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The Project Gutenberg EBook of The Tribes and Castes of the Central Provinces of India - Volume IV of IV, by R.V. Russell

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Title: The Tribes and Castes of the Central Provinces of India - Volume IV of IV      Kumhar-Yemkala

Author: R.V. Russell

Release Date: February 25, 2007 [EBook #20668]

Language: English

Character set encoding: ISO-8859-1


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The Tribes and Castes of the Central Provinces of India

By R.V. Russell Of the Indian Civil Service Superintendent of Ethnography, Central Provinces Assisted by Rai Bahadur Hira Lāl Extra Assistant Commissioner

Published Under the Orders of the Central Provinces Administration In Four Volumes Vol. IV. Macmillan and Co., Limited St. Martin’s Street, London. 1916

Pāsi

List of Paragraphs

1. The nature and origin of the caste 2. Brāhmanical legends 3. Its mixed composition 4. Marriage and other customs 5. Religion, superstitions and social customs 6. Occupation 7. Criminal tendencies 1. The nature and origin of the caste

Pāsi, Passi.1—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 [381]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 Unao2 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,3 and in Mīrzāpur4 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 [382]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 [383]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 cakes5 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 [384]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 climbing6 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,7 are tapped from March to May, and the date palm in the cold season. The juice of the former, known as tāri or [385]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 Oudh8 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 notes9 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.

1 Based principally on Mr. Crooke’s article on the caste in his Tribes and Castes of the North-Western Provinces and Oudh. 2 Quoted in Mr. Crooke’s Tribes and Castes, art. Bhar. 3 Art. Pāsi, para. 3. 4 Art. Bhar, para. 4. 5 A pulse of a black colour (Phaseolus radiatus). 6 These sentences are taken from Dr. Grierson’s Peasant Life in Behār, p. 79. 7Tribes and Castes of Bengal, art. Pāsi. 8 The following passage is taken from Mr. Crooke’s article on Pāsi, and includes quotations from the Sitāpur and Hardoi Settlement Reports. 9Lectures on Criminal Tribes of the Central Provinces.