Note 36 — Volume II.

10. The Chârans,36 as they are called, still fill a large place in the society of Western India, though their services as bards and genealogists are less in demand than they were in the old days. They are, nevertheless, considered, from their calling, to bear a sacred character, and any injury done to one of them will bring down an anathema on the head of the evil-doer, which no amount of penance will wash away. The awe they inspire is as great with the Râjput chief as with the illiterate Bhîl. They are also the principal carriers of the country, and as such enjoy immunity from taxation, to which the rest of the community have to submit. When the Châran cannot obtain what he wants, or considers he has been unjustly dealt with, he will resort to what is known as tragya, or self-sacrifice, by cutting or wounding himself, or perhaps taking the life of some member of his family, in order that the blood of the victim may rest upon the head of his oppressor; and so great is the dread inspired by even the mere threat of carrying out this act that a ready acquiescence is generally given to all demands. The death of a Châran by his own hands would be considered by the outside world a sort of excommunication of the chief, against which the latter would find it almost hopeless to contend. Holding such a formidable weapon over the heads of all alike, high or low, the Châran becomes overbearing and avaricious, and consequently they are a class difficult to manage. Members of the tribe are to be found travelling over the length and breadth of India, with their droves of pack-bullocks, by means of which, notwithstanding the increased mileage of railways of late years, a great part of the enormous trade of that vast continent is still transported to its destination. It might have been thought that the railway would have materially reduced their profits, and although it has curtailed the sphere of their operations, it has obliged them to open up fresh lines of traffic, and to become feeders to the various lines of railway. Salt, grain, and seeds form the principal articles of transport by means of their caravans. The loads are carried in strong thick bags thrown across the backs of the bullocks without any rope or strap to fasten them, but merely balanced on them, and after the day’s march is over the bags are piled in stacks, around which the Nâik, his family, and companions keep guard during the night, although the sacred calling of tribe and the dread of their anathema are quite sufficient to insure them immunity from all plunderers. There is no more picturesque sight than one of these large caravans wending its way along the high road. The men and women are invariably on foot and distributed along the drove of bullocks, re-loading a beast which may have thrown his pack, or balancing and adjusting another as the case may be. The men with their large, loosely-folded turbans, white flowing robes, many of them with necklaces, generally of gold, about their person, form a pleasing contrast to the women in their brightly-coloured garments, with large conical caps adorned with gold and silver chains and small bells, from which is pendant a light richly-coloured scarf hanging gracefully over the shoulders. Tall and upright in figure, lithe and active, often with pleasing features and not an over-dark skin, her petticoat of one colour, her boddice of another, but somewhat brighter, her jet-black hair bound up and entwined with gold and silver coins, her arms encased from wrist to elbow in bracelets of white and coloured ivory, bangles of silver on her ankles, and the high conical cap profusely ornamented on her head, the matron presents a picture which once seen is not easily forgotten. As bard of the chief, the Châran occupies an exalted position, and is one of the retainers always about his person, and frequently the medium of communication on difficult and delicate missions, such as an alliance in marriage, when he is the bearer of the cocoanut, which is the emblem sent on such occasions. He used invariably to accompany him in all his expeditions against his enemies, in order that he might transcribe in glowing verse the deeds of prowess done by his chief and the clan. The genealogy of the family is in his keeping, and he can recount from memory all the stirring events connected with the history of the house, which have been orally handed down to him by his father before him. Like the Scald of the ancient Norseman, the bard delights in narrating in open darbâr when called upon by his lord, some inspiring themes connected with the fortunes of the family. It is then, surrounded by an admiring and sympathetic audience, that he will launch out in the flowery language of his country, and with magical effect stir the hearts of his listeners with the thrilling account of how their ancestors fought in defence of their homes and their race, and fell covered with wounds, performing deeds that have left them deathless names, and how by emulating their example and treading in their footsteps they will make resplendent the blood of their ancient line. All this has in these days become utterly unreal, but the respect with which the bard is regarded when he recalls the most stirring memories of the race is not matter for surprise.