Barholiya, Barhauliya.—A Râjput sept, who are a branch of the Bhrigubansi stock, and the chief proprietors of Barhaul, in Benares, from the principal town of which Pargana they derive their name. They are said to have come from Rengarh, in Mârwâr, and were on their way to Jagannâth, when their chief, Narotham Râê, accepted service with the Seori or Chero Râja.105 The head of the sept, in Bârabanki, where they are most numerous, is the Râja of Sûrajpur. There they are classed as a branch of the Bais stock.

[201]

Bâri.106—A tribe of household servants to Hindus and makers of the leaf-platters used at Hindu feasts. The name of the caste is derived from the Hindi bâlna, or bârna, which means “to set a thing alight,” as one of their chief occupations is acting as torch-bearers. According to Mr. Nesfield, “they are an off-shoot from the semi-savage tribes known as Banmânush and Musahar. He still associates with them at times, and if the demand for plates and cups (owing to some temporary cause, such as a local fair or an unusual number of marriages) happens to become larger than he can at once supply, he gets them secretly made by his ruder kinsfolk, and retails them at a higher rate, passing them off as his own production.” That the origin of the caste is functional is very probable; but there is as yet no satisfactory evidence, such as that based on anthropometry, which would conclusively establish their connection with the jungle races; and if they are ultimately akin to the Musahar, the type must have been very considerably changed. The Bâri, in fact, looks very much like the ordinary Chamâr of the plains, and he has lost in a great measure the distinctive cast of features which characterises the Musahar.

Traditions of origin. 2. In the Eastern Districts the Bâris have a curiously naïve legend to account for their origin. “Once upon a time,” so the legend runs, “Parameswar was offering rice milk to the spirits of his ancestors. In the course of this duty the celebrant has to make a gift known as Vikraya dâna, which no one cares to accept. Parameswar offered the gift to some Brâhmans, who refused it. Then he made a man of clay, and blowing upon the image invested it with life. Parameswar asked the man whom he had created to accept the offering, and he agreed on condition that all men should drink with him and recognise his claim to caste. Parameswar then told him to bring water in a cup, and drank of it in the presence of all the castes. Ever since Hindus drink water from the hands of the Bâri, though he himself eats the leavings of many castes.” They say that this first ancestor of theirs was named Sundar on account of his personal beauty. According to the Oudh legend, when Bhagwân had created the world he took a survey of it and reflected that he had created all manner of men except the menial, who would consume the [202]leavings, which would otherwise be wasted. To remove this defect, he made a man of sand and called him Sundar. The caste derives its name from having been made of sand (bâlu bâru), a folk etymology which is probably at the bottom of the story. They say that the descendants of this Sundar lived at Ajudhya until the reign of Râja Dasaratha; after that they dispersed all over the country. The Purânic legend represents them as descended from a barber and a tobacconist girl. In Oudh they fix their head-quarters at Tulasipur, in the Kheri District.

Marriage rules. 3. The Census returns include no less than five hundred and three exogamous sections. Of these the most important locally are the Bilkhariya, who take their name from Bilkhar in Oudh, the Hinduiya and the Kariya in Ballia; the Kanaujiya, in Gorakhpur: the Desi and Sarwariya in Basti; the Dakkhinâha and Sarwariya in Râê Bareli; the Ghorcharha or “riders on horses,” and in Gonda and Bahrâich the Chauhân. Besides these, are the Donwâr, which is also the name of a sub-tribe of Bhuînhârs; the Mathuriya from Mathura; the Pattariha or makers of leaf-platters (pattar); the Râwat, and Sundar, whose name is that of their founder. To the east the rule of gotra exogamy appears to be reinforced by the condition that they do not intermarry with a family with whom previous relationship by marriage is established and admitted. In Mathura persons of the same gotra cannot intermarry, and the gotras of a man’s mother and grandmother are also barred. Marriage with two sisters is permitted. Sexual license before marriage is everywhere prohibited. Polyandry is nowhere recognized; and, while polygamy is allowed, it is restricted to cases when the first wife is barren or permanently disabled by disease. The actual marriage ceremony is of the usual low caste type. In the eastern districts, prior to the marriage, they have what is known as the panchmangari or timangari performed, as the name implies on the fifth or third day before the wedding, when the women bring clay from the village clay pit and lay it in the nuptial shed (mâro), where it is used for making the fireplace on which the food for the wedding feast is cooked. In the respectable form of marriage, called charhaua, where the bride is given away by her father, and the pair revolve round the sacred fire; there are in Oudh three stages—Barrachha or Barraksha, “fixing or holding of the bridegroom,” in which the father of the bride gives the boy a rupee as a sort of earnest money; the actual [203]betrothal known as “the cup” (katora), because the friends on both sides drink sharbat together. Then follows what is the binding part of the function—the rubbing of the parting of the bride’s hair with red lead, and the walking round the sacred fire.

Widow marriage. 4. From Mathura it is reported that the caste now prohibits widow marriage. This is not the case elsewhere. In the Benares Division widows marry by sagâi, and the levirate is recognised but not enforced; in Oudh, irregular connections of widows are allowed. It is not called marriage; she is merely said to “take her seat” (baith jâna) in the house of her paramour. She is not obliged to form such a connection unless she pleases, and the preference is given to the younger brother of the late husband; those widows who set up house with an outsider are known as Urhari, a term which seems usually to bear a contemptuous meaning.

Disposal of the dead. 5. The dead are cremated, but only those who are well off are careful about disposing of the ashes in the Ganges or Jumna.

Religion. 6. The Bâris are Hindus. To the east of the Province they are seldom initiated into any recognised sect; if they are initiated they give the preference for the Saiva or Sâkta. They worship various local deities. Thus, in Jaunpur, they worship a form of the female energy known as Bibiha Devi, “Our Lady”; in South Mirzapur, Hardiha Deva or Hardaul Lâla, the cholera godling; and many of them worship Mahâbîr. Sacrifices of rams and goats are offered to Hardiha, with sweetmeats and a Brâhmanical thread (janeû). To Mahâbîr is offered a head-dress (muraith), a small loin cloth (langot), sweet bread (rot), and sweetmeats. Those only are allowed to worship Mahâbîr who do not eat the leavings of other people. Another local deity, Birtiya, receives a sacrifice of a young pig, once a year, in the month of Sâwan. The worship of all these clan deities is performed annually in the month of Sâwan (July–August) and Kuâr (September–October). Their family priests are Tiwâri Brâhmans, who are, as a rule, not received on equal terms by their brethren. In Mathura they worship Devi in the months of Chait and Kuâr with an offering of flowers and sweetmeats, the latter being consumed by the worshippers after dedication. They follow the tenets of the Vaishnava sect. In Unâo their clan deities are Bhitarihâi Devi, “the goddess of the inner house,” and Nara Sinh or [204]the man-lion incarnation of Vishnu. These deities are worshipped on the eighth day of the waxing moon in the months of Chait and Kuâr. The offering to Devi consists of the sacrifice of goats and the burning of incense. Nara Sinha prefers the offering of parched barley mixed with treacle. This worship is done by the eldest son of the family. Their priests are Brâhmans, who are received on terms of equality by their brethren.

Occupation. 7. Their primary occupation is the making and sale of leaf-cups (dauna, pattari, gadaura) used at Hindu feasts, and in which articles such as sweetmeats, curds, etc., are commonly sold in bâzârs. They serve respectable Hindus as domestic servants and hand round water. They light and carry torches at marriages, entertainments, and on journeys, and perform many of the functions discharged by our house bearers. Their occupation as domestic servants seems to be on the decline, and many are taking to cultivation. Their women act as maids to high caste Hindu ladies, and, as they are always about the zenâna, they bear a somewhat equivocal reputation. To the east of the Province they certainly eat the leavings of Brâhmans, Banyas, Râjputs and, it is said, now-a-days even of Kâyasths. In Mathura they seem to be abandoning the practice of eating the leavings of other castes. In Mirzapur all Hindus drink water touched by them, and all, except Sarwariya and Kanaujiya Brâhmans, eat food cooked by them in the form of pakki, i.e., cooked with butter. Kachchi roti or food cooked in water by them is eaten by Chamârs and other menial castes. In Unâo, it is said that they will eat kachchi and pakki from the hands of a barber, but that no high caste Hindu takes anything but water from their hands. In Mathura they will eat kachchi cooked by a Banya or Kâyasth. Their loyalty and fidelity to their master is proverbial, and they rank high among the classes of Hindus who devote themselves to domestic service. [205]

Barua, Barwa.—A tribe of mendicant Brâhmans who are found in Sahâranpur and the neighbourhood. They bear an indifferent reputation on account of the vileness of the abuse which they shower on people who refuse to give them alms.

Barwâr.107—A notorious criminal tribe found in Northern Oudh. There is much difference of opinion as to the meaning of the word. [207]According to one theory it means “a bearer of burdens” (bârwâla); according to others it comes from the Hindi Baryara in the sense of “violent.”

Traditional origin. 2. The story the Barwârs tell of themselves is as follows:—Some centuries ago the ancestor of the tribe, a Kurmi by caste, lived at the village of Yahyapur, which is said to be situated in the Sâran District, east of the river Nârâyani. One day he was ploughing his field near the river when the wife of a rich Mahâjan came down to bathe. She took off her pearl necklace and stepped into the water. A kite swooped down, and, carrying it off, dropped it in the field where the Kurmi was ploughing. When he saw the treasure he began to think that it was easier to live by thieving than by farming. From that time his prosperity increased, and his clan became known as Suvarna or golden. They began then to be known as Barwâr or men of violence. It happened one day that a Kingariya or Nat musician attended the death ceremony of a Barwâr at Yahyapur, and was given an empty purse as a present by the relatives of the deceased. By chance the Kingariya came to the village where the purse with two gold coins had been stolen. The owner recognized it; and enquiries proving that the theft had been committed by the Barwârs, they were expelled from Yahyapur. After this they divided into two sections. One went to Basti, in the North-Western Provinces, and settled at Barauli, which is four miles west of Basti. The other gang went to Hardoi, in Oudh, and settled there. After their arrival in Hardoi that section were given the name of Gânjar, which is said to mean “hoarders,” and by which they are still known. In Barauli the Barwârs lived for some two centuries, and supported themselves by thieving. At last, one day, they robbed the camp of the Râja of Basti, and he had them expelled from his territory. They then came to Gonda and settled at Dhanaipur, thirteen miles north of Gonda. They now occupy fifty-four villages in the Gonda District. They were again at one time forced to change their quarters by the influence of a money-lender named Sobha Sukl, whose name is still held in abhorrence among them. Another legend makes the Barwârs to be the descendants of a woman of low caste named Goli, by a Kurmi father. There seems nothing improbable in the story that they are a branch of the Kurmis, who separated from the parent stock owing to their bad character, or for some other reason. That the tribe is very [208]much mixed is admitted on all sides. The Barwârs, in former times, were certainly in the habit of recruiting their numbers by kidnapping young children of various castes. These became a separate class known either as Ghulâm, an Arabic term meaning “slave,” or Tahla, a Hindi word meaning “one who walks about in attendance,” “a follower.” In contradistinction to this servile class the pure Barwâr calls himself Swâng, which in their slang means “master.” It would appear that the recruitment of these Ghulâms has ceased in recent years, and that the pure Barwârs and the Ghulâms no longer intermarry. While the custom prevailed among the Gonda branch the other divisions of the tribe would not intermarry with them. At present it is said that they neither give their daughters in marriage nor take girls from the Ghulâms, who have become themselves an endogamous section. Below the Ghulâms again is another section known as Tilâms or Talâms, who are the descendants of children kidnapped by the Ghulâms. These ostracised Ghulâms and Tilâms are the only members who have been as yet allowed by the tribe to enlist in the Police. Ghulâms will eat food prepared by Barwârs, but the latter will not touch a dish prepared by the former. Male Ghulâms and Tilâms both get their equal share of plunder from the thieving gangs they join. A dowry is given with the Ghulâm bride, but not with the bridegroom. The Tilâms possess the same privileges in every way as their kidnappers, the Ghulâms. The Ghulâms are still believed occasionally to seduce girls of other castes, such as Brâhmans, Chhatris, Murâos, Kurmis, Ahîrs and Kahârs. These are received and adopted into the community. The more respectable Barwârs are also known as Thakuriya in Gonda.

Marriage rules. 3. The marriage of two sisters is permitted, provided the elder sister is married before the younger. The custom of exchanging girls in marriage does not prevail among them. The bride is admitted into the family of her husband without any special ceremony; but it is significant that every Barwâr, on marrying, is obliged to give to the landlord four hundred betel leaves or the equivalent value in money, which looks as if it were a commutation of the jus primæ noctis, if it be not one of the ordinary dues levied by a landlord on his tenants. They may take two wives at one time. The favourite wife for the time being rules the household. Concubinage with women of the tribe is allowed; polyandry is prohibited. [209]Marriage is both adult and infant. Divorce is permitted in case of infidelity on the part of the woman. The husband merely assembles the clansmen, and announces to them the fact of the divorce. Divorced wives cannot be re-married; but they may be kept as concubines by other men in the caste. They have a peculiar rule of inheritance by which the property is divided, half going to the children of the regularly married wife or wives, and the other half to the children of the concubines, provided they belong to the Barwâr caste. The offspring of a woman of a strange tribe have no rights of inheritance. When a pure Barwâr marries or keeps a woman of another caste he is excommunicated and sinks to the rank of a Ghulâm. Illicit intrigues within the caste are also punished by expulsion; but the offending parties can be restored on giving a tribal feast. Widow marriage is allowed. The only ceremony is that the man puts a set of bangles (chûri) on the woman and feeds the community. The levirate is permitted, not enforced, and the widow may, if she pleases, accept an outsider. In such cases she loses the right of guardianship over the children of the first marriage, and has no rights of succession to the estate of her first husband.

Birth ceremonies. 4. The mother is attended by a woman of the Kori caste, who acts as midwife. She attends for five days and then the barber’s wife acts as nurse for eight days. On the twelfth day after a birth the father purchases spirits and treats the brotherhood, and puts silver and gold ornaments on the child. This is supposed to bring luck in thieving. If a Barwâr fails to bring home plunder he is taunted by his comrades that his father did not perform the twelfth-day ceremony. If a child is thus initiated, he gets his share of the spoil; but if born after the Dasahra of Jeth he does not share till the next Dasahra of Kuâr. Similarly, during the rainy season, each man keeps his own plunder and has to share only with those who are incapacitated from thieving by blindness, old age, or some physical defect. But, as a rule, they seldom thieve in the rains from the Dasahra of Jeth to the Dasahra of Kuâr; and after the latter date the partnership of the whole community is revived, and every soul becomes entitled to a share in the spoil, whether he goes on a thieving excursion or remains at home. Widows and women who live in retirement get no share; but if a Barwâr is in prison his share goes to his wife. [210]

Betrothal. 5. The girl’s father with some friends goes to the house of the boy, and pays his father a couple of rupees. He entertains his guests and sends to the bride, in return, some curds, fish, sweetmeats and a bottle of liquor. This settles the betrothal. This generally takes place when the girl is between three and seven.

Marriage ceremonies. 6. The marriage ceremonies begin with the lagan or fixing of the wedding day, which is carried out in the ordinary way. The actual ceremonies are of the usual type. The binding portions of the ritual are the kanyâdân or giving away of the bride, the pairpûja or worship of the feet of the bridegroom by his future father-in-law, and the bhanwar or walking of the pair round the sacred fire.

Funeral ceremonies. 7. The young are buried; adults are cremated, or the corpse is thrown into a river. After the cremation is over they bathe and then plant a piece of kusâ grass in the ground to act as a refuge for the spirit until the funeral rites are completed. The man who fired the pyre pours water on this for nine days; on the tenth day he is shaved, on the eleventh the Mahâbrâhmans are feasted; on the twelfth day the friends and relatives are fed; on the thirteenth the Brâhmans are fed. After this one Brâhman is fed for a year on the day of each month when the death occurred. On the anniversary there is a feast, and at this the family priest (purohit) receives five articles of wearing apparel—a jacket (angarkha); a loin cloth (dhoti); a turban (sâfa); a sheet (châdar); bedding (bistar); and five cooking utensils—a pot (lota), a tray (thâli), a cooking pot (batloi), a tongs (dastpanah), a spoon (karchhul). Besides these things he gets a cot (chârpâi); wooden sandals (kharaun); a pair of shoes (jûta); and a stool (pîrha). When the corpse cannot be found the ceremonies are performed on an effigy made of barley and sânwan.

Religion. 8. Their special deity is Bhâgawati. The household sacrifice is held on the third or fifth day of the first half of Bhâdon, when the master sacrifices a fowl and bakes thin cakes called lubra. These, with cooked gram, are given to a Muhammadan beggar as an offering to the Pânch Pîr. They make an annual pilgrimage to the tomb of Bâla Pîr, at Bahrâich, and offer a banner. They also worship Devi-Bhawâni; but in their depredations spare only the tomb at Bahrâich and the temple at Jagannâth. When a goat is sacrificed to Bhâgawati, the head is [211]given to a gardener (mâli), and the rest of the meat is eaten by the worshippers. Sometimes a pumpkin (lauki) is substituted for a goat.

Festivals. 9. They observe all the ordinary Hindu festivals, and also some which are not so common—the Bahura on the fourth light half of Bhâdon, when the girls eat curdled milk and cucumbers; on the Barka Itwâr or “great Sunday,” the last Sunday of Bhâdon, they fast and drink milk at night; on the Sakat Chauth, or fourth light half of Mâgh, they eat sweet potatoes, sesamum, and new raw sugar. No spirits or intoxicating drugs of any kind are used at the Barka Itwâr, but at the other festivals they are freely consumed.

Omens. 10. Omens are much regarded on their expeditions. Tuesday, Friday, and Sunday, are lucky days, and sometimes Thursday. The ass is a lucky animal, and so are a dead body met on the road, a washerman, a woman, or a Pandit. Tuesday is, however, regarded by some as an unlucky day, and a jackal, a Gusâîn, an oilman, are also unlucky. A jackal or a fox crossing the road from right to left is lucky; the reverse is unlucky. When they go out to thieve they prefer to wear good clothes and a turban. When children are unhealthy they are given opprobrious names as a protection.

Taboos. 11. When worship is being done to keep off evil spirits, children are not allowed to be present. Any intercourse between the husband’s father and the wife’s relations is tabooed. The husband does not name his wife, and vice versâ. A father will not call his eldest son by his name, nor a disciple his Guru.

Social rules. 12. They eat the flesh of sheep and goats; they reject fowls, and will eat fish. Flesh of monkeys, beef, pork, crocodiles, snakes, jackals, rats, or other vermin, are not eaten. Spirits are freely drunk; they will eat the leavings of no one but a parent. Men and women eat apart. Before they eat they say Jay Thâkurji, “Glory to the Lord!” To Brâhmans they use the salutation Pâ lagan, to Banyas, Kalwârs, etc., Râm! Râm!; to Sâdhs Pranâm and Namaskâr; to Gusâîns Nâmonârâyan; to Aughars, Dandwat. Elders bless their juniors with Jiyo, “Long may you live.” Juniors say to their seniors Pâ lagan. Those who are equal in rank say Râm! Râm! [212]

Occupation. 13. Of those who have been brought under the Criminal Tribes Act some are cultivators and some field-labourers. Like the Sanaurhiyas, they do not commit dacoity, theft with burglary, theft at night, or cattle-lifting. The Sanaurhiya leaders are known as Nal, and those of the Barwârs, Sahua. The leaders of the Barwârs enjoy no rights or privileges from their zamîndârs, unlike the Sanaurhiyas. The Barwârs consult astrologers and go on predatory expeditions after the Dasahra; the Sanaurhiyas after the Diwâli. Among the Sanaurhiyas if any one renounce the profession of thieving, he is debarred from marrying in the caste; but a Barwâr under similar circumstances is debarred only from a share in the booty. The Sanaurhiyas associate with the children of any caste, even Chamârs, but the Barwârs jealously exclude outsiders. The Sanaurhiya gangs consist of not less than forty or fifty men; those of the Barwârs from twenty to fifty. The Sanaurhiyas teach their children thieving, and punish them if they forget their sleight of hand; but the Barwârs leave their children to learn themselves. The Sanaurhiyas have an umpire called Nahri, who settles disputes and divides the plunder. This is not the case with the Barwârs. The Sanaurhiyas administer oaths to each other to prevent misappropriation of stolen property; the Barwârs do not do this, but excommunicate the offender. The Sanaurhiyas go in for zamîndâri and cultivation, of which the Barwârs do little. In emergencies the leader is expected to feed his gang; but he usually stays at home and looks after the families, and whatever property is acquired is left to the Sahua or actual commander to be divided. The Sahua is generally a Barwâr, but he may be a Brâhman or Râjput, and is often the headman of the village. Another official is the Dhebra or Naliha (a term also applied to a Barwâr who gives up thieving and is excommunicated). He carries a spade, a knife, or dagger, and some leaf-platters, on which he serves meals to the gang. He receives three rupees per mensem in addition to his share of the spoil. He does not join in thieving. Some go out in smaller gangs, and these are usually more successful than those who go in large bodies. If a single Barwâr brings in plunder he keeps it for himself, and any articles of clothing he acquires are his own at whatever season he gets them. During the rains they engage in drinking and amusement and do not work, the house and farm work being done by the women. A Barwâr who secretes property which should go to the gang is [213]called Kabkatta. If he readily surrenders his spoils he is known as Khiliya. One who holds an influential position in the community is called Jûsar, and one who, from poverty, is obliged to take service is called Rih. A person in ordinary circumstances is Rotikhâha. If within a year a Barwâr does not secure property of some value he does not return home through shame and mortification. Each man has a bag of net-work secured at both ends with a strong cotton string. It is kept tied to the waist and holds jewelry and valuables. It is so carefully concealed that it often escapes detection. The slang phrase for the mode of tying this bag is langri bigâna. The women are usually employed in service with the village zamîndârs, and receive very petty remuneration. If a Barwâr is dissatisfied or suspects misappropriation on the part of his Sahua, he can leave his gang or can discharge his Dhebra from his service, provided in the month of Asârh he clears up accounts with both Sahua and Dhebra.

Morality. 14. As might have been expected, when the women are left to themselves for a large part of the year adultery is very prevalent. If a woman be detected in a lonely or retired place or in a field or jungle in sexual intercourse with a man, whether it be compulsory or by consent, no Barwâr will take offence at it, nor will the woman be excluded from the brotherhood, and a child born in adultery is not considered illegitimate, but admitted to all rights and privileges as if it were legitimate. But if detected otherwise in the act of adultery, both the woman and her paramour are both excommunicated, and are re-admitted only after giving a feast to the community.

Modes of theft. 15. When they get booty, they return in November or December. When they go to a fair they always sojourn in the vicinity and some dress as devotees, Brâhmans, Mahâjans, soldiers, tradesmen, etc. Some mark their foreheads, wear the Brâhmanical thread, wear the dress, beads, etc., of learned Brâhmans, and shave their beards and moustaches. They generally keep a brass vessel with a string tied to it, and a stone pot tied up in a cloth. They generally go about with their backs naked, and carry some meal or dry gram in a bag and a stick in their hands. Thus they stroll about in a simple, dejected way intended to excite compassion. When interrogated they claim to be Brâhmans or Râjputs, and when arrested call [214]themselves Kurmis, Bâris, or Tamolis, and say that they are going on a pilgrimage to some famous shrine. They never divulge their real names. When they see valuable goods in a shop they pretend to barter or buy. If they observe the shop-keeper to be suspicious, they say Biroh hai budah rahê deo,—“He is on his guard; let him alone.” When they conceal some article and say Buthahr hai dhokar, pherai kar laê,—“The shop-keeper is suspicious; take off the booty,” then those who are near snatch up the article and run away, while those who are at the shop pretend to disagree about the bargain and leave. If a Barwâr wishes to call his friends to his aid he waves his handkerchief, or puts as many fingers to his cheek as he wants Barwârs to help him. At this signal those in the neighbourhood collect. When he wishes his confederate to carry off an article he puts his hand on his neck. In fact they have a more complete language of signs than any other thieving fraternity. When a Barwâr sees a man bathing with his clothes on the bank he puts his own bundle of rags close to it and changes his articles for it. Sometimes another Barwâr assists, and in this case the signal is Teri âi dâl,—“Leave your own bundle and take his.” For a single garment the signal is Roto,—“Leave your own cloth and take his.” Whenever they see a crowd and property scattered in different places two of them join the crowd, while a third keeps watch. The signal is Anchri sahâike chânsi râg lâi,—“Throw the covering of your sheet over the property and make off with it.” They tell how a soldier once concealed some jewelry under his shield and sat upon it. A Barwâr with studied inadvertence dropped two gold coins near him, and as the soldier stretched out his hand to seize them a confederate carried off the jewels. Another plan is to get up a mock fight among themselves in a bâzâr, under cover of which thefts are committed. The Barwâr women also frequent fairs like Ajudhya, Devi Pâtan, etc., and in rich dresses attend shrines and rob the worshippers. They also adopt the disguise of Brâhman women, and thus gaining admission to the private apartments of native ladies, commit depredations. Barwârs freely use the railway, and rob travellers.

Disposal of the booty. 16. Formerly they used always to take the stolen property home; but this has been in a great measure discontinued, since the police began to make searches and the tribe has come under special supervision. Some is [215]left with receivers in the chief places frequented by them. With some they come home after sunset, and keep it that night at their houses, and next day make it over to the Sahua for distribution. First a deduction is made of 3¾ per cent.—1¼ for Mahâbîr or Hanumân, 1¼ for Bâlapîr, 1¼ for Deviji. Out of the remainder, 28 per cent. is made over to the Barwâr who stole the property, and the balance is equally divided among the whole clan, including the thief himself. Out of the 28 per cent. paid to the thief, the Sahua appropriates half, and also receives his own share as a member of the gang. Thus the gains of the thief and Sahua are equal. It is also a rule that if a Barwâr returns with gold muhars the Sahua pays him Rs.12 for each, and retains them himself. The rate is the same whatever the value of the coin may be, and this Rs.12 is divided. Again, for silver bullion the Sahua pays only 10 annas for each rupee. Cloth and arms are the property of the thief. As to coral beads, one-sixth is given to the thief and five-sixths to the Sahua, who pays one anna for each bead; and this sum is divided among the clan, including the thief and the Sahua. For pearls, the Sahua pays Re.1–4–0 for each lot of 24, and the sum is divided. Then, when the spoils are divided, the Sahua produces his account and charges from Re.1–8–0 to Re.1–12–0 for each rupee he has advanced to the thief’s family during his absence. For any balance due the Sahua takes a bond for a year at 100 per cent. All Barwârs are always in debt to the Sahua. The zamîndârs of villages in which Barwârs live realise from them a poll-tax of Re.1–8–0 per head, known as subhâi, and 3 per cent. on the value of property known as chaunâi. They also get R1 per house known as mûnr-ginni. Besides this the zamîndâr gets presents after a successful raid, and on occasion of births, marriages, etc., in his family. This tribute is known as kavaila. In the same way the zamîndâr takes fees for bailing a Barwâr.

This account has been mainly taken from a report prepared shortly after the Mutiny on the methods of the Barwârs. Their criminality has much diminished since they have been brought under the Criminal Tribes Act; but the details are so interesting from an ethnographical point of view that they deserve reproduction.

Thieves’ patois of the Barwârs. 17. The Barwârs have an elaborate thieves’ Latin of their own. The following list has been prepared by M. Karam Ahmad, Deputy Collector of Gonda, with the assistance of the police officers at present in charge of the [216]tribe. It would be easy to show that many or most of the words are corrupted Hindi:—

• Sahua—the leader of a gang.
• Dhebra—the attendant of a gang.
• Kabkatta—a man who conceals part of the property.
• Khiliya, Nalhiya—a man who faithfully gives up all he steals.
• Jûsara—a rich Barwâr.
• Rih, Sajurha—one who works for wages.
• Roti khâha—one in ordinary circumstances.
• Langri bigâna—to tie a purse round the waist.
• Nal budâna—to fix a lucky day for a journey.
• Phânr chhûrna—to put on the Brâhmanical thread.
• Lût âi ao khankhur âte hain—clear out; the police are coming.
• Bhûnk âi âo—disperse.
• Langri lagâo—conceal the goods in your belt.
• Wahi tir mâl dabâva hai—let us go where there is much to gain.
• Akauti na kurais—don’t betray your companions.
• Murih ka asrâi deo—I am caught; give up hope for me.
• Mâti lai—roll on the ground.
• Chhâwa kuchâyo na nehti na kîno, nahîn tau uthai jâo gâi—do not reveal anything or you will be put to death.
• Anchari sahâike châns râg lâe—throw your sheet over the goods and escape.
• Pohina hai khâli lâi na—let us dig the property from the ground.
• Subâi—tax paid by the Barwârs to the zamîndâr.
• Chaunâi—tax paid on value of stolen property.
• Mûnr ginni—house-tax paid by Barwârs.
• Kavaila—presents given to zamîndârs at marriages.
• Namut—man.
• Bân—woman.
• Bahub—Barwâr man.
• Bahuban—Barwâr woman.
• Kiryâr—son.
• Chhâwa—grandson.
• Tiryâr—boy of another tribe.
• Dhûchar—old man.
• Dhûchari—old woman.
• Chhâi—Barwâr’s daughter.
• Kûsar—Brâhman.
• Tenwâr—Râjput.
• Phairu—Musalmân.
• Chorka—British officer.
• Baijarâi—a Râja.
• Sahâjan—a merchant.
• Muskâr—a Kâyasth.
• Sûgha—a goldsmith.
• Savat—a Bhât.
• Kitiha—a blacksmith.
• Lûdukha—a confectioner.
• Kârikha—a torch-bearer.
• Maskâta—a barber.
• Chipta—an oil-man. [217]
• Matiha—a potter.
• Leduha—a Kurmi or Lodha.
• Sisuha—a washerman.
• Bamâr—a sweeper; tanner; shoe-maker.
• Suldaha—a bearer.
• Guvaha—a cowherd.
• Benu—a tailor.
• Pûtaha—a liquor seller.
• Aluhya—a beggar.
• Satûrya—a dancing girl.
• Benâri—a prostitute.
• Lumit—a Kurmi or Barwâr.
• Bisni—valuable property.

  Guga—	}	various kinds of Barwârs.
  Pachhâdha—
  Auhiriya—
  Udh—

• Ruh—a poor Barwâr.
• Siyâhi—a money-changer.
• Kula dhânsu—officer in charge of a police station.
• Nahkiar—a head police officer.
• Churga—a constable.
• Chuktahwa—a peon.
• Bingar—a slave.
• Pân—one acquainted with the Barwâr language.
• Bantikhar—a handsome woman.
• Karchhi—a cowry.
• Beng—pice; a Barwâr’s fees.
• Chikain—a gold muhar.
• Bikâsu—four annas.
• Telahi—eight annas.
• Kinâra—ten or fifteen rupees.
• Sût—twenty rupees.
• Bhîta bhâri—one hundred rupees.
• Audh durgani—fifty or five hundred rupees.
• Bajâr—a thousand rupees.
• Ganda—twenty-four rupees.
• Kajari—night.
• Kaira—a garden.
• Dîp—day.
• Nehâi—a fair; collection of people.
• Dari—a highway.
• Bepur—an unfrequented road.
• Butahar—simple, careless.
• Birah—wide awake.
• Mudhar—not on guard.
• Thûk—a gang.
• Tikhurki—valuable things.
• Ghavar—an army.
• Chhulu—be silent.
• Bel—head.
• Bûl—face.
• Chandrukh—eyes.
• Pâlu—hand.
• Sunghni—nose.
• Gavana—shoe, foot.
• Lutakha—breast.
• Thâru—grove, timber.
• Chanduph—wood.
• Sukhar—river.
• Laupju—water, fish.
• Keli—fire.
• Bhâbhi—box, well, pit.
• Sonra—chair, stool.
• Tinra—bundle.
• Basuth—book.
• Benâcha—looking-glass.
• Gudara—shrine, bathing place.
• Sunrhi—boat, elephant.
• Nât—temple.
• Pheru swâmi—Mosque.
• Belâcha—Hindu temple. [218]
• Songala—European bungalow.
• Mâr—dwelling-house.
• Chivâri—thatch, cot.
• Sullu—gate.
• Aijâpu—priest.
• Kalhâri—wheeled carriage.
• Dehânu—bribe.
• Chikâri—cattle.
• Putâi—lamp.
• Kunkhar—village watchman.
• Chânsu, Khalna, Milavi—theft.
• Lûni—plunder.
• Uthai dâlna—to murder.
• Tipaha—murder by poison.
• Khurkana—kidnapping of children.
• Kailiyâna—arson.
• Bumv—affray, riot.
• Jhumni—flogging.
• Chamgaya—imprisonment.
• Dîp—term of imprisonment.
• Benbi—cohabitation.
• Urso—comfortable sleep.
• Gudhana—to eat.
• Gânth—to drink.
• Dîb—to sit.
• Nusi—to plunder.
• Phona baikali—to dig property out of the ground.
• Lutiâna—to come hastily.
• Bhaunkana—to leave the road.
• Debidina—to conceal stolen property.
• Gainjai lâna—to call up the whole gang.
• Kachhana—to be afraid of.
• Patâkhu—a gun.
• Dharâr—a sword or other weapon.
• Khopuri—a shield.
• Unâva—corn.
• Churki—milk, butter.
• Pitâri—pepper.
• Phurvâni—garlic, onion.
• Lang—meal.
• Dutar—intoxicating liquor.
• Bhagâvati—meat.
• Chupra—butter, oil.
• Pharoti—pickles, vegetables.
• Rasosi—salt.
• Gurni—rice, bread, and pulse.
• Lingi—parched grain.
• Digna—to smoke and chew tobacco.
• Lurhi—a camel.
• Phûnk—bullock, a buffalo.
• Nikûlha, Dautâra—a horse.
• Chukarahwa—a mule or ass.
• Sûnha—a tiger, a wolf.
• Nemi—a sheep, a goat.
• Sithâi—sweetmeats.
• Bakalsithâi—coarse sweetmeats.
• Sethar—pearls, precious stones.
• Chuksar—silver.
• Rih—copper.
• Sul, Bakhil—bell metal.
• Dharârwâla—iron.
• Phoridata—corn.
• Kharâi dâlna—to sell stolen property.
• Nikra—gold and silver ornaments.
• Phûdiha—pearl or coral necklace. [219]
• Sunhi, Banthi—gold bead necklace.
• Tungani—nose ring.
• Betâl—gold necklace.
• Tevaki—a bangle.
• Gulchimni, Putpata—an ear ornament.
• Gûna—a wrist ornament.
• Bisendhi—metal plates, etc.
• Chunti—a lota.
• Bugna—a tub.
• Dagana—a huqqa.
• Ghaigha—a large metal vessel.
• Biguli—a metal dish.
• Kadenla—a vessel.
• Munhlagani—grass.
• Bhambhi—a bucket.
• Kaili—a lamp stand.
• Banauti—a metal box.
• Chihu—a large metal pot.
• Bijra—cloth.
• Lamaicha—apparel.
• Phutkan—a turban or waist-band.
• Chappar—a sheet.
• Dûna, Agasi—a cap.
• Tilauthi—a waist cloth.
• Sirki, Sulga—a small cloth worn over the head.
• Padangarer—trousers.
• Banri—a woman’s head dress.
• Salaicha—a woollen carpet.
• Datta—a handkerchief.
• Murghumana—a petticoat.
• Thâphu, baklas—a quilt.
• Tikhuri—rich clothes.
• Selva—a small bag.
• Kulahi—a large bag for cash.
• Basîth—a bundle of cloth.
• Davaiwâla—a carpet.
• Chîn—brocade.
• Bambu—tents.
• Sûnvi—a double shawl.
• Betachha—an umbrella.
• Rutika—gold and silver articles.
• Lugra—money offered to the gods.