Volume 2 — H

Habashi; Habshi—(Arabic habash, “to collect or congregate”).—A general term for all persons of Abyssinian, Kâfir, or negro blood. They are Muhammadans. Their sections, according to the complete Census lists, show a curious mixture. Beside the Chauhân section we have purely Muhammadan names, such as Abbâsi, Hanafi, Sayyid, and Shaikh.

Distribution of the Habashis according to the Census of 1891.

Districts. Number.

Morâdâbâd 14

Cawnpur 10

Gorakhpur 1

Lucknow 163

Râê Bareli 5

Bahrâich 1

Total 194

Legends of origin. 2. According to one story their ancestor was a certain Rig who one day went out hunting and pursued a hare into the forest retreat then occupied by Sîta in her exile. She was so offended at the intrusion, that she cursed him that all his descendants were to be wanderers and live by the chase. By another account they were once Chauhân Râjputs who lived at Jartauli in the Aligarh District. They rebelled against the Emperor, and Alâ-ud-dîn sent a force to coerce them. They were defeated, and most of them had to take refuge in the jungle, where they lived on the game they killed. Meanwhile some of their brethren compromised with the Emperor and returned to their homes. They ascertained that one of their wild kinsmen had died, so they went to see his widow become sati. When she was brought out she saw a hare and immediately started after it with cries of hau! hau! whence the tribe was called Hâbûra. The respectable Chauhâns were so disgusted with her impiety that they excommunicated all the savage branch of the tribe, and they have remained outcastes to the present day.

Tribal organization. 3. They usually name four exogamous septs which are all named after well-known Râjput tribes—Solanki Chauhân, Punwâr, and Bhatti, also called Râthaur. The Census Returns give a list of sections which illustrate the mixed elements out of which the caste has been formed,—Ajudhyabâsi, Baddhik, Bahâdsiya, Bahâli, Bahâniya, Bâhas, Banjâra, Banohra, Banwâr or Banwariya, Barchandi, Chauhân, Chiryamâr or “bird-killers,” Dâli, Dom, Gauriya, Hindubalana, Jadwâr, Kalkanaur, Kârgar or Kârigar, Khauna, Khaurkhâl, Lodh, Mardârbatti, Mârwâr, Nahâli, Nandak, Phârli, and Tahali. These septs are exogamous. In Bijnor they are said to have two endogamous sub-divisions: those who wear a bead necklace (kanthi) and those who do not. According to another account their only rule of exogamy is that they do not marry blood relations, and it is very doubtful how far the sept system really prevails. There is some reason to believe that all or at least some of them practise a sort of group exogamy, not marrying in their own camp or horde. They have a strong tribal council (panchâyat) under a president (sardâr), who manages all caste business.

Marriage. 4. It is quite certain that up to modern times they were in the habit of recruiting the clan by kidnapping girls of other castes; since they have been placed under more careful supervision this has, it is believed, in a great measure ceased, but there seems good reason to believe, though the Hâbûras themselves are very reticent on the subject, that they still introduce and marry in the tribe outcast women of other castes. In Bijnor it is reported that people of other castes introduced into the tribe in this way hold a lower social position than the Hâbûras of legitimate descent. For a virgin bride the price fixed by the tribal custom and payable by the father of the bridegroom is twenty-five rupees, and he has also to pay the expenses of the marriage feasting. The feeling against inter-tribal immorality appears to be strong, and it is said that a man who seduces a married woman has to pay as much as one hundred and twenty rupees before he will be readmitted to caste. On the other hand the girls have considerable liberty before marriage, and a faux pas is not very seriously dealt with. Their women from their vagrant, mendicant life naturally bear an indifferent character; but though not particularly virtuous, they are not habitually prostituted by their male relatives as the Beriya women are. Widows and divorced women are married in the tribe according to the karâo or dharîcha form, and their children are regarded as legitimate.

Marriage ceremonies. 5. The marriage is arranged by a go-between, who is a member of the tribe and is called bichauliya. He takes two rupees from the boy’s father to the father of the girl, and acceptance of this constitutes the betrothal. If the relations of the bride break the engagement they are fined from ten to twenty rupees by the tribal council, and return the earnest money to the relations of the boy. The marriage ritual is entirely carried out by the father of the girl and the man who acted as marriage broker. No Brâhman is employed, and all that is done is that the pair acknowledge in the presence of the tribesmen that they are man and wife, and they then make five or seven revolutions together round the marriage shed. In Etah a curious form of marriage is reported. When the friends on both sides assemble, one of the men mounts a horse and rides some distance on the plain close to the camp. All the others, men and women, pursue him, and meanwhile the bridegroom being left alone with the bride carries her into a grass hut prepared for the purpose and immediately consummates the marriage. When the friends return the event is celebrated with singing and dancing. The ceremony at widow-marriage is the same as that prevailing among other low castes.

Birth. 6. The mother during her confinement is attended by a midwife of the Bhangi caste, and after that by the women of her own family. They perform the usual sixth day ceremony (chhathi), and on the tenth day the mother is taken to worship the well from which the family supply of water is obtained. This is known as kuân pûja.

Death ceremonies. 7. Like the Beriyas, the Hâbûras are in the intermediate stage between burial and cremation. In Mathura they either cremate or throw the corpse into the Jumna. In Bijnor they either bury or expose the corpse in the jungle. In no case is the Mahâbrâhman called in. In Mathura when they cremate the dead they leave the ashes where the corpse was burnt. They cover the corpse with cloth, tie it to the bier, and fasten a number of wheaten cakes to it before they set fire to the pyre. Then, on the next Monday or Thursday, whichever comes first, the mourners are shaved and a dinner is given to those members of the caste who joined in the funeral. On the twelfth day some uncooked grain is given to Brâhmans and the brethren are feasted. Then, in the month of Kuâr which next follows, on the date corresponding to that of the death of the deceased, they do themselves a sort of srâddha and pour water on the ground in the name of the dead. On this occasion, too, uncooked grain is given to Brâhmans and the relatives are entertained. In Aligarh, when they are well off and cremate the dead, the relatives make an earthen platform on the site of the pyre, and there they make periodical oblations in the name of the dead. From Etah it is reported that when a man dies at home he is cremated, the bones are buried on the spot, and a masonry platform erected over them. If a man dies at a distance from home his bones are brought to one of the regular camping places of the tribe, and are there buried as above described. From the date of the burial of the bones the days of mourning, including the Tîja or third day and the Terahwîn or thirteenth, are fixed. The tombs of old men of the tribe are specially venerated, and they are recognised as tribal godlings. When the bones of an old and respected member of the tribe are being buried, the senior man of the tribe who is present makes a sort of funeral oration in which he dwells on the fact that the Hâbûras are the only really free people in the country, as they are subject to none; and he thus shows in detail how much superior they are even to Brâhmans and Râjputs. Part of the speech is devoted to explaining one by one in what respect other castes are inferior to them, and he ends by imploring Parameswar that if it is fated that the soul of the dead man is to be born again, he may be reborn as a Hâbûra.

Religion. 8. All the Hâbûras in these Provinces call themselves Hindus; but, as we have seen, they accept little or no service from Brâhmans. In Aligarh it is said that when a boy reaches the age of twelve they initiate him before a Jogi and then begin to train him in thieving. In Bijnor they usually worship Kâli Bhawâni. In Mathura they have a local goddess, Kela Devi, to whom they make offerings in the months of Kûar and Chait. These offerings are consumed by the worshippers. But it is only on special occasions that they sacrifice a buffalo or goat in her honour. This sacrifice is done at the house of the person making the offerings; the goddess has no regular temple. The victim is killed in her name, and the flesh distributed among the relatives and friends. They celebrate the usual holidays—Salono, Holi, Diwâli, and Dasahra. They never go to Gaya to propitiate the sacred dead, but they bathe in the Ganges in their honour, and in Mathura visit for the same purpose the temple of Dâûji.

Social status and occupation. 9. Like the Beriyas they appear to be in a transitional stage as regards food. In Aligarh, it is reported that they will eat almost any kind of food—the goh or iguana, the sânda or lizard found in ûsar plains, the hedgehog, jackal, wild cat, tortoise, buffalo, and deer; and that there are only four castes from whose hands they will not take food—the Chamâr, Bhangi, Dhobi, and Kalâr. They will not eat the cow or the donkey, and they have this much respect for the cow that they will not geld an ox with their own hands. It is also asserted that they do not drink spirits, which is almost certainly incorrect. In Bijnor they drink spirits and eat pork, fowls, the flesh of deer and goats, fish, the crocodile, jackal, and other vermin, as well as the leavings of all respectable Hindus. They will drink from the hands of all Hindus except Chamârs, Bhangis, Kanjars, Sânsiyas, and the like. In Mathura they assert that they have given up the use of vermin and eat the flesh of all cloven-footed animals, except the cow, and fowls, and fish. As in other places, they will eat the leavings of all high caste Hindus. The fact is that there are two classes of Hâbûras: those who have settled down to agriculture and become fairly respectable members of society, and those who still preserve their vagrant mode of life. The former are gradually shedding off the filthy habits and customs of their vagrant brethren under the example of the Hindu castes by whom they are surrounded. By and by as they become more civilised they will assert a descent from Râjputs, and will, as they rise in the world, be accepted as such. From Etah it is reported that if a member of the tribe commits an offence such as theft or immorality, he is excommunicated for a certain time and is not admitted until he draws blood from some part of his body, usually the nose. Women are not allowed to eat goat’s flesh or rice, or to partake in the funeral feasts. If any woman touches this food of the dead she is expelled from the caste.

10. They do not use any medicine in disease but pray to Devi and Zâhir Pîr. They attribute disease to the displeasure of their deceased ancestors who have not been suitably propitiated. They have much fear of the Evil Eye, and their remedy for it is to get a Faqîr or a Jogi to blow on a vessel of water, which is then waved over the head of the patient. In Aligarh if a woman is caught committing adultery with a stranger to the tribe she is branded three times on the left arm with a hot iron and has then to bathe in the Ganges, while her husband is obliged to feast the brethren. Her paramour is not punished. When a boy is born he is named on the tenth day by a Brâhman, who receives five sers of grain. Then some wheat porridge is cooked with coarse sugar and eaten only by the women. As a rule they are truthful among themselves, but lie to others to procure the release of a clansman. Their oaths are as follows:—The most binding is to light a lamp (chirâgh) and then blow it out. By this he means,—“If I lie may my family be destroyed as I blow out the light.” If a Hâbûra can be induced to take this oath, he will never lie. Another is to cut the root of a pîpal tree. The third is swearing by Devi.

12. In Aligarh at the present day if a Hâbûra is killed in the commission of any crime his accomplices give his widow one hundred and fifty rupees; if he is only arrested they have to support his wife and family until he is released. If an innocent man is convicted the real offender has to support his wife and family while he is in prison. They will not inform against each other; if anyone do so he is turned out of the gang. Neither men nor women wear any jewellery. They do not go long distances to commit crime, and in the daylight they can easily be identified as Hâbûras, because both men and women wear the modicum of clothes consistent with decency. They do not attempt to conceal their movements from the Police; and if one of the gang be arrested, the headman will at once give notice of the fact. The only stolen property they bring into the camp is grain; jewellery, vessels, and clothes they conceal in earthen vessels and bury them in the neighbourhood of the encampment. They are generally supported by some landowner, who assists them in the disposal of stolen property and gets a commission of four annas in the rupee.

Their argot. 13. Hâbûras have a regular Thieves’ Latin of their own, of which the following are examples:—

Corn of all kinds—kau.

Bread—tuk.

Mother—ai.

Father—bâbu.

Son—dikra.

Daughter—dikri.

Wife—dhaniyâni.

Husband—dhanni.

Son-in-law—pahuna (guest).

Vessels of all kinds—tanwara.

Clothes—lugariya.

Shoes—khakra.

Bullock—dhanda.

Cow—jengariya.

Go from here—paro hind.

Run away—nasija.

Policemen—kapâhi.

Police officer—Mota modhana.

Schemes of reformation. 14. A full account of the measures taken from time to time with a view to the reclamation of the tribe will be found in the report by Mr. D. T. Roberts appended to the report of the Police Commission of 1890. In the Etah District they have been brought under the operations of the Criminal Tribes Act but without much success, as the only persons subjected to the Act were the settled branch of the tribe who are, as a rule, comparatively harmless. A scheme for their colonisation in the Morâdâbâd District seems to have met with comparatively small success.

Distribution of the Hâbûras according to the Census of 1891.

Districts. Number.

Sahâranpur 2

Aligarh 868

Mathura 731

Agra 4

Farrukhâbâd 46

Mainpuri 232

Etâwah 189

Etah 224

Bareilly 1

Morâdâbâd 26

Shâhjahânpur 113

Pilibhît 42

Mirzapur 1

Lucknow 2

Sîtapur 112

Hardoi 1

Kheri 2

Total 2,596

Nâth kê sarna.

Tu Samai ati kê dân.

Nangen kapara, bhûkhê bhât.

Biswanâth ke larua chârhawa.

Siva Kâsi men darsan pâwê.

Madhesiya baithê na pâwê.

Thân Benares.

“Under the protection of the Lord! You Samai are very charitable. Garments for the naked, boiled rice for the hungry. Offer laddu sweetmeats to Viswanâth (Siva, “Lord of the Universe”). Pay your vows to Siva at Benares. Let not one of the Madhesiya sub-caste sit with you. Head-quarters of the Bâni—Benares.”

Larkharê khambh.

Pât Sinh takht banâwa:

Baithak tanâwa.

Thân Karwati.

“Pillars tremble. Pât Sinh made a seat; arranged a resting place. Head-quarters Karwati.”

Madhu ki chori:

Bîch ban.

Thân Kandawa.

“The robbery of the honey in the midst of the jungle. Head-quarters Kandawa.”

Batya men kai singhor:

Kutamban kai bator.

Jo ban kai sarbar karai,

Batan Sâhu kai khûnta sarai.

Thân Bishal.

“Under the Singhora tree on the way is the gathering of the kinsmen. If any one discuss the Bâni, the pillar of the house of Batan, the merchant decays. Head-quarters Bishal.

Chhot mot ghorawa:

Barakai lagâm.

Jhamai charh gayê chhuri bhûri:

Ramai Padârath.

Thân Anguri.

“The horse is small and fat; the rein is long. On it quickly Jhamai mounted. Ramai Padârath. Head-quarters Anguri.”

Khânrê kâ bhusaul:

Mirich chabena.

Thân Nagar Mahai.

“A chaff store house for sugar. Parched grain of chillies. Head-quarters Nagar Mahai.

Amrit kai biro:

Pratham dân, pratham puniya.

Thân Chunârgarh.

“A tree of the water of immortality: the first gift, the chief merit. Head-quarters Chunâr Fort.”

Chhânabê parwar.

Khâra samundar.

Thân Sudhawai.

“Ninety-six families, the Salt Ocean. Head-quarters Sudhawai.”

Sonê sobhawa:

Rûpê ardâs.

Thân Kheli.

“The beauty of gold, the desire of silver. Head-quarters Kheli.”

Sonê kai kharâun:

Dupahar Kanhaiya,

Dupahar râo.

Thân Lachhagir, Amawa, Barwar.

“Bathing sandals of gold: for two watches like Krishna: for two watches a king. Head-quarters Lachhagir, Amawa, Barwar.”

Sone kai sinkâr

Bandi chhor.

Thân Kursath.

“A chain of gold and a gold ornament for the head. Head-quarters Kursath.”

Sone kai diya,

Rûpê kai bâti

Châr pahar barê din râti.

Thân Dospur.

“A golden lamp with a silver wick. Four watches of night and day. Head-quarters Dospur.”

Sabhâdhar Pandit.

Sabarnê kai harwa:

Phûlê kai mâla gayê jhuriya.

Birtiha Bâbhan bhojan karai.

Barê gayê byâh kar lâyê.

Sonê rûpê kai kalas dharâyê.

Thân Kantit.

“The Pandit Sabhâdhar; a gold chain for the neck. The flower garlands have withered. Feed the hereditary priest. He went to marry and returned successful and laid down the sacred marriage pitchers of silver and of gold. Head-quarters Kantit.”

Lohai kai karâhi.

Kâthê kai dâb:

Phûte na karâhi,

Tûte na dâb.

Thân Kârê.

“The iron boiling pan and the wooden pounder. May the pan never crack and the pounder never break. Head-quarters Kârê.”

Kanchan bâri:

Tansu Mansu;

Thân Jhânsi:

Parwar Santokh:

Thân Manach.

“Lumps of gold: Tansu Mansu: head-quarters Jhânsi: the Santokh family: head-quarters Manach.”

Eklakhi pâkar

Tekarê âgê chalê ghana nishân:

Thân Nauganwa.

“The fig tree worth a lâkh of rupees before which the drums sound and the flags flutter. Head-quarters Nauganwa.”

Eklakhi pâkar

Pharê to khaiyân:

Nahîn to chhâhen jurayan.

Thân Kantit.

“The fig tree worth a lâkh of rupees. Eat of it when it fruits, otherwise refresh yourself under its shade. Head-quarters Kantit.”

Ataiya bataiyân

Dharê Kându ki maiyya.

Thân Rîsal.

“Sharers catch the mother of the Kându. Head-quarters Rîsal.”

Bânh pangar:

Dûhê kai sad dhâr.

Bhîm, Bhîmai mal.

Thân Karê.

“Powerful arms: a hundred streams of milk. Bhîm, Bhîmai and Mal. Head-quarters Karê.”

Bhar karai, bhar karawa:

Chhitan sâhu pîal bhar tharwa.

Thân Bharthara.

“Chhitan, the merchant drank a full dish, a small cupful and a large cup. Head-quarters Bharthara.”

Dûî khairai kai musâr.

Jabarê marê, dûbarê pratipâl karai.

Thân Benares.

“Pestle made of two acacia trees. Beat the strong, protect the weak. Head-quarters Benares.”

What the exact meaning of some of these verses may be it is not easy to determine. The places designated are all to the east of the Province or in the adjoining Districts of Bengal. In many of them some ancestor of the exogamous group seems to be designated: others may be of totemistic origin. Among the city Halwâis of Lucknow these groups have disappeared, and their rule of exogamy is that marriage within seven degrees of paternal and maternal kinship is forbidden.

Birth and Death. 4. When a woman is in the eighth month of pregnancy the athwânsa ceremony is performed. Husband and wife are dressed in new clothes and five kinds of butter cakes and five varieties of fruits in season are placed in her cap. The other ceremonies are the ordinary type. When a boy is five or six years old the ceremonial shaving (mûnran) and ear piercing (kanchhedan) are done at some shrine, such as that of the Vindhyabâsini Devi at Bindhâchal. This marks the boy’s initiation into caste privileges, and from that time he is bound to conform to the tribal rules regarding food.

Religion. 5. They have both a Hindu and a Muhammadan branch. Hindu Halwâis are rarely initiated into any of the recognised sects, but are by preference Vaishnavas. Their clan deities are Mahâdeva, Hardiya or Hardaur and the Pânchonpîr, among whom Ghâzi Miyân is most regarded. He is worshipped on the ninth of Kuâr with cakes (bara), urad pulse, boiled rice, bread, and a goat is sacrificed. These offerings are placed on seven stones near the family shrine. Mahâbîr and Mahâdeva are propitiated with sweets (laddu), fried gram (ghunghuri), and sweet cakes in the month of Sâwan. When a child is attacked with small-pox a pice is waved round its head and put behind its pillow: a pit is dug in the ground and sharbat prepared of five different fruits is poured into it, and Sîtala Mâta worshipped with an offering of sweets (batâsha), fried gram (ghunghuri), and garlands of flowers. Their priests used to be of the special class of Brâhmans known as Kinnara Misra, but these have now taken to music as their profession, and have fallen into disrepute. Their place has been taken by ordinary Sarwariya Brâhmans.

Distribution of Halwâis according to the Census of 1891.

Districts. Hindus. Muhammadans. Grand Total.

Kanaujiya. Others. Total.

Dehra Dûn … 8 8 … 8

Sahâranpur … … … 2,164 2,164

Muzaffarnagar … 1 1 1,858 1,859

Meerut … … … 317 317

Bulandshahr … … … 191 191

Aligarh … … … 32 32

Mathura … 4 4 1 5

Agra … … … 7 7

Farrukhâbâd 100 1,167 1,267 93 1,360

Mainpuri … 176 176 … 176

Etâwah 3 185 188 9 197

Etah … … … 219 219

Bareilly … 13 13 328 341

Bijnor … … … 1,634 1,634

Budâun … 129 129 115 244

Morâdâbâd … … … 518 518

Shâhjahânpur 44 444 488 409 897

Pilibhît … 78 78 220 298

Cawnpur 1,086 2,170 3,256 35 3,291

Fatehpur 1,286 304 1,590 … 1,590

Bânda 615 317 932 … 932

Hamîrpur … 79 79 … 79

Allahâbâd 672 2,425 3,097 797 3,894

Jhânsi … 1 1 … 1

Jâlaun … 5 5 30 35

Benares 3,658 624 4,282 7 4,289

Mirzapur 7,127 642 7,769 2 7,771

Jaunpur 5,408 608 6,016 193 6,209

Ghâzipur 1,350 124 1,474 … 1,474

Ballia 185 438 623 … 623

Gorakhpur 2,781 378 3,159 64 3,223

Basti 2,598 110 2,708 252 2,960

Azamgarh 2,610 943 3,553 30 3,583

Tarâi … … … 103 103

Lucknow 784 2,868 3,652 560 4,212

Unâo 1,757 1,839 3,596 49 3,645

Râê Bareli 689 894 1,583 458 2,041

Sîtapur 2,224 1,345 1,569 2,794 4,363

Hardoi 50 1,915 1,965 39 2,004

Kheri 79 476 555 2,880 3,435

Faizâbâd 1,922 645 2,567 273 2,840

Gonda 965 853 1,818 1,976 3,794

Bahrâich 107 789 896 5,362 6,258

Sultânpur 895 515 1,410 198 1,608

Partâbgarh 973 99 1,072 1,154 2,226

Bârabanki 446 2,677 3,123 6,173 9,296

Total 38,414 26,288 64,702 31,544 96,246

Hardoi.—A sub-caste of Banyas who take their name from the district of that name.

Distribution of Hardoi Banyas according to the Census of 1891.

Districts. Number.

Farrukhâbâd 4

Shâhjahânpur 874

Pilibhît 16

Cawnpur 2

Lucknow 3

Sîtapur 4,220

Hardoi 2,145

Kheri 3,923

Total 11,187

2. The Harischandi Faqîrs follow the principles which Haris Chandra taught his Dom master during the period of his servitude. Most of them are Doms, and they are found in small numbers in these Provinces. They appear to adopt merely a belief in Vishnu as the Creator of the universe.

Distribution of the Harjalas according to the Census of 1891.

Districts. Number.

Sîtapur 38

Kheri 208

Total 246

Hijra, Mukhannas.—The class of eunuchs. In spite of the operations of the Criminal Tribes Act (XXVII of 1871) these people are still found in considerable numbers throughout the Province; but under the rigid supervision to which they are now exposed their numbers are gradually decreasing. Formerly when a deformed boy was born in a family the Hijras of the neighbourhood used to beset the parents and endeavour to obtain possession of him. This practice has now, of course, ceased. Hijras divide the country into beats for the purposes of begging, and none of them ventures to trespass in the beat of another. Most of them wear a sort of female dress, and, as nearly all of them are Muhammadans, they call themselves by Musalmân names such as Bari Begam, Chhoti Begam, etc. They go about and attend marriage feasts and other ceremonies. They play on the drum (dhol) and cymbals (manjîra). Their death customs are the same as those of the low castes in their neighbourhood. The Census Returns show that they have a considerable number of women dependent on them.

2. The Census Returns give as sections of the so-called Hijra caste some of purely Muhammadan origin, as Bani Hâshim, Khwâja, Khwâja Sarâi, Khwâjazâd, Pathân, and Shaikh, with others of Hindu origin as Gangarâmi and Tilokbans.

Distribution of Hijras according to the Census of 1891.

Districts. Hindus. Muhammadans. Total.

Males. Females. Males. Females.

Sahâranpur … … 115 105 220

Muzaffarnagar … … 21 12 33

Meerut … … 24 2 26

Bulandshahr … … 4 4 8

Aligarh … … 5 … 5

Mathura … … 7 … 7

Agra 1 … 18 … 19

Farrukhâbâd … … 12 … 12

Mainpuri … … 6 … 6

Etâwah … … 10 … 10

Etah … … 11 … 11

Budâun … … 25 10 35

Morâdâbâd … … 11 … 11

Shâhjahânpur … … 8 7 15

Pilibhît … … 3 … 3

Cawnpur 1 … 28 1 30

Fatehpur … … 13 4 17

Bânda … … 9 6 15

Hamîrpur … … 11 1 12

Allahâbâd 2 3 26 15 46

Jhânsi … … 7 … 7

Jâlaun … … 5 … 5

Jaunpur … … 1 2 3

Ghâzipur … … 10 3 13

Ballia … … 15 13 28

Gorakhpur … … 16 11 27

Basti … … 27 32 59

Azamgarh … … 11 6 17

Lucknow … … 18 … 18

Râê Bareli … … 44 9 53

Sîtapur … … 18 … 18

Kheri … … 15 … 15

Faizâbâd … … 28 20 48

Gonda … … 9 7 16

Bahrâich … … 34 … 34

Sultânpur … … 82 65 147

Partâbgarh … … 40 34 74

Bârabanki … … 2 … 2

Total 4 3 749 369 1,125

Hotri.—A functional sub-division of Brâhmans, “he that offers an oblation or burnt offering.” His title and functions recall the animal sacrifices of the Vedic age. “His business is to make the homa offering, and to recite Vedic hymns at the opening of new temples, or when large feasts are given to Brâhmans and sometimes in the private houses of rich men. The last instance of a Vedic goat sacrifice, which is the only form now allowed, that of the cow and horse being prohibited, was performed in Benares about thirty years ago. The account which I have received of it is as follows:—A certain Brâhman from Southern India, who had inherited the charge of an eternal fire from a remote and distinguished ancestry, had, through an inadvertence for which he blamed himself, allowed the fire to go out. In order to relight it and make a suitable atonement for the crime which he had committed, he determined to celebrate a great sacrifice, and collected from all the Hindu Râjas who could be induced to contribute, a sum of about thirty thousand rupees for the purpose. The ceremony lasted for twenty-one days. All this time Brâhmans were being fed in thousands, offerings of homa were being thrown on the altar, and sacred words (mantra) were repeated with each offering. The goat intended for the sacrifice, which was to crown the work, was stalled in an enclosure set apart for the sacrificial floor; and the greatest attention, amounting almost to worship, was paid to it till the day of sacrifice came round. As the goat was being led up to the altar, its neck was garlanded with flowers, and red powder was showered on its head. The most learned and distinguished Brâhmans who could be found were summoned from hundreds of miles round to take part in this Vedic sacrifice. The spot on which the goat was at last killed was screened off, so that no profane eye might behold what the Brâhmans were doing, or witness the relighting of the extinguished fire from the flame of the sacrifice. On receiving this fire relighted, the man was taken to the Ganges to be bathed by the Achârya or presiding priest; and such was the sanctity ascribed to that part of the river where he had bathed, that almost the whole city of Benares turned out to get a drop or two of water thrown at them by the hands of the priest. It is said that no such sacrifice had been performed before within the memory of any man living, nor is it expected that such will ever be performed again.

Hurkiya, Hurukiya.—A small tribe of musicians and pimps, attendants on dancing girls, of whom some account has been given under the head Tawâif. They are by religion Muhammadans. As sections, according to the Census Returns, they recorded some of the other sub-castes of a similar mode of livelihood, such as Kanchan and Paturiya; others connected with higher castes, as Bâhamaniya, Kâchhi, and others of local origin, as Bihariya from Bihâr, Kâlpi and Purabiya or “Easterns.”

Distribution of the Hurkiyas according to the Census of 1891.

Districts. Number.

Bulandshahr 6

Aligarh 4

Agra 105

Farrukhâbâd 221

Etâwah 432

Jâlaun 33

Total 801

G. I. C. P. O.—No. 17 S. to G. N.-W. P.—15.11.95.—500.