The Tribes and Castes of the Central Provinces of India, Volume 1. Robert Vane Russell

      The essential fact which formerly governed the status of this group of castes appears to be that they performed various services for the cultivators according to their different vocations, and were supported by contributions of grain made to them by the cultivators, and by presents given to them at seed-time and harvest. They were the clients of the cultivators and the latter were their patrons and supporters, and hence ranked above them. This condition of things survives only in the case of a few castes, but prior to the introduction of a metal currency must apparently have been the method of remuneration of all the village industries. The Lohār or blacksmith makes and mends the iron implements of agriculture, such as the ploughshare, axe, sickle and goad. For this he is paid in Saugor a yearly contribution of 20 lbs. of grain per plough of land held by each cultivator, together with a handful of grain at sowing-time and a sheaf at harvest from both the autumn and spring crops. In Wardha he gets 50 lbs. of grain per plough of four bullocks or 40 acres. For new implements he must either be paid separately or at least supplied with the iron and charcoal. In Districts where the Barhai or carpenter is a village servant he is paid the same as the Lohār and has practically an equal status. The village barber receives in Saugor 20 lbs. of grain annually from each adult male in the family, or 22½ lbs. per plough of land besides the seasonal presents. In return for this he shaves each cultivator over the head and face about once a fortnight. The Dhobi or washerman gets half the annual contribution of the blacksmith and carpenter, with the same presents, and in return for this he washes the clothes of the family two or three times a month. When he brings the clothes home he also receives a meal or a wheaten cake, and well-to-do families give him their old clothes as a present. The Dhīmar or waterman brings water to the house morning and evening, and fills the earthen water-pots placed on a wooden stand or earthen platform outside it. When the cultivators have marriages he performs the same duties for the whole wedding party, and receives a present of money and clothes according to the means of the family, and his food every day while the wedding is in progress. He supplies water for drinking to the reapers, receiving three sheaves a day as payment, and takes sweet potatoes and boiled plums to the field and sells them. The Kumhār or potter is not now paid regularly by dues from the cultivators like other village menials, as the ordinary system of sale has been found to be more convenient in his case. But he sometimes takes for use the soiled grass from the stalls of the cattle and gives pots free to the cultivator in exchange. On Akti day, at the beginning of the agricultural year, the village Kumhār in Saugor presents five pots with covers on them to each cultivator and is given 2½ lbs. of grain. He presents the bride with seven new pots at a wedding, and these are filled with water and used in the ceremony, being considered to represent the seven seas. At a funeral he must supply thirteen vessels which are known as ghāts, and must replace the household earthen vessels, which are rendered impure on the occurrence of a death in the house, and are all broken and thrown away. In the Punjab and Marātha country the Kumhār was formerly an ordinary village menial.

      27. The village watchmen

      The office of village watchman is an important one, and is usually held by a member of the indigenous tribes. These formerly were the chief criminals, and the village watchman, in return for his pay, was expected to detect the crimes of his tribesmen and to make good any losses of property caused by them. The sections of the tribes who held this office have developed into special castes, as the Khangārs, Chadārs and Chauhāns of Chhattīsgarh. These last are probably of mixed descent from Rājpūts and the higher castes of cultivators with the indigenous tribes. The Dahāits were a caste of gatekeepers and orderlies of native rulers who have now become village watchmen. The Pankas are a section of the impure Gānda caste who have embraced the doctrines of the Kabīrpanthi sect and formed a separate caste. They are now usually employed as village watchmen and are not regarded as impure. Similarly those members of the Mahār servile caste who are village watchmen tend to marry among themselves and form a superior group to the others. The village watchman now receives a remuneration fixed by Government and is practically a rural policeman, but in former times he was a village menial and was maintained by the cultivators in the same manner as the others.

      28. The village priests. The gardening castes

      The village priests are another class of this group. The regular village priest and astrologer, the Joshi or Parsai, is a Brāhman, but the occupation has developed a separate caste. The Joshi officiates at weddings in the village, selects auspicious names for children according to the constellations under which they were born, and points out the auspicious moment or mahūrat for weddings, name-giving and other ceremonies, and for the commencement of such agricultural operations as sowing, reaping, and threshing. He is also sometimes in charge of the village temple. He is supported by contributions of grain from the villagers and often has a plot of land rent-free from the proprietor. The social position of the Joshis is not very good, and, though Brāhmans, they are considered to rank somewhat below the cultivating castes. The Gurao is another village priest, whose fortune has been quite different. The caste acted as priests of the temples of Siva and were also musicians and supplied leaf-plates. They were village menials of the Marātha villages. But owing to the sanctity of their calling, and the fact that they have become literate and taken service under Government, the Guraos now rank above the cultivators and are called Shaiva Brāhmans. The Gondhalis are the village priests of Devi, the earth-goddess, who is also frequently the tutelary goddess of the village. They play the kettle-drum and perform dances in her honour, and were formerly classed as one of the village menials of Marātha villages, though they now work for hire. The Gārpagāri, or hail-averter, is a regular village menial, his duty being to avert hail-storms from the crops, like the χαλαζοφύλαξ in ancient Greece. The Gārpagāris will accept cooked food from Kunbis and celebrate their weddings with those of the Kunbis. The Jogis, Mānbhaos, Sātanis, and others, are wandering religious mendicants, who act as priests and spiritual preceptors to the lower classes of Hindus.

      Group of religious mendicants

      With the village priests may be mentioned the Māli or gardener. The Mālis now grow vegetables with irrigation or ordinary crops, but this was not apparently their original vocation. The name is derived from māla, a garland, and it would appear that the Māli was first employed to grow flowers for the garlands with which the gods and also their worshippers were adorned at religious ceremonies. Flowers were held sacred and were an essential adjunct to worship in India as in Greece and Rome. The sacred flowers of India are the lotus, the marigold and the champak63 and from their use in religious worship is derived the custom of adorning the guests with garlands at all social functions, just as in Rome and Greece they wore crowns on their heads. It seems not unlikely that this was the purpose for which cultivated flowers were first grown, at any rate in India. The Māli was thus a kind of assistant in the religious life of the village, and he is still sometimes placed in charge of the village shrines and is employed as temple-servant in Jain temples. He would therefore have been supported by contributions from the cultivators like the

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