Kitabı oku: «The Tribes and Castes of the Central Provinces of India, Volume 4», sayfa 38

8. Disposal of the dead

The dead are invariably buried, the corpse being laid in the ground with head to the east and feet to the west. This is probably the most primitive burial, it being supposed that the region of the dead is towards the west, as the setting sun disappears in that direction. The corpse is therefore laid in the grave with the feet to the west ready to start on its journey. Members of the tribe who have imbibed Hindu ideas now occasionally lay the corpse with the head to the north in the direction of the Ganges. Rice-gruel, water and a tooth-stick are placed on the grave nightly for some days after death. As an interesting parallel instance, near home, of the belief that the soul starts on a long journey after death, the following passage may be quoted from Mr. Gomme’s Folklore: “Among the superstitions of Lancashire is one which tells us of a lingering belief in a long journey after death, when food is necessary to support the soul. A man having died of apoplexy at a public dinner near Manchester, one of the company was heard to remark, ‘Well, poor Joe, God rest his soul! He has at least gone to his long rest wi’ a belly full o’ good meat, and that’s some consolation!’ And perhaps a still more remarkable instance is that of the woman buried in Curton Church, near Rochester, who directed by her will that the coffin was to have a lock and key, the key being placed in her dead hand, so that she might be able to release herself at pleasure.”⁴²⁵

After the burial a dead fish is brought on a leaf-plate to the mourners, who touch it, and are partly purified. The meaning of this rite, if there be any, is not known. After the period of mourning, which varies from three to nine days, is over, the mourners and their relatives must attend the next weekly bazār, and there offer liquor and sweets in the name of the dead man, who upon this becomes ranked among the ancestors.

9. Occupation and social customs

The Parjas are cultivators, and grow rice and other crops in the ordinary manner. Many of them are village headmen, and to these the term Dhurwa is more particularly applied. The tribe will eat fowls, pig, monkeys, the large lizard, field-rats, and bison and wild buffalo, but they do not eat carnivorous animals, crocodiles, snakes or jackals. Some of them eat beef while others have abjured it, and they will not accept the leavings of others. They are not considered to be an impure caste. If any man or woman belonging to a higher caste has a liaison with a Parja, and is on that account expelled from their own caste, he or she can be admitted as a Parja. In their other customs and dress and ornaments the tribe resemble the Gonds of Bastar. Women are tattooed on the chest and arms with patterns of dots. The young men sometimes wear their hair long, and tie it in a bunch behind, secured by a strip of cloth.

Pāsi

1. The nature and origin of the caste

Pāsi, Passi. ⁴²⁶—A Dravidian occupational caste of northern India, whose hereditary employment is the tapping of the palmyra, date and other palm trees for their sap. The name is derived from the Sanskrit pāshika, ‘One who uses a noose,’ and the Hindi, pās or pāsa, a noose. It is a curious fact that when the first immigrant Parsis from Persia landed in Gujarāt they took to the occupation of tapping palm trees, and the poorer of them still follow it. The resemblance in the name, however, can presumably be nothing more than a coincidence. The total strength of the Pāsis in India is about a million and a half persons, nearly all of whom belong to the United Provinces and Bihār. In the Central Provinces they number 3500, and reside principally in the Jubbulpore and Hoshangābād Districts. The caste is now largely occupational, and is connected with the Bhars, Arakhs, Khatīks and other Dravidian groups of low status. But in the past they seem to have been of some importance in Oudh. “All through Oudh,” Mr. Crooke states, “they have traditions that they were lords of the country, and that their kings reigned in the Districts of Kheri, Hardoi and Unao. Rāmkot, where the town of Bāngarmau in Unao now stands, is said to have been one of their chief strongholds. The last of the Pāsi lords of Rāmkot, Rāja Santhar, threw off his allegiance to Kanauj and refused to pay tribute. On this Rāja Jaichand gave his country to the Banāphar heroes Alha and Udal, and they attacked and destroyed Rāmkot, leaving it the shapeless mass of ruins which it now is.” Similar traditions prevail in other parts of Oudh. It is also recorded that the Rājpāsis, the highest division of the caste, claim descent from Tilokchand, the eponymous hero of the Bais Rājpūts. It would appear then that the Pāsis were a Dravidian tribe who held a part of Oudh before it was conquered by the Rājpūts. As the designation of Pāsi is an occupational term and is derived from the Sanskrit, it would seem that the tribe must formerly have had some other name, or they may be an occupational offshoot of the Bhars. In favour of this suggestion it may be noted that the Bhars also have strong traditions of their former dominance in Oudh. Thus Sir C. Elliott states in his Chronicles of Unao⁴²⁷ that after the close of the heroic age, when Ajodhya was held by the Sūrajvansi Rājpūts under the great Rāma, we find after an interval of historic darkness that Ajodhya has been destroyed, the Sūrajvansis utterly banished, and a large extent of country is being ruled over by aborigines called Cheros in the far east, Bhars in the centre and Rājpāsis in the west. Again, in Kheri the Pāsis always claim kindred with the Bhars,⁴²⁸ and in Mīrzāpur⁴²⁹ the local Pāsis represent the Bhars as merely a subcaste of their own tribe, though this is denied by the Bhars themselves. It seems therefore a not improbable hypothesis that the Pāsis and perhaps also the kindred tribe of Arakhs are functional groups formed from the Bhar tribe. For a discussion of the early history of this important tribe the reader must be referred to Mr. Crooke’s excellent article.

2. Brāhmanical legends

The following tradition is related by the Pāsis themselves in Mīrzāpur and the Central Provinces: One day a man was going to kill a number of cows. Parasurāma was at that time practising austerities in the jungles. Hearing the cries of the sacred animals he rushed to their assistance, but the cow-killer was aided by his friends. So Parasurāma made five men out of kusha grass and brought them to life by letting drops of his perspiration fall upon them. Hence arose the name Pāsi, from the Hindi pasīna, sweat. The men thus created rescued the cows. Then they returned to Parasurāma and asked him to provide them with a wife. Just at that moment a Kāyasth girl was passing by, and her Parasurāma seized and made over to the Pāsis. From them sprang the Kaithwās subcaste. Another legend related by Mr. Crooke tells that during the time Parasurāma was incarnate there was an austere devotee called Kuphal who was asked by Brahma to demand of him a boon, whereupon he requested that he might be perfected in the art of thieving. His request was granted, and there is a well-known verse regarding the devotions of Kuphal, the pith of which is that the mention of the name of Kuphal, who received a boon from Brahma, removes all fear of thieves; and the mention of his three wives—Māya (illusion), Nidra (sleep), and Mohani (enchantment)—deprives thieves of success in their attempts against the property of those who repeat these names. Kuphal is apparently the progenitor of the caste, and the legend is intended to show how the position of the Pāsis in the Hindu cosmos or order of society according to the caste system has been divinely ordained and sanctioned, even to the recognition of theft as their hereditary pursuit.

3. Its mixed composition

Whatever their origin may have been the composition of the caste is now of a very mixed nature. Several names of other castes, as Gūjar, Guāl or Ahīr, Arakh, Khatīk, Bahelia, Bhīl and Bania, are returned as divisions of the Pāsis in the United Provinces. Like all migratory castes they are split into a number of small groups, whose constitution is probably not very definite. The principal subcastes in the Central Provinces are the Rājpāsis or highest class, who probably were at one time landowners; the Kaithwās or Kaithmās, supposed to be descended from a Kāyasth, as already related; the Tirsulia, who take their name from the trisūla or three-bladed knife used to pierce the stem of the palm tree; the Bahelia or hunters, and Chiriyamār or fowlers; the Ghudchadha or those who ride on ponies, these being probably saises or horse-keepers; the Khatīk or butchers and Gūjar or graziers; and the Māngta or beggars, these being the bards and genealogists of the caste, who beg from their clients and take food from their hands; they are looked down on by the other Pāsis.

4. Marriage and other customs

In the Central Provinces the tribe have now no exogamous groups; they avoid marriage with blood relations as far back as their memory carries them. At their weddings the couple walk round the srāwan or heavy log of wood, which is dragged over the fields before sowing to break up the larger clods of earth. In the absence of this an ordinary plough or harrow will serve as a substitute, though why the Pāsis should impart a distinctively agricultural implement into their marriage ceremony is not clear. Like the Gonds, the Pāsis celebrate their weddings at the bridegroom’s house and not at the bride’s. Before the wedding the bridegroom’s mother goes and sits over a well, taking with her seven urad cakes⁴³⁰ and stalks of the plant. The bridegroom walks seven times round the well, and at each turn the parapet is marked with red and white clay and his mother throws one of the cakes and stalks into the well. Finally, the mother threatens to throw herself into the well, and the bridegroom begs her not to do so, promising that he will serve and support her. Divorce and the remarriage of widows are freely permitted. Conjugal morality is somewhat lax, and Mr. Crooke quotes a report from Pertābgarh to the effect that if a woman of a tribe become pregnant by a stranger and the child be born in the house of her father or husband, it will be accepted as a Pāsi of pure blood and admitted to all tribal privileges. The bodies of adults may be buried or burnt as convenient, but those of children or of persons dying from smallpox, cholera or snake-bite are always buried. Mourning is observed during ten days for a man and nine days for a woman, while children who die unmarried are not mourned at all.

5. Religion, superstitions and social customs

The Pāsis worship all the ordinary Hindu deities. All classes of Brāhmans will officiate at their marriages and other ceremonies, and do anything for them which does not involve touching them or any article in their houses. In Bengal, Sir H. Risley writes, the employment of Brāhmans for the performance of ceremonies appears to be a very recent reform for, as a rule, in sacrifices and funeral ceremonies, the worshipper’s sister’s son performs the functions of a priest. “Among the Pāsis of Monghyr this ancient custom, which admits of being plausibly interpreted as a survival of female kinship, still prevails generally.” The social status of the Pāsis is low, but they are not regarded as impure. At their marriage festivals, Mr. Gayer notes, boys are dressed up as girls and made to dance in public, but they do not use drums or other musical instruments. They breed pigs and cure the bacon obtained from them. Marriage questions are decided by the tribal council, which is presided over by a chairman (Chaudhri) selected at each meeting from among the most influential adult males present. The council deals especially with cases of immorality and pollution caused by journeys across the black water (kāla pāni) which the criminal pursuits of the tribe occasionally necessitate.

6. Occupation

The traditional occupation of the Pāsis, as already stated, is the extraction of the sap of palm trees. But some of them are hunters and fowlers like the Pārdhis, and like them also they make and mend grindstones, while others are agriculturists; and the caste has also strong criminal propensities, and includes a number of professional thieves. Some are employed in the Nāgpur mills and others have taken small building contracts. Pāsis are generally illiterate and in poor circumstances, and are much addicted to drink. In climbing⁴³¹ palm trees to tap them for their juice the worker uses a heel-rope, by which his feet are tied closely together. At the same time he has a stout rope passing round the tree and his body. He leans back against this rope and presses the soles of his feet, thus tied together, against the tree. He then climbs up the tree by a series of hitches or jerks of his back and feet alternately. The juice of the palmyra palm (tār) and the date palm (khajūr) is extracted by the Pāsi. The tār trees, Sir H. Risley states,⁴³² are tapped from March to May, and the date palm in the cold season. The juice of the former, known as tāri or toddy, is used in the manufacture of bread, and an intoxicating liquor is obtained from it by adding sugar and grains of rice. Hindustāni drunkards often mix dhatūra with the toddy to increase its intoxicating properties. The quantity of juice extracted from one tree varies from five to ten pounds. Date palm tāri is less commonly drunk, being popularly believed to cause rheumatism, but is extensively used in preparing sugar.

7. Criminal tendencies

Eighty years ago, when General Sleeman wrote, the Pāsis were noted thieves. In his Journey through Oudh⁴³³ he states that in Oudh there were then supposed to be one hundred thousand families of Pāsis, who were skilful thieves and robbers by profession, and were formerly Thugs and poisoners as well. They generally formed the worst part of the gangs maintained by refractory landowners, “who keep Pāsis to fight for them, as they pay themselves out of the plunder and cost little to their employers. They are all armed with bows and are very formidable at night. They and their refractory employés keep the country in a perpetual state of disorder.” Mr. Gayer notes⁴³⁴ that the criminally disposed members of the caste take contracts for the watch and sale of mangoes in groves distant from habitations, so that their movements will not be seen by prying eyes. They also seek employment as roof-thatchers, in which capacity they are enabled to ascertain which houses contain articles worth stealing. They show considerable cunning in disposing of their stolen property. The men will go openly in the daytime to the receiver and acquaint him with the fact that they have property to dispose of; the receiver goes to the bazār, and the women come to him with grass for sale. They sell the grass to the receiver, and then accompany him home with it and the stolen property, which is artfully concealed in it.

Patwa

Patwa, Patwi, Patra, Ilākelband.—The occupational caste of weavers of fancy silk braid and thread. In 1911 the Patwas numbered nearly 6000 persons in the Central Provinces, being returned principally from the Narsinghpur, Raipur, Saugor, Jubbulpore and Hoshangābād Districts. About 800 were resident in Berār. The name is derived from the Sanskrit pata, woven cloth, or Hindi pāt, silk. The principal subcastes of the Patwas are the Naraina; the Kanaujia, also known as Chhipi, because they sew marriage robes; the Deobansi or ‘descendants of a god,’ who sell lac and glass bangles; the Lakhera, who prepare lac bangles; the Kachera, who make glass bangles; and others. Three of the above groups are thus functional in character. They have also Rājpūt and Kāyastha subcastes, who may consist of refugees from those castes received into the Patwa community. In the Central Provinces the Patwas and Lakheras are in many localities considered to be the same caste, as they both deal in lac and sell articles made of it; and the account of the occupations of the Lakhera caste also applies largely to the Patwas. The exogamous groups of the caste are named after villages, or titles or nicknames borne by the reputed founder of the group. They indicate that the Patwas of the Central Provinces are generally descended from immigrants from northern India. The Patwa usually purchases silk and colours it himself. He makes silk strings for pyjamas and coats, armlets and other articles. Among these are the silk threads called rākhis, used on the Rakshābandhan festival,⁴³⁵ when the Brāhmans go round in the morning tying them on to the wrists of all Hindus as a protection against evil spirits. For this the Brāhman receives a present of one or two pice. The rākhi is made of pieces of raw silk fibre twisted together, with a knot at one end and a loop at the other. It goes round the wrist, and the knot is passed through the loop. Sisters also tie it round their brothers’ wrists and are given a present. The Patwas make the phundri threads for tying up the hair of women, whether of silk or cotton, and various threads used as amulets, such as the janjīra, worn by men round the neck, and the ganda or wizard’s thread, which is tied round the arm after incantations have been said over it; and the necklets of silk or cotton thread bound with thin silver wire which the Hindus wear at Anant Chaudas, a sort of All Saints’ Day, when all the gods are worshipped. In this various knots are made by the Brāhmans, and in each a number of deities are tied up to exert their beneficent influence for the wearer of the thread. These are the bands which Hindus commonly wear on their necks. The Patwas thread necklaces of gold and jewels on silk thread, and also make the strings of cowries, slung on pack-thread, which are tied round the necks of bullocks when they race on the Pola day, and on ponies, probably as a charm. After a child is born in the family of one of their clients, the Patwas make tassels of cotton and hemp thread coloured red, green and yellow, and hang them to the centre-beam of the house and the top of the child’s cradle, and for this they get a present, which from a rich man may be as much as ten rupees. The sacred thread proper is usually made by Brāhmans in the Central Provinces. Some of the Patwas wander about hawking their wares from village to village. Besides the silk threads they sell the tiklis or large spangles which women wear on their foreheads, lac bangles and balls of henna, and the large necklaces of lac beads covered with tinsel of various colours which are worn in Chhattīsgarh. A Patwa must not rear the tasar silkworm nor boil the cocoons on pain of expulsion from caste.

Pindāri

1. Origin of the name

Pindāri, Pindāra, Pendhāri. ⁴³⁶—The well-known professional class of freebooters, whose descendants now form a small cultivating caste. In the Central Provinces they numbered about 150 persons in 1911, while there are about 10,000 in India. They are mainly Muhammadans but include some Hindus. The Pindāris of the Central Provinces are for the most part the descendants of Gonds, Korkus and Bhīls whose children were carried off in the course of raids, circumcised, and brought up to follow the profession of a Pindāri. When the bands were dispersed many of them returned to their native villages and settled down. Malcolm considered that the name Pindāri was derived from pinda, an intoxicating drink, and was given to them on account of their dissolute habits. He adds that Karīm Khān, a famous Pindāri leader, had never heard of any other reason for the name, and Major Henley had the etymology confirmed by the most intelligent of the Pindāris of whom he inquired.⁴³⁷ In support of this may be adduced the name of Bhangi, given to the sweeper caste on account of their drinking bhang or hemp. Wilson again held the most probable derivation to be from the Marāthi pendha, in the sense of a bundle of rice-straw, and hara one who takes, because the name was originally applied to horsemen who hung on to an army and were employed in collecting forage. The fact that the existing Pindāris are herdsmen and tenders of buffaloes and thus might well have been employed for the collection of forage may be considered somewhat to favour the above view; but the authors of Hobson-Jobson, after citing these derivations, continue: “We cannot think any of the etymologies very satisfactory. We venture another as a plausible suggestion merely. Both pind-parna in Hindi and pindas-basnen in Marāthi signify ‘to follow,’ the latter being defined as ‘to stick closely; to follow to the death; used of the adherence of a disagreeable fellow.’ Such phrases could apply to these hangers-on of an army in the field looking out for prey.” Mr. W. Irvine⁴³⁸ has suggested that the word comes from a place or region called Pandhār, which is referred to by native historians and seems to have been situated between Burhānpur and Handia on the Nerbudda; and states that there is good evidence to prove that a large number of Pindāris were settled in this part of the country. Mr. D. Chisholm reports from Nimār that “Pandhār or Pāndhar is the name given to a stream which rises in the Gularghāt hills of the Asīr range and flows after a very circuitous course into the Masak river by Mandeva. The name signifies five, as it is joined by four other small streams. The Asīr hills were the haunts of the Pindāris, and the country about these, especially by the banks of the Pandhār, is very wild; but it is not commonly known that the Pindāris derived their name from this stream.” And as the Pindāris are first heard of as hangers-on of the Marātha armies in the Deccan prior to A.D. 1700, it seems unlikely also that their name can be taken from a place in the Nimār District, where it is not recorded that they were settled before 1794. Nor does the Pandhār itself seem sufficiently important to have given a name to the whole body of freebooters. Malcolm’s or Wilson’s derivations are perhaps on the whole the most probable. Prinsep writes: “Pindāra seems to have the same reference to Pandour that Kuzāk has to Cossack. The latter word is of Turkish origin but is commonly used to express a mounted robber in Hindustān.” Though the Pandours were the predatory light cavalry of the Austrian army, and had considerable resemblance to the Pindāris, it does not seem possible to suppose that there is any connection between the two words. The Pendra zamīndāri in Bilāspur is named after the Pindāris, the dense forests of the Rewah plateau which includes Pendra having been one of their favourite asylums of refuge.