” (Sans. Alakshya). They wear usually a blanket cloak hanging down to their heels, and a high conical cap. They come to a man’s door and raise their characteristic cry. If their request is granted, they will accept alms: otherwise they go away at once. They are considered a quiet, harmless, begging class. They are generally classed among Jogis. The rule of their founder was that charity was to be practised, the taking of life and use of meat as food forbidden, and asceticism encouraged. The sole rewards he held out to his followers in this life were the attainment of purity, untroubled contemplation, and serenity. There was no future state: heaven and hell (that is, happiness and misery), were within. All perishes with the body, which is finally dissolved into the elements, and man cannot gain immortality.

Distribution of the Amethiya Râjputs according to the Census of 1891.

District. Hindus. Muhammadans. Total.

Aligarh 6 6

Mainpuri 9 9

Etâwah 6 6

Budâun 32 32

Pilibhît 1 1

Cawnpur 18 18

Fatehpur 1 1

Allahâbâd 4 4

Benares 4 … 4

Ghâzipur 8 8

Gorakhpur 1,747 … 1,747

Basti 1 … 1

Azamgarh 172 … 172

Lucknow 287 35 322

Unâo 269 269

Râê Bareli 2,125 6 2,131

Sîtapur 107 … 107

Faizâbâd 22 22

Gonda 3 … 3

Bahrâich 161 9 170

Sultânpur 327 15 342

Partâbgarh 8 … 8

Bârabanki 3,555 8 3,563

Total 8,873 73 8,946

Anantpanthi.—One of the reformed Vaishnava sects found in the Râê Bareli and Sîtapur Districts. They number only 170 persons. They are monotheists, and, as the name implies, worship Vishnu in the form of Ananta, “The Infinite.”

Tribal organisation. 3. In most places they divide themselves into seven, or what are supposed to be seven exogamous clans. Thus, in Cawnpur, they have the Arakh, Khagâr, Khidmatiya, Chobdâr and Adhrij (which is the highest of all, claiming descent from a Brâhman), Guâr and Bâchhar. These names show that the caste is very much mixed. Khidmatiya means an “attendant,” and was the title given by Akbar to his palace guards. Chobdâr means “mace bearer.” Guâr connects them with the Guâla Ahîrs, and Bâchhar with the Bâchhal Râjputs. In Hardoi they are reported to have no known sub-divisions. The Census returns give their chief clans in Shâhjahânpur, Ratanjat; in Cawnpur, Balahar and Sûpa Bhagat, which connects them with the Doms; in Basti, Maghariya, and Sarjupâri, or “residents of Maghar and the land beyond the river Sarju,” respectively; the Jonkiya, in Lucknow, Unâo, Sîtapur, and Hardoi, who seem to take their name from catching leeches (jonk); in Hardoi, the Mothi; in Gonda, the Adhrij or Adhurj, Bâgri and Baiswâr. In Hardoi too they are said to have no permanent tribal council; the elders merely attend whenever any case comes up for consideration.

Marriage rules. 4. The tendency seems to be towards the establishment of regular exogamous sub-divisions, but these are reported not to be known in Hardoi, and there the rule of exogamy is that a boy is not married into a family to which a girl has been given in marriage. A man can marry the sister of his late wife, but he cannot have two sisters to wife at the same time. There is a regular ceremony whereby the newly-married bride is introduced into her husband’s family. His relatives assemble, eat food cooked by her, and then make her a present. As a rule they practise monogamy. Polyandry is prohibited; concubinage with a woman of the tribe in the Dharauna form is recognised. Marriage is both infant and adult. A wife can be divorced for infidelity, and after divorce she can live with a man by the Dharauna form. A widow can marry by Dharauna: the only difference between this and the regular marriage is that there is no walking round (bhanwar) the sacred fire. The levirate prevails; but the widow is free to marry an outsider if she pleases. If her children by the first marriage are grown up, and she marries a person other than the younger brother of her late husband, she leaves them with his relations; if the children are very young she usually takes them to the house of her new husband, and there they are brought up and supported. When she marries a stranger she loses all claim on her husband’s estate, which falls to his children if there are any; if there are no children, to his associated brethren.

Birth ceremonies. 5. At a woman’s first pregnancy, in the seventh month, sweets (gul-gula) are placed in her lap, and then distributed to the caste people. Her parents at this time send her a present of sweetmeats and money.

Marriage ceremonies. 6. The marriage ceremonies are of the usual type; rich people use the ordinary charhauwa ritual; poor people take the bride to her husband’s house and marry her there by the dola form.

Death ceremonies. 7. These are carried out in the usual way. They get a Brâhman to perform the Srâddha ceremony. As in some of the menial tribes, if a Brâhman’s services cannot be secured the sister’s son of the deceased can take his place.

Ceremonial impurity. 8. The woman is impure for seven days after child-birth, and four days after menstruation. The chief mourner is impure for nine days, and is then purified by bathing and shaving.

Religion. 9. They are Hindus, not belonging to any particular sect, visiting no particular shrine, and worshipping no special saint. Their goddess is Devi, whom they propitiate with an offering of goats. Their priests are Brâhmans of low social position. Their festivals are the Holi, the Janamashtami, on the eighth of the dark half of Bhâdon. They fast all day and eat at midnight. They observe the Diwâli, or feast of lamps, and the Shivrâtri, on the thirteenth of the dark half of Phâlgun, when they fast all day and night, and worship the idol of Siva. At the Karwa Chauth, in the early part of Kârttik, women worship the moon by pouring water on the ground from a pot (karwa).

Demonology and superstition. 10. Their demonology and superstitions do not differ materially from the beliefs of the allied tribes.

Social rules. 11. They will eat anything except beef, pork, the flesh of monkeys, fowls, crocodiles, snakes, lizards, jackals, rats, vermin and the leavings of other people. During the fifteen days in the month of Kuâr, sacred to the worship of the dead, they do not eat meat.

Occupation. 12. Arakhs say that their original occupation was service. They hold no zamîndâri, but cultivate and work as ordinary labourers. In some places they bear a somewhat equivocal reputation for petty thieving.

Distribution of the Arakhs according to the Census of 1891.

District. Sub-castes.

Chobdâr. Mal. Pârasrâmi. Others. Total.

Meerut 82 … … … 82

Bulandshahr 6 … … … 6

Mathura 170 … … … 170

Agra … … … 83 83

Farrukhâbâd 1 … 164 132 297

Mainpuri 80 … … … 80

Etâwah 31 … … … 31

Etah 10 … … … 10

Shâhjahânpur … … 19 1,913 1,932

Pilibhît … … 1 287 288

Cawnpur … 799 154 696 1,649

Fatehpur … 1,867 … 2,061 3,928

Bânda … 25,132 … 638 25,770

Hamîrpur … 2,334 … 149 2,483

Allahâbâd … 2,071 … 432 2,503

Jhânsi … … … 8 8

Mirzapur … … … 1 1

Gorakhpur … … … 250 250

Basti … … … 3,539 3,539

Azamgarh … … … 24 24

Tarâi … … … 12 12

Lucknow … … 481 595 1,076

Unâo … … 1,733 624 2,357

Sîtapur … … 5,181 1,251 6,432

Hardoi … … 19,027 6,599 25,626

Kheri … … … 9 9

Gonda … … … 1,927 1,927

Partâbgarh … … … 1 1

Total 380 32,203 26,760 21,231 80,574

Âshiqân.—(Literally “lovers”). A branch of the Madâri (q.v.) Muhammadan Faqîrs.

Distribution of the Âshiqân according to the Census of 1891.

District. Number.

Muzaffarnagar 18

Bulandshahr 59

Mathura 5

Agra 4

Farrukhâbâd 163

Mainpuri 15

Etâwah 12

Etah 36

Bareilly 735

Budâun 108

Morâdâbâd 7

Shâhjahânpur 381

Pilibhît 196

Cawnpur 35

Allahâbâd 2

Ghâzipur 121

Gorakhpur 197

Azamgarh 111

Sîtapur 5

Hardoi 354

Kheri 138

Gonda 1

Bahrâich 19

Total 2,722

Âtishbâz.—(Âtish, “fire,” bâz, bâkhtan or bazîdan “to play”.) Also known as Hawaigar or rocket-maker—the maker of fire-works. The variety of fire-works made is very great: the chief are the grenade (anâr), the rocket (mahtâbi, hawai), and the squib (chachhundar). The trade is a fluctuating one, as fire-works are chiefly in demand about the time of Hindu marriages in May, June, and hardly any are used between the Muharram and Chehlam, when Muhammadans do not marry. The caste is purely occupational, and all are Muhammadans.

Distribution of the Âtishbâz according to the Census of 1891.

District. Number.

Sahâranpur 1

Muzaffarnagar 12

Aligarh 9

Farrukhâbâd 8

Etah 1

Bareilly 1

Morâdâbâd 43

Cawnpur 1

Fatehpur 28

Allahâbâd 111

Benares 33

Jaunpur 134

Gorakhpur 4

Azamgarh 2

Râê Bareli 17

Sultânpur 37

Partâbgarh 92

Total 534

2. Atîts are Saiva Hindus, and worship Mahâbîr, Mahâdeva and Bhairon Nâth. Their priests are Brâhmans. At Mirzapur they put some fire into the mouth of the corpse and throw it into the Ganges. The death impurity lasts ten days, as in the case of high caste Hindus. They do not feed Mahâpâtras after a death, but Dasnâmis. Many of them are cultivators and some hold patches of rent-free land which have been granted to them by land-holders. They wear clothes dyed in ochre (geru), and carry a rosary of rudrâksha beads. Brâhmans, Kshatriyas and Vaisyas will not eat either kachchi or pakki from their hands; Kahârs and Nâis will do so. Brâhmans will, however, take water from them. They do not use spirits or flesh. Other people salute them by Namo Nârâyan; and they use the same form of salutation among themselves.

Divisions. 2. They are divided into two classes—Ûnch or “high,” and Nîch, or “low.” The former are those of pure blood; the latter, the descendants of a woman of another caste, taken as a concubine. These two classes are practically exogamous. Besides these they have no other exogamous sub-divisions, the only other restriction on marriage being that they do not receive brides from a family to which they have already given a daughter in marriage, at any rate until all recollection of the relationship has been lost.

Council. 3. A tribal council sits for the transaction of business connected with the caste. A chairman (sarpanch) is appointed for each meeting.

Marriage rules. 4. The marriage rules agree with those in force among high caste Hindus. The number of wives a man may have is restricted to two. If a girl is detected in immorality before marriage, she is permanently excommunicated, and her parents are also put out of caste until they give a tribal feast. Some money is paid by the relations of the bride to those of the bridegroom; but there is no fixed price. A married woman can be turned out by her husband on proof of adultery. Only the children of the regularly married wives inherit their fathers’ estate.

Birth ceremonies. 5. In the fifth month of pregnancy the ceremony of Panchmâsa is celebrated on a day selected by a Brâhman. Friends are invited, and the relatives of the woman bring her presents of clothes and sweetmeats. The woman is seated inside a holy square marked out on the ground with flour by a Brâhman. The barber’s wife pares the nails of all the women present, and after colouring the soles of the woman’s feet with lac-dye (mahâwar) puts some red lead (sendur) in the parting (mâng) of her hair. Her mother, if she be alive, or if not, some senior woman of the family, fills her lap with rice and sweetmeats. She is then dressed in a new suit of clothes in the presence of the women and officiating Brâhman. On the next day the clothes are taken off and put away carefully for use when the sixth month (chhahmâsa) and seven months’ ceremony (satmâsa) are performed. At these ceremonies rice-milk is cooked, and the woman is fed with it. The caste men are feasted, Brâhmans fed and paid, and the whole day is spent in merry-making. The sweeper or Chamâr midwife attends the woman for three days after delivery; then her relatives and the wife of the barber nurse her for a month. On the third day after delivery the mother is bathed at a time fixed by the advice of a Brâhman. On the sixth day is the Chhathi, when the mother, dressed in the clothes she wore at the Panchmâsa ceremony already described, is seated in a sacred square made of flour by the Brâhman, and she, with her husband’s younger brother (dewar), is fed on choice food placed inside the square, at the four corners of which lighted lamps are placed. After this the relatives are feasted and the night is spent in merriment. During this ceremony some rude marks supposed to represent Chhathi or Shashti, the protectress of children, are made on the wall of the room (sobar) in which the woman was delivered; and near the figures is placed an earthen vessel full of water, covered with a saucer, on which a lamp is lighted. The mother and child are taken in there for the night and left there alone, these arrangements being supposed to be a protection against all kinds of demoniacal influence. The only special rule about twins appears to be that it is unlucky to take any thing from their hands.

Adoption. 6. The ceremony of adoption of a boy who has not been initiated by the ear piercing ceremony (kanchhedan), is as follows:—The pair who are about to adopt a son sit on a wooden seat (patta) inside a sacred square (chauk) made by a Brâhman on a lucky day selected by him. The parents of the boy about to be adopted, or, in their absence, his nearest relatives, place him in the lap of the person adopting him. The Brâhman then worships an earthen water vessel (kalsa), drums are beaten, and alms distributed to the poor. The ceremony ends with a tribal feast.

Betrothal. 7. In the betrothal ceremony the father or other near relative of the girl visits the bridegroom and secretly presents him with some money. After this, on a day fixed by a Brâhman, the father of the girl sends by a Brâhman or barber some sweetmeats, clothes, rice, betel and money, and these are laid before the boy in the presence of his kinsfolk. The barber is then given a present and dismissed. The acceptance of these presents ratifies the engagement.

Marriage. 8. The actual marriage ceremony is of the normal type. It begins with the reception (agwâni) of the party of the bridegroom as they approach the house of the bride. At the door two women stand, each with a water pot (kalas) on her head. Sharbat mixed with bhang, known as mirchwân, is distributed, and the boy being seated on a stool (patta), the “door worship” (duâr-pûja), and the worship of Ganesa are performed. The boy is seated in a sacred square (chauk) made of flour by a Brâhman, and near him is placed a water vessel surmounted by a lighted lamp, while the Brâhman recites sacred verses. After this the father or other near relative of the bride makes a present of money, cattle, clothes, ornaments, etc., to the bridegroom. Then follows the bhanwar, or perambulation round the sacred fire, which is done in the usual way. Poor people, however, do not go through all this elaborate ritual. The father of the bride and his friends take her to the house of the bridegroom, where he goes through the ceremony of pânw-pûja or “the worshipping of the feet” of the bridegroom, and this is the binding observance.

Death. 9. The dead are cremated in the ordinary way. If a person has died of drowning or other accident, cholera, poison, small-pox, or leprosy, the regular death ceremony (kriya karma) is not performed. In such cases the observance is known as Nârâyana bala. The corpse is at once consigned to the Ganges, and within a year a Mahâbrâhman is paid to make a representation of the deceased in gram flour, upon which the regular rites are performed. One Brâhman is fed at the end of each month, and six at the close of the sixth month. When the anniversary of the death comes round, twelve Brâhmans are feasted. The spirits of ancestors who have died childless are propitiated in the same way, and in some cases the relatives employ a Brâhman to go to Gaya and perform the regular srâddha.

Religion. 10. Their tribal deity is Devi. Once their children began to die, and they prayed to the goddess to save them; she heard their prayer, and since then she has been held in honour. If possible they make a pilgrimage to her shrine at Calcutta. Their family priests are Kanaujiya Brâhmans, who suffer no degradation by serving them.

Social rules. 11. They will eat with no one but a member of the caste, and object to touch none but a sweeper or Chamâr.

Occupation. 12. The Audhiyas are well known as a dangerous criminal tribe. They deal largely in counterfeit coin and false jewelry: they never commit crimes of violence. They wander over Northern India as Faqîrs, their journeys commencing generally in June and ending in April; but they are sometimes two or three years away. It is said that if a member of the caste is imprisoned he is excommunicated. They bring home cash only, and dispose of the plunder to agents at different large cities. In the districts where they reside they are perfectly well behaved. They are well-to-do, and to all appearance respectable in their habits. Their women are well-dressed, with plenty of ornaments on their persons. They have no apparent means of support. They neither cultivate land nor trade; and all that appears on the surface is that most of the men and boys go off after the rains and return at the end of the cold weather. If asked how they support themselves, they reply, by begging. Convictions have been obtained against them at Jabalpur, Benares, Patna, Mongir, Calcutta, Gwâlior, Sâgar, Murshidâbâd and Nadiya. They are not under the Criminal Tribes Act, but special Police have been quartered on them in Fatehpur. These have recently been removed. In 1890 there were ascertained to be 375 Audhiyas resident in Cawnpur, and 159 in Fatehpur. The majority of the adult males continue to absent themselves from time to time for the purpose of thieving and uttering false coin in distant places. The Audhiyas are not shown separately in the last Census returns, in which they have probably been included with the Ajudhyabâsi Banyas.

Awadhût.—(Sans. Avadhûta “discarded, rejected.”)—A Saiva sect who practise celibacy and make their living by begging. They wear as little clothes as they can, and let their hair (jata) grow long. They crouch over a fire in cold weather. Their life is one of the hardest led by mendicants of this class.

Distribution of the Âzâd Faqîrs according to the Census of 1891.

District. Number.

Agra 5

Farrukhâbâd 27

Mainpuri 62

Etâwah 8

Etah 293

Shâhjahânpur 201

Cawnpur 2

Fatehpur 10

Allahâbâd 223

Jâlaun 1,188

Benares 29

Gorakhpur 19

Azamgarh 174

Lucknow 255

Unâo 113

Râê Bareli 56

Sîtapur 454

Kheri 49

Bahrâich 93

Sultânpur 201

Partâbgarh 78

Bârabanki 890

Total 4,430

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