The Tribes and Castes of the Central Provinces of India, Volume 2. Robert Vane Russell

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СКАЧАТЬ saying, ‘Rājas of the Panch, eat.’ Then the panchāyat and all the caste take food with him and he is readmitted. In Nāndgaon State the head of the caste panchāyat is known as Thethwār, the title of the highest subcaste, and is appointed by the Rāja, to whom he makes a present. In Jashpur, among the Mahākul Ahīrs, when an offender is put out of caste he has on readmission to make an offering of Rs. 1–4 to Bālāji, the tutelary deity of the State. These Mahākuls desire to be considered superior to ordinary Ahīrs, and their social rules are hence very strict. A man is put out of caste if a dog, fowl or pig touches his water or cooking-pots, or if he touches a fowl. In the latter case he is obliged to make an offering of a fowl to the local god, and eight days are allowed for procuring it. A man is also put out of caste for beating his father. In Mandla, Ahīrs commonly have the title of Patel or headman of a village, probably because in former times, when the country consisted almost entirely of forest and grass land, they were accustomed to hold large areas on contract for grazing.

      18. Ornaments.

      In Chhattīsgarh the Rāwat women are especially fond of wearing large churas or leg-ornaments of bell-metal. These consist of a long cylinder which fits closely to the leg, being made in two halves which lock into each other, while at each end and in the centre circular plates project outwards horizontally. A pair of these churas may weigh 8 or 10 lbs., and cost from Rs. 3 to Rs. 9. It is probable that some important magical advantage was expected to come from the wearing of these heavy appendages, which must greatly impede free progression, but its nature is not known.

      19. Occupation.

      Only about thirty per cent of the Ahīrs are still occupied in breeding cattle and dealing in milk and butter. About four per cent are domestic servants, and nearly all the remainder cultivators and labourers. In former times the Ahīrs had the exclusive right of milking the cow, so that on all occasions an Ahīr must be hired for this purpose even by the lowest castes. Any one could, however, milk the buffalo, and also make curds and other preparations from cow’s milk.28 This rule is interesting as showing how the caste system was maintained and perpetuated by the custom of preserving to each caste a monopoly of its traditional occupation. The rule probably applied also to the bulk of the cultivating and the menial and artisan castes, and now that it has been entirely abrogated it would appear that the gradual decay and dissolution of the caste organisation must follow. The village cattle are usually entrusted jointly to one or more herdsmen for grazing purposes. The grazier is paid separately for each animal entrusted to his care, a common rate being one anna for a cow or bullock and two annas for a buffalo per month. When a calf is born he gets four annas for a cow-calf and eight annas for a she-buffalo, but except in the rice districts nothing for a male buffalo-calf, as these animals are considered useless outside the rice area. The reason is that buffaloes do not work steadily except in swampy or wet ground, where they can refresh themselves by frequent drinking. In the northern Districts male buffalo-calves are often neglected and allowed to die, but the cow-buffaloes are extremely valuable, because their milk is the principal source of supply of ghī or boiled butter. When a cow or buffalo is in milk the grazier often gets the milk one day out of four or five. When a calf is born the teats of the cow are first milked about twenty times on to the ground in the name of the local god of the Ahīrs. The remainder of the first day’s milk is taken by the grazier, and for the next few days it is given to friends. The village grazier is often also expected to prepare the guest-house for Government officers and others visiting the village, fetch grass for their animals, and clean their cooking vessels. For this he sometimes receives a small plot of land and a present of a blanket annually from the village proprietor. Mālguzārs and large tenants have their private herdsmen. The pasturage afforded by the village waste lands and forest is, as a rule, only sufficient for the plough-bullocks and more valuable milch-animals. The remainder are taken away sometimes for long distances to the Government forest reserves, and here the herdsmen make stockades in the jungle and remain there with their animals for months together. The cattle which remain in the village are taken by the owners in the early morning to the khirkha or central standing-ground. Here the grazier takes them over and drives them out to pasture. He brings them back at ten or eleven, and perhaps lets them stand in some field which the owner wants manured. Then he separates the cows and milch-buffaloes and takes them to their masters’ houses, where he milks them all. In the afternoon all the cattle are again collected and driven out to pasture. The cultivators are very much in the grazier’s hands, as they cannot supervise him, and if dishonest he may sell off a cow or calf to a friend in a distant village and tell the owner that it has been carried off by a tiger or panther. Unless the owner succeeds by a protracted search or by accident in finding the animal he cannot disprove the herdsman’s statement, and the only remedy is to dispense with the latter’s services if such losses become unduly frequent. On this account, according to the proverbs, the Ahīr is held to be treacherous and false to his engagements. They are also regarded as stupid because they seldom get any education, retain their rustic and half-aboriginal dialect, and on account of their solitary life are dull and slow-witted in company. ‘The barber’s son learns to shave on the Ahīr’s head.’ ‘The cow is in league with the milkman and lets him milk water into the pail.’ The Ahīrs are also hot-tempered, and their propensity for drinking often results in affrays, when they break each other’s head with their cattle-staffs. ‘A Gaoli’s quarrel: drunk at night and friends in the morning.’

      20. Preparations of milk.

      Hindus nearly always boil their milk before using it, as the taste of milk fresh from the cow is considered unpalatable. After boiling, the milk is put in a pot and a little old curds added, when the whole becomes dahi or sour curds. This is a favourite food, and appears to be exactly the same substance as the Bulgarian sour milk which is now considered to have much medicinal value. Butter is also made by churning these curds or dahi. Butter is never used without being boiled first, when it becomes converted into a sort of oil; this has the advantage of keeping much better than fresh butter, and may remain fit for use for as long as a year. This boiled butter is known as ghī, and is the staple product of the dairy industry, the bulk of the surplus supply of milk being devoted to its manufacture. It is freely used by all classes who can afford it, and serves very well for cooking purposes. There is a comparatively small market for fresh milk among the Hindus, and as a rule only those drink milk who obtain it from their own animals. The acid residue after butter has been made from dahi (curds) or milk is known as matha or butter-milk, and is the only kind of milk drunk by the poorer classes. Milk boiled so long as to become solidified is known as khīr, and is used by confectioners for making sweets. When the milk is boiled and some sour milk added to it, so that it coagulates while hot, the preparation is called chhana. The whey is expressed from this by squeezing it in a cloth, and a kind of cheese is obtained.29 The liquid which oozes out at the root of a cow’s horns after death is known as gaolochan and sells for a high price, as it is considered a valuable medicine for children’s cough and lung diseases.

      Andh

      Andh. 30—A low cultivating caste of Berār, who numbered 52,000 persons in 1911, and belong to the Yeotmal, Akola and Buldāna Districts. The Andhs appear to be a non-Aryan tribe of the Andhra or Tamil country, from which they derive their name. The territories of the Andhra dynasty extended across southern India from sea to sea in the early part of the Christian era. This designation may, however, have been given to them after migration, emigrants being not infrequently called in their new country by the name of the place from which they came, as Berāri, Purdesi, Audhia (from Oudh), and so on. At present there seems to be no caste called Andh in Madras. Mr. Kitts31 notes that they still come from Hyderābād across the Penganga river.

      The caste are divided into two groups, Vartāti or pure and Khaltāti or illegitimate, which take food together, but do not intermarry. They have a large number of exogamous septs, most of which appear to have СКАЧАТЬ