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A GLOSSARY
'
OF THE
TRIBES AND CASTES

II \
OF THE
Punjab and North-West Frontier Province♦

■
» J ^1 ' '
B a s e d o n th e C e n s u s R e p o r t fo r th e P u n ja b , 18S3,
b y th e late S ir D E N Z IL IB B E T S O N , K .C S L ,
a n d th e C e n s u s R e p o r t fo r th e P u n ja b , 1 8 9 2 , b y
Mlj
th e H o n . S ir E. D . M A C L A G A N , K..C 1 E., C.S.I.,
a n d c o m p ile d b y H . A. R O S E .
I
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v ? l ■ ~ ■ 'h '- ’ f l l
, • ' VOL. III. ’ «*=„
I L .— Z .
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WITH « ( Date... - -
Appendices A .—L
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Price:—Rs 5, or 6s. 8d-
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JLabore :
PRIMED AT TBB CIVIL AND MILITARY QAZKTTG ” l’ RBJS,
BY SAMORL T. WKSfON.
1914,
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Glossary
OF
Punjab T ribes and Castes,

L
L abana.— Although go norally associated with thd Mali tains, tlio Labdnus are
totally distinct iroin that caste. Tnoy are almost wholly confined to the
sub-moutauo districts and KAnâ, but aro numerous in Lahore and
albO lound in Gujmnwulu and iorozepur. Muzaffargarh and UahAwal-
PUl',a a,TlC,0UtaL',1 Labaua glom es They are the carriers and hawkers
ot the bills And are merely the Panjabi representatives of that class of
Banjaras who inhibit the sub-montane tracts oast of the Gan--os The
Labanas ot Gujrafc were thus described by Captain Mackonizef—
“ The Lab.-inas aro also a peculiar neonle Their , c -n
samo as that of tUo Mahtams, They correspond to the Baliliras o flih u K m 15
an extensive trade by moans of largo hords* of laden bullocks r - o I i T ' “ rr*vm8 on
to agriculture, but as au additional means of Uvclihood. SoTS a ûbstUut . Tor ^ a tak! a
a sootion of the community they deservo every consideration „„ . b3t'1Ultl- for hado. As
aro generally lino substantially built people ihc aho no e s T h e ,
tunes when the freaks or feuds of petty governors woidd driven SpU'(T lu ;umxlucal
temporary abiding place ftWay from t & f f S t M or « " ? * « *ok a
ground, and perhaps improve the opporffiTby S Z f f i ^
lands m the village, in which their shorter g,,i,i i ,, um8 their giasp over the host
■ • » ' . <J u* a J t
• t ‘ ‘S? Cra oa' r' oI thia uatur«c.unc to li'dn (lurinu settlor, o , 1,U11- B of com.
the strength and spirit of progress were as u i i na r nnU, r u 1und 111 most 0f them
dualities conspicuous in then Uuiar onnni, 1 1 ■ habaiius as were the opposite
means a largo caravan of laden bullocks) mil i* iLlr, hrmcipd villugo is Tduda iwhich
Government demand.” y ^ tlmreof a sum oquul to ono-lenth of the
sett lad Uicro fbo lower Indus who w ot

all Munnn biiklis or lull ° r n ' " :m ’ awan Wal, uml who imi almost
HinduJLi
tmilio hiuI trade
tZilt
i ,,i i
Ta i * ^ ,tb U «h *»">' <*
U!f meuhuve almost outiruly givoti up
^
a sort of 8u^ j ^ u“ tlie ^ o f. th« ^ e r whorJ they, load
for sulo. Thcv barul ' <”i’ ul)J,l"o aad making ropes und grass mats
‘ liou. IVom i Z o ; y M , , V....... u,l> autl U[^ So not u s iia t o with
P»g. The L a ,;,, r Muhammadans who object to their eating wild
Jodhpur Hi|j a* " ’ niug um suid to liuve oOmo from Jaipur uml
whole the Lull.',no', K‘ ^ fcbo Mahtnms of Mtmtgoniery, On the
uctuully l)0iuu, ‘ Î'f1'1'11' 10 bn by origin closely uuioil with, it' not
Will bo diacmsy.m •?. <?’ i ,vaf m“ fc ;,nd possibly aboriginal tribes which
W Bom„ “ l “ 1“ traduction (Vol. I ,. „ ud ltb „ u l , Wt ttt
01 ll“ > L »W m » are of the earae „t e k U,oy. (See
(D t 2 Labdna origins.
• <SL
.further under Mahtam). About 30 per cent, of blio Labanas aro re-
turned as Sikhs and almost all the rest as Hindus, there being only
some 1,500 Musalmaus among them.
The term. Labdna appears to be derived from lun (salt) and buna
(trade), and the Lubuna, Lobana, Labana or Libana was doubtless the
great salt-carrying and salt-trading caste, as the Banjara was the,
general carrier, in former times, indeed the Labdna is occasionally
called a Banjdra. In Ambala ho is also said to bo called Bahrupia,* on
account of his versatility in adopting different avocations. Headmen
among the Labdnas are called Mails, and under them work is carried
on. A Ndik gets a rupee at a betrothal and at a wedding a similar fee,
plus a leg of lie-goat.
Wherever a Labdna settlement exists, a village named Tdnda is almost
certain to be found. In Kdngra the Labdnas hold four hamlets, each
called Tdncla. Tdnd in Labdnki is said to mean a travelling body or
gang.
The origins claimed by the Labdnas vary. In Ludhidna they claim
descent from Chauhdn Bdjputs of Jaipur and Jodhpur. In Gujrat they
say they are Raghubansi Rajputs and of the Sdndlas gotra.
But in Kapurtlmla they say they are really Gaur Brahmans of Pili-
bhitin the United Provinces and tell how a Raja, being afflicted with a
mortal disease, was advised by Naru, a Brahman, to invite ten Brah
mans to a feast of flesh and wine and give them a gift (dachchhna) of
a gold rnohar each. The ten Brahmans bidden refused to tako part in
such a feast and so Ndru inveigled eleven Brahman boys to it and <mvo
them each a mohar. Their parents learnt of their degradation “and
drove them forth, but the Rdjd took them in. Prom “them are de
scended the Labanas. Later on, adds the Hoshiurpur account the
sage Ndrada got the boys married to the daughters of rdkshasas,
demon, who live on flesh and spirits, and himself became their priest
But a variant from Kdngra says that the Brahmans successfully re
sisted the efforts of the ltdjd to induce them to accept his offerings.
He was, it is related, a Piha Rdjput and, being afflicted with leprosy
and tho loss of many of Ins kinsmen, ho was advised by the iotshis or
astrologers to feast Brahmans as described above. In vain ho sent
for them and their girls and boys. The Brahmans holding it degra
dation to accept gifts from a leper, placed all their goods on pack ari-
inalb and took to tho carrying trade Many settled on the banks of
the Ganges and were called Pandit-Jotehis. The others who took to
carrying were called Labanas from IdcU, ‘ loading.’ With them some
°,f th®, ll,apfn y,i ° Wf e tree of a11 laint of leprosy, were
al0O exited and the P,l,a Labdnas cla.m descent from them and say
they are of the Kashab gotra,
* nu in other ac. ouuts it ia implied that the Bahrupia is a 6ub i

, a tin only w* in the caste which does not w£r Ibo r v " r ' “ Labanas,
Sgiiished the Lahita from the Bahrupia. The forU T * *£ * $ $ * • ho']e?%’
vell huiit, shrewd, though rather heavy-looking man, while the Ifihrep'a Kenerully S o .
lively and good-tempered. Betli however arc of similar atatua.*-Gujrat sJtkmen* lieôrt,
1801, p. 00.
‘ Gov\
111 ■ <SL
Labana groups. 3
In SiAlkot, however, the gotra of the Pilia Lab&nas is said to be
Puslat. And that of the Datla is said to be Kundlas, while the Ajrawat
is Saundlas. Ajvdwat is said to be descended from A], father of
Jasrat and grandson of R&rnohandra, through the latter’s son Lan. In
Kapurthala tlio following curious pedigree is given :—
Bolira.
r_ _ i _ v
B&bA llasna. Nanda,
Khirfc.
SalimShAh. Mihr ShAh.

1
r — --------------- ---------- -------- 1
Am'n ShAh.
One Klmrt Manik appears in the Gnjrdt tradition which makes the.
Labtinas immigrants from Rni Bareilly.
The status of the Labitnas varies somewhat in different parts of the
Punjab and it does not appear to be homogeneous, 'three groups must
bo distinguished :—
i. The Musla Lab&nas.
ii. The Laban as of Ludhidna.
Hi. The Labdnas of Bah&tvalpur,
i. The Musla Labdnns are so-called by group ii. Most accounts
represent those Labdnas as having 11 sections or goti but the names of
these are variously stated * In Gujrat the got names specified are as
follows :—
!. Ajrawat (called Ghotfa in Kungrn). v. Khasarya.
ii. Batin (p lauirlierl, also called vi. Gojulia.
Mukhau-BhAhi. vii. Gujar.
iii. Pilia (painted with saffron). viii. Tatra or Tiidra
iv. ParwAl PadwSl Badwfifia, Porwal ix. Wami&l or Mutiiann (not Mnhtam)
(said to be so call ed from<padwut— x, WJtraowal.
tliejanco ceremony). xi. ISuvowiil.
The first five of those sections appear in nearly every account of the
caste, iho remaining six are probably ah or aub-sopts, locally exogam-
ons, resembling those found in Central India, or possibly'.! /
merely family or nicknames. Of the eleven sections specified the first,
six ,up a so lound in Central India, apparently as ondogamons groups
split, up into nnmorous exogamoua divisions. ' So,far no traces of this
system have been found in tlie Punjab.
In the sub-montane tracts of SifUkot and Gujrat tlio Ajmwat look
uowuupon the KMsavyas, and the story .goes that onoo the latter
said that even the bullocks of the Ajrdwat would get married, they had
so mauy daughters. The Ajrawat also look on the Qui'ar section as
interior. J
"• The second group is confined to the Bet tract of Ludhidna,
___ v lRre ,fc holds seven small villages, and shares iii threo others. It dis-
1 n'nr *" £ au*l'nr r 1* iH a" d vii nR above, and Dninn,. KalwAna, GliAfa. Dholtbal,
Boct' ' ■ ’ ^befa, Mochia, Bhnnin, Pudoji/nya.
Kftlnwan? ^csbiArpar: i, ii, iii, iv, v and)vii as above, and Kakauya, Luliu, Ghura,
8oot‘ “ uagtaan.
Quire, P : filin, Qarba, Laldia, Jatro or Khamia-Knpi'n, Gavha, Piitla or
anti tiagn, Of these the Garbns rank highest.
’ GoC \
/n
f(S)' .
Labana customs. J
avows all connection with the Musla Labdnas and has the following
ffots :—
Dagndwat. Majr&wat.
Gdiana. Bartia.
iSnki6na. Balthia.
Barn4wat.
i
This group is distinguished by having a fixed bride-price, Rs. 120
being paid if the bridegroom is a child, Rs. 140 if he is an adult, to the
girl's father. They practise karewa. A curious custom on the Holi
is accounted for in a variant of the Prahldd legend. All are Sikhs.
iii. In Bahstwalpur the caste is thus grouped :—
Hyporgamous group [ £ S S t o T } do not intermarry.

iii. Gharn&wat or Gharnot 1 . ,
iv. Chihot J-intermarry.
In this State tile Lab4nas claim to be Rathor. The Ramana and
Uddna are closely allied and hang together in all matters. They have
a strong panc7t%a£ system and rarely have recourse to the courts.
Guilty persons are fined and the penalty {(land) spent on a ritual feast
(ka'(dh parshad) to the brotherhood. The legend about their origin
is that a Rathor had a son born with long moustaches and so he was
called labana or “ cricket."
In Sidlkot and Gujr4t the tribe stands much higher, and appears to
be intermarrying with other agricultural tribes. This however does
not necessarily imply a great rise in the social scale, for in Ferozemir
the Baurias are intermarrying with Jdts. Widow remarriage is tolerat.
ed, but, in Gujrdt, the children of such marriages have a lower status
they are.all Sikhs, claiming to have been convertedbv Gum p , • i
and abstain from the flesh of animals slaughtered in th A fn l f
manner as they consider it Kardrn, and at fhe mere o fT
“’ * * * ’ doprec“ ti,,S allusion to “och a
The social ceremonies of the Labdnas vary srm.tlv w , ,
district to district but within each district ^ 'in ‘V* n-1 011 y . roni
custom are ascribed, by the Labdnas themselves’ ^ dlvei’2enciGs.in
origins of the caste. “ emsolves, to tho composite
Birth observances.
S flk o( tl.e tl.roo ceremonie, obMr, otl 0„ ft8 ^ o( a ^
1. The oldest woman of the family does nnt *

ânything with her tpouth aUhe time of a birth in t T e C J J Z m a lt
* But in Kdntrra both jhatka and haldl’d flesh mav Uon'TTi----------- ~ ------------------
it is also added that Lftbiinaa who aro aovialm of l/iHirl-tt?"' u y (,at0U| it is said, though
nro made to that Pir for tlio safoty of rattle at tho p,,'-- I,evar cut jhatlca. Offerings
priest is the Blmrai but ho prats no chdrma.' until he hn! 5* an,d a“ tuih® harvests. Mis
tewciJc, and it is also his duty to sacrifice animals in ii n l ” .'V’-0,' to ^10 * lr to protect his
ThoUb&na i. siid to bo an earth crioket with J w W !0rm-
Panjabi Victy., p. 0 i5. idablo juwa that bikes severely,—
• Xa^£ ■eoi x
m ,
Labana customs,
the mother wash her hands and face, and then, mixing sugar and flour
5
in equal quantities, makes small circular-shaped loaves called pap arts

w ick are distributed to those present and to members of the caste.
n,.1" Gul'l'“t 110 peculiar ceremony is observed on the birth of a child.
xtie first thing to bo done is to boil ajwain in a brass vessel, and throw
it away outside the house. This is considered to be good for the health
ot tne child, and it is believed that it removes the effects of the evil
eye.
2‘ Two or fcM § Jays after the birth, a widow of the family boils a
quantity of scwmn (vermicelli) and cooks some rice. Then in consulta-
tion with other women of the family, especially the old hags who by
, /. i ln!? 'nVC assembled, she designates one from among them to
p as ei io oor of the mother’s room with cowdung'. and on this pi as-
tered spot sit seven or at most fourteen girls of the family or of the
same tribe, while the widow draws lines of flour thereon, cutting the
whole into several squares. Then she brings in the prepared food and
al j assuming a prostrate position, offer prayors to the deity for tho
mother and all tho members of the family. The women bow their
heads before the girls and rub their feet, treating them as devis or
fhe food68* 1113 ,S ° a 1Sd worshiPPinS tho Dovi. They afterwards eat
, T3- Tho third beremony is performed on the first Sunday of Hdr

(Juno) of the same year. Tho mother is carried to a pipal tree by the
women of the family, there a chosen place is plastered and prayers are
offered in- the manner already described. The words of the prayer
are: O pipal tree, guard us against evil.” Cooked rice is carried there
by.a female barber who sings a strange and mysterious sono- both
o fa !o n Ul Timing' ^ ceremon7 is generally observed on the birth
of aehdd hhere are some other ceremonies connected with the birth
• ^ Id, for example one which goes by tho name of saw' This is
m t r t W e d r h0V lie 6hi!d Once a year the oldest w "
::,( i H gets lip early in the morning and makes some kar.ih
veK £ fl<(T’ r lmx°J ancl cooked together). Each article never
t l V r i Ve ? Uai^ r,s ° f a Beer whence the name saai (1*), all
war l i r ’th0U, hlvited t0 feast on the kanih. After-
is i n J g0ai ^ e,T ?0,no br0ad loaves of bread are cooked, jhol
male fu d fe S to )'o f«h T £ S T y .* ** ai'° eaten by tho mombors (both
T h e ^ n a s o f G u M t w e . t h e janeo or sacred thread, and are
voiy particular about it. Even those who are Sikhs and do not cut
tnoir hair wear it.
But in Kangra the use of it is dying out, though oveu those who
In r U? lv t0 afford the C08t of tho rite; will don it at their wedding.
,,, ôohiana the janeo is assumed at marriage, but taken off after tho
paera and hung on a pipal tree.
i i h bntl\°r b°/f Ejnfga, tlie p.M./cib ceremony ia ob^-rvei within UKdnys

the wav h.J UlB V'ull“d being feasted, while the women go to worship a single$ nr,
(*onou> , • ro a,?d buct- A put of 'vllter 18 «'“ Ptiod beneath the tivo and rod sandal
round it ‘L?JUid flowers aru. offered to it. White cotton thread is |also wrapped thrico
the womn? i fi nlaun01' °f ajaneo. Sweetmoat, as menus allow, is also |placed there and
u uow to the troe. At weddings the pair observe n similar rite.
CP si.
■G
c%x
— ^ fi Labana marnage.
Marriage customs.
The prohibited degrees appear to vary in every district. Sometimes
the ionr-got rule is observed, sometimes it is sufficient to avoid the got
from which a wife has been taken for seven generations, or until the
memory of any marriage with that got has faded away.
In Gujr&t early marriage is preferred, and widow remarriage [Icarcwa)
has now commenced, though it is considered degrading * When on
occasions of marriage, janeo, etc., a fea9t for the got people is êaten,
the soub of a widow’s remarriage are not allowed to sit with the
Urddari. Only men of the same got can sit with it, and Ttarewa
children are excluded.
The Labiinas in LudhMna celebrate a girl’s wedding by phera, like
Hindus, but that of a widow by nikah according to Muhammadan ritual.
The Arya Saindj has, however, set its faco against such a confusion
of rites.
Monogamy is prefei’red and a Labdna will not take a second wife
unless he is obliged. The wife first married enjoys certain privileges
at religious ceremonies, but socially all the wives are on an equality.
In Kdngra marriage is avoided in Chet, Bhddon, Asauj and Poll,
and the date for the wodding should be fixed in the shuhla pakhsh or
light half of a lunar month so that the 11th (•ikddsld) may fall on one
of the days.
Wedding ceremonies.
In Sialkot the boy’s father or guardian goes to the house of the
bride’s father or guardian and asks him to give his daughter in
marriage to his son. After a good doal of discussion they come to
some such agreement as that the boy’s father shall pay seven or
eight score of rupees and give two or three ornaments to the girl’s
father. There is no disgrace in making such a bargain, on tlie
contrary the girl’s father insists on a good price and argues “ my
daughter is very young and good looking, therefore ten score rupees
are not much for her.” The utmost that a young girl is sold for is
ten score rupees.t When the betrothal is complete the girl’s father
gets half the price in advance. This payment is called khan. The
whole price goes by the name of hot. The money is paid in the house
of the girl’s father together with 101 cocoa-nuts and some mauli
thread, 1ho wedding day is fixed, not as among Hindus according
to the solar months but as among Muhammadans in the lunar month,
a date of the moon being set apart lor the purpose, and on that date
the marriage party proceods to the girl’s house. Twenty men usually
make up a wedding party. On the first night the girl’s hands and
feet are stained witli mchndi (myrtle). This is absolutely necessary
and if itis n0^ done the party has to turn back without being given
a meal. Tins is tlie caso too if there is any default in payment of the
Kfingra it is w«nrted that a widow . and oannoresponse herbushand’iTcl, h ,•

brother. Probablythoroianoab8olntorulo.bat a feeling tbnt. a widow should only
marry liis younger brother, or a cousin in a corresponding position
| In l.udhi&na the prices are immutably fixed at Rs. i2o if the bridegroom is a child
and at. Ha. 140 .f he is an adult, Exchange is reprobated in Kangra, hut sales are not.
Exchanges are however said to take place.
Xxe ■e°ix
® <5L
Labdna funerals. 7
settled pyice. The boy’s father performs all the ceremonies in the
house of the girl’s father.
. ■ôur days later the ceremony of panch paropi is performed. The
, £j. 3 ftither puts sugar and ghi in some dishes and’ selects a number
ol men ot a peculiarly churlish nature to swallow their coutents. Tho
women, who are already occupying the roofs of the various rooms,
bogin to throw bricks, small pieces of stone, maize, etc., from all
directious, but the men clioson continue eating' in larê mouthfuls
even while they are being so assailed as they must not leave the food
unhmshecl but must go on eating amid the shower of stones, etc.
11^y.sacceed m finishing the food they are praised by all present
tor their courage. *
Five days later, the couple go to a pipal tree accompanied by some
of the brotherhood. Lho harbor’s wife gives tho hand of tho girl into
that ol the boy and they walk around tho tree hand iu hand thrice.
I lien sweetmeats are served to the assemblage. Next the girl runs
ahead and the sooner the boy catches her the more is he praised for
his strength. On the morning of the sixth day after the wedding
tlm ceremony ol gora is effected. The father of the boy has a he-goat
k. led with a sword and then cooked. All feast on the ffesh and
return homo. A few days later the boy goes uninvited to his
father-in-law s house and .stays there for a month or more. The
couple bids farewell to modesty in a vory short time. The mukldiva
ceremony is performed five years after tho wedding, and it is not unusual
to see two or three children born during this period.
lho sati ceremony,is also generally observed. Milk given by cows
^1*1 buffaloes dedicated to the sati is held sacred. They do not allow
S e im Ul eVfiU t0 t0Uch lfc- This ™lk is coagulated and
s not (Wm r1C'yfH' U VCf el m*imber of the family who
of ani ml l s1 T V * 3V° r ,m thf ^ ^ aUowed to drink the milk
the milk ^ a X * " . Afte1' a woek 01‘ at mo«t a fortnight,
tosrether'i -m 1 1V U i: iSUC\*dmUla 3 .01% ^ lir (r‘ce an(l milk cooked
(temnloi of H oa\es ot bread cooked in ghi are carried to the sthdn
hold op #if hJ16 y a number of young girls of the same house-
believors in c.is.e are collected together and mado to eat it. True
a Portion . 10 ,sa^ aJe also invited to partake of it. Beforo eatiug
prostrate tl'S ^lTi6n t0 fc,b° in?aginary sati. Afterwards all present
offer mi h 1 niaelves, rub their foreheads on tho sacred sppt, and
familv n ea' prayei:9’ f'ortuuo thereafter smiles favourably on any
from bnS7 aSc 'llK; lt to th? sati’° kindness. But if anyone suffers
disaster h/nfi” 1' d e g r a d a t i o n , agricultural or pecuniary
ground ' attributes it to her anger. The mti’a sthdn is a spot, of
somethno* ra y , ° UtSKlethu 'dhage, over which a veal building is
8 raised, but in most cases the hare earth serves the purpose.
_ Death rites.
observed0!,1,3 A ixt^ ,0’ of. Hrindu and Musalman rites is sometimes
ground as »> tU ’ 1- I7 ^ 1US Ludhiana a dying person is laid oh the
a be^, si iir, L-m n i U,dl18’ butaftbl' câth tho body is again put on
alter this th« • at its r*£bfc hand and the hand branded. Bnt
body is buried.
IM ' <5L
g Labana beliefs.
Religious ideas.
Properly speaking, the Labdnas have no caste religion. Some
worship a devi or a deity, others a sati, while a good many observe
the Sikh teaching. Isolated as they were from the Hindus in the
beginning, they exhibit a total ignorance of their religious principles,
and though they have adopted several Hindu customs, they have as •
yet imbibed nothing of their religion. Generally they believe in the
genii of the wood, the nixies of the water, the sati and Holi and Mdtd
Devis. They fully believe in magic and charms such as the efficacy
of mysterious characters written on a scrap of paper,
In each village a raised platform serves as the sthdn or temple of
the Devi. Here a disciple or hermit lives permanently and women
constantly resort to this sacred spot with whey in their hands which
they present to him and ask about the future.
The serpent is worshipped on the Gucjga Naumi in Gujr&t. Women*
take a churl and four chapdtie and go to the hole of a serpent, where
the Bhdfc is presept, The churl and chapdtis are given to the J3h&t,
, and cow’s milk is poured into the hole. This hole is called gugga or
bdmbia and is a fixed place outside the village. The Diitlas must first
worship the gugga before other castes can do it, and this is because it
is believed that the serpent is their offspring.
The plpal is the sacred tree. On the third day after marriage the
bride and bridegroom are taken to a pipul tree, whoso stem is decorated
with red colour and mauli thread. The married couple turn round the
tree and, after bowing their heads, come away.
The Holi festival.
A leading man of tho village is usually employed to perform this
ceremony which is generally held in the month of Baisakh. This man
summons a drummer who standing on some high place shouts tho
following words to all quarters of the villago :—■
Iman man dal bhanejo, wara ghadejo ware ho aa lo lijo, Eoli ho
hoko rae, huko rae, hoko re.
“ Wet the pulse and make small round balls of it. Come ' take
away these balls and so call out the Holi, call out the Holi and
call out the Holi.”
This is known as the hoka (calling out) ceremony. When tho
reached ull tho inhabitants each one according
to his means buys the necessaries for tho approaching festival, which
lasts for three days. I hen both men aud women assemble together
in some open place aud shout the following words
Hoko rae, hoko rae, hoko rae.
Eoli lco hoko rae.
This lasts for full two days. On tho third morning all don fine
clothes, fê women adorn their faces with gold and silver orna
ments which arc in shape and inake quite different to those generally
used iu the Punjab. Ihe leader then takes a drum aud walks slowly
ahead of all tho villagers. With biui they continue singiug a mysteri-
* But. iu Kdugi'a, mou “uI^ worship the Nig On thu Qngga Xuuhi, women being exclud
ed, Tho ritual is much the uume, but hjuju, rifle, dkiip (iuconao) nad ilowera uro offorod
No thvpdUi are given “Way.
■G° $ x
H I v Labar—Lahauria. 9
<SL
ous song while he occasionally says riioro hoko rat', holi ko hoko rae. At
last, they reach the sacred spot and here they pile up old cotton plants,
dry grass, etc., and set the heap on fire. The spectators standing
round the scene make a great din while the women with dishes full of
pulse balls in their hands await the leader’s orders to throw them into
the blazing fire. Several he-goats are now killed, the heads going to
the leader while the remainder of the flesh is taken by each head of a
iannly to his own house. Afterwards a wrestling match is held, at
whmh famous wrestlers from different parts display their strength.
us ceremony is known as the dudu. Finally they assume a prostrate
attitude before the spot sacred to the Devi Holi and then return home
taking with them a small quantity of ashes which they keep as a pledge
ot the protection for the whole year. This is the festival in Gujrdt.
In Ludhiana also the Holi is observed but with somewhat different
11 es. A particular spot is set apart for its celebration and there a pice
anil a betel nut are buried. Over them a heap of cow-dung cakes is
piled and set alight, being watched with as much solicitude ‘ as a
woman m her confinement.’ Next evening when the fire has burnt
out the people of the village and its neighbourhood collect and search
in the ashes for the pice and nut, and whoever finds them will be ex-
tremoly fortunate. It is believed that whoever finds one will also find
z b° f,mnd 8BparaWy- ™ a rite is esi,isimi b*
Bhagat Prahldd’s father hated him for his devotion to God, and after
several devices to kill him had failed he hade him sit in a bnvmZ
fire on his sister s lap. She believed herself to be tire-proof, but when
put to the test she was burnt to death while Prahlad escaped.
After this observance, disputes are laid before the kindred for
settlement, bines are imposed on offenders or they are out-casted and
those who have complied with the orders of tlie kindred are re-admitted
m(o caste. Next day they re-nssemble and bold a feast at which men
a n o Z menn 1106 °ge? ,0r &nd thr0W coloured water cm “ ne
anotliei. Dancing and singing they go from house to house and if
any house is not visited its owner takes offence. ’
L abar, a Jtit clan (agricultural)’, found in MultAn.
L‘ D MulttiP “ 88P‘ M'6 Si4' S ; <2-’ a « * «•*» Agricultural) found in
HA r>i-ii j’ i ’ ^ t 3. found in SiAllmt. Claims descent from its etponym,

a R&jput, through Kilas who settled in that District.
L adnIan, one who keeps pack cattlo.
Daohari, a Baloch clan (agricultural) found in Shahpur: see Leehdri.
Laqbiu H azara, a toman described as lying between the country of the
Wnrdag Afgh&ns and the MaidAn-i-Rusiam, between the Tochi and (lie
Kurrarn. The Haziu a, who were probably Mughals to judge from their
name, were attacked by KhwAja Jaldl-ud-Din Mahmud under Humdyun’s
orders and their sheep and cattle driven off to Kdbnl, in 1552.
Lahar, a Jat clan (agricultural) found in Amritsar.
Lauadui, -ia, an inhabitant of Lahore i especially applied to a group 0f
the Ivhaxkis,
Xa^£ ■e°^x
|I|,
V%v, . ^ y 10
.. ,
Lain— Lah/uXa.
<SL
L ahi, a Kharral clan (agricultural) found in Montgomery.
L ahor, an Ariiin clan (agricultural) found in Amritsai.
Labil, a tribe of Jdts fouud in Ludhiana. They worship a jathera and
perform the jandidn rite at weddings, but not the chhatru. The
bridegroom’s uncle or elder brother cuts the jandian, going out to the
place where the tree is, and bowing to it. The jandidn are Cut with '
an axe or sword. The bride and bridegroom .play with twigs (chhitidn),
hrst the bridegroom hitting the bride with them seven times and the
bride then treating him in the same way. The walls of the house are
afterwards marked with rice flour. Sultan is also worshipped. The
p?ij(t articles at a marriage are given to a Brahman.
Lahula, Laholi. incorrectly Ldhauli, an inhabitant of Lahul, which lies
partly in British territory and partly in Chamba. British Ldhul com
prises three valleys, Bangloi or the valley of the Chandra, Gdrd or
Punan, the valley of the Blidga, and Pattan, or the valley of the united
river, the Ghendb, below the confluence of the Chandra with the
Bhdga; '
Hie people of British Ld.hu! are divided into an upper class of Tlid-
hurs, who correspond to the Rdjputs of the Himalayan area : Brah
mans, who are only found in Pattan and are descended from immigrants
from Chamba-Ld.hu1 and other tracts to the south : Kanets, who
form the middle and most_ numerous class : and the lower classes
consisting of Shipis or Ddgis and Lohdrs with a few Sundfs, Bardras
and Hensis. 1uo Ddgis, Lohdrs, Bardras, Hensis, etc., seem to have no
gots and all intermarry, though they refuse to marry with the lowest
Caste of all, the Shipis. There are also a few. Lamas, chiefly in Gdrd
where a certain number of nuns (chorno) are also found. ’
The Kanets of Ldhul offer a few points of interest Mn,™ f
them in 1 attan are no doubt descendants of set Sera f r m . r i?f
or Bungdhal, but the rest, and all the Kanets of Gdrd J
are pure Tibetans or nearly so. The Ldhuk d R^ ° l
upon the term Botia (Tibetan) as a term of reproach °T h K™ ° olfd
Ldhul are divided into tho following gots :__ ‘ 1 1 Kanets in
». Lonchon-p.4 or tho watirs. vi ni ■, ,
a, (KyjCliungo.pii or vultures. ‘ a„„ »c!r weners: a story is told to
' Hi. Darpa (soems to have no meaning). ( lll« name.
iv Ilonsar-pa (Ilensar is aKullucasto). * Pnr, said to have como irom tho
«• Dantur'^ (0rant"^ > - K yS s-p i.
The Thdknrs, who are tho gentrv 7 ,
are more or less pure Tibetans"by b L d b u H !, l " 1 • rul?r8. ° / r^ u,»
a Rdjput origin. They take Kanet w o n ! L Z inmS to “
(turet), bat not as lull wives tldhri) and siujat or concubines
who a 4 styled c W a or w o r k e r t * T f such ..women,
J first, but in a few g r m e S i o C * considered pure Thdknrs
status. The TWkuts in Ldliu a l i f dl scenda» ts re^ “ Thdkur
gamous sub-divisions:- appear to have threegotm ,or exo.
Gautam (or Chandla) doscendod from the moon
III Ldlmla tenures. 1J
<SL
Similarly Brahmans take Kanefc women to wife, and their sons
succeed; and though the Brahman father will not eat from such a son’ s
hands lie may smoke with him. Such sons are called gurus, but call
themselves Brahmans, but they in turn marry Kanet wives or women
of mixed casto if they can find any.
Thakurs, Brahmans, and Kanets will all smoke together in Ldliul,
and Brahmans will drink water, tea or. lugri (rice-beer) from a Ivanet’s
hand, but will not eat even sachi roti, which appears to be equivalent
to pallid roti. Thiikurs will eat pakki or sachi roti from a Kanot’s
hands, but not Jcachi, but those Thakurs who wear no janeo will do so.
Tho Kanets do not wear the janeo.
The main class distinction, as in other Tibetan countries, appears to
be that betwoen tho agriculturists, who form tho great mass of the
population, and the wage-earning classes; but this line of demarcation,
though it prevents intermarriage, does not separate the classes in this
rigid way that the institution of caste would do. The artisan classes
nevertheless have their distinctions—see under Lohar.
But the most interesting thing about the Lahula ponulation is its
economic system. This merits full description as it is a good example
of a small, self-contained, ancient polity.
The allotments of fields,* supposed to have been made authoritatively
at a remote period, and to have been originally all equal, subject to the
samo rent or tax and each liable to furnish one man for service or
forced labour to tho lord, appear to have been indivisible and in Gdrd
and Rangloi, the Tibetan valleys, are in fact still almost all undivided.
Land reclaimed from the waste was formed into separate allotments, or
added to an existing allotment with a corresponding increase in its
burdens.
The great bulk of the -allotments are held by the yulfa or villagers,
each of them being on au average about five acres in area. Some small
miscellaneous holdings are held rent-free in lieu of service to the com
munity. Suoli are
i. The gar-zing b ( r blacksmiths,
n. „ he-zing /êld . \ musicians (Hensis),
in. „ onpo-zing ( J Jjodhsis or astrologers,
iv. „ man-zing J (_beds or physicians.
Probably the hoh&rs, jodhsis and beds could have been evicted in
times past by the community or tho Thdkur, but the general idea now
seems to be that they could not bo dispossessed, however inefficient,
fhe Hensis’ tenure is however more precarious, as they appear to hold
solely at tho Th&kur’s pleasure.
The Th&kurs hold certain hothis or groups of hamlets in fief or jdgir
a>id are owners of tho waste within the limits of their kothis. The
arable land is either held rent-free by his dotoeni or cadet branches of
full fcom *s a *oca'- wor<l u3fld 1° describe such au allotment. A sing I-";’* chongptt "r
c i u a*M®ent, varies from three to seven acres in extent according to quality of the tfoil,
t ti trollies only held a hall allotment or king ftika
ImL, v detoen is clearly the dothain or cadet (Sir. Dwistaniya), a term applied to cadet
hes o| Itajput septa in Uurdaspur.
/'S** ' Go$X
III ' <§L

12 Lahula inheritance.
his family, or rent-free, but in lieu of continuous service, by his cliahsis
or family retainers; while his garhpdn or demesne land is cultivated
by a class called Icting chumpa or farm servants (literally cottagers).
A dotoen family sinks after a time, when the sense of relationship to
the Thakur has become faint, to the status of clialcsis and is then liable
for service. A dotoeris holding is about one or two allotments r
(5 to 10 acres) on an average, a chalcsi’s from 2^ to 5 acres, and
a cottager’s about 1£ acres. The nature and extent of the services
rendered varies, but tho general principle is that the burden on each
allotment is fixed. Mortgages are not uncommon and even a chahsi
or a cottager may mortgage his holding, provided that the mortgagee
paid a full rent if he or the mortgagor failed to render the customary
service.
Among the subordinate landholders all sons are considered entitled
to equal shares of their father’s holding, hut in practice they seldom
divide, and live on with wife, land, house and chattels in common.
When asked to defend this repulsive custom of polyandry, they say
that their holdings are too small to divide* and that experience shows
them that it is impossible for two sisters-in-law, with separate husbands
and families, to live together, whereas two or more brothers with a
common wife can agree. . -y. -v,]
In such families the custom which hak' hji£h§rto prevailed, with
regard to inheritance of the shares of brothers who die' without issue,
is quite clear: such share has always gone to the brothers with whom
the deceased lived in. unison, or to' his issue, to the exclusion of
all claim on the part' of the separated branch of tho family. The
most exceptional point in the custom of inheritance prevailing in
Liihul is the fact that, in default of sons, a daughter succeeds to'her
father’s whole estate in preference to nephews or other male kinsmen
provided that, before her father’s death she has not married and*
settled down to live on her husband’s holding away from home ' If
she is married and living with her husband in her father’s house ' she
succeeds, and if slu: is unmarried, she can hold for life as a maid
or can at any time marry and take her husband to live with her*
Supposing such a husband and wife to die without issue, it appears to
be doubtful who would have the best chum to succeed them whether
the next of km to the wife or to the husband. But it is agreed that
the survivor of the two might lawfully give the estate to any member
of either or the two families. J
At first sight of the people of Ldhul or Spiti you perceive that you
have left India, and are among a Tartar or Mongol race. The figure
b o * of men and women are short and stout, their complexions are a
ruddy brown instead of a black-brown or dusky yellow, their faces arc
broad aud flat, with high cheek bones and oblique eyes, they have
broad mouths and fiat noses with wide nostrils. In fact, none of them
can be sau > o am some, and the old women are quite hideous, the
only redeeming pom is , ie look of honesty and smiling good humour
to be recognised in almost every countenance. In those parts of
Ldliul in which there is most admixture of Hindu blood, the blending
of the two types is ve/y dearly distinguishable.
Xa^£ ■e°ix
III §L
Lahula customs. 13
Customs connected with birth, marriage and death.
The best general account of the social customs of the Boti&s will
bo found in Cunningham’s Ladakh, but even in Spiti and L&hul,
especially in the latter, the practices of the present day will be
ound to differ in some details. At almost every observance the
ie igious ceremony consists in the simple reading of prayers or
passages from the holy books by a lama, while the whole company
ot men and women sit round with claspod hands and downcast
eyes, and repeat the verses alter him. Hie social celebration of all
these events consist mainly of feasts in which much chang is drunk,
lhe decisive point m the negotiation for a betrothal is the acceptance
or refusal of a pot of chang sent to the bride’s father; if he drinks,
the allair is settled without more words. Polyandry, or the tak in g
to wile one woman by several brothers, is a recognised institution, and
in "very genera., the object is to prevent tlie division of estates. Sir
James Lyall describes a case which came before him in which one of two
brothers living in polyandry much wished to separately marry a eirl
by whom lie had had an illegitimate child, but the wife of his family
objected strongly, claiming both brothers as husbands, and refusing to
admit another woman into the household, and she eventually prevailed.
Among the Kanefs the age of betrothal is any time between 10 and
20 years of age lor botl, parties. It depends apparently on their means
iho wedding ie solemnised one or two months after the betrothal.
Among the Kanets the man sends a relative to the girl’s house and
lie conducts thS negotiations. At his second visit lie takes a rupee a»d
some such ns a present. The day for the betrothal is fixed by the
jotsln or astrologer. Then on the day fixed the man's family cr0 in a
body to letch the girl The ceremony is attended by Brahmans or
lamas and sometimes by both and the Shdstras are rend',
H’ he bride receives as dower (i; tl10 zori {istridhan) which ig iyen
hti by .her parents, (u) the gotan, which is given her by her husband
and is recoverable by him, and {Hi) the TbAkurs and sometimes even
vanets give some land to be held independently for life by the bride •
t0 ° KrUlLU*hl lethL * i in Kulluf Urn woman
inl i t h agreement 9tlP»lating for the chhcthi etc., and provid-
a ? aintT 5 e in the evotlt «*' lior husband marrying
seels fieo 18 7 when fche firafc is barren. Divorce
some t m al Cattl!,ar? " i f ’^ e r e d nowadays (except perhaps in

some v Pages at the head of the Bhdga Valley, and there it is done
hr.ua ,!0„ gr,eat9.9t SBCTBcy), but five or six sheep are killed in each
iiou.,6 at the begmmng of the winter ; the flesh dries, and will then
th i e for an-v number of ycfP'S ; the older tho meat, the greater
ne u-Jicacy to the taste of a Uhuli. Tho principal food of tho
anV l ; S- bttck-wlieat> boi‘ed whole and catenas gruel, or roasted
r; ' Dl, 10ln*'° d°ur> which is then baked into cakes or mixed with
y ig beer, and formed into dumplings,
sheel *'atidhist,s, half-Buddhists, Loluars, and Sliipis always oat any
then °r ®oats which have died from fatigue or disoase, and some of
eat also calves, oxen or yaks which have been killed by a fall
/■jS* ■g%x
m (si.
14 Ldhula houses, etc.
from rocks or otherwise, but this is done secretly. When at Keylang
a calf happens to die in the morning, it remains where it fell the whole
day, nobody touching it, but the dead body certainly disappears during
tlio night, and many bones, especially during winter, of such animals
may be seen lying about near the villages, but dead asses and ponies
are only left to the eagles and foxes. Slaughtering yaks during winter
is still practised at some villages above Keylang, but it is done very
secretly, and nobody will acknowledge the fact. There is a small
temple with the image of a Ihd near Yauample. Every third year a
yak is sacrificed there, the victim being supplied in turn by all the
hothis of Lahul. This custom dates from the time of the Kullu Rajas
who (as the god is said to be the same as that of the Duugri temple
near Manali in Kullu) ordered that one buffalo was to be offered (as at
Dungri) every third year. Since Liihul has become British territory,
yaks have taken the place of buffaloes. The Shipis eat the flesh of the
sacrificed yak.
Wheaten flour is generally eaten in Lahul. Butter and butter milk
are regular articles of diet in both countries. Chang, a kind of beer
brewed from cice and-barley, is drunk generally, and tea and a kind of.
whisky by those who can afford it.
In Lahul the houses are smaller than they are in Spiti, and less care
and taste are expended in building and adoyning them. Ordinarily the
upper storey consists of an interior or winter room, an outer or summer
room, and a verandah room open on the fourth side. In this verandah
stands the loom, inside will be found large corn chests made of slate set
in wooden frames, largo stone bowls from Iskardu, iron cauldrons, and
cooking pots, an iron tripod or pot stand, some wooden dishos, and a
few earthen pots from Kullu. Many pack-saddles for sheep and woats
are strewed about, and a few blankets and thick sheep-ski u coats hang
on the walls. Small holes' in tho wall serve the purpose both of
windows and chimneys: bedsteads are unknown. Gra«s is
on the roof, and wood for fuel inside. This is a fair description of
a house in the upper valleys of Lilhul; in tho lower villages tlm rooms
are larger and better ventilated. In Gai’4 manv n 1 ° r00ms
built together in one block with connecting passages bv 1J T S ^
munication is kept up in the winter w i S u S ^ R on! £ wTen
tho snow ,s very deep, may be scarcely possible, l a k k g thread Tb
the chief occupation in winter ; on fui0 days the loom is brought out
andôme weaving is done. Both men and women work the loom in
x, fcnhn0l v T f f f J . Le r n i3 1mUch the same as that worn in

KU|l)’ her clot h -nd ih'iT't Qmg tlltU the coat ia longer and of thicker
and darker clot.i, and that trousers are always worn, the women on
the other liana, dress like those of Spiti (see under Tibetan), except
that straw sandak replace the long boots. It is not easy at first to
a i t r s 1: like men.1 ^ « * * * * heads
Ancient belief in Lahul.

—n\\
III (SI.
Lahula beliefs. jg
un!lV;tr PPreS3 ®Ttirely< Tll0.e;arly roli8'ion of Ldhul is still known

Wlipn it naT ° f ,Lullg-pachlioi, that is> 'the religion of the valley.’
to
to 1 ave been
have h ln regularly
fl0U? 6sh“ W W°0dy’
offered up and Wen
to certain sacrifices
lha, gods or seem
evil snirits
r ldlI18 ln °r near old penoil-oedar trees, caves, etc. This cruel custom
e 3 r f / r1 h ally- T \ t d0cfcr,ine o f t h e B a d Z r L d ’S fl”
® , a t,me. tllQ “ mds of the people. There is a story which I
, - S f S f c r i d
famihes of the village. It happened one year to be a widow who had
ogive up au olcl child of the required age of eight years. The day
before her only one was to bo taken from her she was crv in ~ loudlY
£ te" a tl]:lIVcllm" from Tibet met her, and asked the caifse of her
distress. Having heard her story the lama said: ‘ Well 1 will o-o
instrad of your chi d.’ He did bo but did not allow himself to bo killed
the spirit must kill me himself if l,Gwants human flesh ’ said lie
saying lie sat himself down before the tree and waited for a font? time •
Pachhoi was the only religion that existed^ i n L h 1,6 LunS‘

doubtless more places in IL/ilml whir h . i ■ va cy’ ^ ’ore were
to supposed gods and evil spirits At v • Um*n beiugs were immolated
sheep aud goats are yearly killed and n0t a few ^ laSe8
copts of .Bnddhism) to eîiX o s e d ^ tho P ^
have now taken the place of men ' i i “ ay bo that a«imals
to believe in a great r n iv snirit!^ P ° r ° wever continue
supposed to dwell in trees rocks or on t|01“ 0" s known «s Ihda, who are
the Buddhists fcontrarv tn ti ' ’ r . 11 the lull tops, and before whom
addition they £ I re ^ lon) e n t ic e sheep and goats. In
and have a host o f ! w ‘^ 111 W1 |]}e3^ 0 ‘'ocrers, and the evil eye,
Luhulis. 6 suPersfcltiou8 m common with all the other
UOminally°HiridnB1C ‘a nominally Buddhism, but it is becoming

the field Z i T ; ’ ^ *he ôd o{ thc Pass is la-tse, th in g-S
The z J i ' ^ d L i l ^ 1 aU< ^ Er| -the riv.0l\ and mountain gods,
anj water ' TTi . .{ V 0r sliako deity and is worshipped with milk
do not worshin ^ ” me !mU8Ua] y asPring and it is kept clean. Women
house in 1 „ !c P10 oi llui’»s (ibex) often seen on top of a
beliovetj in ■; r /S tbe Ika-tho or gods’ boundary. A demon commonly
arm on„ ,.W J7anS ^ ta. (bt. one-ear) who is in mam's shape with one
( c* -lie is saul not to be worshipped now at all.
priest (coin" '’^m onies of various kinds are common, the tanojar or
• o tlie gur of Kullu) being employed, just as in Kullu the
■G
oi x
f(lji) . (fir
\v^^>v/ 36 Lahula "beliefs. k l/^ J
gur (gum) or c?ieZa has much more to do with popular religion than the
Brahman, with whom the Buddhist lama closely corresponds. Thus
the jhingsha ceremony (called in Kullu hawan) of building a miniature
bouse of sticks, filling it with flour, etc., and burping it, is performed
to avert evil from a new house, and sometimes on other occasions.
The Shi pis seem to receive the ministrations of Bliot priests only,
while the other castes have various divinities, e. g., Mahadeo in Patan :
Hirmadevi at Sissu (said to be the Kullu Jamlu) : Gantal Devi called
Chahja-mon equivalent to Kali Devi, and also T’su’dag-mo—Jan-mdlilca
or the lady of life : Devi Yamso at Kyelang : Buddha Gaya: Shakya
Tub-ba: Padma Samblia, said to have come from TJjiain: and Guru
lfinboche.
Religious ceremonies connected with agriculture.
The Ld.liulis observe certain ceremonies of a religious nature in con
nection with the cultivation of their fields. A lama, who understands the
astrological books, names the auspicious day on which ploughing should
bo commenced (this day falls always between the 8tli and 22nd of
May). After the fields have been ploughed and sown, a procession
goes round all the fields, preceded by one or two lamda and two drums,
some of the company carrying at the same time several large religious
books on their backs, this done, the whole company sits down in the
uelds near the villages and feasts on cakes mid cliang supplied jointly
by all the land-holders. All this is done to secure the sprouting up of
the seecjs sown, after that the water-course for irrigating the fields is
repaired, on which occasion a sheep is offered up to the Iha which is
supposed to have special care of the water-course. Again, as soon as
the seeds have sprouted, another ceremony is performed ; this consists
in stioking small branches of the pencil-cedar here and there in the
field, and burning incense, while some members of the family pit down
eat, and drink a little, and murmur some prayers. This is to ensure
that each grain which has sprung up may prosper and produce many
cars. When he fields are nearly npe, a goat or sheep is killed in
honor of the ihaîn several viUages horse-races are held at the same
time. Till the festival of the ripening grain has been celebrated, no
body is allowed to cu grass or any green thing with a sickle made of
r l r ,rost
before the harvest sacrifice lie must cut it with th “ okh m aSe.oft h0
horn of an ox or sheep, or tear it off with rlln , T .■ *
t o rule were formerly severely punished, at present a fine “ f one or
. 1 19 used as soon as the harvest has

been declared to bo commenced by the performance of the sacrifice.
°r *•
The Ldhulis oj Chamba.
ihe Ldlnil i.i of Chamba-Lahul, which forms part of the Pdngi wimrai
indude ThaW s and Rdthis, with the fo lW -
jng low castes: H «w, W r a and Ddkis. Those castes are all en-
lbe M iy4r N “ - but “ • M r a l i 9 * * * «

, 7 'Iviok Rfijoutelescent are thos
of the lumas ox iulok m th and Margraon. The lidnd of Trilok Ndth
xSS 6 ■e° i x
|S .
•The Ldhulis of Chamba. 17
<SL
intermarries wifcliRau6families in'the Ravi ami Beds valleys: the Rdnd
ol' Margraon intermarries with Thakurs and Rdthis in Lahul. Both of
these families are probably of Tibetan origin.
Among the high castes marriage is prohibited within three degrees
of relationship on either side. The marriage customs of the Laliulis are
similar to those of Pangi. The boy’s father goes to the girl’s house
accompanied by a friend and if-an alliance is arranged he returns and
pays a rupee to the girl’s father; this is called tangrandi or suthri.
There are two forms' of marriage ; the superior form being called byah.
Sunday and Monday are regarded as good days for a marriage. On
the appointed day the bridegroom goes with his friends to the" bride’s
house, where all are seated, tho bridal pair being placed side by side
with the bride on the left. A totu, of sattu is prepared and the bride’s
maternal uncle presents a portion to them with arms crossed, as in
Ptlngi, and then to the rest of the assembled company. This observe
aneo is called marpi. A feast follows with drinking, dancing and singin^.
In bho morning che brido’s parents and friends jjresent the sudj or
marriage gifts, and the bridegroom gives the bandha or ornaments
to tho bride, one rupee each to his father and mother-in-law. The
bridal party then returns to the bridegroom’s house, and at the door
tho bridegroom’s mother meets them with a totu of sattu, a lota of water
incense and a sheep. The ivarna ceremony is performed as iu Paim-i
and the sheep killed and given to Kalis. They then enter the house
when the totu ot sattu is distributed to all, beginning with the bridal
pair, by the boy’s maternal uncle. A feast follows with singing and
dancing. The girl’s parents do not accompany the procession^ only her
brother and other relatives—and no money payment is made to 'them
on their departure. The p h i r a u n i ceremony is observed as in Pdmn
A modified form of polyandry exists in Chamba-Liihul. At the time °ot
the phirauni tho younger brother of the bridegroom accompanies tho
party and presents Re. 1 to the girl’s mother which establishes his rbriit
as a second husband. More than two are not allowed. The custom'of
carrying away the bride privately is also common in Ldhul.
Widow remarriage, called topi Idni, is practically the same as iu
Jrangi. A widow cannot now be compelled to marry hor deceased hus
band s brother, and may appeal to the court for protection, both iu
augi and Lahul, if compulsion is attempted. Divorce is recognized
ami usually two or three rospoctablo persons are present on tho occasion,
iim husband and wife hold a piece of thread between them and
ou it y pulling in opposite directions. If both are consenting parties
° « “ W'.y payment is made, otherwise the payment is made by the
1 1 ) wishing the divorce, and is called man.
v ^ f ^ b8ervRnce9 are rauch the same as in PiI,W 5 children under oue
lepers being buried mid all others burnt and the ashes thrown
a, j u,_ kuidta Bluiga. For eight days after the death only one meal
Uoar ..'a U’ Ga! ^ upas, and on tho ninth day a feast is given to the
Tli ° a ea’ w^ ch practically ends the period of mourning.
mexnorri.i" I10 UHU ,affor<i m*'so monolith slabs {dluij)* and other
""— . .. v° dead. The period of impurity is 8 days for all purposes,
Wcmurn. x,l‘^ nulos ou lllosc commemoration stones, see App. II of Frtmoko’s Uietory of
t*J ...■ ...
Festivals in Cnamba Lahul.
<SL
The only tenure in Ldhul ia called ghdi or ghdri, i.e., an equal divi-
sion of the crop between landlord and tenant.
Tho chief festivals in Chamba-Ldhul are the following
1. The Brishu on 1st Baisdkli, which is observed as in Pdngi.
2. The Pori mela is observed only in Trilok Nath, and is accom
panied by dancing and drinking. Held in Bhddon.
8. The Rhaul mela observed as in Pdngi.
L The Kun mela is the same as the Sib mela in Pdngi. It is also
called Chdr and is held on the new moon of Fhdgan. The
evening is spent in eating and drinking, and on the follow-
. ^ ing day.
The Or mela is held on the full moon of Phdgan, in Trilok
Ndth and Margraon, and like the other melas tho chief ac
companiment is drinking and dancing.
Lahul is the meeting place of the Aryan and Mongolian races and the
people exhibit the characteristics of both, though the Aryan element
predominates. Their religion is an impure Buddhism grafted on the
ancient and probably aboriginal Ndg and Devi worship which is
similar to that of P&ngi and is found as far up as the junction of the
Chaudrai and Bhdgi rivers— Cliorteus, prayer flags, mani walls and
other symbols of iluddhism are common. The Buddhist temple is
at Trilok Ndth and the chief Devi shrine is that of Mirkula Devi at
Udaipur.
Mr. A. H. Francke thinks that the original worship of Trilok Ndth
and .Mirkula was an aboriginal form of Shiva and K&li worship.
When Buddhism entered the country Shiva was identified with Ava-
lolcita, and the Killi of Mirkula with Vajravardhi who is Still worshinned
there by the Tibetans. 1^
T. resnlte of Sir Thomas Holland’s measurements of the Ldhnl
Kauets* went to show the population of the Lahul villages now contain*
verj lutlo unaltered Tibetan Mood, whiUl tl.oro aro o“
individuals who uniformly tend towards the Indian type! Tho evidence
of the cephalic, naso-malar and nasal indices, stature and facial angle
uniformly points to the presence of a large oronortinn of T ih Jw
blood in tbe Ulml Kanets, but no preciseîdi fh ? * r w -
relations
l ofi lthe .mi
Indianvto the
, Tibiuui.au
L f sscram
Sn tn can Lbe ) formed ôn our
present data. The Kaneta ot Ulm l include a certain number o[
u”“,luLdby
immigrant families from the Ktillu side and they have not been one
Valuable asi these measurements were it is perhaps to be regretted

thac different valleys, Pattan, L d and
weJ e not d s ^gUished, as the elements in each valley are believed to
vary’ 0101 10 Possible aboriginal element in the valleys,
especially in the remoter hamlets, cannot be disregarded. It is now
established that there is a Mundari element in the language of Kanaur
1902?’ Pun>u6*^ CorUact.Metamcrphivn, JouraM ,

111
X''l^ Xiak—Lalchmjya. If*
<SL
and tbire may well be, in tbe population of the Punjab Himalayas, a
Muijda element wliicli is represented by tlie Mons or Monpa.
L ak , a Muhammadan JAt clan (agricultural) found in ShAhpur, Mont
gomery and Multiin. In the latter District they claim PunwAr
origin and kinship with the LangAhs. Originally ousted from the
Clienab by the Sikhs, a small number of Laks are now settled in the
Chenab Colony. Formerly notorious oattle-thieves, they aro now of
vory minor importance.
L akkka, an agricultural clan found in ShAlipur.
L akha, a sept of Muhammadan Ja(s which owns a few villages in Kajanpur
tahsil, Dern. Glmzi KhAn, and is also said to be found in Muzaffargarli.
It claims kinship with the Malrras, Kurejas and Saha-sumra (?)
Jd,(s, and assigns its origin to LAkha LirliAni in the Braliui country
beyond JaoobAbld whence they migrated under SamAil All and
Kambir. The latter was Naw&b of Dera Gluizi Khan under the
Kallioras and his son Nawiib of Dajil until oxpelled by Nasfr KhAn
Brahui.
Lakhani’al, a sept of RAjputs.
L akh Aid, a writer or draughtsman : cf. lakhwayyA.
L aehkea, (1) one of the principal muhins or clans of tlie Kharrals, with head
quarters at Kot KamAlia* in Montgomery. At fend with the Kharrals
of the Upper RAvf it allied itself to the KAthiAs and other lower
RAvi tribes. To this clan belonged SaAdatyar KhAn, son of Malnibat
KhAn, a chief who held some post at the Delhi court under Alamgfr.
llis jugir is said to have boon worth Rs. 1,09,000 a year, but a proposal
to betroth the daughter of Ghiizi Khiin, tho eighth Siiil chief, to him
was regarded as an insult, and he was unable to protect his country
against the SiAls of Jhang and eventually the chiefs of KamAlia
were reduced to talukdurs under the Nikkdi Sikhs; (2) one who, gathers
gutn-lac.
B aku!, a Jii( clan (agricultural) found in Multlin.
L akhiwal, a JAt tribe. According to a confused traditiont the LalrhiwAl
claim Bhaî origin, and to be also Jntus by family. They s a y that
Bhat(i and Samija came from Muttra to Hissiir. Samija had no son,
but from his daughter are descended the Joiyas. Some generations
after Bhatti came RAjA Rasiilu who had two sons Dasal and Jaisal.t
1 lie latter became RAjA of Jaisalmer, but JaiAal remained in Bhatti (-Ana)
ami had a son named Janrii, who had several wives of various castes,
v , *'e had 21 sons who founded a number of tribes such as the
LakhiwAl and Sidlm-Bardr JA\s and the Waû and Mai RAjputs.
L akhnana, a clan of the SiAls.
Bakfiwavya, a writer, a drawer of pictures, also odo who understands, one
v 10 passes by or over : cf. lakhari.
t fe S e X by Kamil Kh4nLaWiâ-in the 14th ccuturyT”

+ % the tradition given on p. 102 ,upr«. ,,
■g<%x
IM §L
20 Lahwera—Ldlbegi.
L akweka, a .Tdt; clan (agricultural) found in Multan.
L akz ai , a Pa than clan (agricultural) found in Amritsar.
L aIyAi, a branch of the Wazir Patlians, now settled cn tho northern slopes
of the Sufed Koh in Nangralidr. Ldlai is said to have been tho son
of Sulaimdn, son of Kakai, and to have fled from the Binnil hills on
account of a blood-feud.
L alaba#, fem. -f, of Lildri, q. v.
Lalabb, a section of Rdjputs.
Lalbegi, a worshipper of Ldlbeg who appears to be also called Brila Shdh
the mythical high priest of the Chuhrds and other castes of similar
status. Further it is at least highly probable, as Sir Denzil Ibbetson
pointed out# that Bdht Shah is Bdlnnk, thp traditional author of
the Ramayana, and if so, Lalbog or Bdld Shdli is merely a Muhain-
madanised name and title for that Hindu saint. According to Sir
Richard Temple the legend goes that Shiva once rubbed his hand on a
red stone, tal bat.fa, and Ldlbeg came out. Possibly he sugo-ests, Ldl-
beg is a corruption of Lai Bliikshu, “ the red monk" (i.c., Shiva* him-
selt').^ Templet also records a legend which certainly points to tho earth-
god Shiva as the prototype of Ldlbeg. Once the Prophet with Mill tar
Bids and 6ther saints was sitting in God’s court. Bids spat and his
spittle fell on the prophets, so the Almighty bade Ilids serve as a
sweeper, but he begged that an intercessor for him might be born.
Ilids was then hinlself born into the world as a sweeper, hut lived in'
the hope of forgiveness and one day the Great Saint or Pfr gave him
his coat to wear. Ilids placed it in a pitcher of earth and when asked
by the Great Saint why ho did not wear it replied that he feared to
soil it. But the Saint bade hi in don it and come to him. Bids was
however, unable to open the pitcher and brought it to the Saint u i.n
said; “ Come out, Ldlbeg; quickly." (Ldl means « m'v 8on m
h rom the pitcher emerged a fair man wearing ldl hen “ rml cl tl >>
i.e., bhekh. Him the Saint designated as the pnonhefc of +i,~ . ' leS’
and Ilids took him home, filled his huqa for him and w o r s t • W0ePers
To this day the sweepers till the pipe for a religious teach ep ^ ^ fC *
ar once became invisible, because he disapproved of Bids’ beliefs and
the Saint bade him do penance promising that Ldlheo- i 1
„ d to ioprese.it Ulbog would be gollm, in the ncxt j sil ' ,
Ldlbeg the son ot a Mughal woman who was barren unti1°T a C i S

prayer she bore a son.§ Arul yet a third makes him th- son of Shaikh
Sarnd of Multan. His mother dedicated him to Bdlmfk and he even-
* Punjab Census Rrpr.rt, 1882, § 2K~7ioU: 3. --- ------------- --------- —---------
produced Ulbsg: some on a reed Uarkaufr, whence sprang S n fa mn, • n° and

cowdung Gob'"d, whouce Gobar NAtb, anil some uaa cast into a river and swilinwSu °"
Who brought forth Machhendar Ndth, Qorakli Nath’s preceptor. ?W“1,0'vtd b>’ *
± P N. Q-. l i J8H> j
§ lb. L , 827.
■Goi x
CP Ldllegi mythology. 21
<§L
S 3 Ue.rCd^ ! aud Kas,’m{r>bnt lie placed one Sultani on Lis
S M S f " ? tG llui.nEf r wliere Balmlk's tomb is still worshipped.
tl,o r • ’ WV n6r Ulbetr went W]tb all his followers, ho founded
the religion named after himself and divided his disciples info five sects
the Lflbegi, Shaikhri, Dfimrf, IKK and Iktwafc. The E ^ h t m o f
mnesar and Karnal affect Bibi Dhklni, as well as S e T h i Z l f
offer,ng her churl, (bracelets), henna anil a’ don £ i p a r^ d J or W
nbbon but a 1 that We know of Dhidpi is that she I T a^relative ^
L.ilbeg.- Piludri, mentioned as a daughter of Biilmik does not
to be worshipped, nor does Sattf Chulirf, his wife h&\ ftnrfi bf P?f
of LSlbog und he is also d ie d
' « . Aromh.rU,A ,„„a Kara*, « the rod crow,” „ an “ S
Thus popuhar mythology pclsistgBot only i„ distinguishing Bdlrnik

fiorn L&lbeg, but also ,n attributing to each of them a family and
disciples. But one form ot the myth denies to LUlbeg any human",-
natiu.d ongm and makes him but an emanation of B/Slmfk. The latter
used to sweep Bhagw.-in’s court-room, and the Almighty crave him I
dress winch Bdhmlc buried in a pit. When asked by the Aim," htv
why he did not wear it he went to the pit and found a bov K
According to one .to,Bdltnik protest*} that ,,* Z d 1 L i t for tho
babe and.was directed to go home and give it to the fhtt o
wind, crossed his path. On his ro a d to Earth B .i i ^
hare mowing her , L g and to £ \ ? J £ V $ g i S T to
this day no sweeper will eat a hare.f But this version ^
appear to be current in the Puniab where it in ,C
l0es nt*fc
Ndbha that some Chnhrfis do not eat hare’s flesh because a Chnl“
one. killed . cow's calf by accident ami hid it under a basket ° w “
the owner tracked his calf to the CluiluA’s house L i u l •,When
a 'hare was hidden bencatl, the basket and when it w a f o w * *
hnro WM foun.l instead of the dead calf P,uf in r overtimed a
(-ohar got of the Cluilirds is the mil -one whidw GurS*Xn fcp Sus
that only because the hare once bore the name cM -W °8 T 1 ancl
gmnery the Muhammadan CfluhrAs do not eat th! *! * ? 0tA Jn .Mont‘
are followers of the Makhdum TalnSnf' r n* , iaro 8 flesh if they
« . Other Clurinit, can S k ' “ * * *
t,°lb"
low degree” a l7 „ ‘ tLaUhoro 13 nnothor B41n.lt “ of
UI[iL Ocoo he attacked tho seven S i “ *bi,t jTe’o " ’ v” " ’ .*

S r s suior aquick
s r and he turned
I™n faqir.
r ?A less
s common
r t version
r r runs
" ;
toasted, the beU^did tnf d an asW(mwdh jag and all present had
to ann, uxêthe M y ! * -°Wn accoX * 4 should have done,
bad been • ! " l , T f u <V ^ So 11 ™ thought that rimy
__ ______ K y done or that some hhagat had n o t‘attended the
* p. n. q.a TwK r ..................... .

t. i&» X„ 38i,
)
■g°‘2 x
W §L
22 The L ilbegis and Balmik.
feast. Accordingly Bdlmik was invited and when served by Draupadi

with 36 various dishes he mixed them altogether, which in Draupadi’s
eyes stamped him as irideed one of low caste. Nevertheless the hell
now rang and the rites wore thus duly completed, the only defect
being Draupadi’s contempt for Balmik, whioh she was exhorted to
forget.*
According to Mr. H. L. Williams Ldlbeg is represented by a red
pennon on a red pole, while Bdlnnk’s insignia is a broom of peacock’s
feathers at the end of a bamboo. Both aro carried in procession attend
ed by dliolaks or drums.
Pir Chbata is also said to be an ancestor of the Chuhrds who gained
sanctity by removing a cow’s carcase when no one else would do so,
but he is doubtless identical with Bfilmfk of whom a similar legend is
told. Once a man bade his youngest son remove a dead cow, but he
refused. Each son in turn refused also, until he came to the eldest of
his four sous, Bdlmik, who obeyed hie father in spite of his knowledge
that it was the duty of the low-caste Hati&ras to remove dead cattle.
His father’s promise to re-admit him into the family was not fulfilled
and his descendants too became known as Hatiaras.
With the cult of Bdlmik is associated, round about Amritsar, that

of Mifin Sifira, himself a Chuhrd, who became a devotee. Once Qdzi
Dtind. tested his powers by making him sit on a sheet spread
over the mouth of a well and say his prayers. The Qdzi expected to
seo him fall into the well, but lie did not, and whenever lie cooked the
flesh of a cat or a dog for hiB food and began to eat it tlie animal
came to life and fell at his feet. The Chuhrds perform a jag in his
honour and that of Bdlmik and give alms in the names of both those
saints.
In Eirmtir Bdlmik has a malcdn, paklca or kachha, in front of which
is lighted a fire and on this ghi is poured. The ofierings made to it are
given to Bhangi faqlrs, who are recruited from the Chuhrds The
Bdlmikis hold themselves aloof from other Chuhrrf r-r, ‘ i
the Bhalla or Dhankta, R&wat, Halad,
Voided and° the w 2 g t J h Z l J \ y T Z , *7 1. T ^

called a Meora, but a Chhdman or Jh&man is also said to fulfil °tho
functions of a Brahman and conduct the seven pheran.
The Ldlbegi thus appears to be identical with the Bdlmiki, though

âny accounts treat them as distmct.f It, what they may differ
doeP not however appear. The Ldlbegi certainly seems to be
sun*!‘ >‘\"ku>l1 b 01“",’ M10 8°und of a conch, bnt when Balmik devoured Ms
J S j y i are heard lmtad S ' " ' " ‘‘“ lA la another Jrjaoi, perturbed became
S'-----'v'^Nv —
'W
®
X%-? ,-m^X
, ' §L
The Lalbegis and Vhuhras. 23
superior to and distinct from the Dh&nak,* and followers of BSAmik do
not eat food touched by a Dhdnak.
The Ldlbegis of the Siirsud got are said to be the original inhabitants
of Kuwari, and besides Lalbeg they affect tho Devi. Early marriage
is the rule and the wedding rites are performed by a Brahman. Never
theless the S&rstid, though they observe Hindu customs, bury their
dead, because, they say, their ancestors once worshipped the goddess
Bai.
The Hindu Chuhras in Sirmiir appear to bo mainly Buknikis. They are divided into tho
following septs:—
Bhalla or Dhaukta, Itawat, Haled, Daung, Dhauak, Megb, Bari, Jiazbi, Balmiki, of which
tho latter are found in Nihan tahsil. Four gots are avoided in marriage. Weddings aro
solemnised by their own gurus, who form a distinct, i.c., Phirka called Meora, resembling
tho pddhiU of tho Hindus, but are said to take food (kachchi ru[i and pakki) and water
from all Chuhras. The Balmikis and Mazbis intermarry on equal terms. Buluuk and Guru
Him liai aru worshipped, but not Lilbog. Balmik has a mukdn (pukka or kachclia) in
front of wliich a tiro is lighted, and on tliis ghi is poured. Offerings made to it aro given
to Bhangi fuglrs wtio aro taken from the ranks of tho Chuhras. Tho Bulmikis do not marry,
eat or drink with tho other groups, as they regard them as inferior. At weddings tho
chhuman fulfills the functions of a Brahman, and conducts the 7 pheras. Gii'ls, or sddhua
of their own, aro feet in lieu of Brahmans. If a Bhangi marry a woman of another caste he
is fined, but his children are regarded as legitimate. The dead are both burnt or buried, ac
cording to tho means of the family, burial being cheaper. Daughters may inherit in default,
of sons, if their father bequeaths or gives his property to them. A wife can be divorced
but a panchagat can award her maintenance. In Nahan town each mohalla (and there are
seven) has its punch. A chaudhri is appointed by the State and he nominates the punch.
In t’aonta tahsil tho Chuhras do not intermarry with the Changars. They have their
own Brahmans who solemnise marriages. The latter do not drink water from the hands
of, or accept food from, tho Chuhras, but they may tako uita and dat and cook it for them
selves. Any man can enter the Chuhra caste. Ho is struck five times on tho waist with a
broom in the name of Balmik and made to pay a fine. Then the Chuhras eat with him and
he is free of the caste.
Funeral ceremonies.
They carry their dead on a bier. On a place midway between their house and tho
& Uiey Rlnce thu.bl,er aQ,J («> or funeral cakes to the manes of tho
u ® . V‘? 1BV S •h.“ .Ca/ nod 10 1110 burial Sround where a grave is dug and tho dead
in the wlvm^ ll|""i V13 iac° turned towards the Ganges. Tho gravo is then filled up' and
e' erybody breaks a straw. Somo say that tliis means that all connections with
u?- 0“ t>ie third day all persons who ea rS th e bTor'are
rcastea. it the party be a rich man, tne whole barddri is fed.
Kii1tw.„Mi! b<;ei n’fy ,bo êgardedas a Ilinduised Chuhra, just as tho Mazbi or Raugreta is a
h contort, aud the Muaallt, Halilkhor or Kutina a Chuhra convert to tsldm.
livth0Vth»hJffLbUVa .Br,,hmans of their own, who do not, however, work as Chuhras, but
foodr.nkriR,ft8 and fee8 paid to them by their patrons. These Brahmans do nit cat
smokfi wi thru ^ 'Uhfao, or smoke With them (except in Kingfa Where, it is said, they do
Brahrnfeno S',nUb i though they do not avoid contact (chhut) with them like other
is l i f l t i ' these irahmsua marry among themselves and burn thoir dead. Their nutra
u T W * Hatn Bhardws,. and they wear rosnrios of rudrikth beads aud the tikn on
khunthhV. t S ,k° Ieguln,r Brahmans. Ouco a year the Brahman guru eelohrutcs a
_____ f £6U8‘ Ul wblch Ul the aweel»ra ussemble aud offer him gifts in casli or kind.
Passfnn ^ , Unt from Kai'nil ascribes the origin of the Dlifoaks to a woman’s imwtuous
same ar,™, Jer 3011‘ deflaLed the I!aic impure and named them Dhanak. Tho
account asmgns 5o gots to tho Ohuhr&s thus:—
f Jhbla. I r Kalyuni.
B hftnnk nod, 1 S u ltd n i gots \ Uigriar.
1 Atkal. I ( tiaiasbrvl.
C Dugal. i r Ohlmpparbam!
B aiioi gots < P unna.
BAihin.. (P a r e l i a . (Badri.
“ »hnfki gots J Dumra. f Jhimjhat.
CChRuhkn. Lslbegi p its \ Kangfo.
(balli.
r
■e° i x
(*( S m Lal Dasi. ’ 'S i ,

:5 2 / As tho ChuhfAs have Brahmans of thoir own, so in Gnrguon they boast tho?r own Nafs,
and in that District and in Gnjrat they arc said to liavo Mflasis of their own, who livo
in Delhi, although ouo of the Ohuh;a,'s own functions is to recite genealogies at their
patrons’ weddings. These Mir&sis received rations but not cooked food for their
services, r
L al D asi .— A sect of Musalmdua who approach, to Hinduism. It was founded
by Llil Dds, a Meo of Alwar, who though like all Meos a Musulmdn
by faith, followed, again like all Meos, Hindu observances. Ho was
born about 1540 A.D., and the account of his life and teachings which
follows is taken from Rowlett’s Gazetteer of Alwar, pp. 53 et seq. The
devotees of the sect are called fcSiidhs. The worship consists largely
of repeating the name of Ram, and Sunday is their high-day. Yet
L411)as was a MusalniiiD, is considered to be a Pit, and the greater
number of his followers, in the’ Mewat proper at least, aro
Musalman Meos, though on the Punjab border, where the spread of
education' has made the Meos bettpr Muhammadans, the L41 Dasis aro
usually Hindu Bani&s and carpenters,
LAI Das lived many years at Dhaoli Dhab, and used to wander over the hills behind
Alwar, and into the fort in search of sticks, by selling which he got his living. At length
he began to work miracles. An excited elephant stopped in full career and saluted him,
and a Musalman saint, one Chishti Gadan, of Tijara, found him standing in the air in
meditation. The Musalman conversed with Lal Das, and discovering his piety and unworld-
lincss, enjoined him to teach both Hindus and Musalmans. After this Lid Das went and
lived at Bandoli, 16 miles north-east of Alwar, in the Ramgarh purganu. There ‘ he laboured
for his own support and the good of others.’ He lived on the top of a hill, and went through
great, austerities in the hottest weather, was safe from snake and from tiger, and cured
the sick. Disciples of all castes collected round him, and one, an oilman, received from him
miraculous power, which lie used to expose an adulteress beforo an assembly. For this
La.1 Das reproved him, and aventuaUy resumed his gift. LAI Das prayed that ho might
be relieved of all his false disciples, so persecution from a Mughal official began, and they
all fell away. It arose from Lal Dos ’ having caused tho death of a Mughal who lmd laid
hands on another man’s wife, and with his true followers ho was carried to Balnidarpur, a few
miles off. The Muhammadan Jwijddr of Balnidarpur expressed surprise at his being followed
by both Hindus and Mu Jinn ns, and asked him what he was. Lal DAs replied that the
question was a foolish one-what he was in truth he know not, but lie got his Garment the
Jlesh, in a Meo’s house. The faujd&r demanded Us. 5 apiece from tho party as the nri’en nf
releasing them, but they would pay nothing, and then thefuujdd, gavo them water imm
poisonous well, tho only result of which was that the well became sweet and i™ -,!
afterwards as ‘ the sugar well.’ On another occasion LAI Das was as auUcd
and called to his protection angels, who slew 14 of them, but his follower it
anger was derogatory to U1 Das, spread a report U.rt ^
thut Lal Das had shown no anger. LAI LAs left Bandoli and* redd d ii tiT» b’ “ d
village of Todi, now in GurgAou, on the Alwar border, where bein''
away. At Naroli the people refused him water, whereupon thefr wûl dried up At
Rosgtin, in Ramgarh, he was well received, aim there hn r«mJn«a .. u-t < ’ •upL
name, and teaching disciples the way." LAI Das thoueh it Jim .V* hilo, • i-opt-a.iing C'Otl s
tho severest asceticism, had not led a life of celibacy lie had a Jn .fh f11 to Imvepractircd
who could work miracles. Ono day ho told that erwitno™ „ i ûghter namod Sarupa,
vanity, they, too, pass away like tho wind nn.itv md ,70udcr"'Torkulg eVcn 'vero
Those who possessed would attain to peace in heLvmWH j ulone wer,° availing,
to birtii and death. LAI Das's son, l C f .bo 8ub ecl
and on Lal Efe’s brothers, Sher Khan and G h a i m llr“ 'e-,vor^lc r~ b |essings on him
, t-Tnr-U'i alone, and in no other Deo . ■ hum. These all had hope in God
\2cmo fori told the birtli to him , r'„ A 111 a m08Que ('( ll.irmandir), where LAI DAs
f l i f e d in the works of many births' '°| AMr ^ H
. polar Blar «M b ). and would
•• hS ' ” A few months after to ■'u l received tho announcement with ono word,
i' wI hv l i l Das felt no nrH ^ 8J'lllh‘ a. '«* " U> him, who died
e& -
BtKm after God spokx to hinuigain J } t h e 'S i n ? " i j S ll{;' rb.lia;’ tf ,“ f - joyful.
At le gib u boy, A h'litl.s prcgnaucy, was born. The child lived but 1h dnyii but
he sp ike and rpproac ltd hie mother for not showing him Mb father. L,i| Das was sJm iv„-
and t. iokc to him, whereupon the child died satisfied. A faithful midh washed and dres md
the corpse, and hm -is et Rarupa besought her father to con memorale him by a miracle The
child a body was taken towards Bandoli (whore, apparently, the infant daughters had been
■g°‘SpX ;
III <SL
Lalera—Lalli. ' ^5
Tijara that I il 1 ,l 1 ‘ 11 vns r°Ported to Sahib Ilukm, Mughal governor of
came to life. The TijSaM t“ tr",£ LA ln£ Wn&'lleV ? dv compelled Lai Das to carry,
that it was Musalmin food and that he who wa-1 ai^ 7’ i ®ut ho offered him meat, saving
Path of God. U1 f t s M S d • Love G o d r $ 7 d “ an "F4 ate 118 such was in the
one path for Hindu and Turk, by whic uhey eomo an T *»'L Therc 1
own throat, for the murdered is aven-od InOo T s ™ ° T r k*?ls aaotl'('r cuts his
be shown how to oseano before tn..0;,. 1 h ods casting the murderor into hell. Lot me
Iho good keep in miud tho fear"or thiftTify’’ ^ L .n v i°il ° ° f ^ « S°'/ wiU do i ustice'
and tho meat turned to fine rice, bil Dis and hi • refill13 1'°U t0°k u‘e food into lds hand,
guard for tho night, but without severity T 111 , ^ ,° T 'S W Z ° thon confined under a
for letting them go, on which they all 'iDunmi fiP auiahedj and the guard was imprisoned
had a beloved daughter who was orS < 1ag;lin « J‘>° Ja>l. SuhTb Hnkm. the hdkim,
could do nothing to relievo her and Oasis and n l i ' ' - * ' a,B,d 110 nucromaueers (ju,lnUirA
Her mother appealed J oU l M b andho w t^ lo i e i n lho 0Vil shirit,
feet, and the demon (jin) having left the /dri annearJi“ i ,“ mcdl?te|y began to bfes his
submission. In Maujpur (Lachmangmh , wis a holy man ^ f , ^ r " dhdocIared H:’
ci Millli by caste, who loved God with a trim im*« y inan, Mausiiklia by unmo. and
Ho believed in L-il Das, but his wife dim»ar»fro l h?Z°\ pHO, ai*d gave much iu alms,
because ho could not avoid bein«»-carried off to Tii-v êc.?use *!° forked no miracles and
the thoughts of men. oi. hm S , h o r “ v X - akl'a 8:li'lthal Lai tois knew
Jam Irndly on account of his unbelieving wife Mnnsukle/w™ rRSPcda> Ll11 D:>3 received
Ldl l)us, however, forgave him and called him 'h> , f ,g0ln6 3<,rrowfully sway,
takes into. her arms J t cousolâ c h iK lS n m S S S S S S * * *
another^ bu^'ho^remcllibered'L:fHHs andc^k^ .S?mc ?aid 0m »o*e

were saved. U1 i)Ss heard the prayerof' him a Ulhe « 4 goTds
goods wero saved. However Lai T>i= tst,al!l.:R eliant, and showed emotion The
wealth, but told him to give it to ^V i i h £ h“ “ ‘^-offering, ns lie hud no need of
Various other miracles of tho < oceanic as puro as gold.

Mathura *who*«?me °* **}e Sun’ Predicts iho famino°of^f 1884^ ? T T l of U1 D:,s’ who
iJu D ^ ’ ^ ’ 0 S0n?“ tohim with 70o f o l l o w e r n l i , J1 •ecds N% 1 ChSran Das of
Sinch^ UlQt the Mewnt should' be! I m i ha£ln? c&rriod off his buffaloes,
tained him T huId5BU'- l-« W« having met wh ? * ^âchwdhas and their chief Jai
God t i h,61 #nd f0d others out o f p r o c e e d s ' ol ^npia, who main-
the honour n .T “ HSary virtUL'8- wished to uppoim him h °"'n labour* and was blessed by
Jd & S ^ " '* ,W a “ J4t ° k n t'W W lta r a l) foupd in UontgoM M y and
l ' u “ p ' 10l“ " taS r‘Cultural) found in i u m t Bar.
h a u l l " " f Cl“ M M l t a a l ) t a n ! in Amritsar.

L a h im ^ ag ‘ cultural clan found in ShAhpar.
L al ^ US^ H° f MnhRmm^ n fa q ir 8 nll° ^tmoe when they go to bog in
j'ttd cl-iBsotl us a^ric'ii1]turi 1^ 011^ oaJ®1‘y > where tliey aro llnlmmujadan
ill
( { ( l )}).. . . . . ' (fi T
W v ; - / / 20 . Laloh—Lama. kU-Li
in October. This is a special festival of the Lallis, who collect consider

able sums which are distributed in prizes to wrestlers, etc., and is held
in honour of a deceased ancestor of the tribe. But a ‘parsvi fair is also
held at Gforalla in Sialkot.
L alok—‘ pass-crosser'/ in LcLkul: see under Kdng. cliumpo.
Lalota, a sept of Rajputs, found in Hoshiarpur.
Lalotba, a sept of Rfijputs found in Sialkot and probably tho same as the
Lalota. They are said to intermarry with tho Bajju Rajputs.
Lama, the priest of the Buddhists in LShul, Spiti and Kanaur. The word
is apparently a corruption of Brahman, the Tibetan form being hldma.
One of tho most peculiar features of the lamaic system is tho
hierarchy from which it takes its name. The teaching of Buddha
included an elaborate monastic system, but no priests, for there was no
god to worship or ceremonies to perform, and no hierarchy, for all men
were equal. And till about A. D, 1400 the lamas or monks of Tibet
recognised no supreme head of the faith. But about that time tho
.abbot of the Gulildan monastery near Lhasa proclaimed himself tho
patriarch of the whole lamaic priesthood, and his successor, of the
luslii^ monastery, declared tho grand lamas to bo tho perpetual re
incarnations of one of tho Bodhisatvas or semi-Buddhas, who, as each
lama died, was born again iu the person of an infant that might be
known by the possession of certain divine marks. The fifth in suc
cession founded the hierarchy of Dalai lamas at Lhdsa in 1G40, and
made himself master of the whole of Tibet. He assumed the title of
Dalai Luma, while the luma of Taslii still continued to enjoy his former
privileges, and thus we now have two great chairs filled by a double
series of incarnations. There is also a third great lama in Bhutan
known among the Bhntanis as the Dharma Rajjf, but among the
Tibetans as Lord of the World. Below these three great lamas come
the ordinary monks, who live for the most part in monasteries ruled
by abbots whose only claim to precedence one over another is derived
from the importance of tho institution over which tlJL ^ f t
from the influence of personal sauctity. They are with tY p u81f t
of: the Drukhpa sect, hound to celihacv S t f t ! , ,ex^ Uoa
monastic life, and are collectively called / ^ Wll.e eaf t ,$ U
consist of lamas or full monks f07 the wJ ^ " ° f t Tf t
and novices or neophytes. There „ Z f t " * “ f t
. n S S ’ t X t n T 8 " " " » ‘ h“ Hfiti, tho r fta t » »

S T " “ he “ <* • ». « a tho fW utr
, i n .. le Jowiger noil., as they grow up, rotaro to lliu
8 S as as o ^ n t “ “ ‘“ ‘ f ^ ! * « • « “ » “ W * t l e A , ™ b , suefe
uidustues as can be pursued within the walls of the building, and bV
FfiLlie "utter'aic w^th 'Upplotu?nted an allowance from tho eldest son.
ji iho . Uei no without leaving a son, tho eldest of surviving brothers
who <aitlS ^ 80 abandons tho monastic life, resumes the properly,
and becomes the husband of the widow without iurth'er ceremony
'J he i ibetan lamas are divided into three chief sects of which tho meet
ancient are the N ingmata or Nyimapa, whose followers wear red
clothes, and to which most of the lamas of LadukL belong. The D kagi^
Hi Ldrn aism in 8piti. 2*1
§l
or Drnkhpa sect also wear red garments, and are ruled over by tba
Dharma KdjiJ or great lama of Bhutan, in which country they are most
numerous. It would appear that the Spiti lamas belong partly and
the L&bul lamas almost entirely to this sect, which permits its monks
to marry. The Gelukpa sect was founded about A . D. 1400 by the
first great lama, of Gdhlddn, and its followers are distinguished by
yellow garments, the sect prevails chiefly in Tibet, and both the
Dalai and the Taslii lamas belong to it-.
În Spiti the younger sons of a landowner, the younger brothers of a
K iianq-churn-pa, are sent in childhood to Buddhist monasteries in which
they spend their lives, unless, in the event of the Khang-chhen-pa
failing to beget issue, one of thorn elects to abandon the monastic
life and take Ids . eldest brother’s place in the family. It is only
rarely that the son of a dutal-pa, or cottager, becomes a monk.
It is also open to the eldest sou to outer a monastery, iu which
ease his next brother will marry and inherit the fathers’ land. Some
times however, the son of a dutal-pa does become a monk. The
profession is thus confined as a rule to tho younger sons of the regular
landholders, who take to it of necessity, but get as maintenance the
produce of a field set aside as (do or dashing (from dawa, a synonym
for lama). It. is, however, only tho second son who is' eutitlod to claim
da-idling, and many do not take it from their elder brothers, but have
all in common with him, including their income from begging, funeral
fees, etc.* This is to the advantage of the eldor brother, as a celibate
monk s expenses are of course very small. When there are more than two
brothers, theyounger ones, though they cannot get da-zhing, are consider
ed entitled to some subsistence allowance from the head of tho family but
m return they do certain kinds of work for him in the summer, damn*
which season only the elder monks remaiu in the monasteries F<w
t .o instance, as long as they are tsun-pa or ge-tsul, that is, neoplivtes
oi deacons and not gelong, or fully ordained monks or priest s? t'hev
Ot dr “ T , « * ™ ?r* Plo-gW -g : X n V S
but\m Lvr S’ fel d and BheeP* and do other domestic services,
. . l r i , ‘" I r s 0r.C1 ?™sa « But ■once a monk nlwajm »
Snppomng tho Load oi a family to die
d leave a young widow, with no son or a son of tender asre only then
ra on C f\ tlr’ if fc,’ 0r0iiS ° nP* oleotsTo S o tU
widow’s h,', 1 , thS np0n h° “ at onco. considered his brother’s
necessary +* *n' Vl ’ cai' 110t’ obJecb> nor is any marriage ceremony
coeds' wlfen of f P*6™ j hy elder brother. !‘o of course sue-
limiRo ttn l M U!! an, -thlS mothor and unclc retire to tho small
Wav ’ s ' 10 other sons, it any, go into the monasteries in the usual
havimr^’ f the head of the family has only daughters, and,
d a n g h l f i T l ? , 10? 0 of. ge^ 1T,g a son, wishes to marry one of his
t g P1B a " d take her husband into the house as his son and heir.
oec.âtioô?1^ mo,st holding a plQt of from one to half a Hal will' bo found in tho
hy tho laHer h,„ ,brother m undo ot the head of the bmulv. It is ploughed and sown
T6v«‘ ‘ *''f'-onrso toT'' ' ' ' 11 i 60"d .«**&*& tho whole pro,lm o. The .f.>-«hAt|r
t Die ,1,1,'? to lho ,b' ^ of ‘ he family the death of the Uma
h'1"in. alono oL ii or V h°. “as a null to become a monk, tho next son, who has not turned
wodd^g uv, «y°u«h the marriage ceremony with tho bride, Tim chief rite at, the
13 womhiupia * n , ‘u nmking a cake or mica.-, (Hi, •,.iutmc') of Min or flour which
ana ‘hen thrown away, outside the luimkt to !>vert evils.
' c% \
(t( MFi W m o orders in Spiti.

! (isj liJ
it generally happens that the younger brother in the monastery objects,
and says he will leave the priesthood nnd bpget a son. In such eases
his right to do so is generally allowed : sometimes ho will marry a wife
to himself, and put his elder brother in the small house, sometimes, by
agreement, he will cohabit with his sister-in-law in hope of getting a,
son by her. A monk who throws off the frock in this way has to pay a
tine to his monastery. Many decline to become laymen : Sir James
Lyall believed that this was a rule in the case of those who have attain
ed to the grade of gelong. Where the lama brother declines, then it is
agreed that, in tlio lower part of the valley [i.e. Kothis Pin and Sham),
the father or widow-mother can take a son-in-law to livo in the house
and succeed as son and heir, and no kinsmen (if there aro any) can
object.
In Spiti the monks of Pin are of the Drukhpa, and not of theGelukpa
or celibate class to which those of the other four monasteries, Ki,
Dankhar or Lawopi, Tabo nnd Tang-gyut, belong. They marry in
imitation of their patron saint Guru Rimbochi, though in their books
marriage is not approved o f : this saint founded several orders, of which
that to which the monks of Pin belong is the most ancient, and is
called Ngyangma. The wives and families of the monks live not in
the monasteries, but in small houses in the villages. Every son of a
lama or monk becomes a buzhan, which is the name given to a low
order of strolling monks or friars. There aro nineteen families of
those buzhans in Pin Kothi, Sometimes the younger son of a land
holder becomes a buzhan in preference to going into the monastery.
Those buzhans aro a very curious sot of people, they get a living by
wandering in small parlies through nil the neighbouring countries
stopping at every villnge, and acting plays, chanting legends and’
dancing like whirling dervishes, many also trade in a small wav bv
bartering gram for salt with the Tibetans, and then exchanging the
salt with the Kanaur people for iron, buck-wheat, or honey, they also
often undertake to carry loads for traveling across the passes Z
substitutes for the landholders. They dress much like other monk"
but instead of shaving their heads, wear their hair in long straight
twists which gives them a very wild appearance. According to the
story told to Sir James Lyall in Spiti the buzhan order was found hv
one Thang-thong Gnilpo ( lit / king of the desert) under tho following
circumstances : - A certain king of Lhfisa perverted the people of Tilml
from Rnddhism to a new religion of his own. He succeeded so we
that in the course of .fly years the old faith was quite forgotten an
the Om mam pudme hun, or sacred ejaculation, quite disused. To will
back the people, Lsan-iessig, the divinity worshipped at Trilokn&th
caused a i/ incarnation of himself to be born in a kin<P4 house in tl,/.
person of riiang-thong Gidlpo; the child grew u p ? sainfc ^nd'a
reformer, he saw that it wa9 impossible to reclaim the people by b ool*
and he therefore a(loptedjhe di-esa since worn by tho buzhans ami
spent his litu in wandering from village to village o fieri ’ '
& w n i *2, »4 h#vt m -
after ban 1he chorus Om mamjmdm,! horn whenever it occurred in tlm
chants or recitatton In this way the people became again
tecustotoed
to repeat the sacied sentence, “ their mouths becaum purified,” : and
' Go^ X
--- -nV \ •
|1 | ' .
Lama death customs.
29 <SL
29
the religion of Buddha vevived. There is something rather impres

sive about tho performances of these buzhans.
The lamas of the various sects in Spiti have next to nothing to do
with the burial or burning of the dead, since thoso functions are in the
hands of a certain class of people called joba (pronounced joa ). This
class is however unknown in Upper Kanau'r, Ldhul and Ladakh, As
Spiti is a woodless country burning is seldom resorted to, except in
the cose of a prominent lama who has departed this life and as such
must be burnt. The dead are also buried, sometimes in fields or
near them, in places which belong to the family, and sometimes under
rocks : while strangers, poor people and more especially children, even
those of the well-to-do, are thrown into tho streams. A fourth custom, '
very common in Spiti, but unknown in Phu and its neighbourhood,
is the rending of the corpse in pieces, which afford a welcome meal to
fish and to the Lammorgeiers which are called jajin or jazas.
A Idma especially a Crest Luma, must always be careful when on
his death-bed to depart from this world in the posture of a sitting
Buddha. If ho quits it without assuming that seated attitude his learn
ing counts for nothing and his fame is lost for ever. Three such atti
tudes are distinguished, (1) the usual oue in which the dying mart
cannot sec his feet, (2) that in which the soles of the feet appear'to bo
turned upwards, and (3) tho peculiarly artificial dzogspc skyiltrung.
The move artistic the posture of a Great. Lima at his demise and the
longer his corpse preserves it, the higher rises his reputation and the
respect in which he is held by all the people. As soon as his body
begins to lean to one. sido it can be carried out and burnt at the spot
where the chhodrten or grave-stone has “already been set up.
All corpses are said to be tightly bound before burial in tho'tracts
under' Buddh ist in f 1no nee,
The rigid tying up of the body is due to a fear of the rolangs or re
surrection of the body in which a spirit or kobbold enters into tho
corpse. The vetdlas or corpses temporarily animated by kobbolds, ac
cording to thu popular belief, share the tendency of dead bodios to be
come stiff and so cannot stoop. Owing to this belief at Lhasa low
doors are preferred for houses in the neighbourhood of burial places.
Moreover manifestations of rolangs now ocour generally all the more
that the universal degeneracy ot mankind has so increased in c o m p a r i
son with former times, that the demons find ample opportunities to
enter into living bodies and men’s virtues are rarely great onough to
enable them to withstand their entry.
The lamas in Ltihul ere generally of the Kanot, caste, though there
are, of course, cases where even Tluikurs have ’ become lamas. The
Ka.net cuts his choti as does a Gosain, and becomes tho disciple of
some lama, and this may be even after marriage. The htinaq of
Lfthul who all belong to the th’Ugpa order may marry. Their sons
belong to their father’s original caste. Ldvias sometimes cease to
belong to the priesthood, allow their cholis to grow, and are again
received as Kanets. Women also become nuns and Livo iu tho
monasteries, where the morality is far from pure. It is common for
111 Ldng-Langdh.
<SL
cases of seduotion to occur, and then the abbot imposes a fine
[dharmdand chostim) in the shape of a feast to the fraternity. It is
still common for both Brahmans and lamas to be present at marriages
and funerals, a fact which shows how intimately Hinduism and
Buddhism are connected in Ldhul.
As a matter of fact, many of the Drugpa lamas are married
possess houses and fields, and only live part of the winter in the
monasteries. Almost every house contains a small family chapel, in
which Sangyas is the principal image. It is furnished also with a
few books, and daily offerings of the kind already described are
made.
Lang, a (Tdt (agricultural) clan, found in a solid block in the centre of the
Shujdbdd tahsil, Muitdn district, on the old banks of the Beds, where
they settled in Akbar’s lime. They aro also found in Bahdwalpnr
where they claim to be one of the four septs of the Polandars, the othor
three being the Dalle, Lile and Kanjur. Thoy say they came from a
far country with Sher Shdh Sayyid Jaldl.
L angaii, a tribe, classed as Jilt in Dera Gbdzi Klidn, wliero it is probably
aboriginal, or immigrant from the eastward.
L angah, a trib'e of agriculturists in the Multdn, Muzaffargarh, Slidhpur,
Montgomery and Dera Ghdzi Khdn districts. They claim to have
been originally an Afgkdn tribe who came to Multan from Sivi and
Dhadhar for purposes oi trade, and eventually settled at Rappri and
the neighbourhood. In the confusion that followed the invasion of
Tamerlane Multdn became independent of tho throne of Delhi, and the
inhabitants chose Shaikh Yusuf Kureshi, head of the shrine of Shaikh
Baha-ud-Dfn, as governor. In 1445 A.D., Rai Sahra, chief of tho
Langdhs, whose daughter had.been married to Shaikh Yusuf intro
duced an armed band of bis tvibesraon into tho city by night* seized
Shaikh Yusuf and sent him to Delhi, and proclaimed himself
w.th the title Sultfin Qutb-nd-Din. Tho kings of Multdn bolcmgitm to
tine Lmngah tribe are ahown below :— m
SulUnQutb-ud-Dto ............................... U46 to 1400.
BulUn Firoz Sh&h > .............................. 1400 (extent of ro>gn not known).
8ult4n Malundd ) “ ..................... Dates not known.
BulUn Husain ......................................... lo 1520
The dynasty terminated with the capture of Multdn, after a siege
of more than a jear, by Shdli Hasan Arglmn, governor of Sindh n
Uj2G. I'or ten days tho city was given up to plunder and massacre
and most of the Langahs wore slam. Sultdn Husain was made prisoner
and died shortly after, the Langah dynasty ruled Multdn for 80 years
during which time Buoehes succeeded in establishing themselves a X
the Indue from b.tpur to Kot Knror. The Langdhs of Multdn and
Muzuffargarh are now very insignificant cultivators.
Parishtah is tho authority for their Afghan origin, which is dorhffnl
to any tho least. lizuda Murdd Baklisli Bhufcta of Mulidn Bavs that
the Bhutta, Langah, Rharral, Harrtd and Lak are all Pun war liitinnt-
by origin. But the Langdh are described by Tod as a clan of the
Cluilnk or fcolam tn„o of Agmkula Rajputs, who inhabited Multdn
111 §L
Langa h— Ldapal. SI
and Jaisalmor and were driven onfc of the latter by the Bha(,ti at least
700 years ago. It is also stated by mirdsis that the Langdih, Bhutki,
Dahar, Shajrd and Naich of Multdn all sprang from the 5 sons of one
Malhi in the couplet:—
Sagli jihandi dddi, Sodi jihandi md,
Mahli jai panjputr—Dahr, Bhutta, Langah, Naich, Shajrd.
Some of the Langdlis now claim Arabian descent and say that their
founder came from Arabia 600 years ago. The Langdlis are all
content to be styled Ja(s, but in Multan some of them are called
Langah Sultdni. The Punjab Langah are mainly confined to the
lower Indus and Chendb, those in Multan occupying a more or loss
solid block in Shujdbdd tahsil.
Langah, an Arain clan (agricultural) found in Montgomery.
La^ganaii, a Jut clan (agricultural) found in Multan.
L an ' gkajli , a Jat clan (agricultural) found in Multan.
Langrial, a tribe (agricultural) classed as Kdjput which inhabits the whole

of the eastern bar in Multan. Comparatively recent immigrants, their
mirdsi claims for them descent from a Brahman of Bikdner,* but
they themselves say they are Quraish from Arabia, and that tlioy
hold sway for some time at Tliatha in Sindh under one Ghi&s-ud-Din
who from the lavislniess of his public kitchen (langur) obtained the
title of Langrial. Ghids-ud-Dm is said to have been a contemporary
of Muhammad of Glior and to have gone with him to Delhi, Tb.ero it
is described as wandering via Kashmir to Shdbpur and thence to
Garidla in Jhang. From there they went to the KauialiaiZdr/a iu
Montgomery, but migrated in Sliujd Khdn’s time fo lvamand in the
country formerly held by the Hans. By nature nomads and by habit
cattle-lifters, tbo Langrial are by degrees settling down to more stable
and reputable means of living.
Laceja, a Jat clan (agricultural) found in Multan.
L ae, a Jdt clan (agricultural) fouud in Multan. They originally came from
Sindh and affect the title of Jam.
Lasai, a tribe of Jilts
Hasancal, a Kamboh clan (agricultural) found in Amritsar.
Lashari, Lishari, one of tho original main sections of the Baloch^ said to
have settled in GatiddVa after the war with the Binds, and to bo’ now
represented by the Maghassis of Jhal in Kachhi, where some of them
form tho largest Maghassi clan. Lashdris are found wherever
Baloch settled in the Punjab. The Jistkdnis arc of Lushun descent,
and there is a strong aub-fwnicm of Lashdris in tho Gurchdni tribe but
those of Drigri in Dora Ghdzi Khdn appear to be Jd(a. In the
Gugera and Pakpattan talisils of Montgomery most of the Baloch are
Lashdris, In Shahpur the Lushun tribe is classed as agricultural.
Haspal, a Gujar clan (agricultural) found in Amritsar.
* They also say that their ancestor was a Brahman (.’Imran from Bikaner who was con
verted by Suit,in Samrin. They originally Eeltlcd in Rawalpindi ; (hence they moved to
Jhang, and took some country from tho Siiil.
Ju Siilkot they claim descent through Rai Baram from Langrial. Jasu U in descent from
the latter turned Moslem. Thoy settled int-ialhot in th time of Shah Jahan.
/T 'l
Lat—Lhapd.
<SL
L at, a J&t clan found in Ludkidua. Its members do not cut the jandi tree
at weddings, but playing with twigs is observed on tlio site of their
jathera and the kangna game is also played.
L athae, a Jdfc got or tribe which claims descent from an ancestor whey
migrated from Jaiealmer and married a Jat widow. Ho was once
attacked and surrounded by enemies whom he put to flight but one nl:
them whom he had captured, killed him by thrusting a lathi or stick
mto his mouth, whence Uie name of the got. It holds seven villages
in bind tansu. Khera Bhfimia is worshipped at weddings.
L athee, a Jattribe found iniKarual whither it migrated from Karsaula in
Jind, a village held by Lathars. Doubtless = Latliar.
Lati, an agricultural clan found in Shdhpur.
L au, an A nun clan agricultural found in Montgomery.
L ade, a tribe of Jats. They trace their origin to Lalhora, a place of
uncertain locality. They are found in tho Bawal nizdmat of Nhbha.
Lawag, a Jdt clan (agricultural) found in Multdn.
liAwf, aGujar clan (agricultural) found in Amritsar.
L eghaki, an important organised tuman o f the B aloch , occupying the
country from the Kura pass, which is tho Gurch-fni northern border, to
the bakln b,invar pass a little to the north of Dera Ghdai KMn, which
divides them from the Khosa. They are o f pure Rind origin* and aro
divided into 11 clans the Haddidni (a sub-iuman), Bughldni, .Jogidni,
Ivamddiu, HijbA.n, Idlbur, Cliandm, Kaloi, Ahmadani, Bulod,ni.°Bat-
wamand rimbatdm, of wmclithe first inhabit the hills beyond our
border and are not subject lo our rule, and are, or were in 1800 noma
iL C V H er1lT e at OhotrZo?,e ^ b!l°DgS to tho Alidni clan.’ Their
raadtlm who then hold the present L e g h d r ic o u .V P "l

ound in considerable numbers in Dora Ismail and\luz,n 2 r, w
these outlying settlements own no allegiance to the tribe Id o T'H '
dynasty of Sindh belonged to tin's tvih« n, • ,, Ah0 1<"bfir
L bhbae, cf. Baldhar.

L eeho, a Jdt clan (agricultural) found iu Amritsar.
Lama J&t clan (agricultural) found in Amrit^,,- i .
In the latter Districts it is Muham madam''^ “ ®d Mou,Komory.
Laid, a J*H clan (agricultural) found in Amritsar.
L uai’A, one who represents the lh& or god and is inspired to giVo or, 1
in bis name in Kanaur. The rite is thus described l.v tho 1? °i
R. Schnabel of tlie Moravian Mission at Lfliu •_ J ^cvereud
front 5 ? " ,iKhW « * spread in '
* But the Chandia clan a aaparata, audio Kaloi and Ualuni ar8 said to b~ g— —
v-.;
®
; ', 1 (si.
Libdnah—Lilari. 8$
After the music of the drums has begun a man (the lhapa) comes
out of the circle of the spectators and stands with bare feet on
the skin. Another places hiniBelf opposite him and, taking a few burn
ing coals, holds them close under his nose. The man thus inhales the
smoke and his breathing becomes laboured, insensibility supervening.
His eyes begin to roll, a sign to the audience that- the Ihd is entering
into the man. Suddenly lie hisses like a snake, aud throws off his
clothing with a jerk. The spectators spring quickly upon him aud
wrap his head in a white, but dirty, cloth and give him as a sceptre a
stick wrapped with red rags. The other man now offers murmured
prayers to the Ihd, while the other, the Ihdpa who represents the Ihd
turns to the village notables and addresses them with an aftected
voice, in nasal, half singing tones. He complains that on a foimor oc
casion they only sacrificed a thin lie-goat, aud declares that unless
ho gets a l'at one on this occasion, ho will not bless the spot. No one.
will furnish such a goat. A heated debate follows. Evei-y one pre
tends that his lie-goat is thinner than his neighbour’s. Meanwhile
the Ihd has withdrawn, but the man representing him smokes, content
edly and puffs at bis hubble-bubble in perfect peace. At last the re
quired he-goat is obtained aud as the Ihd is re-called he announces
that ho has seen the good will of the villagers and will bless them with
out the expense of a saci-ifice, apparently because he finds that his
friends will have to provide the goat and wishes to spare him that
sacrifice. Oil cakes are now offered to the Ihd but he does not eat
them. Instead of so doing ho casts them away in all directions with
many ceremonies. He does the same with a small pot of chdng or
beer. This completes the act of blessing, hut peace and decorum are
not yot restored. On the contrary a veritablo pandemonium, to which
the drums contribute, ensues, while the young men in ecstasy rave and
frolic round the Ihd, One can imagine how the man into whom the Via
descends under the pretence that the Lima’s voice speaks through
him can blacken the character of his enemies, and ho often does so.
Usually liia remarks only bring him blows, which are given to the Ihd—
not to him.
L ibanah, the form of L auana current in SiulkoL
Likhabx, fern, -an, a writer and Likhwayyd, a penman: cj. Lakh&ri and
Lakhwayya.
L ilI kI, fem. -an, also nildr a dyer, trom III or nil, indigo. The LiWi is
hardly distinguishable from the Rangrez. They nre both dyers, and
both artisans and not menials, being chiefly found in the towns, But.
the distinction is said to be that theLildri dyes, us his name implies, in
indigo only ; while the Rangrez dyes in all country colours except indi
go and madder, which last appertains to the (Jhhimba. It is noticeable
that, with the exception of a few returned as Hindus by the Native
States, both of these castes are exclusively Mnsalmdu. The Hindu in
deed would not dye in blue, which is to him au abomination; and
tnadder-red is his special colour, which perhaps accounts few the
Chhhubas, most of Whom are Hindu, dyeing in that colour only. Hi
Peshawar the Dhobi and Rangrez are said to be identical. The Lilari
is often called Nilari, Ninth o. Nflgur, Lolau or JLulliiri. In Multan,
Pungar is tho term locally ured for Lildri.
x j * ’ Go^ x
(if ™)l Lilia. vfiT

LtttAs.— A small tribe o! status which holds a block of about 40 square
miles at the foot of the hills, in the Thai, west of Pind Dfidan
in Jhelum. It is also found in Shdhpur. ’
They, and their Mfrdsfs, say that they were originally located in
Arabia, being relations of the Prophet on his mother’s side and there
fore Quraish j in the time of Sultan Mahmud of Ghazni ono of the tribe"
named Hdras, migrated to India, with 160 kinsmen as well as depend’
ants, and settled at Masnad in Hindustan, 27 generations ago * Ap
parently after some 7 generations their forefathers went to Multan"
where a well-known Pir gave them one Ghauns Shdh as a spiritual
guide, warning them that dissension would lead to their ruin : taking
Ghauns Shdh with them, they went to Shahidgarh, or Shahiddnwali
also known as Lilgarh (said to still exist on the Uhendb in Gujrdnwdla/
and there encamped. The local governor when ordered to oxpel
them succeeded in dividing the tribe into two factions, which fought
a pitched battle. The defeated party dispersed and its descendants
are now found near the Chenftb, while the other, weakened by the
struggle, migrated to its present seats, headed by Lilia Buzurg, 20
generations ago. This tract was then occupied by a tribe of Hdl Jdts
said to be found nowhere else, while the local governor was an Anand
Khatri of Bhera. The Hdla were exterminated, but a pregnant woman
escaped, dnd from her son the few families of Hals, who still hold land
in Lilia are said to be descended. Extensive mounds to the west nf
Lilia* mark the site of the Hdl village.
The Lillds are Sunni Musalmans, and say that they were so lon<-
before their .immigration to India: they deny that they have ever had
any connection with Brahmans as parohite, etc., and certainly havn
none now. lbey have no special Pfr, but sav that. th™\. „£• u ,
leader is the successor of the Pfr of Multdn, who gave them r T ^ 1
Shdh, though the connection has lapsed with time. But the? «?naUns
occasionally to do reverence at the shrine of Bahdwal Han It m V
Their birth, marriage and death customs resemble those of th! M “v^
madam generall,, but iu burying the dead the, place ? L h ?
at the head of the grave for a male and at the feet in tV Ileadat° n0
fomalo. For some unknown reason, they Wye- 2 . ’ 1 ,® “ of »
Agriculture is said to have been their original occupaTion, 2 2 ™ '
They Bay they marry only in their own tribo t
with Phaphras, Gondals, and Jetbals : but are believe ° f eqUaI terius)
any tribe that is considered zamvnddr or T-d fV6“ to “ anT with
much the same. Widow r e m a r k s ’
marries her deceased husband’s brother - !,< a W1^0W usually
d o »o , but, the, say, this was . h e p S S a & S t i . T ^ f° ’ “ d l°
daughters iQ mamage and then getting them back to sell one ° ^leir
Physically they are well developed, and” seem to resemble 2 2 ° ,'
* Lilia comprise ^ phages, Ulla Bhera oMJLÔW)toa27i72^—S--------

Hiudwaua and Lilia Guj, all aalliedafter their founds. Mamo, Bharo, Hindo and'o^1
® <5L
Lilldri—Lo-dukpa. S5
neighbours: but tbey have not taken much to service in the army.
They are industrious cultivators.
Libbari, see under LilAri. *
L ishari , a Balccli clan (agricultural) found in Montgomery: see L ash ari .
L obana , see under L abAn a .
L obon, see under ChliAzang,

L odha, Lodhi, Lodhke, Lodb, Loda or Lod, like the K achhi, a well-known
cultivating caste of Hindustan, found in the Punjab chiefly in tho
Jumna Districts, though a few of them have moved on westwards to
tho great cantonments. Almost without exception Hindus the LodliAs
are said to be distinct from tho Lodhi outcasts of Central India- but
the Lodhas of Delhi would appear to be of very low social standing.
It is indeed said that there are two distinct castes, the LodhA and
LodhA, In Ambala the Lodlids cultivate hemp largely and work it up
into rope.
Lodhaka, a Jilt clan (agricultural) found in Multan.
L odhran , a JAt clan (agricultu ral) fou n d in M ultdn.
Lodi, a tribe of Pathdns to which belong many of the septs of fMitino-

Pawindahs. They belong to the Mati branch of the Pathdns and
are descended from IbrAhim, the Lodai, ‘ the greatest or 'superior»
IbrAhim’s son Sidnai had two sons, one of whom Praugai had a soil
named K uassur, and the Lodis are thus akin to the Pritngi, Sur and
Sanvdni tribes, as well as many others; see under Ghilz'ai. The Prarnri
and Sur were espolled from the country round TAnk by the Luhfim
or Nuhd,m (themselves a Lodi tribe) about the end of the 16th centurv
they are now found in very small numbers in Peshfiwar-and in
scattered communities in tho Punjab, e.g., in Amritsar, where they
are classed as agricultural, and Ambala.
Lodikk- R egarded as a clan of the Kharrals in Montgomery, in Guirdnwdla
where they hold 36 villages they are said to bo of Solar Rajput descent,*
^ -0m° '°m 1Uvi- tho Kharral head-quarters, to tho
Guirdnwdla bar some 10 generations ago, and led a pastoral nnd
marauding life much frequenting tho country near the SAno-la Hill, till
reverses at the hands of the Vn-k Jdts forced them to settfe down and
take to agriculture m early Sikl, times, cultivating land in Hinjrd and
Jag villages.* ihey do not give daughters to the local Jftt tribes, but
will take wives from any JAt community. Pagvand i?, the rule of
inheritance and adoption is very common. Lodi their eponym, had
four sons who founded as many muhins or septs, but of those only two
arc now iu existence.
L odbah, a tribe of Ja^s which claims to be descended from Lodrah,
son of Sukhrdm Deo Manhds, and thus of Solar RAjput origin. It
was converted to Isldm under Aurangzeb and is settled in tahsil
SiAlkot: cf. Lodhara.
L o-dukim, see Dukpa.
* u UJrauwiilu Sett. R e p 1860.7, p, 6. “ '

l(W)\ ( , Gt
Lohdn Lohar.
Lon an, a trite of .Jilts, descended from an oponym, of Punwdr Rajput origin,
belonging to Vikraumjit’s family, and found in Sidlkot., The Loll fin
or Lokain are also found in Hissdr, where it is said that one of the four
sons of Lohan was Chula, a hhagat who founded N&rnaund, and is
now worshipped as the tribal god under the form of an oblong
.stone in his shrine there. His Brahmans are of the Indauria got and
are fed on the 11th mdi of each month.
Lohar, fern, -r, -an.—The Lohdr of the Punjab is, as his name implies, a
blacksmith pure and simple. He is one of the true villago menials,
receiving customary dues in the shape of a share of the produce, in
return for which he makes and mends all the iron implements of
agriculture, the material being found by the husbandman. He is
most numerous in proportion to total population in the hills and
the Districts that lie immediately below them, where like all other
artisan castes he is largely employed in field labour. He is present
in singularly small numbers in the Multan division, the Derajdt and
Bahdwalpur; probably because men of other castes engage in black
smith’ s work in those parts, or perhaps because the oarpentor and
the blacksmith are the same. His social position is low, even for a
menial; and he is classed as an impure caste in so far that Jd^s
and others of similar standing will have no social communion with
him, though not as au outcast like the scavenger. His impurity, like
that of the barber, washerman, and dyer, springs solely from the
nature of his employment ; perhaps because it is a dirty one, but more
probably because black is a colour of evil omen, though on the other
hand iron has powerful virtue as a charm against the evil eyo. It is
not impossible that* the necessity under which bo labours of using
bellows made of cowhide may have something to do with his im
purity*. lie appears to follow very generally the religion of the
neighbourhood, and some 34 per cont. of the Lohdrs aro Hindu
about 8 per cent. Sikh, aud 58 per cont. Mnsalradn. Most of the
iron-workers in the Punjab aro called Lohars, though Ahangar,
the Persian for blacksmith, Ndlband or farrier and^Koftgarâre
also nxed as translations of the term lohar or to denote special
branches of his calling. In Poahdwar the ironsmith is called taudi
, Ic'-irigat as distinguished from tho sati Jcai'igav or carpouter III
the north of Sirsa, and probably in the Central States of the
Eastern Plains, the Lohdr or blacksmith and the Klidti or carpentor
are undiatinguisbable, the same men doing both kinds of work •and in
many, perhaps in most parts of the Punjab, the two intermarry In
Hoahidrpnr they are said to form a single caste called Lohdr-Tarkhdn
and the son of a. blacksmith will often tako to carpentry and vice versa ■
but it appear* tint the castes were originally separate, for the joint
caste is divided into two sections who will not intermarry or oven
eat or ynoke together, the Dhaimin, from dhamna ‘ to blow,’ and the
Khatti from hhal, ‘ wood.’ In (iujrdnv/dla the same two sections exist ■
and they »re the two great Tarkhdn tribes also. In Karndl a shrt
of connection seems to be admitted, but the castes are now distinct'
In Sirea the Lohdrs may be divided into three main sections; the
* Colobrooke says that tho Karan.kirn or blacksmith is classod in tho PnrdnsAia
the polluted tribes. M 0,10 01
CP Sl
Lohdr. S7
first, men of undoubted and recont Jd$ and evon Rdjput origin who
uavo, generally by reason of poverty, taken to work as blacksmiths •
secondly the Suthdr Lohdr or members of the Suthdr tribe of carpenters
who have similarly changed their original Occupation ; and thirdly
the bauiya Lohdr, a class of wandering blacksmiths not nncommou
throughout the east and south-east of the Province, who come ud
Trom Rdjputdna and the United Provinces and travel about with
hen- families and implements in carts from village to village, doino-
v i l l ! 1161’ sf?rfca of }™n " oriF which are beyond the capacity of the
of ™ i ar T ' 1 m? <leru:e thea' name from their carts which are
of peculiar shape. 1 he tradition runs that the Suthdr Lohdrs who
Wl™10W ! i w nlin,’ W° r Hintlu Tarklidns of the Suthdr
nb and .that Akbar took 12,000 of them from Jodhpur to Delhi
forcibly circumc.sod them, and obliged them to work in iron instead
of wooa The story is admitted by a section of the Lohdrs themselves
nml probably has some substratum of truth. These men came to
oirsa from the direction of Sindh, whore they say they formerly held
land, and are commonly known as Multdni Lohdrs. They are
divided into two groups, the Barra and Bhatt.i which intermarry. The
Jut and Suthdr Lohdrs stand highest in rank, and. the Gddiya lowest
Jliey do not it is said, eat, drink or smoke with other Lohdrs’
and are possibly aborigines. Similar distinctions doubtless exist i,l
other parts of the Punjab.
, J’lie kohdr of the Kullu hills is probably a Ddgi who lias taken
to the blacksmith s trade_ and so lost status, for the Ddo-js 0f t>Q
present day will not eat with him. On the other hand the Inf.'
w. not eat the flesh of cattle who hav: S S a
si i s - s r i i x S
zoS 1 fr.°,n •*»
M i. i . i li, C r j ; l i ™ ' i Chhfiaang take „•

from his hands. The offspring0f such a * f ’1 "°* t0 eflt
and an Argun will marry with a Lobar The Toff? 'R. ArP?n*
making pipes, tinder-boxes, bits locku „ 1 ' arRa™ skilful emiths,
h 'es, ploughshares and chains. Some of their wifi- ■knlVfes, °^°PPer^»
intricate pattern. The articles are generallv ik ,m " flll,l,nfc and
receiving food and wages, and b u m r ! ! , e ^ order» lho 8U,,th
are employed to b ea tV u m sa t
monasteries. Tliey seldom own land. J ' at e'sfclva s 111 *10
* The Lolidr in Kullu is both a blacksmith andauTTn,, ~ ---- ;---------- ---—*
are also occasionally employed on iron smelting but - i ^ Pâra* or lh.lins
from llm hill bamboo, n>ran l: cf. Nirgilu. ' 0r rrul Wcuphlion is making baakela
1 In Lahul a fen-fields called ynr.einj; are generally i,„ ij . . ■ . t , t
Lohdrs, not so much in lieu of service, forthoy are 0 (i rM by ? feW ,of
hepthom to a livelihood and induce them to settle < W d for their work S6Partttoly’ 1,3 to
J Maclagaa also mentions the Gera or GSra of Sniti-i i- ,• , ,
R fi? ■» “ • »«■ » S S C £ S iT u ^ C S ;
■e° i x
({(f ))) 38
.
Lolmu—huddiii
(CT
k J
In tlie Kills round Simla the Lohdrs are Ironsmiths. They marry
within the tribe as well as with Bdrliis or carpenters and Barehras or
goldsmiths, whoso customs are similar to those of the Barhis' and
Lohdrs. All three groups are servants of the landownera from
whom they receive food and at harvest time a share of grain called
shikota. The Kanets and higher castes will not drink with the
Bdrhis as they receive duos on the occasions of funerals and are conse
quently considered unclean.
In the higher Simla hills the LoMrs intermarry with the Bdrhis or
masons, but a Bdrhi can enter a Hindu kitchen, rasoi, or tho place
where the clmla is, with his tools in his hand to effect repairs, and
apparently a Lohdr cannot do so. The Bdrhis can wear gold ’orna
ments, but may only don a sihra or chaplet of flowers by permission
and the Lohdrs are equally subject to this rule. Kanets will not, drink
water touched by a Lohdr or a Bdrhi. Neither caBte intermarries with
Kolis or Ddgis. In the lower hills the Bdrhi is said to be a distinct
caste from the Lohdrs as both are so numerous that brides can always
be found within the caste. In the Simla hills the Bhareja is a silver
smith who intermarries with the Lohdrs, and with the Badhela.
LoHNti, a sept of Rdjputs, descended from Ndnak Chand, 4th son of Tdrd
Chand, 31st Rdjd of Kahlur.
Lohra, (l)'a low caste which lives by making string, found in Karndl. To
the east of Phunesar no cultivator will grow sum (the leguminous
Crotolaria), but he will permit a Lohra to do so: (2) also a section of
the Oswdl Bhdhras.
Lon aAo, see under Chdhzang.
L ohtIa, an ironmonger.
L o LAH, a Jdt clan (a g ricu ltu ra l) fo u n d in M ultdn.
LolerI, a Jdt clan (agricultural) found in Multdn.
L on- chbknpa, see under Chdhzang.
L ok-pa, seo under Chdhzang.
LoEfMALANAH, a Jdfc clan (agricultural) found in Multdn.
L otha, a Jdt clan (agricultural) found in Multdn.
LuiHtiA, see Labdna.
Lonm r.-A tribe of Rdjputs of the second grade, tlm Luddu are found in
certain talukas of the Una tahsil m Hofihdrnm- m. . , ,unu 111
families are styled Rdi, the chief b e b g t h e K of B h a w 'a n l
of the Bet or riverain in Nilrpur pargana appears to have been held"0' '
former times by petty Luddu lidos under tlie Kdngra "n •"
descendants still retam the custom of primogenitL with
or maintenance to younger sons. 9’*z«ra
The Lucidns are Sdraj-bansi by descent. About 2,400 years
they Lhflm Ghand, a fburaj-bansi Rdjd in Kdngra and Kin . i '
Durga or Shakti, had a son Snsrdm Chand, the Susarma of th e^ fah r^
bhdrat. Having mamed Duryodhan's daughter, Susrdm Chand S i
with the Kauravas on the Kurukshetra, battle-field and
Kdngra every day during the tight. One day Bhima n i l ! s ^
Qhaud's elephant with his mace and fractured its skull, but fdusrdm
' Go$ X
© ■' . <5L
tiuhdni—Lurlca. 39
W d the sides of the wound together with his feet and so rode it back
to K&ngra. After the war Susanna fell to fighting with Rdja, Virata,
an ally of the Pandavas, then ruling in Kashmir. In a battle Susanna
was surrounded and begged for his life which Virata granted on con
dition that he performed a luddi or jump. Hence ilie name Laddu
or Luddu. The real rise of the clnn, however, appears to date from
Khamb Chand,21stin descent from Bliuin Chand, who attacked Nangal
Kalin and its dependencies. lie eventually made it his residence and
married his son to the daughter of the Bttsdhawal Raja of Bhabaur,
but seeing its prosperity he killed the Rdjd and made it his capital.
His son Binne Cliand had eight sons. Tradition says that their mother
was blind, but contrived to conceal her infirmity from her husband for
22 years. But one day ho discovored it, and pleased with her clever
ness in concealing it, told her to ask a favour. She begged that although
tho custom was for the eldest son to succeed, all her sons should
succeed; so they were all appointed tikas and their (chief).villages
became known as tikas, they themselves taking the title of rdi.
The families descended from them bear the title or rank of rdi and
the heads of these families greet one another with tho salutation
‘ jai deo.’ Younger sons get separate villages or shares of villages
without paying any tdWalari. A rdi is installed and the tilak mark
applied to his forehead by the Rdi of Bhabaur, who is the head of tho
rai families and to whom a horse, a Bhawl and, if means permit, money
is presented on this occasion. Until the tilak is thus applied the title
of rdi cannot be assumed. The Rai of Bhabaur is similarly installed
by the EAjd, of Goler in K&ngra.
L uhani, see under N uhdni.
L uhab, see Lohdr.

L dhtH, Bee Lsbtid.
L una, a Muhammadan Jd( clan (agricultural) found in Montgomery.
L und, a largo Bai,och tribe, divided, into two Inmans—Sori and Tibbi Lund,
qq.V.
Lcngubre, a tribe of Jd(s.
LutO, L aurNI, a small tribe of the Miana branch of tho PaRidns, found on tho
Dera Ismail Klidn border. Its weakness is due to the encroachments of
the Marri and other Baloch tribes.
L uni, LoNt, a group of potters, found in Jhang, who claim to have been
originally Ohaddrar Jitys. They tain the use of green clothes and blue
dhotis or Waist*olotbs, because they say their ancestors’ tomb is cover-
, ed with a green cloth and one of thoir forebears died. as after being
bitten by a mad dog some one placed a blue cloth over him. Some of
the younger generation new wear clothes of green and blue mixed, but
never of pure green or blue.
Ltla, a Gnjar clan (agricultural) found in Amritsar.
L uba, a Muhammadan Kamboh clau (agricultural) found in Montgomery,
L ukea, a Muhammadan Ja( clan (agricultural) found in Montgomery,
X # 6 ■c°t&X
w ' 41
&
M
M achhi , M achchhj , fern. MAchhan, MaclihAni, cf. machhua, a fisherman,
fishmonger. Known in Peshawar as Machchhfiti, MachchhliwAl and
Machclihiwani, the MAehhi is the western PanjAbi name for the
Jhinwar,butin MultAn, Dera GhAzi Khan and BaliAwalpur the MAehhi
forms a distinct tribe which ranks as JAt- In all the northern Dis
tricts of the Punjab the MAchhi is also called a Jhinwar and in the
western Districts both names, where used at all, are applied indifferent
ly to the same person. But in parts of the Central Punjab, where the
eastern Hindu meets the western MusalmAn, the two terms are
generally used distinctively. The MAclihi occupies in the centre and
wost the same position which the Jhinwar fills in the east, save
that he performs in the former parts of the Punjab a considerable
part of the agricultural labour, while in the east he seldom actually
works in the fields, or at least- not as a part of his customary duties,
though of course all classes work for pay at harvest time, when the
rice is being planted out, and so forth. But besides the occupations
already described for the Jhinwar, the MAchhi is the cook and
midwife of the Punjab proper. All the DAyas and DAyis, the
accoucheur, midwife, and wet-nurse class, are of the Jhinwar or
MAehhi caste* So too the common oven which forms so important a
feature in the village life of the Punjab proper, and at which the pea
santry have their bread baked in the hot weather, is almost always
in the hands of a MAehhi for MusalmAna and a Jhinwar for Hindus.
In some parts he is also the woodcutter of the village. In the DerajAt
he is sometimes called MAnjln or Manjhern.t more particularly when
following the occupation of a fisherman, and the name Men is often
given him under the same circumstances in the rest of the Central and
Western Punjab, along the banks of our great rivers. Both these
castes may be classed as a MAehhi, as may also the Sammi or fisherman
and quailcatchef, and tho MAhigir, Maehhahra, MachhivAnia, or fisher
man. But the M en, Meun-or Meo appears to be quite distinct from the
MAehhi.
The Muhammadan MAchhis of Kapurthala State say that they
came from Ajtner in the time of Humayun and Akbar some centuries
ago. Tlie Archangel Gabriel first carried water in a skin and they
follow in his footsteps. But more immediately all the MAehhi gots go
back to Qutb Shdh, thoir common ancestor. Doubtless a tradition of
spiritual descent is hero hinted at. Tho MAchlii sections in ihiB Stale
Hre :— Sont, Pliabbo, Thammam, Kliokliar, PhAno, Sangri, MehrAs,
Soranch, GAr, Wajan, Phabu, Khoso, SyAl, Bhote, and several others.
But marriage is of course allowed within the section, as they are
Muhammadans. >
• So Ibbetson. § 610.1* But women of,various low castes act as midwivos, dot, thmUMbulit
the Punjab, The Dava’.fonnB a oasteiwhOM women are hereditary wet nuraea ■- «»ji ut
families on the borders (of Kajpulana; but it is doubtful if the Days is ever
accoucheur though the Census returns show <ti|r<“ as such by occupation as .. italKli!’
t The Manchhari who ?re boatmen and hshermep are said to bo a sept of the nauaim
pr Mobanns,
X a^£ ■Goi x
111 .-qV^, 42
.,
Hachhi customs.
■ •; <sl
Any outsider is allowed to learn Mdchhi’s work as an apprentice, but
is never permitted to form marriage relations with the caste. Early
marriage is the rule, bu', in case of necessity adult marriage is*allowed.
Betrothals are thus arranged. After preliminary enquiries tho boy’s
father makes a proposal of marriage to the girl’s father, and when it is
accepted he goes with some of his relations to her house, taking with
him some clothes, a few silver ornaments, some gur ’ and pvrmidn.
The betrothal ceremony is then performed in the present of the
baradri and fees are given to the lagis. The bride’s father a-ots
clothes and about Rs. 14 in cash and the boy’s father incursân
expenditure of some Rs. 40. The girl’s father then takes leave of
the boy’s father giving him a dastar and a sheet. If his means
allowed, he also gives dasturs and sheets to all who accompany
him. The guests are detained for a day or two. Tho girl’s father
then fixes the date of the wedding in consultation with the baradri
and deputes the barber with a tewar and a gaud (a piece of thread)
to announce tho date fixed to the boy’s father. On receiving these the
boy’s father summons his baradri and inform them of the date. Then
Rs. 50 or Rs. 60 on a that or plate are put before the barber who takes
one rupee as his fee and Rs. 11, Rs. 21, or Rs. 25 or as much as he may
be t"ld to take for the girl’s father. On the date fixed the barAt
consisting of 10, 15 or 20 persons, as meaus permit, goes to the bride’ s
house and halts near it. The girl’ s father on hearing of its arrival
sends tharbat for the party through the barber. Tho barber gets a
rupee as his fee for offering tho sharbat and tlion the milni ceremony
is performed through him. Ho brings a basket of shakkar to the
bridegroom’s father who puts as mucli money as the girl’s father
may demand into it. The bride’s father then presents a rupee to
the boy’s father for the milni and gives another rupee to tho Banvlln
on his way. On entering tho house, the girls bar the way and
only let the procession pass on getting two rupees to buy narched
grain. When it is eaten, the bride’s father gets a rupee7 from th ,
boy s father and gives it to the Mir&si. After this , !r
is solemnized by a Mi4n in the presence of two’ w it n e s s ^ A
dower of lls. 32 is then given. The bardt i s dlY - - . T 808’ A
more nights as means allow. Dowry is also /.or °Ina.or
by her father to the extent of his means, Atinr H ° ^r1? 0
bride's father obtains money from the boy's f , i ',e w01' ,lnri d'e
fee,, the use of the mosque, and™ „ „ ’ “ f '“U,8r 10 W the Ugi<f
tying ft, Of . h . 8 t e , L rat t - ^
(i) TakrfimorDagrilni.Ufo RhfiliUni / •••, rr- .

s . of .to Ohio,., < ® 8 T
(fS lin i- (SSSKJSli.
Tiiese Mach his say they are a branch bf the Solois i• 1 • .
came from Halab (Aleppo) ja Syria to KarbalA where thm, ^ .ffj
- when the ImAm Hu<aui was killed there. They claim to 8ett oii
followers and interred hi, body after hi, mart/rdom, b a t f e e Z d " ,
•e°l&X
111 ' M a dah— M a d ir i. 48

<SL
say that they were his foes and that Shimar the Cruel was of their
race. From Karbald they migrated via Southern Persia and Afghan
istan to Kech-Mekrd.il, thence to Bela Jlinl, and thence to Qaldt where
they remained some time. Finally they settled in Shikdrpur. Early
in the 18th century they were allies of the Kalhoras against the
Ddudpotras at the battle of Shikdrpur. Massu Khdn, Mdchhi, then
founded Massuwdla in the Jacobabad District, but when the Kalhoras
took Haidardbdd and Shikdrpur, they leased the tract ot Ubaura to the
Ddhrs, who unable to repol the inroads of the Sdliu freebooters of
Jaisalmir, called on Sultdn Khdn, son of Massu Khdn, to aid them
against the Snhus, in return for lands in Ubaura. Sultdn Khdn was
migratiug to Ubaura when ho heal’d that the Sdlius were besieging
that fort and suddenly attacked the besiegers. The Ddhrs also sallied
forth and the Sahus thus surrounded wore utterly defeated, but the
total loss on both sides was believed to amount to 100,000 ruen, whonco
the depression near Ubaura was named Ldklii. In return the Ddhrs
gave the Mdchhis the tract between Ldklii and Massuwdla, both tribes
holding as joint lessees of the Kalhoras. But when the Talpur Wazirs
usurped tho government of tho Kalhoras they resumed the lease and
wrested all their landB from the Mdchhis except Fatelipur and Mdchlika,
which became a part of Bahdwalpur. The Mdchhis remained loyal to
tho Nawdb of that State, when the Ddudpotras of Kot Sabraal rose in
rebellion, and still boast that they received Rs. 5 for every rebel’s head.
The Mdchhi Sarddrs are named alternately Sultdn Khdn and Jahdn
Khdn. The Mdchhis are exceedingly obedient to their chief, who is
solo owner of tho tribal territory (78,000 bighds in area) of Fateh pur
Machhka, the tribesmen being his tenants, and he settles all disputes
as to custom and other domestic matters. The Mdchhis, liko the
Baloch, do not cut the hair or shave, nor do they wear black, and all of
them usually live in salmis, for, however rich a Mdclihi may be, he will
always have a roof of reeds, not of beams and rafters.
The Mdchhis of Ddjal and Bdjanpur in Derd Qhdzi Khdn also declare
that members of their tribe are to bo found among the Brahuis (or
highlanders) of Balochistdn. They say that the Prophet was once at
war and gave orders that, all his followers should abstain from inter
course with his wife till victory was assumed, but Okel, one of liis
soldiers, disobeyed him and his wife boro a son, vvlio to avoid detection
was cast into a rivor and oaten by a fish. Muhammad, however,
restored the boy to life and his descendants were styled Macldii.
The Mdchhis of Khwdspur in Gnjrdt wore converted to Isldra by
Khwds Khdn and styled Isldmshdhi or Salfmshdhi after the name of
tho son of tho emperor Slier Shdh. They wore bhattidras of tho sarai at
Khwdspur.
M adah , an Am u clan (agricultural) found in Amritsar.
Madaei, fem. Madaban.'—A follower of Zinda Shdh Maddr,* the celebrated
saint of Makanpur in Oudli. His name was Bdai-ul-dln Shdh, and he
was a converted Jew who was born at Aleppo in A.D. 1050, and is oaid
to have died at Makanpur at the mature ago of 383 years after expelling
* Jladur in Fanjibi menus the jiiico of the ak plant.

(! fj Maddohe— Mahdjan. ^
' ''^': a demon called Makan Deo from the place. He is supposed by some
to be still alive (whence his name), Muhammad having given him the
power of living1 without breath. His devotees are said never to be
scorched by fire, and to be secure against venomous snakes and scorpions,
the bites of which they have power to cure. Women who enter his
shrine are said to be seized by violent pain as though they were being
burnt alive. Found in Âmbiila, Ludhiana Jullundurj Hoshidrpur,
Amritsar, Sialko^ and Ferozepur, they are very generally distributed
throughout the eastern half of Ihe Punjab. In the western
Punjab they seem to be almost unknown. They wear their hair
matted and tied in a knot, and belong to the beshara section of Muham
madan orders, who regard no religion, creed, or rules of life, though
they call themselves Musalmdn.
M add ok e , a KharraJ clan (agricultural) found in Montgomery.
M adeb, a JM clan (agricultural) found in Multan.
Madhacl, a Khurral clan (agricultural) found iu Montgomery.
M adob, a Hindu Kamboh clan (agricultural) found in Montgomery.
medium
M a d h ea , o f s iz e , a caste of Brahmans. Panjabi Dictionary, p. 694.
(?)=Maddham.
M adho , a tbrm for the B hatha in Rawalpindi. Also a group of the BnAps.
Madeasi or Mandbaji : chiefly applied in the Punjab to the servants of
Europeans from Madras.
M age, an Aram clan (agricultural) found in Amritsar.
M ao u , a Binnll casto found in the Narningarh talisil of Ambiila.
M aohiama, a sept of the Sails, which gives its name to Jhang-Matrhiuna thr,
head-quarters of the Jhang District. & a* 1110
M ags*, a Jdt clan (agricultural) found in Multdn.
M ababeahm an, the ‘ great Brahman ’ or Achdrj, the Brahman who performs
funeral ceremonies. After the cremation ho is seate.l *V j 2
man's bedstead and the sons lift him up, bedstead and nil ^
a p p S Cof thoêad1 mam Deridel^ o n ^ A o u k ‘f * 0 Wcai' ^ '

• m impure that m man, village, ho j8 not d i e * ,#
M ah ^d, » clan (agricultural) found in MulMn.
ss £ h l z t
Mah&jans form an occupational croim of ^
T r1Vz B •,*&:
16 U ! •\le - *
“ g t o fo r m a tru e cast lT l C ' - » l " 1> k e e p o r.
k lh m a n ,p e e p e r 1, caller, .
|S . M a h a l— M a h d r. 45
<SL
appear to be Bdnias, Bohras* or Kdyatlis who have intermarried or
X r r °f the lQwer Kdjput grades, such as the Rdtfiis and
awats. A Mahdpn is essentially a trader or shopkeeper and a
manajan who becomes a clerk is termed a lcdith. In Hnzdra Malidian
n r ^ meaiis more than a Hill Brahman who takes service, cultivates,
Gm,>i3Vm “ a s“ lkot 1,18
to W S"ed T J 18 £0ll0Wi"S 88C,!0° S- ',hiCl1 apP8“ r

,(*) Baid fc° be d erived from h h ed l, ‘ eWe .’
(«) M akkerru, said to be from mahU, a b ee.
[in) Koharu, an axe or chopper.
Mahal, Mahil, a small J&[ tribe which appear to be chiefly found in
Julhindur and Amritsar. Their ancestor is said to have been a Rdiput
from Modi in the Mdlwa Jpac
Mahani, a Jdt clan (agricultural) found in Multdn. Doubtless=Mahni.
M ahant , fern. - mi. The head o f an y H in d u d e r a or religious institution A
s n - m a h a n t is the head o f a grou p o f d e r d s or o f a head d e r d .
Mahar Mahir, fern -i, (1) a title among Jdts, and more especially among
Sidls and Drakhdns or Tarkhdns m the south-west. It appears to bf
merely a dialectical form of Mihr j (2) a Jat clan (agricultural; found in
Multdn and in Montgomery. It is Hindu in the latter District.
Mahar, a tribe of Rdjput status, claiming descent from Mahdr, a brother of
Joiya, and found almost exclusively along the Sutlej, opposite Fdzilkd, in
Montgomery. Like the Joiyas they came from Bahdwalpur, but are
said to be quarrelsome, silly, trickish, fond of cattle 'and indifferent to
agriculture. Contrary to Jdt custom sons generally inherit per stirvea
(chundayand). Also found in Amritsar and Multdn, and m Balidwal-
pur, m which State they are described as an important tribe rdaimi
descent from Mahdr, an older brother of Joiya, sons of Iyils and Rdiu
Nal, daughter of Raja Chuharhar. The Joiyas while
daim to kinslnp, say that Mahdr was sister’s son to Joiya’s mothor.
Chuharhar, and Wag, his grandson, became r d jd o t
’ ■ ^ aoll a and Kot ®¥JPb* llad a son, Sanwra, whose descend
ants the Sanwrepotre or Mahdrs are found in Sirsa. Sanwra’s brothers
bovehnnoutof Garh-Mathdaand so he settled in ‘the Shahr Farid
poshUn of BahdwHlpur During the ascendancy of the Lakhweras,
___ to whom the Mahdrs used to pay a fourth of their produce, the son of
* The Bohras of Simla are all immigrants from the nlni„u ^ l - ITT T ■■ 7
come to ltangra from Poona and SatJba. The story Jo. .■ niu v- J°
Kringva died, leaving a widow who was with child. ’ Fifarine le~t
hands of her husband's hoirs, sho went to her parents in thif Dilr.-in ^10UW suiTer at i
S w s“ ‘h[ clT,d' f t “ “ r " e" " " ' “ “ “ - S C «sss
father s subjects ho attacked Kaugfa, subdued those who had oeenninrl îlm ihrone and
sK al u &
S S r ’ Was™
r 1kiu,edon?-
Rll° •r Land
inunstcr. n by degrees members of Ids family came ami
As they Liew ^mH 8W * them w,mt to Bupar and other parts of the country for trade.
•ntertdCd Urdu’ Hmdl 804 Nsgn' 50 they were everywhere rcapoclod aud honourably
I )'
P | ■ §L
4$ Mcihara—Maheshan.
rvuii' <r~—> <x**.«*
the Khwdja Nur Muhammad (Qibla-i-Alam), Mian Nur-us-Samad, was
assassinated by two Malisirs and a Joiya, and a long time, after Q£zi
Muhammad ’Aqil of Mithankot claimed blood-money in the court of
his murid Sddiq Muhammad Klidn II of Bahdwalpur. The claim was
allowed against the assassins’ descendants, who were ordered to pay
200 buffaloes or 100 camels to the descendants of the ‘ martyr,’ but as
they conld not pay this fine the Mrlhdrs had to transfer to them the
ownership of half of their village, Mahardn, and since then they have
sunk gradually,
• Mahaea, a Jdt clan (agricultural) found in Multdn.
MahAKA, a Jat clan (agricultural) found in Multdn.
Mahabana, a Jilt clan (agricultural) found in Mult&n.
Maha? wal, a Gujar clan (agricultural) found in Amritsar.
Mahatma, one who has attained the highest degree in the order of the Jogis.
Mahe, a J&t clan (agricultural) found in Amritsar and Shdhpur : also found
in Mult&n where they are described as pilgrims from Jammu who settled
there in the time of Sh&h Jahdn.
Mahbsi, a Kamboh clan (agi’icultural) found in Amritsar.
Mahebar, a Jdt clan (agricultural) found in Multdn.
MAHESHAEf, MahesaeI, from Mahes, Mahesar, a title of Mahfidev: a sect
arian division of the BdnbLs. The origin of the Maheshan is shrouded
in some mystery. An offshoot of the Bdnia caste, they are to bo dis
tinguished from tho BhdbrAs aB they do not follow Jainism in any of
its forms. The Bhiibraa and ull tlio Jains disown them and tho
Mabesharin themselves recognise that they are a distinct sub-caste of tho
BAnide. In inaUern of dietary and social interootirso some of those
men may have leanings to Jain ideas, and it is possible that at one time
they entered tho Jain fold but probably more by way of protest agaiust
the thraldom of caste, which seems to assign to the Mahoshris a Bome-
wliat inferior position, than aB converts to Juiu religious doctrines. As
a body, the Mabosbaris, us their name implies, are strict followers of
Hinduism and observe the same religions rites and social customs as
are prevalent iu Bub-oahU s of lMnius other than tho Blidbrua, There
are, however, certain points which distinguish them from the rest of
the B&nias : (a) the Malieshris are not included in the 17i gots of tho
BdnitLs: on the contrary they say they have 72.i gots of their own,*
(ft) thoir parohit* are not Gaur Brahmans, (c) in marriage only two
qots arc excluded among the Aggarw&l Bduius, whereas among the
Mahesharis marriage is allowed within the four gots.
The home of the Mahesharis is in Marwar in Rdjputana, at Darwdnti
jshigaur, AjUgarh, and other [daces, whence they have migrated to
the centres of commercial activity in Northern India. A tradition,
current in Delhi, regarding their origin says that a Kshatriyd hai|
many ROns wll° wittl other princes sot. to hunt in a jungle, in pursuit of
am'e. Tho princes reached a secluded spot where a band of rishis was
Bitting absorbed in meditation and a Bacrificiul yajna. In the exuberance
-------------- * l a l l k j i r thusu are said to be R t j p u t gots or c I&e b .

w ■t ( ' ,
<SL
I ' ;
Mahi—Mahr. 47
of youth the princes disregarded the solemn nature of the occasion and
interrupted the penances of the rishis. Annoyed at this intrusion the rishis
cursed the princes aud they were turned into stones. Search was made for
them and the with his Reini and others besought the rishis but the
latter were obdurate until Shiva (Mahesh) with his consort (Shri P&r-
vati) chanced to pass by and through their intercession the princes were
restored to life. This penalty was, however, imposed on the king’s family
that thereafter his descendants should not call themselves Kshatriyds
but Mahesharis. Nevertheless, despite their obligations to Shiva, the
Mahesharis are described as Vaishnavas.*
MAHi, a J&t clan (agricultural) found in Multdn.
Mini, a Jit, clan (agricultural) found in Amritsar.
MafiIal, see Muliidl.
Mahioie, a fisherman (Pers. mdhi-gir), equivalent to the Sanskrit Nishdda
or Pdrasava whose status was equated to that of a man begotten by a
Brahman on a Sndrd woman : Colebrooke’s Essays, p. 272,
Maiiil, a palace: so a queen ; a title of respect given to the wives of the
Sikh Gurus. Panjabi Piety., p. 699.
Maiiiu, fem.-i, see Rlahar.
Mahika, (1) a title of respect given to the Kahiir or Jhfnwar caste: (2) a
palanquin bearer. See Mahra. The fern. Mahiri is defined as (1) the
wife of a village headman, (2) a female of the Gujar, Ardin or Jhinwar
castes, and (3) as a title givon to a man’s second wife. See Panjabi
Piety., pp. 700-1.
MAHXTA,= Mahta, q. v.
Mahiton, a caste of Rdjputs who wear the Brahmanical thread and live by
agriculture. Panjabi Piety., p. 701. Soo Mahton.
Mini, a Rdjput clan (agricultural) found in Sh&lipur.
Mahli, a' Hindu Jdt clan (agricultural) found in Montgomery.
Mahluke, a Muhammadan J4( clan (agricultural) found in Montgomery.
Mahmand, soe Mohmand.
Mahnesu, a Jiit clan (agricultural) found in Amritsar.
Mahni, (1) a clan of the Shils, now almost extinct, of. Mahani; (2) a pogar
clan (agricultural) found in Amritsar.
Mahnike, the clan of the Chadhars to which Sdhibdn belonged. For her
legend see the Montgomery Gazetteer, 1899, p. 8J.
Maiian, a Dogar elan (agricultural) found in Amritsar.
Mahota, a Jdt clan, found in tahsil Multsin : originally of Umarkot, in Sind.
Mahpal, a branoh of tho Lodi Pathdns. At present little known the
Mahpdl are akin to the Sur and Nuhdni Pafhans, being descended
from their eponym, a son of lam&il, sou of Sfanai, son of Ibrahim Lodai.
Mahb, a tribe found in Bahdwalpur, who have been identified with the Mods
of the Arabian historians. They have nino septs :__
Ohannar, Hasnino, Rukr.fni, Tag&tii, Lal&ni, SherwAni, Milko-Mahr,
M-ttuje, StikHfje.
* HiaiAr ftijiH w , 1804, p. ye.
■G° i x
f(fl Mahra— Mahratta.

1ST
^J-L.J
Their chief or KMn is a Sukliija of Khdngarh in Shikdrpnr and no

ocher Mahr will sit on the same chdrpdi with him. They derive their
thn3e-—0m Mehfcar ' prince’’ but 801110 o£ fcbera give their genealo gy
Mahr.
I
Dumbar.
Saraji.
R£kh.
Seru,
f ________ \_________
Dipir. Sahns-pfin,
I
Win] a.
I
Kirpar,
I
LiikM.
Dliira, founder of Dkdri-nngri in Sind.
These names also occur in the genealogies of certain Kdiput tribes,
such as the Joiya, Wattu aud Samrna.
Siy H. Elliot* was of opinion that the root of Mahr, Mer or Man
could be traced in various place-names in the Puniab, such as Mem
miles west of Kallar KahAr. This theory would give them a
northern ongm, but it is not in accord with this fact that the Mahrs
and the Kah.ns were attendants of the Abbfisi Daudpotras when they
S awea?purW P" t0 th° C° UQtry which 110w the State of
M ahra, a sept of Muhammadan Jdts, akin to the L4kh4s (a v \ t ,
in EAjanpur tahsil of Dera Ghftsrf Khdn : also, it, jg2' Baid 1 1f° Und
numbers in Alipur tahsil, Muzaffargarh. Their tradition 1' , ! > rer
were originally styled Chughattas and settled near Dolld S l l ? ^
generations back, when the whole tribe was \ ° or 11
exception of a boy who was found lying amouJtlrn « ^ T th tho
named Mara or Mebra Ho and his ° ig T16 8 ain ancl thence
banka of the Indus. d hlS de8cenda“ t« migrated to the
Mahba, Mehea, a term of respect applied to individuals of tl,n Tur
Kahfir caste rather than a tribal name h„f “ '5 Jhfnwar or
Jhiuwars are called Mahra in HwfL ? ! ’ i s - aPPa^ ntly all Hindu
Central Districts also. Cf. Mahir4 8 ^ unJab and Mahane in the
service and new r e s Z y Z S i Z / r a d i Z “ f j " th“

in C h «k U and M r i *»
Gwalior. Tlioy use ths H bdi snd £ '* b“‘
characters but do not learn Sanskrit or teach it to their chin T1
they should become parohits. BU cblldren lest
* Biilory y I, p. 680, ' ----- —-------
® i i i
Mahri—Mahtam.
' /n
49
<5L
M ah r i , a got of the Telfs.
an Ardin and also a Kamboli clan (both agricultural) found
M ah si , in
Amritsar.
Mahsitd, see Wazfr.
a title of respect applied to Brahmans and
M a h t a , M a h it a , M eh ta , (1)
others; (2) the title of an official in the Simla Hills who was in charge
of a pargana j (3) a section of the Punjdbi Khntris. The word
appears to mean ‘ a measurer, moderator or arbiter/ See also Maliton.
M ahtam , M atam .— A caste of obscure and probably composite origin found
spread across the Punjab from Dera Ghbzi Khfin to Lahore. The
name Mahtam is phonetically identical with the term M ahton , but the
Mahton of the eastern districts* elects to be called a ‘ Rdjput Mahtu.’
As a maker of ropes the Mahtam is called Rassiwat, or Rassibat, and
as a dweller in sirkis or wattled screens he is often styled Sirkiband.
The true Mahtam is to bo distinguished from the Muthbhari or
Mdhgir group of the Mahtams which is addicted to theft and is dis
owned by the rest of the caste.
The Mahtams appear to have migrated from the west along the
great rivers and it will be best to describe them first as found in Bahd-
walpur and Dera GMzi Khdn. In the former State their Guru, him.
self a Mahtam, gives them the following g e n e a lo g y .
Raja Bhim Sain of Delhi.
Megh-warn.
Gahroka.
* ~ t! \ ' m
m |
And from Mdlii, their eponym, the Mahtams claim descent This
account gives them an eastern origin and appears to connect them
with the Meghs. lu the District of Dora Glidzi Khdn a few localised
A
A h E
Hindu mS I 6
Mahtam is as’ a rule
flleneither
’"I?1 duath
buriedC08t0™ o»r consigned
nor burnt, but attention.
wnL E ' E tJ uH ° f sand tiod t0 his neck, chest and •
w a p , whde m Brucedbdd and JAmpur tahsil the body is either burnt
Brahman’ 6^ " ^ * Mahta“ «re performed by a Jdjik
In these tracts, and in Multdnf and Montgomery the Mahtam does

not rank high. He is a tenant or labourer, but not infrequently owns
land and stray Mahtam villages are oven to bo found. But their
chiet occupation is snaring the wild pig in the trap ( m w l l which is
found m every Mahtam hut.
ofVa't,lnniS'r?UaUon s"tm ’ °dm ; ,ldon' Mr Uaolagan noteaKahlnm ns a variant

It to b t » ' ■ «\?P,°.ar3 m Ahe **;«*<• as « term f..r ' minister.1
+ be the on§Lual forra o{ Mahtam. Cf. mahattnrn and miht
h / u ite Thn^ 81 M a h ta m 18 a,° Muhrnimadsa# of J it statue and Mahtams merely
.pi 1 other Mahtams arcs low casto Hindus.
J ine snare from which the Bauria also takes his name.
\
,
The Malitams. ' , (SI.
Widow remarriage is permitted among the Malitams, h u t,where the
caste has social aspiration, e, g. in Lahore, it is discouraged or only
permitted with the husband's younger brother. In Lahore the Hindu
Mahtams are said to wear the choti but not theyaneo.
The traditions of the Mahtams are very diverse, as lias already been
indicated. In Lahore they claim Jaimal and Fatah as their forebears
and say they camo from Delhi. But the Jdts were their great rivals'
and after Akbar had married Mihr Mitha’s daughter they incurred
hie resentment and were banished.
The late Sir Denzil observed that the Maktam were also called Bah-
rupia— those of Gujrat and Sidlkot having returned themselves under
that name. He added : “ The Mahtams, or as they are called in the
Jullundur Division Maliton (nasal w), are found chiefly in the Sutlej
valley, and along the foot of the hills between Jullundur and Gujrdt.
They are of exceedingly low caste, being almost outcasts; by origin
they are vagrants, and in some parts they apparently retain their
wandering habits, while everywhere they are still great hunters, using
nooses like those of the Bdwarias. Butin many Districts, and especially
on the middle Sutlej, they have devoted themselves to husbandry
and are skilful and laborious cultivators. The great majority of them
are classed as Hindus, but about one-fifth are Musalmdn, and as many
again Sikh. But the Musalmdn section, even in the Multan Division,
eat wild pig and retain most of their Hindu custom*, and are conse
quently not admitted to religions equality by the other Mnsulmans.
They appear, however, to bury their dead. They live, in Muzaffargarh'
in grass liuts on the river banks, whence the saying— ‘ Only two
Mahtain hut* and calls itself Khairpur.' Mr. Purser thus described
the Mahtams of Montgomery : —
" They are a low Hindu caste, and are looked down on by their neighbours. Their storv
is that they were R&jputs, and one of their ancestors was a kanvneo. Akbar ory
the throne. Kantingos were cal led mahta, and thus they got their name Thn fiasltlen on
was dismissed, and then settled at Mahtpur in Jullundur His descendants T \
settled along the banks of the rivers as they found quantities of mrr in such situation!
working in fai r was their chief occupation. It was not till the N-ikUi chinf* k ’a 1
that they settled down permanently in this District. They adopted thecustom nf '* SlVay
with widows according to the form of ehaddar ddlrm, and so becameRnri™0 f
also called ‘ Bahrupias; which name is a corrup.io'n of •B h o-riL to^ Z d m 2 iber ar«
many modes of life, because they turned their hands to any business’ thev em.f* rC&.P ° ° f
cf. Bstccf Olowarj, T, 17 and 54). Cunningham HIM „f th .fiiX p 17) s Z ■ i <y®1
ing Hindu Mahtams are still moving family by family and vilhigVbv v i lW « ' t hnr^work'
from the Kavi and Chenab/ This would seem to give the Mahtams a,way
eastern origin as claimed by thorn. They own a good many vilhges t'h l o f0 ! °f
are in good condition Where they are not proprietors of thc vhole villice ’tlmv r /-* " 1
a separate group of hn sat some dietauoe from the main They aroc^ttlhln*
catching wild pigs , but it is in cutting down the jungle on inundated L n d s X q ' v S V
Though lndustriou.. the; do not csre much for working well* and prefer cultivating
flooded by the rivers. I hey are quarrelsome and addicted to potty thieving Thnv aand«
inedium stature and stoutly made. ’ s 1'*«>’ are of
girDenzil’s account continued ' There is ttBahruo tribe of Bnm'
or> as they are called in the Punjab, Laban as ; and the L a b W a^
Mahtsxu9 of the Sutlej appear closely to resemble each other Fit;
description of thoBahrupBanjiras nt p. 54, Vul. I, of his Bacee oTlhl
N»r'h- Hant Provinces, tallies curiously m some respects with tlv,i J
the Bnbrupia Mabtamsof Gujrdt given by Captain Mackenzie at- * 7 1
his Settlement Rf port of that District; and on the whole it seems pro
/j#*- ' G
o^X
111 %L
Mahtarmalili—Mahton. 61
baLle that the Mahfcama are Banjliras or Lab&nas, in which case it is
possiblo that the Sutlej group have come up from RajputSna, while the
sub-montane group are merely a western continuation of the Ranjdras
ot the lower hills This is the more probable as I find that the
•ullundur Mahtams trace their origin from Jammu, conquered Rahon
from the Gfijars, and were in turn' deprived of it by the Ghorewdha
Rajputs probably not less than five centuries ago. At the same time I
should note that the Mahton of Hoshiiirpur and the neighbourhood
appear to hold a much higher social position than the Mahtams of the
v ., o •’ '*■ maJ tdlafc th° two are really distinct. Sarddr Gur-
dnl Singh indeed goes so far as to say that the Mahton of Hoshiiirpur
are of good Rajput blood, though they have lost caste by taking to
ploughing and practising widow-marriage, and that their social stand
ing is not much below that of R&jputs. lie thinks that the name
may be derived from Mahta, which he says is a title of honour current
among the Riijpnts of the hills; and this agrees with the Montgomery
tradition quoted above. The late Mr. A. Anderson also gave the
Hoshiiirpur Mahtons high social standing. On the other hand, Sir
James Wilson said that the Labdnas of Sirsa would scoot the idea of
connection with the Mahtams of the Sutloj, whom they consider utter
ly inferior to themselves.5
The following is a list of the Mahtam gots : —
BiwriVaMuianUn' Df 1 Gh™ Khun.
Bhltti’ S i m ’ Manhanas (? Manhiis,, Multan.
« £ ? • ■ > « :* * JSSSSR B LSJ*
0*1. M t C ; . d Dor,Qbfci Khfa. B r a s s * " Ki“ - '
Dosa, Dera Ghiizi Khan |a“S[?’ ?-tGhazl Khan-

s a ta r -« — » asss*
J.Qdi, ttonteomer,. I S 'if ™ ? ” '-
KOhWkl,4nrnul' M°ntSdmery and Dera Totum, Montgomery.

* s s Mont8°mery■*»•*• * *
Khokliar, Amritsar i al»o called Choti in Ghazl Khin called Vanw4r-
Midha, Lahore. 'y»r-. Way-wiil, Lahore, Montgomery and
Malhi Amritsar. T.
vvu* Sara, Lahore: «eo Dilasnri.
I ahtabm&lhi, a Jdt clan (agricultural) found in Multdn.
Mahtial, a family of Gadhioks, settled at Bhaun in Jhelum.
MAHccogmsed
o ^ L T as
te ltAjput
S iC\ ClMm, l to beT
Mahton InkA0W’‘
spito as
of R«P
the ut MahtA of several
occurrence is re-
be d,*KnC? ' I n ? d m th6 Martam caê the two castes appear to
ue distinct. The Mahton is now enlisted as a f KAjput Maht.i Sikh.’
In Kapurlhak the Mahton tradition is that of the Mahtons Rftja
o. i oingh bawdi had two sons, of whom one, Rhju dagmi having
— 1larie|ted with his father camo to the Punjab and founded Ranga*
* The shrine gi the Muhton’aancestor in Bauga lvue built of i/ricks fromDhirioagri.
X aê ■e°^ x
m 27ie Mahtons. '

in Jnllundar and Bajaura in Hoshidrpur, PdncHiat in Kapurthala
being subsequently founded by five of his descendants, -while M&hia
his eldest son founded Mdyopati in those parts. Again tradition says
that two brothers Ratiji and Matiji came from Ajudhia to Jammu
where the Brahmans invoked their aid against the Muhammadans.
The latter were defeated in a desperate encounter near Jullundur.
Matiji was slain but Ratiji founded five villages.
Similarly from Jammu came Mfdn Motd, who first settled in Jasw&n-
Kopti near Chamba, and then in Rdjpur near Hosliidrpur, whence he
founded Narur in Kapurthala, naming it after the elder of his two
eons Ndr Chand and Zdliir Chand.
On the other hand Tharkarwdl \nlso called Randlnrgarh) in
Hosliidrpur was founded by a Mahton from Jaipur or Jodhpur, and
thenoo a village of the same name was founded in the Plmgwdra tahsil
of Kapurthala.* At one period Mahtons also appear to have been
settled in the Bit Mdnaswal plateau in the Hoshidrpur Siwdliks.
Thejaneo.—As a rule Mahtons do not appear to wear the janeo,
but their usages vary in this respect. Thus in Kapurthala it is said
to be put on at weddings, but taken off afterwards by the initiated
Sikhs, and only rotained by those who are not strict Sikhs.
Wedding rites.— At a wedding the sati, who will be described later,
is propitiated, the bridegroom going to the dadi’s place, if in his
village, tendering her respect and offering a rupeo and piece of cloth
whioh are given to her parohit. If the sali's place is not in the
village a chauk is made and the ceremony observed in the bridegroom’s
house. When the bride is brought home the ceremony is repeated,
the bride accompanying the bridegroom to the place with her chadar
knotted to his.
Another curious ceremony is observed at Mahton weddings. It is
appawntly a relic of swayambara marriage. When the bridegroom
brings home his bride ho walks with a reed, on which are seven discs
made of ears of corn, on his shoulder. The legend runs that Dhol
a brother of Rdja Jagdeo, who was a Mahton, was a powerful man and
used to plant his spear in his brother’s court whenever he came to
eee him. Fearing lest Dhol should oust him from his throne Jamleo
asked his wazir’s advice, and the latter counselled him to place seven
iron plates under the carpet of the court, but Dhol thrust his spear
through them all and planted it as usual. Jagdeo and his waztr,
ashamed at tho failure of this device, craved Dhol’s forgiveness, and
bo the seven discs are pierced with a reed to this day.
4.0 regards widow remarriage the customs vary—e. g., in Hoehiirnur
tlie widow always marries her husband’ s brother, elder or younger
even if he is already married ; yet in Kapurthala it is asserted that
she can never marry the elder brother.
Religion- Originally Hindus, many Mahtons have adopted Sikhism
in one form °r another, and a certain number have accepted TslAn/
But at least inHostii&rpur the Hindu Mahtams have strong proclivities
for sati worship. Bach got lias its own sati or mahdsati, but her
» Tlie MalitaraBof KardLfrgark in Kapurthala aro semkt of tfio BaiolgiT'aaluo the Mani
EijpuU generally» #
'G
°i&X
p | (s l
Mahton Sections. 53
name is hardly ever preserved. The CliauMn and Tani gots have satis
in their villages, but tho3e of the Jaswal, Bliafti and Pumvdr are at
Banga in Jullundur. The Manhds however have no sail, but worship
Bdba Matia, lit. the ancestor ‘ who was buried alive,’ instead.*
The Saroe too worship Bdba Bdla not a sati.
Every year during the naurdtras the place of the sati is visited by
members of the got, who dig a little earth from the spot and throw it
away a short distance off.
Mahtons do not churn milk on the ashtami (8th) or amdwas
(middle) of the month, but use it uncooked or made into curds. The
ashtami is sacred to Durga and the amdwas to ancestors, pitras. The
first and ten successive days’ milk of a cow or buffalo is termed
hohli and is not consumed by the man who miiks the animal. Sukrdls
will not drink water from wells in Garhsliatikar because they founded
that town and were driven out of it by the Ghorewdha .Rajputs. For
a similar reason the Punwdrs will not drink from wells in Hiliun in
Jullundur. Chauhdn and Jaswdls will not kill a snake* because
Gugga, to whom snakes are sacred, was a Chauhdn Rdjput.
The following is a list of the Mahton gots :—•
Ajuha.f Hoshidrpur. Luni, Kapurthala.
Akun, Kapurthala: cf. Ikwan, a Mahtam Mahid, Kapurthala.
got, in Lahore. Manhas, Jullundur and Hoshiarpur.
Bidhi, Kapurthala. Manj,|| Kapurthala and Hoshiarpur"
Blmdiir, Jullundur and Hoshiarpur. Marhaj, Juliundur.
Bhatti, passim. Marhatta,^ Hoshiarpur.
Chandla, Hoshiarpur. Pajhota, Jullundur.
Chauhau, Hoshiirpur. Phengi, Kapurthala.
D.ingi Kapurthala. Pok (Buk, Bok), Kapurthala: also found as a
Ding, Kapurthala. Mahtam got in Montgomery
Gadera Kapurthaia. Punwar,** Jullundur and Hoshiarpur ; also
Gheda, (Hoshiarpur) Jullundur. found as a Mahtam got in Dora Ghizi Khdn
TIans,_ Kapurthala. Saroi, Juliundur and HoshiarpurJ-t also found
Jaswal,t Kapurthala and Hoshiirpur. os a Mahtam got in Lahore.
Jhandi, Kapurthala: cf. Jandi,aMahtam Sarwari. Kapurthala,
pot in Montgomery. 8ona, Kapurthala.
Jharial, Jullundur. Sukral, Jullundur and Hoshiirpur.
Kachaun, Kapurthala, (also found in Mont- Taviich, Tiach,J± Jullundur and Iloshidrnur
gomoryand Multan, and calledKapur Thandal, Hoshiarpur.
in Lahore. Tuni, Hoshiarpur.
Karaudh § Jullundur andHoshiarpur Tunwir, Hoshiarpur ; also found as a Mahtam
Karniwal, or Karnul, Kapurthala. Mont- got and called Jlianda in Lahoro
gomcry (also found in Dora Ghizi Khan). War-. War-wal, Kapurthala ; algo'found as a
Kharbanda,-wanda, Jullundur and 11oshi- Mahtam got in Lahore. Montgomery and
drpur. Multan.
Khoro, Kapurthala. Wild Sara, Kapurthala ; also found as aMah-
Khuttan, Hoshiarpur (? Aktau). tam got in Lahore : See Dilasari.*§
* This faintly reminds us of the Mahtam burial customs in Dora Ghuzi Khan,
t See Karaudh, infra.
j The Jaswal of Bhiira in Hoshiarpur claim immunity from snake bite.
§ In Hoshiarpur the Karaudh of the Ajuha got are described us immigrants from Ndbha.
II An al of the Mauj, called Ghaind, holds Thakarwul in the Mahilpur thdna of IloshiAr.
PM._ The Manj in Kapurthala are setoates of the Bairiigis.
1] The Maihattas are immigrants from the DeCcan: an al called Bhdlura (' holders by
force b holds Binjon in Hoshiarpur which it wrested from a Jat in Aurangiob's time.
* The Punwdr have a sati, Chauhan, at Banga, in Jullundur.
ftTho Saroe worship a Balm BiilA, whoso shrine is at Ohukliiira in Jullundur: thoy also
»r sa<1.al flarhBhankar.
++ He Tiach yot oijco hold a group of 13 villages (fi&ruh) in HosbiArpur.
■e° i x
(fij
Mahyar— Maw.
As regards the Mahtons of Hoshidrpur Mr. A. Kensington wrote :
• “ Ethnologicall.v tho most interesting of the people are the Mahtons, who were originally
Rajputs, but have long since degraded in the social scale owing to their custom of making
l-arewa marriages with widows. They hold a cluster of important villages in the extreme
north-west of tho Garhshankar tahsil, and from their isolated social position have a strongly
marked individuality, which makes them at once the most interesting and the most trouble
some people to deal with. As farmers they are unsurpassed; and, as they have at tho
same time given up tho traditions of extravagant living by which their Riijput ancestors
are still hampered, their villages aro now most prosperous. At the same time this very
prosperity has caused them to increase at an abnormal rate, while their unfortunate in
ability to live in harmony together has driven them to subdivide their land to an extent
unknown among other castes. How minute this subdivision is, may be realised from the
fact that, while 4 per cent, only of the tahsil is in their hands, they own 13 per cent, of the
holdings.’'
Practically the whole of the Mahton villages lie in a cluster in the
north-west of the Garhshankar tahsil and in the adjoining Kapurlhala
territory. The subdivision of their lands is so minute that sometimes
there is not room for more than two or three furrows of a plough in
their long narrow fields. They are small of stature, of quite remark
able personal ugliness, aud very quarrelsome and litigious. They are
great cultivators of the melon, and when ripe they subsist almost
entirely upon it, even cooking and eating the seeds.
M ahyae, a branch of the N iazi Pathdns.
Maini, a caste of Khatrfs; a common weed (Trigonella polyserrata).
M a ir . (l)'The people along the right hank of the Indus in the cantons o f
Bunker, Daher, Pattan, Seo and Kandia of the Indus Kohistdn : so called
by the Pa^h&ns, bat styling themselves Maiyon. The poorest of all the
Kohist&n communities, they speak a dialect of their own and refuse to
intermarry with any hut their own people and those of one or two
other cantons. Biddulph, Tribes of the Hindoo Koosh, p. 12.
(2) One of the three chief tribes in the Chakwdl tahsil of Jhelurn of
which with the Kassars and Kahuts they hold the greater part; their
share being most of its centre with outliers to the west, south-west
and south : they hold hardly any land elsewhere. Their story used to
he that they came from the Jammu hills, joined Bdbar’s army, and
were located by him in Clmkwdl; and so Sir Denzil Ibbetson
thought:—“ They most probably belong to the group of Rajput or
quati&kjpnt tribes, who. hold the hills on either bank of the Jhelurn ”
But now they give the following account 0f themselves :-M d ir, they
say, was one of their remote ancestors; they are really Minhas
RAjputs (Minhas being a worn denoting agricultural pursuits, applied
to Inputs who took to agriculture) and that thoy aro Dogids like the
Mab&rdjas of Kashmir.* In proof of tlieir kinship to that family
they assert that when their misconduct in 1848 led to the eon-
fiscaticm of their jagirs, they sent a deputation to Guldb Singh to
ask hito h> intercede for them: and that admitting their hereditary
conn€°ôn family, h0 offered to give them villages in his own
estate, if wished to settle there. Their ancestors originally lived
at a place called Paraydg, or ParguwAl,t about 8 miles west of Jammu
* This is confirmed by tho Rajputs of the country round Jammu, who say that an ofTshoot
of the Surajhansi Riijputs wac a clan now called Minlwts, who degraded themselves by
taking to agriculture an l aio Ihoroforo cut oft from tho privileges of Rajputs. ^
t Rargwol, a largein ‘ gb m tho Akhnur tahsil some 20 miles west of'Jammu is ono
of the principal Hurt*, centres m Kashmfr. ‘
(|1 | <SL
The Hairs. 55
in tlie liills and were descended from Pargu Rdjd who gave his name
to that place. The Dlianni country was then part of the Dogra
kingdom and was given to their forefather, Bhagiar Dev, as his share
of the ancestral estates : he went there with his following, some time
before the advent of Bdbar, to found new colonies. The country was
then occupied by wandering Gujar graziers, who were ejected by the
i mirs, bnt not before their leader Bhagiar Dev had fallen in love with a
uujar woman, and through her influence had become a convert to IsMm.
(The pedigree tablo does not bear this out.) With them from Jammu
came their priests, the Brahmans now called H acle.
^lie, settlement of the Mdirs in the Dhanni was at a spot in
Gunk Bdzid near Chakwdl which was not far from the great lake which
then covered all the eastern part of the tahsil, up to the ridge followed
by the Blion-Dhundhifd road. When Bdbar camo he cut through the
Glioi'i Gala, by which the Bunlia torrent now escapes through the hills
of the Salt Kange and drained the couutry, which the Mdirs proceeded
to take up.
Hie Mdirs deny that the Chakwdl tahsil evor formed part of tho
dominions of the Janju&s, except the Mahdl traot, which was taken by
one of their chiefs from the Janjuas: and they assert that, so far from
ever having been subject to the Janjuas, they themselves once held a
great part of the Janjua territory, as far as the Find Dadan Khdn
plains.
1 ae tribe is not divided into clans, though sometimes the descend
ants of a particular man aro known by his name. In religion they are
bunms, with a small proportion of Shids: ns regards "places of re
verence, customs, etc., they have no peculiarity, unless it bo that
amongst some of the most prominent tribes marriages are performed
with a show of secrecy at night: but this is said to bo merely in order
to avoid the exactions of the crowd of Mirasis which at one'time be
came intolerable. Lhe Chaudhris of tho village Kot Khildn cannot give
their daughters in marriage without obtaining the nominal permission
ot certain Jo J4ts,_ residents in their village, to whom they also pay
iiidiiiage fees ; this is said lo bo a privilege granted to the ancestor of
these Jdfcs by a Cliaudhn long ago, for murdering a rival chief.
The Mdirs intermarry with tho Kassars, and to a loss extent with
the Kahuts: some of them deny that daughters are given to Kahuts, or
if of pure descent, even to Kassars, but there are instances to tho
contrary. They also intermarry to somo'extent with Awdns and with
the Johdras of 1 nidi oheb. lhey do not give daughters in marriage
to Sayyids, and of course cannot marry Sayyid girls themselves, they
take girls from certain Gondal villages in Shdhpur. Usually, however,
marriage is within the tribe. lu good families the remarriage of
widows is not permitted ; a generation ago a widow in one of tho prin
cipal families was killed by hoi father on tho suspicion that she contem
plated remarriage. Amongst ordinary Mdirs, however, widows are
allowed to remarry; but they are under no obligation lo marry their
deceased husband’s brother; aud generally marry elsewhere.
The claims of the Mdirs to Rdjput descent seem to rest on a more
reasonable foundation than is generally the -ase; but as usual no
! f I
' c°xX
f© gg Maire—Matok.
<§l
certain conclusion can be arrived at. They trace their descent back
to a Rattan Dev, son of Bhagiar Dev, through Lav& and Jaitshi. Lav6
had two sons, Megha and Saghar Khdn. Their pedigree gives about
22 generations back to Bhagi&r Dev.
Maibb, an agricultural clan found in Shdhpur.
M ajawae, see Mujdwar.
Majbi, Majhabi, fem. -an : see Mazhabi.
M , a sept of Kanets descended from Mian Mithu, younger brother
ajh eeu
and wazir of Narindar Chand, 23rd Rdja of Kahlur.

Majhiana, a Muhammadan Jafc clan (agricultural) found in Montgomery
and Slrdhpur.
M ajithia, from majith, the root of the Ruiia, munjista or madder.
M ajjhail, see Maojhail.
Majoka, an agricultural clan found in Shdhpur.
Majwatha, a clan of the Silhuria or Saleria Rdjputs,
Majzub, see Azad.
M akhdum ( ana), lit. ‘ a lord, a master, one who is served,’ opposod to Tchddim :
the head of a Muhammadan shrine, generally a descendant of the saint
• who founded it. The Makhdum is hardly the priest of the shrine
though he presides over its management. Strictly speaking, the title
should only be applied to the heads of leading shrines, but in recent
times it has boon assumed by the incumbents of many smaller ones as
well as by the cadets of the families who hold important slirinos. The
Makhdums are all Sayyid or Quraish or claim such descent.
Makhnia, a butterman.
Makkal, a tribe found in small numbers throughout the Bahawalpur Slate.
Blacksmiths by trade, they say they migrated from Mecca to Sind in
the 1st century of the Hijra.
M akOL, a J&t clan (agricultural) found in Multan.
Makoma, a Jaf clan (agricultural) found in Multdn.
Max-, a J&t- clan (agricultural) found in Amritsar. '
Map, a R&jput clan (agricultural) found in Montgomery.
Malah, see Mallah.
Malar, Malik.— A camel-keeper or driver; a term applied in Lahore, whore
all cemelmen are called Baloch, to any camelman : (2) a title of Khatris:
(3) a class oi Muhammadans : (4) a title of the Ghatwal Jh(s who claim
to be descended from Siroha Rajputs, and to have come from Garh
Ghazni m the Deccan. The Maliks of Khdnpur Kal&n in Kohtak and
the P&nipat tahsil still call themselves Siroha Jits. Where Garh Ghazni
was, exactly, they are unable to say. Ahul&na, the metroplis was
founded 22 generations ago, and From it, and some other villages settled
at the same timo, fcho central Mulik3 have spread. Those 011° the east
border of the tahs)'have, as a rule, sprung from estates in P&nipat,
IP . <§L
Matin—Mali. ^7
where this clan is well represented also; Gdndhrd. and Daboda, two
villages in Sdmpla tahsil, were founded from Ahul&na, and from
G&ndhra At&i; Karor was founded from Ganwri and from Karor,
Kahrawar. It is curious to note how emigrations of the same clan,
though coming from two separate estates, settled close together in a
now tahsil.
M alan, a Jdt clan (agricultural) found in Mult&n.
Mai.ana, an Ardin clan (agricultural) found in Montgomery.
Malana, a JdJ clan (agricultural) found in Multdn.
Malanhans, a J&t clan (agricultural) found in Multdn.
M alang, a non-descript sect said to be the followers of one Jaman Jaiti,
who in turn was a follower of Zinda felidh Mad.tr, so that the Malangs
are commonly looked on as a brauch of the Madarxs. Hut the term is
generally applied in a more general way to any unattached religious
beggar, who drinks bhang or smokes cliaras in excess, wears nothing
but a loin cloth, and keeps fire always near him. The Malangs are
said to wear their hair very long, or matted and tied into a knot
bohind. The shrine of Jhangi Shdli, Klidki, in the Pasrur tahsil of
Sidlkot is frequented by Malangs. They aro both Hindu and Muham
madans by religion.
M aluah , a Jdt clan (agricultural) found in Multan.
MALHi, a Jd( clan (agricultural) found in Amritsar. See also under Mallhi.
M alhotba, M arhotka, a section o f the K hatius.
M ali , fern. - an . The term Mali, the mdldkara or ‘ maker of garlands’ o f the
Purdnas, is applied to a largo class of petty cultivators and gardeners.
Strictly speaking, the term is confined to the Hindus, a Muhammadan
gardener being known as Kunjra, in the south-eastern Districts, or, more
commonly, as Artun,* or Bdghb&n, the latter a pure Persian word, mean
ing gardener, which is mainly used in the western Districts. Malidr
is the equivalent of Ar&iir in the western Districts. Several dorivatious
of the word Mali are given,t but there can bo no doubt that it is the
Sanskr, mdlakdr * ono who makes maids or garlands.’ In Bashahr the
mdli is a temple servant, corresponding to the dev:a of the other fch’uda
Hill States, but it can only bo conjectured that his name is derived
from mala, a chaplet or garland. Primitive sacerdotalism, in its en-
deavoars to osplain the origins of different callings, makes the Miili an
agnate of the Kumhdr, for, according to the Baran Babek Chanderka,
the Mdlis like the superior castes derive their origin from Brahma the
first deity of the Hindu Triad. They trace their descent from one
M&l&k&r, son of Vishwakarma aud grandson of Brahma. Vishwakarraa
married one Parbhauti, daughter of a j/ ojj named Man Math, and had
by her six son s-(l) Mdlakdr, (2) Karankdr, (3) Sankokdr, (4) Kubandak,
• Folk.etvmolocv derives Anon fromrai. 'mustard/ because the Muliamuisdwconverts

were like a grain of mustard in a heap of (.lbndus^) com.
f *.». in Uurgaon maf itssaid to menu acrop of vegetable#.’
*c% \
ir/ie Malis. '^ J L j
(5) Kumbfikdr, and (6) Kanskdr. Tho descendants of the Mdldkdr

undertook tlie profession of gardening and flower-growing.*
The Hindu Mails havo numerous groups, of which the following are
described:—
1 Phul. 5. Machhi.
2. Goha or Napa-bansi. 6- Dhankata or Jadaun.
3. Saini. Tanboli.
4. Kachhi. 8. Kamboh.
The Jfnd account divides the Hindu Mdlfs into two main groups,
each of which has several khdnps or sub-groups, which are not now
endogamous,t thus :— ^ Plwij
|2. Jlahar.f
|3. GoIa.±
Group 1, vjjal baran be Mali, or superior,^ ^ Bhagirathi.§
which eschews the use of flesh. 5. Suraj-bansi.||
«, Saiiio or Seni.1I ) Not found in
7. Bbaipe, found in KarnaL i Jfnd.
, . . . r 1. Kachhwai.
Group II, niche baran be, inferior or \ 2 Sikas Kanchhf.
flesh-eating, immigrantsfrom the <3‘ Kachhi.
eastward. ( Machhf.
This latter group practises karewa, and avoids four gots in marriage,
The Phul Mdlis dispute the Gola group’ s superiority within the caste.
The,y avoid eating meat, and advance as a proof that they used not to
practise widow marriage the fact that their women’s noses are bored.
In Hissdr they are said to be divided into two sub-castes— (i) the Dheria
who used to ply carts (from clhurd, axle), and (ii) theGauria, who used
to make gur. Each of these sub-castes avoids three gots in marriage,
eats flesh and practises kareua.
The Golas dispute the superiority claimed by tho Phul Mdlis, and
have certain distinctive customs ; e. g., their women wear no nose
ring, and the widow of a younger brother cannot contract marriage
with his elder, Four gots are avoided in marriage, but it is not clear
whether the group is endogamous or not, since one account asserts that
tho Phul and Gola are in reality one and the same group. Another
account gives the gots of the Gola as the sg.me as those of the Phul, in
Rohtak.** Again the Golas are said to bo descended from a Tur Rdjput
who took a Mdlan to wife, and his children by her were named golas,
* f rom tho Brahma Vuivarta Purina it appears that Vishwakarmn, tho architect of tho
gods, incarnated himself oil earth in a Brahman's house and that Ghritachi. a celestial nymph,
•was horn on account of a eurso uttered by Vialiwakarmi, in the house of Madau, a gap in
Pray^S- Gfcritachi in the form of a gap girl was engaged in austorilies on the bank of
Ganges ^ was there met by Vishwakarmi in the form of Brahma. They foil in love and
to them were born nino children. The eldest was named Miiliikir, and to him the Malis
trace their origin. As to their gnu their names uro derived from those of each class of
Malis. F°or Qf-* 0.Dwch side are avoided in marriage.
+ Thus Phul and Juihar intermarry in Dfidri tahsil, Phdl and Gola inJind tahsll, and
S° l ' Apparently the Miliar stand highest, next to them the Phdl, and after them the Gola,
* Some derive Mahar from mor, 1pollen.’
8 From tho Bhagirathi, a tributary of the Ganges. In Karnal they appear to be also
called Bhagirni, and form a sub-castc.
|| Because they served ûraj-bansi ltajpuls. *
m prom Sain, 'a village in Brij.' In Karnal the Siini (sic) group is said to be also
called Bimini or Bhagirathi.
*♦ In Hissir it is Bugristad that Gola = Gwila, because this group reared cattle.
X-5*6' Gov\
/ r/ m s\ /n
||| ' <§L

Mali groups. 59
As descendants of Ndpd the Golas are often termed Napd-bansi.
The Golas are found in Haridna, Hissdr and Rohtak, in tlio Punjab
and to tlio south of those Districts beyond its borders. Tiny are also
found in Sirniur, where they are said to be descendants of the gala or
slavo of Raja Sugar, a Kshattriya.
In the eastern tracts of Jind a territorial group, the Bdgri, is found.
It comprises only threo gols—Ghardnia, Gharno, and Kainthli Kapur.
Ihe Kdchhis form an occupational group of the Mdlis, so called be
cause they used to sell vegetables in the kachheri or chhihra, a kind of
basket. They were also vendors oi boiled water-nuts (singhapa). They
eat flesh and their women wear the nose-ring. Two gots only are
avoided in marriage.
Tlio Mdchhis, in Gurgdon and Hissiir, live by fishing. In Ludhiana
the Machhis and Kachhis sell pattals and dunas for Hindu weddings.
In Kdngra the Mdlis have four gots—Chauhdn, Karol, Pdthuk—of
the Konsal gotra,—and Sindliuwdl, which all intermarry.
The following song, sung by Hindu women at weddings, assumes an
- origin of some antiquity for the Mdlis :—
Dilli shahr s« nikli,
Bdgan da bich da,
Rdjd Ram Chandr ki Malane,
Bdgan de hich bich deice,
Kali kali chug lae,
Rdjd Rdm Chandr ki Malane,
hall kali chug Ideke
Sahira gund Id,
Rdjd Rdm Chandr ki Malane.
‘ Coming from Delhi city,
Passing thro’ the gardens
O Mdlan of Rdm Chandr 1
Picking buds off the flowers,
Make a garland and bring it.’
But the earliest mention of the Mdl&kdra appears to bo in Hand*
Dunng the Hindu period they used to bring garlands at the Swambar
yuga.
The wits of the Hindu Mdlis.
The cults of the Hindu Mdlis, as a body, are not very distinotive.t
H Gnrgaon they cb.efly affect the goddess and Bhairon, while some
offer halwa to Sliismu on tlio 12th sndi 0f each month In His-dr
Hanumdn is worshipped as well as Bhaimn. In K/iimra the doin’ of the
Mdlis is called llajusri, and they offer wreaths to hor.
In Jind the Mdli is often a bhagat or votary of Gaga, keeps an iron
chain on his shoulders at Gaga’s festivals, and receives offerings mado
to that hero. And in that State the (lower group or flesh-eating ?)
• Manu Smriti, Oh, VII, pp. 46-7.
t In Gurgaon the Mafia are often employed in Sar&ogi temj ’eg.
■e° i x
V^ An Muhammadan Mdlii. ! 'NI ,

Mdlis adopt Brahmans or Bairagis _as their gums, receiving in return
beads (kanthis) or tho janeo at their hands. Certain groups too affect
particular divinities. Thus the Mdhars affect Devi, and Hanumdn,
son of Anjani, one of Ram Chandra’ s messengers. The Phuls affect
Slidmji 'vSri Krishna). In Sangrur some of the Mdlis are Sikhs of
Guru Govind.
Myths have clustered round the Mdli caste. When Rdm Chandra
wedded Rdjd Janak’s daughter the following quatrain was sung
Ghar ghar mangal, gliar ghar shddi.
Ghar ghar har jas gawane,
Gund liyai Mdlan phulon ha sihrd,
Ram Lachhman gal pawane. (
< j n every house are festivities and rejoicings in every house are.
How good of the Mali’s wife to bring garlands of flowers to put
on the necks of Rd.m and Lachhman.
So too Kubjd* or Kabiri, Mdlan, used to offer garlands of flowers to
Krishna and his queens.
The tainls of the Muhammadan Mdlis.
Mahbub was a famous saint of Baghddd, and he had a favourite Ardfn
disciple named Mahmud, to whom he assigned gardening as a vocation.
Accordingly when about to plant a sapling or to make a disciple the
Mdlis distribute sweets in his namo, and when in any difficulty they
repeat his name. Before planting a new garden they also say
BismiUdh-ir-Rahm'in-ir-Rah'ira,
Bagh lagdya Panj-tan, mdli bhae Rasul,
Chare, ydr, chare chaman,
JTazrat lmdm Hasan wa Husain do phul,
Ba-haqg-i-Ld Ildha il-AlUh-u-Muhammai.ur-Rasul-Allah.
•In the name of God the most merciful,
The Panj-tan have planted a garden, of which tho Prophet became
the gardener,
The four companions were as many gardens,
Hazrat lmdm Hasan and Husain were two flowers.
In truth there is none worthy of worship save God, and Muhammad
is his Prophet.’
The Mdlis also revere Khwdja Khizr, the Molchisedec of the Old
Testament.
Caste Administration.
The Mdlis in the south-east of the Punjab have a well-organised
system of panchayals, with hereditary chaudhris. In Delhi the
chaudhri is called badshah, and the chaudhris from Gohana, Maham,
K hark handa, Bahddurgarh and Jhajjar join his panchdyat. t In Karndl
the chauntras are at Pauipat and Karndl itself. In Jind the chaudhri
represents the village at the chauntra (Munak in Pafidla) where the
chaudhris assemble to decide disputes. In the western Districts the
Bystem does not exist.
* She iBmentioned in tho MahilMrata.

| In Jhajjar eight chaudhris are said to bo subordinate to a chauntra.
C l| ■ <3L
Mali occupation. 61
riie panchdyats have decided many points of customary law, e.g.,
when a Mali widow declined to marry her husband's younger
brother, in defiance of caste custom, it was decided that' if she
c u not do so, she must live in the family and earn her own living
y abour, or. else be excommunicated. In Kharkhauda the panchayat
n>s decided that the caste of Mails shall not supply water to
people under penalty of a fine. A Mtili who repudiated his first
wite and married another was mulcted in a penalty of Rs. 27 and
compelled to maintain his first wife. Mali women used to wear the
nose-ring, but ouce a widow resolved to burn herself on her husband’s
pyio, and before doing so she took off all her ornaments except
ei nose-ring, declaring that any wife like her would remain for
ovet a wife, since she had takon with her the nose-ring, the token
of her soling, and that if any wife of the tribe would love her husband
like her she must wear no nose-ring. Since then the custom of
wearing the nose-ring has become extinct. About 60 years ago a
Midi of Delhi attempted to revive the custom and ho had a nose-ring
worth Rs. 70 made, with ring3 of less value worth Rs. 300 or Rs. 400,
He gave the most valuable ring to his wife by harewa, but the pan-
chiyat decided that as harewa was permissible there was no need for
wives to wear nose-rings. So the ring was given to a barber’s wife.
Occupation.
By occupation the Mdli or Arftin, whether Hindu or Muhammadan
whatever his name or creed may be, is essentially a petty cultivator3
sometimes _risiug to the status of a JfLt, as do the Samis in Hoshi&r-
pur, sometimes sinking to the lower occupations of selling flowers
vegetables, and leaf-platters, or even to drawing water. At Hindu
weddings, the Hindu Mali’s function is to supply the garland and
chaplet {sihrci) of flowors worn on the forehead under the maur or
crown by the bridegroom. The fee paid for this is Re. 1-4. The Mali
women often do the same work as the men.
In M&ler Kotla the Muhammadan Ardi.is are termed Bdghban, and
mdledaG!lc0lIh? ° yed “ gardoner3>others as cultivators: the latter are
In Jind the Rdins or Bighbiius claim descent fromRai Jdi, grandson

of L4w4, founder of Lahore and say they were converted to Sslfim in
the 12th century A. D in Sangrfir tahsil the ArAfns claim descent
from Jassa brother of Shaikhft and Stohtin, sons of Sadhari, a Rlijpnt
of Delhi. Jassa embraced Islam and liia descendants are called Itain or
M&har.
The Kmvjras are sabzi-farosh or green-grocers, and are divided into
Beveral Bub-castes of which two, the Kara! and Chauluin, are found in
Jfnd. The Karal claim descent from Sdrsub Brahmans ’ and at their
weddings they still observe the phera, light a fire and put on the janeo
before the Muhammadau nikah is celebrated. The Chauluin of course
claim Rdjput origin.
In Hissiir the Sainis are said to be an offshoot of the Q-ola sub-caste,
but in Karnal they form a separate sub-caste,
MiUAE, (1) an agricultural clan found in Shdhpur ; '2) see under M4li,
■G°feX
111 ...
Maliaru— Malldh.
<SL
Mamaeu, a sept ef Kanots, descended from the third son of Rdjd, Amar
Ohand of Kahlur (BiUspar), who sank from ttdjput status by marrying
S,P®,a3“ fc h]'d°- Another account makes them descendants of a son of
legii, Chand, 3rd son of Rdjd■ Kdhn Ghand of Kahlur. The sept is
found mainly m Hindur (Ndlugarh) but also in Kalil ur. ,
Malik-din, a section of the Afridis numerous in lower Miranzai, in Kohdt,
m colonies brought down by retired officers of that tribe from the hills!
M al i in,
one of the four great schools of doctrine of the Sunni Muhammad-
ans. Described by Mr. Maclagan as “ very rare in India, and generally
supposed to be almost confined to Barbary and the adjacent tracts
in North Africa. The figures in our returns can be looked on as
no sort of guide, but from the appearance of the term ‘ Maliki Bdlmikf ’
in conjunction it seems probable that the sect may have some attraction
for the lower class of Mussalmdn. This school was founded by
Malik-ibn-Anas (A. D. 716-795), and it is remarkable *for its strict
adherence to the letter of the traditions and its complete supersession
of private judgment.”
M altkshahi , see under Utmanzai.
Malka, (1) a Ivhairal clan; (2) a Muhammadan Jdt clan (both agricultural)
found in Montgomery. ' °
M a l k ia e , a section o f th e T a n n s , se ttle d in th e H a r ip u r p la in of H a zd ra .
Thfey claim to be descendants of Malik Ydr, a brother of Tor and
Spin, but the Tor Tarins say they belong to a subsidiary branch.
Malkotia, a sept of Rdjputs, of tho 2nd grade of the Jaikdria : found in
Hoshidrpur.
MALLAH—The Malldh is the boatman of the Punjab, and is naturally found
in largest numbers in those Districts which include the greatest length
of navigable river. On the Indus he is often regarded by himself S
others as a Jdtl and in Amritsar where all boatmen aro caUed TallA fa
the Malldh are said to have been originally Jdts Tn n , maUah8>
have several clans,* own 12 v i l l a ™i f ' 118 D«Jnct they
nets and baskets and are all Muhammadans n^hfc> make
less almost invariably a Jhfnwar b* he is doubt-
Musalmdn by religion, but in Sirsa most of tlm generally a
are by caste J habsl. He general!v T m W n S V f 11? 3 ° U the SutM
boat management some other of thtfor I t Vl 1 *118 special work of
such as fishing or growing water
? CC^ atlon8 ca8<*, of hia
In Karnal the Malldh clainfto be s tn V H v ^ f/9 “ " 0t a Vll1lag° menial*
do not intermarry with the Jhinwar In fo S S 'S P end apparently
called D hinwab and is found on 11,(> r ,lirge°n the Malldh is also
is also addicted to potty crime am Generally a boatman he
expeditions. Under the C d l l g° ^ £ lievi"g
fPAr„+ or Dren Th, vi i , Ca Ma!l<ih 1T1"y he included the Mohdna
;‘ Punjab iie is at i f na 18 8llia to t}ie fisherman of Sindh, but
Sanskrit BIUJt fts much a boatman as a fisherman, The
word m uanaknt means an estuary or confluence of waters. In
' ffiKap drl hah tho f ohowin# nro said to bo got* of tho Malldha Kakori Antdrl Flw«
DSte. Pardfttln. Kothpai, Jind, Ajri, ThAbal and Gantal. ’ “ Urf| EhVe'
T4^ irU mea" 8 8impy ' 8mmraur' 01 'ferryman.' Tbo same root appears in Tarn
I ff <SL
Mallhi—Malod. 63
Bahawnlpur tlio J hadelb, M ohanas , and M allaes are said to form one
tribe, the mohanas or fishermen and the mallahs or boatmen forming
occupational groups within the tribe, while the Jhabels are agriculturists,
owning a certain amount of land. The Mohdnas claim to be “ Maliesar ”
Rdjputs and have 9 septs :—
Iehhcliho, of whom some are agriculturists, and others boatmen.
Manchhari, who are boatmen and fishermen.
Balharli.
Nihaya.
Khaurii.
II ir.
Hussro.
Kat-Bal, some of whom protend to be Daudpotras and Sirre.
The Dren and Td.ru are only found in the hills, where they carry
travellers across the rapid mountain streams on inflated hides. The
former are said to be Musalmdn and the latter Hindu.
lhe term dren is derived from a word meaning an inflated shin,
buffalo hide, upon which the transit is made. In the Hill States Darydi
is also used for Dren. Broadly speaking, it may perhaps be said that
the Jlunwar and Mdchbi follow their avocations on land aud the Mallah
and Mohdna on water, all belonging to the same caste, but sometimes
the Dren are said to be really Chamdrs and of the same status as the
Sarera.
M a llu i . aJat tribe, found in Sialkot nnd Jfnd. In the latter State it
has Diddr Singh for its sidh like the Kaler. In Sifilkot the Mallhi
claim Saroha Rdjput descent and say their eponym migrated into the
1 unjab with his seven sons as herdsmen. These seven sons founded as
many muhins. lliey led a pastoral life for three generations and then
Milainb.tr, 4th in descent from Mallhi, founded Achrak near TCastir *
their customs are those of the Gor&yas, and they have as their
brahmans the Hanotras, ns mirasis the Kuchars, and as ndis the
Kuspams. In succession the rule of chunddvand, per elirpes, is said to
be followed. There are also strong colonies in Amritsar and Gujrduwdld.
in the latter District, Narang, son of Varsi, settled in Humdyun’ s time
and his son Rdm married.a Wirk maiden receiving her land in dower.
lhe custom of pagvand also obtains in this District, and adoption
within the clan is common.
M ai ,lane , an Ardin clan (agricultural) found in Amritsar.
M au.i , a Jaf clan (agriculiurnl) found in Amritsar, and also in Ludhiana.
Its ancestor T.lak Rdt has a mari at l abbian in the Ja^vaon tahsil of
the latier District, and there is held an annual fair, at which offerings
are given to Brahmans and their chelae, on tho Amawas of Chet. At
weddings the pair worship at the mari. l u Sidlko^ tho Malli arc said
to have seven muhvis, but they may be confused with the Mallhi.
M alod, a Gujar clan (agricultural) fouud in Amritsar.
*The Sifilkot pamphlet of 1863 fays the Malli (rfej aro Soma-Vunsi claiming descent
from Rija Suroa, King of Delhi. One “ Mulleh " a doicondanl. came from DeUii. who with
his son led a pastoral life for 3 generations, aftor which thoy settled at Nebra near Kasfir
whence some emigrated hero. They have seven mouia and intanuari \ with Cturna and
Varaich.
/?.y —' n>\ /^
111 ■ , <SL
i
Malwai—Man.
fem. - a in , - ain , an inhabitant o! the Milwa, south of the Sutlej, as

M a l w a i,
opposed to M ajjh ail .
M amand , a Pathin clan (agricultural) found in Amritsar.
M amak , a Ji$ clan (agricultural) found in Mult&n.
M amabha , a Ji$ clan (agricultural) found in Multin.
M am azai , a Pathin clan (agricultural) found in Amritsar.
M ambak , a Baloch clan (agricultural) found in Montgomery.
MAwnana, a Kharral clan (agricultural) found in Montgomery.
M am eba , a Kharral clan (agricultural) found in Montgomery.
M amba , a J a t clan (a g ricu ltu ra l) fo u n d in M u lta n .
M amba , a M u h am m a d a n Jilt cla n (a g ricu ltu ra l) fo u n d in Montgomery.
M a m r a i , a J i t clan (a g ricu ltu ra l) fo u n d in A m ritsa r.
M am dnkhel , an a g ricu ltu ra l c la n fou n d in S h ih p u r .
M an , a widespread Jit tribe which is usually said to be asli or original

Jat, like the Bhular and Her. But they also claim Rajput descent.
Thus the Min, Dullil and Deswdl Jits all claim descent from Dhanna
Rao of Silantha in Rohtak by a Badgujar Rijput wife and so these
three tribes are said not to intermarry,* but the Min also claim descent
from a Punwir Rijput of Garli Gajni who settled in Pa(idla in the time
of the famous Bani Pil of Bhatinda, and yet a third tradition makes
them descendants of Bani Pal himself.t Raji Binopil, as they call
him, was tho last ruler of Ghazni and he led an expedition into India,
founded Bhatinda, driving out the BhaUis, and becamo the progenitor
of the Min and other tribes. One famous Min was Bhundar ‘ Khiu ’
and his son Mirza Khin obtained that title from one of tho emperors
who also gave another Man tho title of Shih. His descendants form
the Minshihia muhin of the Mins. Sindhu, they also say, was one of
the 12 sons of Min.
The Man hold a barah or group of 12 villages jn Hoshiirpur. In
Sit'dkot, it is said, tho Deo will not intermarry with the Min as tradition
says their ancestor forbade them to have any dealings with them.
It is said that 'Jhikur Rajputs of the Min tribe are still to bo found
in Jaipur. Several of tho leading Sikh families belong to this tribe, and
their history will be found in Sir Lepel Griffin’s Punjab Chiefs. That
writer states that there is “ a popular tradition in the Punjab which
makes all of the Min tribe brave and true.” The home of the Min is in
the northern Milwa, to the east of that of the Bhular ; but they are
found in every District and State of the Punjab east of Lahore, especi*
ally in the northern Districts and along the Sutlej. And from the fact
that the Min of Jullundur and of Karnil also trace their origin to the
neighbourhood of Bhatinda, it would appear probable that there was
the original home of the tribe. In Jind they have a ja[hera, Biba
Bola, at Ohio, and to him offerings are made at weddings and on the
Diw^li-
* Another tradition makes their anoestor a Ritlior Rijput and adds the Sewag to his
dOBCCD^^^*
t This would give the if in the same Rijput ancestry a9 the Varyi. Ban! Pit had 4
sons, Pargi, Sindar, Khali and Maur of whom the first settled in Nibha,
R , . i <8 1 .
Manchhari—Mandal. 65
Manohhabi, a fisheroiau (M.) : said to bo a sept of tbe Jhabels or Molianas,
but see Manchhera.
Mancdiiiora.—’As tbe name denotes, a tribe of fishermen. Apparently
confiued to tlie Indus near Bhakkar, they are orthodox Sunni Muham
madans with a few distinctive customs. Thus they avoid weddings in
Katak—as well as during the Muharram. Dower is fixed by custom
. at not less than 100 copper coins and a gold mohar. Sometimes when
a bride reaches her father-in-law’s houso for the first time she sits on
the threshold and exacts 2 or 3 rupees before she will enter it. A
bride returns to her parents’ homo after a week, staying there a week,
and returning to her husband’s on tho 8 th day, with a quantity of
parched grain for distribution among her relations-in-law. On a death
the corpse is washed and a coffin made by a mullah. If the members
of the brotherhood be present they each place a shroud 81 cubits long
on Ihe corpse, which is then laid on a chdrpdi and carried to tho
graveyard.
Mann, a Jdfc clan (agricultural) found in Amritsar and Multan : also in Jind
in which State they offer at weddings 1£ man of sweet porridge with
haluxi to and light a lamp on the samddh of their sidU, who appears to
bo their j athera.
M andauar , a tribe o f Rajputs, holding a compact block in Kaithal, with a
chaudhridt at Silvan, and almost confined to the Nardak of Karndl,
Ambdla and the neighbouring portion of Patiala. They are said to
have come from Ajudhia to Jind driving the Chandol aud Barah RAjputs
who occupied the tract into the Siw&liks and across the Ghaggar
respectively. They then fixed their capital at Kal&yat in Patiala,
with minor centres at Safidon in Jind and Asandh in Karndl.
They lie more or less between tbe 'L'unwar and Chauhdn of the
tract. But they have in more recent times spread down below the
Chauhdn into the Jumna riverain of Karndl, with GharaUnda as
a local centre. They were settled in these parts before the advent
of the Chauhdn, and were chastisod at Samana, now in Patiala,
by Firoz Shah who carried off their Rands to Delhi, and made
many of them Musalmans. The Safidou branch obtained the villages
now held by them in the Nardak in comparatively late times by
intermarriage with tho Chauhdns. And though they expelled tho
Chau lei Ildjputs from Ivoliand aud Gharaunda when they first came
into those parts of Karn;il, yet the Cliandels reconquered thorn, and the
final occupation by the Mandhdrs coming direct from Kaldyat, now in
Patidla, is possibly of comparatively recent date. Tho Mandahdr,
Kandahdr, Bargujar, SankarwAl, and Pauihdr Rajputs arc said to bo
descended from Ldwa, a sou of Rdui Chandra, and therefore to be
Solar Rajputs j aud in Karndl at least they do not intermarry. A few
Mandahdr are found oast of the Jumna in Sahdranpur, but the tribe
appears to be very local.
M anual, M arhal, a tribo which originally came from Bdmdna in I’utidla,
and isuow found in Karndl. It acquired thp name of Mayi<d» Mhyhal1'
* fVynyard’i Auib*la Sid. Etp., p. S9. Murlii i* a tomb or skriuo. Sob alio uudoi
Murat.
111 <§L
66 Mandan—Hlangar.
or Maudhal from its ancestor wlio was found newly born by bis dead
mother’s side. Tho Karmil Gazetteer says :—■
T ‘‘ The Sandals, or as they aro sometimes called Marhals, are said to he a family of Mula
Juts or Jajs who have been coaverted to Islam. They generally call themselves Pathans,
and they affect the Talhan atlix of KhS.i to their names. They also sometimes assort that
they are of Rajput descen , and the poor Musalman Rajputs occasionally mam- their
daughters to them, but under no circumstances would a Rajput mnrrv a Mandnl woman
and tho latter marry only within the family, which being ve?y limited in numbers, many
of tho girls remain unmarried. ’ ' 3
M andan ,an Aiim clan (agricultural) found in Amritsar and Montgomery. •
Mandanr, Mandak, (1) the branch of the Y osofzai Pathans which holds the
Peshdwar plain north of the Kdbul river, called British Yusufzai the
Chamla valley on the Peshdwar border, and part of the Haripur tract
in Hazdra: (2) a Dcgar clan (agricultural) found in Amritsar.
Manpi, an Arain clan (agricultural) found in Amritsar and Montgomery.
Manpxal, an inhabitant of Mdndf State or its capital: see also Mian.
Mandu K hel, one of the oldest branches of the Path&ns, but never very
numerous, and descended from Mandn, son of IsmMl alias Ghorghasht.
They have hardly migrated from their original seat in the upper or
north-eastern part of the Zhob valley, near the junction of that river
with the Gonial. Quiet and inoffensive they are devoted to agriculture,
growing rice and other grains: but some follow a pastoral life. They
have their kinsmen, the Mfisi Khel Pannis and Kdkars on their south and
west, the Wazirs on their north and theHarpail Sherannis on their east.
Manptb, an Arain clan (agricultural) found in Amritsar.
M anes, a tribe, mainly Muhammadan, of JAt status, found chiofly along the
Dog stream in Montgomery. Some aro Hindus or Sikhs. They claim
to bo Rdjputs, descendants of Mines, grandson of Salvihan Kija of
Siilkot., but their legends involve a war betweep him and the Moslems
of Mocca ! They appear to be racially connected with the Bhattis and
WaUus. They grow most of the rice raised in tho Gugera tahsil.
Mang, Mang, a Jit clan (agricultural) found in Multiu and Amritsar.
Mangai, a Muhammadan Jat clan (agi-icultural) found in Montgomery.
MahGAL, (1) a Pathdn tribe, expolled from Bannu by the Bannuchi
Apparently now called Mangai i: (2) Also a Kanet sept.
Manual K hel, a Pathin tribe of Upper Bangash (Kurrarn), said by Ravorty
to be distinct from tho Mangah. 3
Man0au, a branch of tlm Karlin, Pathans. It is divided into three tribes
Mughal, Jadrdn and BaWduwai, all found in Kurrarn along tho
borders of Khost on the north, west and south. It also includes
a clan called the Mangai Khel. Towards the close of tho 13th century
or perhaps 60 years earlier, the Mangai and the Uanbi, an affiliated
tribe or SayyH origin, left their seats in Birinil, crossed the Sulaimans
into Bannu and settled in the Kurrarn and Gambila valleys. About a
contnry later the Bannuchi drove both tribes back into the mountains of
Kobiit and Kurrarn where tlioy still dwell.
M a Muhammadan Ja^ clan (agricultural) found in M on tg o m e ry- an
a n g a N,
Mubin- . b J v
M a ng a R; an old trib» of the Jh&ng BAr.
'G
c%X
C P (si.
Mangat—Manilas. 67
Mangat, a Jd£ clan (agricultural) found in Amritsar, and also found in
Gudhidna and the adjoining portion of Patidla.
M angath , a tribe o f Jdts.
Mangera, a Kharral clan (agricultural) found in Montgomery.
Mangiana, an agricultural clan found in Shdhpur.
Makqla, an agricultural clan found in Shdhpur.
Manuas, a tribe of Rdjputs, found in large numbers throughout the
country below tlio Jammu border, i.e. in Rawalpindi, Jhelum, Sidlkof,
Gurdaspur, etc. They claim Solar origin by direct descent from Rdm
Chandar, whoso descendant Ukalghar (Akdlghar) took up his abode in
the Dodb (Sidlkot). His son Jamii Ldchan became famous, defeated
Chandar Hans, Rdjd of the Mudra Des, and built tlio modem city
of Jammu. 'I’he present ruling family of Kashmir are his lineal
descendants and owe their family name of Jamwiil to him. One of
this royal race, named Malan Hans took to the plough and lost-status,
so that his descendants have been disparagingly termed Manlius ever
since.* Traditions as to the migrations of the Manilas vary. They
say their ancestor came from Ajudhia, bat some aver that they settled
in SiAlkot before they conquered Jammu, while others say they went
first to Kashmir, then to Sialkot and then to Jammu. All seem agreed
that thoy moved into Jammu from tlio plains. It is probably safost to,
regard the Jamwdl as the territorial title of tho ruling family or clan
of the Manilas tribe, rather than to hold ‘ Jarnwdl’ to have been the
old name of the whole tribo, but now confined to tlio royal branch who
do not engage in agriculturo and so look down upon their cultivating
brethren the Manhds. They give daughters to the Salaliria, but are
said not to obtain brides in return. They intermarry, apparently on
equal terms, with the ‘ Chumbal’ (Chauibidl), ‘ Goolaria’ (? Goloria),
‘ Cbaruk, Bagul and Bugwal ’ Rajputs. They are said to call their eldest
sou Raj A, and the younger ones Midn, but this probably only applies to
the ruling, or at most, principal families. Chunduvand is said to be
the universal rule of inheritance.
Like tho Baju and Salaliria*, Rdjputs the Manhas of tahsils Sialkot and
Zafarwal have a curious and apparently unique custom of legitimiz
ation. If a man leave a natural sou by a woman whom bo might have
married, he succeeds equally with the legitimate sons, provided the
deceased’s brother marries her, in which event she is called a dhudl
(Panjdbi udhdl). But if he do not marry her she is called a bolhal (the
term for a widow who has remarried) and her son a chhatrora, and he
then is only eutitled to 5 per cent, of his father’s land and 5 marlas for
a building site.t
Houses of burnt brick are avoided.^ The Manhds are for the most
part Hindus, at least in the cis-Jhelum tract. They pour water on a
goat’s head at, mukhldwa, and consider that hia shaking his head in
consequence is pleasing to their ancestors. Some of the Manhds
* The Mahton claim a very similar origin. The Maira claim to bo an off shoot of the
Manhiis.
t History of 8iMot, p. 73. Some villages say that the bothal only succeeds in case of
mavriago. The woman however would hardly succeed in the presence of her son. the
Chhutrom, a term equivalent to the sntrora or -arlcru of the Simla Hills.
t For the origin of this tabu see under Eijput, infra.
IM 68
...
Maniar—Manj.
■ §L
in. Maliilpur •
’■' are Muhammadan. They took to weaving and were
thonceforth styled Shaikhs, but the Rdjputs still visit them and address
them as bhai but do not intormarry with them. There are a few
Manhits villages in Una tahsil, Hoshi&rpur, where they give their
Brahminical cjotrci as Bhuradwdj, and adopt that name' in religious
rites. Their Brahmans are Sarsuts of the Khajur Dogra croup. They
have to piovide dower (dihcj) for daughters given in marriage to higher
septs of Rajputs, but per contra receive dowers with brides°taken front
lower grades. Manhds are also found as a R&jput (agricultural) tribe
in Montgomery, where they are Hindus, and in Shtlhpur.
Maniar, Moniar, an occupational term. The Maniar of the eastern Districts
. is a man who works in glass and sells glass bangles, generally hawking
them about the villages, as opposed to the Churfgar or bangle-maker
pure and simple. But throughout the rest of the Punjab maniar is any
pedlar, manidri bechhna being the common term for the occupation of
carrying petty hardware about for sale. Thus wo have Bisati, Khoja,
Pardcha, Banjdra, and Manidr, all used in different parts and some of
them in the same part of the Province, for a pedlar; and the result is
that the figures have probably been mjxed up in our Census returns.
Ma? j.+—Tho most widely distributed of all the sub-montane Rdjputs. They
hold the south-western portion of Jullundur and the north-western
portion of Ludhidna, and are to bo found in all the adjoining Districts
and States. Some 9,000 Manj Alpial also appear in Rawalpindi, but
whether they are of the same stock as the Manj of Ludhiana and
Jullundur is more than doubtful. The Manj say that they are Bhatt.i
Rdjputs, descended from HdjaSalvdhan, father of Rdjd Rasdlu of Si'dlko^,
Some 600 years ago Shaikh Chdchu and Shaikh Kilchi, two Manj
Rdjputs, are said to have settled at Hatur in the south-west of Ludhiana’
whenco their descendants spread into tho neighbouring country; and
the Jullundur traditions refor their conquest of the tract to the time of
Ald-ud-din Khilji. As, however, they state that Shaikh Chdchu was
converted by Makhdum Sli6h Jah&man of Ucb, who died in J383 A D
it, would appear that if the tradition has any foundation, Ald-ud-din
Sayi-M must be meant. After the dissolution of tho Oolhi empire the
south T the S Handl andvRa'k0t rul,ed.over a very e lu s iv e territory
i o - . i 6 Sa> tlU dispossessed of it by the Ahl.iwdlia Sikhs and
KKm hndffV •atli eV°n ,ear [T than tbls tl10 Mai?l Nawdbs of Ko\ Isa
5 t*he 5? C?nsiderable importance under the emperors. North
tl ev hefd aU Succt'oded in establishing a principality; but
S n c fb on r ^ 1 t ? T tTy in t,,e 80Uth-w^ of the Jullundur
S v nnd« k 1 ,Nakodar, and Malsidn, and held much of it in
S the sfudhl but werfl dispossessed by Tdra Singh Gheba
S i£ n t. B,kta-a Tke Manj in Ndblfa claim to be de-
I Anran •• uS1 a descendant of Banni Pul, who floursihed
lin , ° z.e >and d*d much to allay the disseusiorla of the time. Ho
seBiiiu. wny lonours by military service and held charge of the Baikot
Sfa < a" a iUge part of the arm now occupied by the Phulkidn States.
Ihe Manj ate now all Musalmau, though many wore still Hindu
a^ or_16 Ulle ® 1(tikh Chdchu. In Ferozepnr they still disallow
" ‘ Apparently in HoshiArpurT ----------------------------------- --------- ------ -—
| In tlie ban.<u dmln' t'i,lm Wor,j • iBsaid to mean ' in tho middle ’ In the uplands
t the Manj country a firm day;.SOil is culled manj .- P.'N, Q., I.,t§ CIS. P
W) HJanjhail— Mark el.
<SL
karewa. T heir g en ea log ists live in P atid la , as do those o f th e B hatti o f
Ju llu n d n r. In the A i n - i - A lch a ri the M anj are w ron gly show n as M ain, a
title w h ich is said to b elon g p rop erly to the G b o re w d h a o f L udhiana.
M anjha.il , M ajjhail, an inhabitant of the Mdnjhd, Panjabi P ie t y ., p. 72o.
M anjoth , a J a t clan (a gricu ltu ra l) fou n d in M ultdn.
Manjotiia, a -Jilt tribe, which claims to have come with the Baloch from
Mekrdn. It is found in Sanghar talisil of Dera Ghdzi Khan, bike the
Arwal it follows Baloch custom in matters of marriage, etc.
M anmahar , a Jdt clan (agricultu ral) fou n d in M u ltd n .
Mannan, (1) a Jdt and (2) an A.nun clan (a gricu ltu ra l) fo u n d in A m ritsar.
M ansur, asection of the Jaduns in Hazdra, where it is settled in the
Mangal tract and in and about Nawdnshahr : see Gadun and Hassanzai.
M ansurku, a K harral clan (agricultural) found in M ontgom ery.
Mantarl, M antas !,a w izard, con ju rer, P a n j a b i D i c t y . , p. 725. T h e term
was in use in the SimlaJBills till recen t times in the sense o f m inister or
counsellor.
M anwale, an Arain clan (agricultural) found in A m ritsar.
Manzai, see under YVazir.
Mapalke, a Muhammadan Ja( clan (agricultural) found in Montgomery.
M ara*, a Ja( clan (agricultural) found iu Amritsar.
M arat,, a tribe found in Balidwalpur. Maral, its eponytu, was a Chauhdn
who migrated from Delhi and settled in Sindh. lie had three sons,
but all their descendants are called Marais, Their mirdsis give the
following folk-etymology : A certain Chauhdn was told by his astro
logers that a boy would be born in a Chauhdn family who would destroy
his kingdom, so he orderod that all the children born to tlio Chauhdns
should be killed, but Maral’s mother concealed him in a drum, and so
he was named Maral (from marhna, ‘ to muffle,’ ) while the family fled,
to Sindh. Cf. Mandal and Marral.
Maral, a Kdjput clan (agricultural) found iu Multan.
M abali, a Muhammadan Jdt olan (agricultural) found in Montgomery.
Marana, an Arain clan (agricultural) found in Montgomery.
M arap , see Chdhzang.
M arar, a sept of Som-bansi Rajputs found in Gujrdt, whither they migrated
from Sdmdua in AkbaPs time. They intermarry, but also give
daughters to Sayyids and Chibhs.
Marasl, fem. -an, see Mirdsi.
M aratb , a wanderiug tribe of somewhat thievish propensities, found mainly
iu the northern part of Multdn.
M abaz , a Rdjput clan (agricultural) found in Amritsar.
M a$ dak, a Kamboh clan (agricultural) found in Amritsar.
M asher , a branch of the N iazi Pathdns, descended from its eponym, o«o of
the eight sons of Jdm.
M arhkl, an insiguificaut tribe possessing a t'e w scattered k i r r i s in the low
hills between the Shirdui villages and the British border iu lamiil
Khdu. They are employed iu truding between the Kiikar country
X # 6 ■c% \
f(S)1) W) Marhotra— Marwat.

■, (fiT
l /1 j
and the Damdn. Tliey are like the Pawindahs in their habits, and
move away to Afghanistan at the beginning of the hot weather.
Marhotra, see Malhotra.
Mariana, an agricultural clan found inShdhpur.
Marjana, a clan of the Sidle.
Markanda, a Jdt, clan (agricultural) found in Multan.
Markua, a Jdt clan (agricultural) found in Multdn.
Marral.__The Marral seem to have been once of far greater importance than
now in the Jhang District, which is their home. They claim to be
Cliauhdn Rdjputs by origin, and to have come to the Upper Chendb in
the time of Akbar’. They are a fine bold looking set of men, but with
a |,a,i reputation for cattlo-lifting, and are poor cultivators. The
name may be a corruption of Marhal—see under Mandal—or they may '
be identical witb the Maral.
Marrar, a Jat clan found in Ludhidna. It claims descent from Shinh
Chand who is worshipped as its jaf/iera at weddings by the bridegroom
and bride. Tlie offering ot panjiri [gur, flour and ghi mixed together)
and cloth is taken t>ya Brahman. Some of this got avoid onions, like
most strict Hindus. Shinh Chand’s shrine is at Gharohun in Patiala
but he has mats in several villages.
Mauim. an organised Baloch tuvian which holds the country beyond onr
southern border ; it is wholly independent, or rather nominally subject
to the Khdn of Kel&t, not being found within the Punjab. Of Rind*
origin, the Marri, who hold a largo area bounded by tho Khetrdn
on°the east, the Bugti on the south, Kachhi of Koldfc on the west,
and Afghanistan on the north, are the most powerful and consequently
the most troublesome of all tho Baloch tribes. They have four clans,
the Ghazdni, Lohardni, Mazdrani, andBijdrdni, of which the Mazdrdni
live beyond Sibi and the Boltin and are almost independent of the tribe.
The tribe is wholly nomad and predatory.
M aruta, a Muhammadan Jdt clan (agricultural) found in Montgomery.
M arw at , a tribe o f Patlidus which holds almost the whole of the Lakki
tahsil, i.e. the south-eastern half and the whole central portion of the
country between the trans-Indus Salt-range and tho Wazir hills.
The Marwat are one of the four great tribes of the Lohdni Pathdns.
About the beginning of the 17th century the Daulat. Kliel Lohdnis
quarrelled with tho Marwat and Midn Kliel and drove them out of
Tdnk. The Marwat moved across the Salt-range and drove the Nidzi
eastwards across the Kurram river and the Salt-range into Isd Kliel on tho
banks of the I udus where they found a mixed Awdn and Jdt population,
expelled the former and reduced the latter to servitude. Within the
50 years preceding 1880 they began to retrace their footsteps and
passed southwards over the Salt-range into Dora Ismdil Khdn, where
they occupy small tracts wrested from the Kundi in the northern
corner of Tank and along the foot of the hills, and from the Bluch
P aten s in the Panidla country. Their most important cW s are the
* According to Oaruos, tho Muzir&nis are said to bo of KhetrAn origin, and the I oharinis
of mixed descent- Juris, Borne Kulmalis, Buledbiu and Ifasanis have been absorbed, ami
perbap* some PutliAn olomonis among the Bijuranis,
A
Marwat factions. 91
Musa Khel, Achu Khel, Khuda Kliel,* Balivum and Tappi. "With them
are associated a few of the Nidzi, who remained behind when the
main body of the tribe was expelled. The Marwat are as fine and law-
abiding body of men as are to be found on our border. They are a
simple, manly, and slow-witted people strongly attached to their
homes, good cultivators, and of pleasing appearance, being fair, tall
and muscular. I'beir women are not secluded, and converse readily
with strangers. Upon them however falls the labour of water-carrying,
which is by no means light. Accompanied by a man as escort they go
in troops of 10 or 20 to fotch water from the Gambila, often a distance
of 10 or 12 miles from their village. The Khatuk, their hereditary
enemies say of them : ‘ Keep a Marwat to look after asses; his stomach
well-filled and his feet well-worn.’ About 1790 the Marwat had two
chiefs who were rivals: one Nur Khan of the Pahiir Khel, a section of
the Mamu Khel sub-division of the Khudo Kliel, descended from
Samlar, son of Siilar, son of Marwat and hereditary chief of the
tribe; the other Gnlrang Kb&n of the Hafiz Khel, a man of gigantic
stature.
Nomads for the most part the Marwats possessed numerous flocks
and herds, and used to migrate from tho plains to the mountains in the
hot season. They usod to redistribute the lands of their villages
every 10 or 12 years, and sometimes at longer intervals, but this
redistribution was restricted within certain customary limits! Each
member of the community, however, even infants in arms, had’ a share
allotted to him.
Every Marwat belongs to one of the two great factions, the Spin
aud lor quarrels between which led to the occupation of their country
by the Naw&b Hdfiz Ahmad Khiin of Mankera after the battle of
Ugharwah in 1819 when the Spin or White faction overthrew the
M Black, a ,!Jod>' toe Marwats are Patluins of very pure decent and
as each naturally proud and fiery. Their passions when once aroused
are not easily soothed but blood-feuds are now of rare'occurrence,
two elans, the Micetan K hbl and the Mole K eel, though not Marwat
by origin are also commonly known as Marwat, live in tho Marwat
bn aU',1 "Terinamage become so assimilated
as to be practically identified with thorn.
Tho Marwats who are Lodit Afghans, have no such customs as the
dim and that of the seven strings, the tying of tho bridegroom’s shoot to
that of the bride ft s ster, or the sword drippings, which arc in vogue
among the klmtaks, nor do they employ Hums in the same way.
* These throe appear to lie also called tho Drephira for cl in nf u... u... „ , „ ,
As the Marwat A e most numerous of the Pn.h ^
numerous of .the Marwat. Ulen villages extending from Lakki to tho hills with
\ h 'i‘7tG’ ''U1™ en s m he lhll ,al,sn W ‘ be Droplura the most important section is the
KiUn he^!V1 h sub'Sl‘clUuns oa,lcd !’ r f and J''knndtheKhudi Khel among wlmin il.o
fir m arf n are pre-emteene lTh's account uppers to, makc Uic Klu.-l.. Khel a
Kurri n lhf ', f llU Khe1)’ , 1110 “ fisS khel extend from the Nogrim to the loft hank of the
S ’ Sl th^r Ijnn,,ll-ul ,scctums « « thB , Khel, Jlnhiam Khel. V»*mi and
u.muzm. 1he Tappi elan is generally counted with the MusA Kliel It includes the
with thei!11' Mar' ' a,s' . The Bslirim have two .-tedious, ToUir.u and l mar Khan Khel,
Oa»«((eer lsm7dm858Ub'800b0tl,i' ^ ° huZIU hUel wul fohir Kliel, roipcctively: U*M>u
f So one authority. But the Marwat are Lohinia, not JLodia.
/ (
■Goi x
(!(*)}) 72 Atarydl— Maaani.
At the time of betrothal 3, throaded needle is given hy tlie girl’s

father to the dallcil. At the time of marriage the janj of the bride*
proom is opposed by the girl’s party, but is admitted 011 payment of
Rs. 5 or Rs. 10 to the girl’s dum. On arrival at bed-time a feast is first
held—the men of both parties assembling at the httjra. The boy and
four or five of his chosen companions have to wait until the rest have
eaten. They are then taken to the courtyard of the girl and one of
her relations dresses him in a new suit of clothes which he gives him.
Menhdi is then put on his hand and on those of tho men with him by
the girl’s mirdsan. They then retire to the chaulc, and spend the night
in singing, watching boys dance, etc., and early next morning the girl,
having been attired as a married woman by the mirdsan and bavin"
had mendhi put on, is placed on a pony and rides ahead of the party
with the boy’s father or brother leading her. On arrival at the boy’s
village he gives a feast for which every villager gives a rupee, a care
ful record of the payment being kept in order that a similar sum may
be repaid at a marriage in tlie donor’s family. On her arrival the girl
refuses to alight until she is given something, such as a cow.
At night she is manned. She usually consents to forego the greater
portion of her dower at this time in exchango for the khairat of the
chulha, or a right to give away alms. She remains two nights and is
taken away on the third night. She stops with her parents a few days
apd then returns.
M ar,val , a J&t cla n (agricultural) fo u n d in M ultdn.
Masaik, Mashaik, see Shaikh.

M asan , a Jat clan (agricultural) fo u n d in Multun.
Masand, Masandu, fern, -an!, a body of Sikh devotees who appear to have been
employed as collectors o f religious offerings for the Gurus until their ex- '
actions led to their suppression and almost complete extermination, though
a fow scattered families still survive. The story goes that Guru Ram Rai
who was on adept in yoga, was in a trance when the masand8 burnt
1 ° W: vr° 1t0 to S" Hargovind, his father, to co
ol this hasty act ,u particular and of the peculation and vices of the
^ u'f uVlud ‘lcTOrJ'igly proceeded to Dora Dun and there
whH hoi h — 'TO’ i GT ‘ ?°Ymd alB0 waa asked by his Sikhs
Dm I71'0"' 10 had 8?nt out to Preach, but who applied
1 i.r in ° pe ne ■, ^ t ieni their own use, were called masands,
. 11 ' P - <J icu reiterated complaints tho Guru was reluctant
it0 i l S ' f At laSt a blIKl of mimics [naqiids) visited the Guru and
rni HS . 0 perform a farce representing the doings of the masands.
J my aocor ing y ga\o a dramatic representation of the wasteful extor-
t,°n and immorality attributed to these votaries, and so excited tho
Guru s compassion for h,s disciples that he hftd the na8an(ls all capturod
and _ )ro' ? lr 0 A!,il,ldP'n' where he destroyed them,to tho number of
2,200, ... boding oil and by other torments, in Sambit 1757. A few
liowevci escaped and were excomimirlicuted or eventually pardoned.
c/. Mina Masand in, Panjabi Vkly., p. 7 3 3 . 1
Mabakg ono w^° removes the remains of a burnt corpse.

111 %L
‘ Hash an —Haulai. ^
Mash•pargana
an, aseptof second grade Kanets found in M
HdjgdoninKanaur. Of* Sanskr. mashan,ellaam g,obalinv:illagd
aneseoef
underShyuna, andRdkshas.
Mashhad!, aSayyidclan(agricultural) foundinAmritsarandMontgomery.
Mashki, Maski, fern,-an, fr. maahak, masak, awater-skin:one whocarries
waterinaskin, i.e. a water-carrier for Muhammadans. See under
Jliinwar. TheM&sliki isnot a caste, but a Muhammadan Jhinwar
whoisofnecessityemployedonlybyMuhammadans.
Mashwani, a non-Pa(kfi,n sept found principally in Jandol and also in
aMsaid
thaen(B
Maajash
uw
r)aonfiun
nekanrow
Kn&b
ou
rig
l.in,Th
beuytporo
wnbanbolylanodf, th
buetcsa meate
ultiv stocaks
tenants- Gf. Mishwaui.
Masoke, aK harral clan(agricultural) foundinMontgomery.
Massanke,aKharralclan(agricultural) found inMontgomery.
Mastana, fern,-i, aMuhammadanfaqir.
Mastani, asectof faqlrs whowear anklets of bolls (ghungriis) on their
feetanddanceintkostreets; theyaresaidtocollectonepiceateach
house.
Mastiyana, an A raiyclan(agricultural) foundinMontgomery.
Maswan, aJutclan(agricultural) found'inMultan.
Mat, aJ&tclan(agricultural) foundinMultan.
Maianni,oneoftho5mainbranchesofthePlainMohhands.
Matar,aJpogarclan(agricultural) foundinAmritsar.
Mati,aKambohclan(agricultural) foundinAmritsar,
Matko,aRajputclau(agricultural) foundinMultan.
Mattiana, asepto f Kanets, foundinHindur (NAlagarh).
Math, aJ&tclan(agricultural) foundinAmritsar.
Maolai, asecttowhichbelongall the people of Hunza, Ponyal, Zobak,
Bhighnau,Roshan, Munjan, KolahandDarwdz, more than half those
ofBirikot, VVakhan,Yassin, audmostof thoseof the Ludkho Valleyin
Chitral. Maul&isarealsosaidtobefoundinAfghanistan, where they
areknownas Muftadis, audelsewhere. Thehead of tho sect is tho
AghaKhanofBombay, the spiritual chief of the Khojas. Next in
ranktohimisSlifihAbdulRahimof Zobak. The countries inhabited
bytheMaul&isareroughlydividedamonganumberofhereditarypirs,
but residencedoesnotgive a pir authority over the whole of any
specialdistrict. Treatedwithextraordinary respect, thepirs receive
thebestof everythingaManiai possesses aud transmit a portioa of
theirofferingsyearlytothe Agha Khdn. Belowthemin rank are
khalifas, w homerelycollectofferings.
The Maulais assert that their sect was founded by the laim
JiflrAli Bidiq, bat the author oftheZabd'it-ul-Akhbir says it that
Was founded by M uham m ad Mahdi, sixthin descon t fromthat Inning
in 299 II. First know n as the I»mailia3 his follow ers recognised
i
■e° 5 x
® <5L
74 UavXai tenets.
him as the 1 2 th Hndm. Driven from Egypt by*Salah-ud-Dfn, the tenets

of the sect wore brought to Persia by Hasaan-LSabbah who established
himself in Alamaut. Thus the Mauhiis belong to or are an offshoot
of the great Muhammadan order oi the Assassins and are spiritually
akin to the Druses of Lebanon. Synonyms are Mueli or Mrfwdlf
The kahma of the Maula.s is changed every year under instruction;
from their spiritua head The. unorthodoxy of the MauMis is
illustrated by the fact that they make no secret of the practice
of drinking liquor, which was at one time universally drunk in
the countries to the south of the Hindu Kush.
One of the precepts of the sect is that ‘ a man should conceal his faith
and his women,’ and their tenets are therefore difficult to ascertain
but they undoubtedly esteem Ali who they say was born of Lmht as
an incarnation of the Deity and superior to Muhammad himself. ° Dis
carding the idea of a future life thoy believe in the metempsychosis. A
good Maulai is as one dead (to the world;, prayers therefore are un
necessary, as is fasting, and the practical religion of an uneducated
Mauldi consists in little more than obedience to his pir and making
offerings to him and the Imim or Sahib-i-Zam&n, the spiritual chief,
and to him aloue is pilgrimage made. A MauHi should blind himself
to escape euvy of others’ prosperity, weaken his hands lest they take
what is another’s, and lame himself that he may be unable to disobey
his pir. Cattle that havo straybd into his field should not bo driven out
till they have eaten their fill of the crop.
Marriage appears to bo a pure contract, and a wedding can be
solemnized by any grey-board. He seats the bride on his loft and the
groom on lus right, and taking a few pieces of roasted sheep’s liver iu
each hand gives some to the bride with his right hand and some to the
groom with Ins left, crossing his arms. He also gives half a cup of
water to the bride A few words from the Kaldm-i-Pir, a sacred
Persian book which is kept socret and used in place of tki vZ
the MauHis, complete the wedding ceremony. " 3nran by
On the death of a MauUi the choicest articles of his portable
properly are set aside for the IruMn-i-Zan^n. No food is cooked m
the house for from three to eight days, according to the rank of the
deceased, and the family subsist on food cooked elsewhere E ood t
also placed on trees and exposed places for birds to eat. On the eve “
“A r l and
cooked ild Xollored
e tto him. a Hu
u alifa
eats C0U1C8 t0
a mouthful ^ places
and anda piece
food lof
fa ^ ly p a r t ! ^ U'r
produced^ ^ ^
gtonîn'the centre.0 ***** 01' head8ton6 011 a butônly one small
J ^ f t h f a 'ssL ^ ^ , 8; ^ '° , arfr J-ljw M -yW y spiritual descend-

account for the practice of ^ û,ng thT P a ffia
refers to this sect as MutAar b a^nana. Prof. Browne
' Go^vX
v /n
111
.■qyXx
%L
jM<m— ita zh i. 75
Mavi,* or Movanna.—The two words appear to be synonymous. Before the

Kshatriyas overran the Simla Hills the Kanets were a marauding race,
despising agriculture and engaged in internecine raids. Each party in
a Kanet village at that period had its own leader, known as the
movanna (leader) who in addition to his share of the plunder used to get
a small tribute as a haq-i-sardari. The whole of the hills was divided
into potty jurisdictions—the first place as rulers being given to the
gods, and the next to the movannas. The ruins of the bouses of these
movannas are still to be found ; they are big castle-liko buildings.
The Kshatriyas, who came from the plains, were respected by the
people for their skill in the arts of civilization, and lands were
granted to the Brahmans who accompanied them as priests. Even
tually the Kshatriyas by their superior civilization got the upper hand
and expelling or destroying the movannas took possession of the whole
country, reducing tho Ivanots to vassalage.
In Kullu the mowani are described by Diaokf as the headmen of
villages in remote times before even the rule of the Thdkurs (who were
displaced by the Raj as) had begun. To them is attributed the construc
tion of many staircases and buildings in cut-stone which the people of
the present day have lost the art of building. Of. Mrichh.
Mayabzai, one of the, 5 main branches of the Plain Mohmands,
Mazart, an important organised Balocb tuman, practically found only in
Dora Glnizi KMn, of which District it occupies the southernmost por
tion, its western boundary being tho hills and eastern the river. Its
country oxtonds over the Sind frontier into Jacob&b&d, and stretches
northwards as far as Umarkot and the Pitok pass. Rojh&n ia the chief’s
headquarters. Tho Mazlri say that about the middle of the 17tli century
they quarrelled with the CMndia of Sindh, and moved into the SiaMf
valley and Mardo plain, and the hill couutry to the west now occupied
by the Bugti; but obtaining grants of land in the lowlands gradually
shifted eastwards towards the river. Tho ruling clan, the Bdldchani
traces its descent from Hot, son of Jaldl. But the rest of the tribe’
except the Kirds, ia Rind. It is divided into three clans, Rnstamdni’
Maafddni, and Sargdni, of which the first two are tho more numerous.
M azbi, or more correctly Mazhabi, is a Chuhra who has become a Sikh. Sikh
Ghuhrds are almost confined to tho Districts and States immediately
east and south-east of Lahore, which form the centre of Sikhism. Mazbi
means nothing more than a momber of the scavenger class converted to
Sikhism. The Mazbis take tlie pahul, wear tlioir hair long, and abstain
from tobacoo, and they apparently refuse to touch night-soil, though
performing all tho other offices hereditary to the Chuhra caste. Their
great guru is Tegh Bahddur, whose mutilated body was brought back
from Delhi by Ohuhras who were then and there admitted to the faith
by Guru Gobind as a reward for their devption. But though good
Sikhs so far as religious observance is concerned, the taint of hereditary
pollution iB upon them, and Sikhs of other castes refuse to associate
with them even in religious ceremon ies. They often intermarry with
the Ltll Begi or Hindu Clihhra. They make capital soldiers and
* It is possible that tho word MAvi is connected with man, a word which appear* to-mean
a ?r and ia found as a place-name in K&Ukp* and in Jullmulur.
T Auiu Direct 0/ Hindi, p. 78.
■e° i x
III 76
,
Nazhahi—Meg.
<SL
some of our Pioneer regiments are wholly composed of Mazbis.
One of the bravest of the generals of the Gurus, was Jiwan Singh, a
Mazbi, whoso tomb is still shown at Chamkaur in AmMla. He fell at its
siege in 1705-06. During the Muhammadan persecution of the Sikhs
they dropped out of notice and failing a supporter in the place of .Guru
Govind, they never came to the front as a class,although Mah&rdja Ranjit
Singh had a great admiration for their bravery and enlisted them freely.
Being afraid, however, to form them into separate corps, he attached
a.company to various battalions. Thoy were, however, looked down
upon by the other men and naturally became discontented. When the
Punjab was annexed, the Mazbi was a dacoit, a robber and often a
thag. In this capacity he was generally styled a Rangretha. The latter
are a class of Mazbi apparently found only in Amb&la, Ludhi&na, and the
neighbourhood who consider themselves socially superior to the rest.
The origin of their superiority, according to Sir Denzil Ibbetson’s
information, lies in the fact that they were once notorious as
highway robbers ! But it appears that the Rangrethas have very
generally abandoned scavengering for leather-work, and this would
at once account for their rise in the social scale. In the hills Rangretha
is often used as synonymous with Rangrez, or Chlnmba or Liliiri, to
denote the cotton dyer and stamper, and in Sirsa the Sikhs will often call
any Chuhra whom they wish to please Rangretha, and a rhyme is
current Rangretha, Gum ka beta, or “ the Rangretha is the son of the
Gpru.” The Mazbis have social distinctions among themselves. The
descendants of the true Mazbis who rescued Tegh Bahadur’s body are
strictly speaking, the only asl or real Mazbis, but the term is applied
loosely to more recent converts. Recent converts are looked upon
more or less with a critical oyo and aro termed Malwais. This term
was probably a geographical distinction at first, but is now merely a
caste one. It takes some generations to muke a Mazbi, but how many
he cannot say. Much depends on circumstances, and on the strictness
of the convert’s adherence to the faith as to when he may be admitted
to an equal footing with a true Mazbi. For this reason the asl Mazbi is
scarce and his physique is falling off. Until quite lately he was never
found in large numbers in any special locality, except for the purpose of
work on a new canal or railway. Two or three Mazbi bouses are
attached to J&t villages where they work as labourers. Grants of land
have, however been made in GujrdnwMa to pensioners of Pioneer
regiments Iho Mazbi gets are numerous and many of them are the
same as those of the J4t, doubtless following the family or group whose
hereditary servants they were. In their customs too, at weddings,
etc., t ley conform to a great extout to those prevalent among the Jilts.
Mazhabi, see Mazbi.
M azu , a Rajput clan (agricultural) found in Montgomery.
M edb , Balochi, a boatman.
M eg .—The Meg was described by Ibbetson, § 653, as the Cham&r of the tract
immediately below the Jammu hills:—“ But- he appears to be of a slightly
better standing than the Chamar ; aud this superiority is doubtless
owing to the fact that the Meg is a woaver as well as a worker in
leather, for weaving stands in the social scale a degree higher than shoe
making. Bike the Cham&rs of the plains the Megs work as ooolies,
■G° ^ x
® <SL
Megal—Megh. 77
and like hill meniala they work much in the fields. General Cunningham
is inclined to identify them with the Meohioi of Arrian, and has an
interesting note on them, at pages 1Iff, Vol. II of his Archaeological
Reports, in which he describes them as an inferior caste of cultivators
who inhabited the banks of the upper Sutlej at the time of Alexander’s
invasion, and probably gave their name to the town of Makhow&l.”
The latter suggestion is quite untenable. See Megh.
Megal, aJclan (agricultural) foundinMultdn.
Megh,orMihngh, a low caste found mainly in Sialkot and along theJammu
border : also in Amritsar, Gurd&spur, Gujrafc and Lahore. In Rawalpindi
it is called Meng. In Sialko( it gives the following tradition of its
origin: —
In early times its ancestor, who claimed Brahmanic parentage,
used to dwell in the city of Kdnshi or Benares. He had two sons,
one a very learned pandit and the other quite illiterate. He asked the
elder to teach the younger, but he disobeyed the Order, and indignant
at this his father turned him out of his house. The boy set for the
north out of the province (Jammu) and began to teach children like his
ancestors. In the course of time he also began to celebrate the jag
Hawaii. Once when performing &jag aswameda,* his charms failed to
breath life into the dead body of the cow. As people then began to
look upon him with distrust and hatred he sent for his father whose
charms succeeded in bringing to life the dead cow. His father
however, forbade him to eat with himsolf for a while but promised that
he would after a time revoke this prohibition. But the son grew angry
relinquished all connection with his father, and thus became the
founder of a new caste whose descendants are the Mihnghs.t
The caste worships a guru whose gaddi, or place of residence
is in Keran, a village some three miles from the town of Jammu’
" His dec!s‘on ,3,.fi?al Wlth regard to every matter whether social’
ceremonial or religious.! They seldom take a case into court. Touch
the Basith.§r ? fIf? they

i areMiiliving
hn?h8 in
?XCaeP* by one of its
Muhammadan sub-sections;
village thev eat
their leavings, and such is also the case with regard to Hindus. ? *
At the guru’s suggestion a monster meeting of the Mihmrhs
w » l„ld March 'OOP, when it was unM jJL.lv 1 S &
“» «•* “
T the story ib not universally known amongst ihn Mil,,,m,-, ~ . , , , ,,
are descendants of Sahap Sachcha, a brother of Brahma anf wôm state thal
by them for touohing the body of a dead cow, though it w is at T/hX r° WaS
had taken upon himsolf the responsibility of throwing fiL a!,61! 0Wn request that he
house. In support of this claim that they aro of Rrahmanlo from.},^
the period of kirya among them and the BrahmanTis l-h° ^ !ll“Sh's “ f.
ê?°r? exceed3 1L day3 in au other Hindu castes. 0 samo>via*>11 days, ^
* s a a r w » - “i s „ii
X E, .h ^ a ° l JamT ai ui the v*™ has his agents known by the title of
ini I :ho HUanah./ TUo u,“ ' £ ,1

thornalso enter 5 a is ^ °wn and till laud and some of
111 78 i t e g h c u sto m s.
<SL
“ in future they will never eat the leavings of Muhammadans.” But
practically the old custom is still in vogue.
The Mihnghs, the Basith excepted, used to eat the flesh of dead
animals, but by a contract which was concluded and signed in 1879,
through the influence of the gum of Keran, they pledged them
selves to total abstinence from it.. A breach of this agreement
makes a mnn liable to pay Rs. 25 to Government, Rs. *5 to the
headraeu of the village, and a sum, fixed according to the means
of the offender, as a penalty to the brotherhood. In default of
payment he is liable to exclusion from tho caste. Sinco 1879 none
have ever eaten such flesh.
At a boy’s wedding Mihnghs observe no ceremony in their own
house, but collect a few leading members of the brotherhood and go
to the house of the girl’s father, accompanied by the bridegroom.
There they perform some of the necessary ceremonies and the next day
bring the girl to their own house. On the following morning the
members of the brotherhood carry the bridegroom and the bride to a
malah or mulberry tree, under which they seat the couple. A long
thread mauli is wrapped round the stem of the tree and all present,
together with the couple walk seven times round it. Afterwards a
quantity of chtirma (loaves of bread and pounded sugar) is distributed
to the assembly. After this they return home and are fed sumptuously
at the expense of the bridegroom’s father.
The Brahman priests of tho Mihnghs aro said to get their dues (birt)
at weddings, but do not attend them, though all tho Hindu rites are
gone through with tho pdndha’s assistance.
Widow remarriage is permitted, but a widow' is expected to marry her
deceased husband's older or younger brother. Failing both of them she
can, with the consent of her guardians, give her hand to any man of the
caste* to which the deceased belonged. But if she wishes to marry a
man of a different caste from that of her former husband, ho must bear
all the expenses of the marriage, or if unable to do so he must irivo bis
sister or daughter or any other near relative to some male member of
the widow s household in exchange. When a widow declines remarri-
age, she is provided with the necessities of life by contributions made of
the tribesmen of the village and is held in high esteem.
hut ht ^ t'hnitf;,,Cmpl0J Bral!Iruuis f<^ religious and ceremonial purposes,

but these Brahmans are looked down upon by other Brahmans.
f:llver Havnr«rV
prayer-sayera lh68are
who ° f Si
1Chtermed
also B rahnm n9 tho caste employs pdndhas or
gordis.
By occupation the Mihnghs are largely weavers,t and they profess to
have learnt this calling from Kabir the Bliagat. But they also follow
various other pursuits, as for example, Semico as field "labourers or
By religion also the Mihnghs are said to be followers of Kabfr but

they also affect the guru of Keran in Jammu already mentioned. ’
* By ' caate ^hoi e must uudorsmn,! gut or section,
f Indeed ia tmji'at WengUappears to he merely a synonymfor Juliha or weaver.
*
® <5L
Megla~—Meo. 79
The following are returned as the gots of the Mihughs :—
Angale. Bujalo. Kanchre. Purano.
Baiya, Chakhare. Kharat. Runku.
Bhadu, Changotro. Kharatrs. Sagotre.
Bbalulo. Damathiyo. Magotro. Sakolye.
Bhakhaiyo. Godliar. Haitle. Sangrdl.
Bharyat. Kalo. Mamwaliye.
rhe Mihughs also return the following gotras as gots or as each
comprising a number of gots:—
1 Kuabal, 1 3 Uttar. I 5 Sangaral. j 7 Kalra.
“ Bhardawaj. | 4 Kasliip. | G Pandain. | 8 Suraj llukln.
The Megh also appear to be found in Rawalpindi where they aro
called Meng.
In Sirsa Megwill is a. honorific term for a Chamdr, just as Dhorh or
Dhedli is a term of abuse. See also under Menghw$l.
Mkqla, a Jar, clan (agricultural/ found in Multan.
M ehdo, a G-ujar clan (agricultural) found in Amritsar.
Mehmab, see Mitimdr.
Mbkan, a small tribe classed as Jaf (agricultural) and said to bo of
Puuwiir origin, andsprung fromthesame ancestor astheDhudhi.
They occupy the Sh&hpur bar lying to the west of the Gondal territory,
and aro also found iD smaller numbers in Jhelum and Gujrat, They
aro a pastoral and somewhat turbulent tribe.
Melu, a G-ujar clan (agricultural) found in Amritsar.
Metha ?, (Balochi), a fishermau. See Medh.
Mkn, au A r% clan (agricultural) found in Montgomery. See also under
Meun.
Menas, a Jd( clan (agricultural) found in Multiln.
Menq, see under Meg.
M'bnquwai..—-The Dhedha of Bahavvalpur, or Menghwals as they prefer to
be called, aro the people called Cham&ra in the east of the Punjab,
dhey oat the Uosh ol dead auimals and are regarded as outcastes
by the Hindus, though they have Hindu names. They have nine
oxogamous sections;—
1 GandeL 4 Sapuns. . i j anî
* “ ft™ - « , « Lakhilo.
6 hahaai, b Jpanmamin. | a Turko
Tho Menghwul marriage ceremonies roseinblo those of the Arapb,
and Brahmans serve them as parohits, accepting dry food from them
but not food cooked by them. Marriage is usually effected by ex-
change. The Menghwals greatly affect the shrine of Rahara Dhaui or
Raliarn Sh&h in the Runcja ildqa of Bikaner. By occupation they arc
generally weavers, manufacturing blankets [bhura, Lokar ancl Jihaggal).
1 hey dislike cultivation. Their huts are made of reeds shaped like a
dome and very narrow, so that it is said that when a JDhudh sleeps in
hi* hut ho puts his feet outside. The Thoria' (Naiks) resemble tho
Ghetjhs. The term MeughwiU is undoubtedly only a variant of M kuh.
Mfo.—A highly composite tribe found in the hill oountry of Gurgaon, Alwar
auR Bhartpur, and also scattered over the Delhi District and tho
Bawal nizamat of Nabha. The Meos havu given their name to the
® <§L
80 The Meo divisions.
Mewdt^ a tract whose boundaries are defined in the Imperial Gazetteer

of India, 8.v. Mewat. >
In the Muhammadan historians the Meos'appear to be unknown by
that name, but the Mew&tis were notorious throughout the Muham
madan period.
The Meos are divided into 52 original gots, which include 12 vale
whose names areprinted below in capitals, together with a 13th
•palakara, and two gots of recent accretion :—
l o fc ln t “ hB * 3 ? “ “
I '_____________ ’ ___________ '
1 f Deedwit, on Delhi—Malab in Nuh PunahAna, Aleoli. AnH™„
Dabwal. tahsfl. Tain, &c. (South of Null) ’
LandAivat ... Do. MAna Bhagora in Firozpur, Naoli and Bhaôr
Alwar State. (Firozpur valley).
3 RatAwat ... Do. Sathori in Alwar Patrali, Sahori, Alapur, Bit
garj>&q
4 Br . M T 0E D°‘ Gad'-U Dhaina Baraka,Lehrwari,Seri, Sangal
ijALAOi. Hari and CbAndanki
5 Sarohia ... Do. (?)Seswala, tahsfl Fatehpur Taja, Sarohi in the
Gurgaon. Balabgarh tahsfl,Soswala,
• & c, *
0 ' 130(11311 - Do- Alawalpur in Nuh Aliwalpur, Garaoni, &
tansii.
Gomal ... Do. Takra in Alwar... Khatika Aganu, Nushehra, &o.
Bhamla ... Do. b 311 Titraka-Ohamroli, Jaroli, &c.

...
«
M
TT ' T
c Z fo L °- Uajaidi - - Dougarbas.
u
15
aa
Kab«ar
::: ft S s * * -
•• Bo. Janewat in t h"e J X Maryaka’ &c’
16 Sakhalira T,„ Urozpur tahsil ’
& Bhfrtp™11 “ DNaf rw41f- Jh“naa Baowar
17 - Do. Hangar Tahad <£e.
18 Lamkhora Balabgarh. SakraW8’
1 9 ____ h âharwari ... Do. D *u ii Alwar ... ’ ;;;;;
* The MewAt is further “■■hdiviil7dTurTX==:^ = -----

and Pahat-wira. Of these Bhiana is ‘ the torri hin^30^8’ Bhiina, Arez, Dluingalwati, Nui-wir>
II tract of Palwal, Nuh, Firozpur-Jhirk i and Hh )one3om®country,’ i.c. the BAngar (upland!
the Niih and Firozpur-Jhirka J 1Bn‘ nRl , Uh!!rtpur- Arcz is the low-lying8 c o S fn
western boundary of the Qurgaon I-isidct P 8 ° q T s ft0,1 of the »>ff> A form the
■BiifA Tbo other three tracts are named fm» „„ ' , 3 1S3-
. the N«i «ud Ihe Pahnt or poMiora 2!o M cir^ fT ro th lr^ ’T ^ V 1'?111’115 360 villages
a - *» s a v - to i * “ S * «■ »*
Chirklot 04 i jjjj®- LandAwat 210.
Demrot 75?' RatAwat 125.
Panglot 84. Dorowil 2t>2. Baiut 250.
Hsaca tha Maos hold 3,039 villagos in all.
C P <SL
27te .Meo divisions. 8t
^ Name of tho Name of tho .râme fJ10 mo^ er Principal villages belonging
| original tribo. got or pdt. viUage or^placc whence ^to eachV
0©
3
( K a l b s a o e Mew4r ,,, ... ... Kompur in Alwar.

Ghalot 5 KalsXkhi.
) Ghalot ... Do. ... ... ... Nayan, tahsil Lachhmangarh
o> r.- T.. ,, ^ _ in Alwar.
Aachhwaha... Duainoal on Ambor, Jaipur and Raisina Ghasira, Eaisina, Lo nd a,
Daungal. Raima, Gawala, Ac. (in tho
„„ . north of Nuhi.
“ ( Sainoal ... Sahina .......................Badawali, Ismailpur. Sawana,
Badgujar ... j Patan, Sanghar, Mendhi, Ac.
' Badgujar ... Fatolipur Sikri ............ Sanghar, Mendhi.
2“ f Ohibklot .. Mathura—Tahangarh in Kot-Atawar, Unmara. Dh.uLi.
Bhartpur, Pataudi wat, Ac. (in the south-east of
ofl and Dholat. Nuh and round Piinahina).
2b Demkot .. Do. B a h a n g a r h , IChajota, Ghata, Beswan, Rali,
Pataudi, Khajota Bisru, Ac. (in the Firozpur
* in Alwar. valley).
27 Direlot ... Do. Mauza Wadha... Sekri,‘ Malakpur, Alaora, Ac.
(in the samoi
2° Panolot ... Do. Dholat Deswala Deswala and Bahala.
2n , , , ■ ............ Do. Nekuj in Alwar Nekuj but Dal D h a V v a
Jadal - S ‘ Mohdamka, Ac.
21 Besar ... Do. Malwasa. Kahora Sakaras.
near Alwar.
Nanglot ... Do. Pipal Khora in Pipal Khora, Bariska Ac
Bhartpur.
“ Gurdal - Do. Chahar Dudh in Malab, Nagiaa. Baoli Raoli
„ . Alwar. Ac.
ot Boria ... Do. Khajota in Alwar Satbana,
Chukar ... Do. Palkcora ... Jodhpur, Satwasi, TJhbaka
35 r Inndni v Malakpuri; Jatwali, Ac.
36 , - Bo- Kewar............ Kewar aud Malawali
Ohandlot ... Do. Tahangarh and Lassi.
a7 n , - . J „ Lassi in Alwar.
Badgujar Markatra ... Do.
Khildar ... Do. Mauj pur id Maujpur.
30 r ,, Alwar.
40 r ... Do. Andhwari ... Andhwari.
Chauhun ... Ajmor-Taragafh ... Muhammadpur near Mooli,
41 „ , **“ - . 5 ' a a a ,
42 Chauhan ~ ... ^ in Alwar State.
Kanw&Iia ... Do. Kanwflliin.lie. Badarpur,JalalputPnkanpur
wan tahsil. and Ketwara in Bhartpur
L Jamlia ... Do. Mand&w&p
1B “ ■ 'R f t j f . s a a .* 8
4G NirWn ' p I uaI M^diwn»rA!nar u Rte - polkhori and Ahmad Bns. Ac.
“ ’I - lAHiT - Mundiwar and Mazarpur GulUra Balag, Nos he hr,
47 Miscellaneous Bboslia HarMh- Selana Ac. a|
...... Manokpur, Gohri in Alwar.
00 f Bhaiti"’ ... AlwW" - GoHaNangal in Alwar.

6 Bhatti Bhandirin ... ...... "[*]
62 Banktwat . .
L Khokhur ... ......
■G% \
111 <SL
82 The Meojpdls.
lo those have to bo addoJ twv, guts, viz. (i) Ghori Pafhdn, descended
from n man of that r:ico who married a Meo convert, and (ti) Baurdw&t,
descended from a Brahman who eloped with a Meo woman, making 54
gots in all. Of the 52 original gots analysis shows that 3 are’ named after
the parent village,* 8 bear Rajput tribal names,t 8 those ot Brahman and
Gujars,t and 4 occupational names,§ while 16 are of unknown derivation.
Thus the Mewat is inhabited by and the Meo tribe is composed of four
Rajput stocks, Tunwars from Delhi, Jdduns from Mathura, Kacliwdhds
from Jaipur and Cbauhdns from Ajmer: and it seems highly probable
that Meo simply means 'hill-man.'
However this may beMasadd Glidzf reached the Mewdt in 1002 A.D.
and converted many of the Meos to Isldm.|| The Rdjputs thus converted
were of the Tunwar tribe and were divided into 5 puls, viz. Kalesa,
Dorwal, Landdwat, Ratdwat and Balut. Subsequently, according to
a historically impossible tradition, Rai Pithora, annoyed at the
conversion of the Meos to Isldm, employed the Badgujars to harass
them, and thus compelled them to revert to Hinduism. In the reign of
Qutb-ud-Din Ibak (in 1312 A.D.),1f Hemrdj invaded the Mewdt from
Alwar, but was defeated and slain by that ruler who then despatched
Sayyid Wajih-ud-Din against the Meos. But that leader was slain
and it was reserved for his nephew Mirdn Hussain Jang to subdue
the Meos, who agreed to pay jazia, while some accepted Isldm.
Hussain Jang’s flagstaff is still preserved by the Meos, who will not
take an oath on so sacred a name as his.
The Meos who thus accepted Isldm were divided into 7 pals :
Dah>1gal (Kacliwdhd), Saingal (Badgujar), Chirklot, Demrot, Pang lot,
Dhulot and Nai (the last 5 being Jdduns by origin).
The Kalesa pal is eponymous and originated in Mew dr, Kalsia
(? Kalesa) the eponym being called Meo in consequence. This pal is
sometimes called Pdl Palhat, but erroneously.
The Derowdl pal was founded by Dera of Malab in Null Der
however, means ' a piece of land detached from the foot of a hill.' *
The Landdwat pal, founded by Landu, of Nidna in the Kishengarh
tabsil of Alwar is also called Bhagoria from Bhagora, its earliest
settlement m Alwar, and Lardwat, owing to its warlike propensities
The Ratdwat pal claims descent from Rattu, of Santhori in Alwar •
but the name may well be derived from Rath or Rathauri, its e X e s t
seat.
' * Nos. 9, 14 and 42. --------- — ------------
+ Nos. 5, 11, 17, 21, 34, 40, 44 and 48.
+ Nos. 6 and 33, 7, 24, 32, 88, 39, and &2
§ Nos 10, 18. 51 and 50.
Silar Masand, nephew of ûhniuj 0f Ghazni, wus a historical personage who died nln h b
in Oudh m l(M3. But it is highly improhable that tho MulmnimadSas atteinnlfl* ?.ahraUih
quest of a poor and difficult country liko the Mew*t prior to 1033. P l^° con'
«; On the other hand Qutb-ud-Dm took belhi in ] U13 and died in Ivin ii,„t „ •A
conversion of the Meos cannot havo occurred in 1318 if it happened in ’his m ft
probably took place a good deal later, m ms reign. But it
y^rs-— ^ sV \
ml (si.
Meo factions. 83
The Balut pal Is also eponymous, and originated in Sitkhoh, in the
Nuh tahsfl.
Tho Dahngal pal claims descent from Rdja Harpd.1, a descendant of
R6ja Nal. His eldest son Dalingal became a Muhammadan and the
pal is named after him, but. it is also called Raisinia from R/isina, his
original home in Nuh talisil, or Ghaseria from Ghasera in the same
tahsil, to which place Dahngal migrated.
The Saingal pal is named after its eponym.
The Chirklot pdl claims descent from Ohirkan Rao of Dhuliiwat in
Null, but it is said that the ancestors of this and the four following
pals were imprisoned by Qutb-ud-Din Ibak in Ballabgarli, and only
escaped in various disguises. Thus the Chirklots’ forebear was dis
guised as a chhinlca seller and so obtained for his descendants the name
of Chirklot.
The Demrot pal is also known as the Raopitln after Rao Bhiniar, its
founder, who was styled Demur. It, too, is fancifully derived from deni,
a drum or some kind of musical instrument.
The Panglot pal claims descent from Poan, and is improbably de
rived from pongi, also a kind of musical instrument.
The DhulotpdZ is similarly descended from Dohal, its ancestor,
or the name is derived from dohal, ‘ in which he used to lie, as if
insane.’ The head-quarters of this pdl is at Doha in Pirozpur.
Naip&l is derived from Nai, ‘ barber,’ or hardly less improbably
from niyai, because its founder gave an impartial decision in the
tribal dissensions.
The paldkara, or little pdl, ranks, it is said in Gurgaon, below the 12
pals, but it is also said to claim to be superior to them* Its founder
V.) was a Rathauri, and it. is sometimes known as tho Pdl Palliat, a name
wrongly applied to the Kalsia pdl. One account makes him a Nirbdn
by got and his wife a Badgujar, deriving Palmt from Pataudi, where
the sept settled after leaving Raniagnrh in Alwar.
Tho Meos are, or rather the Mewslt is, distraught by faction, and the
old feuds are kept alive by the ballads of the Mirdsis. In these the
Gurdit and Surdit Jdts side with the Chirklot and Dahngal pals, while the
Rdwat Jdts are allied with the Demrot. The Rawats’ objectives used
to be tlie strongholds of Nangal, Babdna, Manpnr, Pabri and Andhup;
while the first-named party sought to take Kot Utawar and Hanodal.
In 1857 this feud broke out afresh. The Surdit Jdts of Ilodal and the
Rdwats aided the Chirklot. The women on each side brought water to
the men on the field of battle and encouraged them with reminiscences
of the Meos’ ancient prowess. Neither the women nor the p r i e s t s
were molested by the enemy, and the latter could always stop a fight,
if one side ran short of ammunition, by spreading a sheet on the
ground between the combatants. Prisoners user! to be hospitably
entertained.
^hen the 12 pdl« were formed, runs th6 tale, the Pahikarn’s foundrr was absent, and so
"®8 assigned to him. When he did arrive he was told: " Jd tub rd( u*ir tern «n!> por
Uo, all the septs arc called jails, but thine is to be called j.dtdfcaro, the highest
* • “ Us tale is recounted with great pride by the P&ldhaut Meos.
' ®°*&x
111 '' <SL

84 Meo dress, etc.
The Clxirklot pal is also rent by an internal fend between two villages,
It began early in the 19th century by cattle trespassing on land sown
for harvest and broke out again in 1857 when a pitched battle was
fought, three or four villages being destroyed and others plundered,
without aDy decisive result.
In religion the Meos profess a happy combination of Hinduism and
Isldrn, but in practice they worship countless godlings or symbols such
as Siani, Mangti, Lalchi, S4l4r Masaud and his flag.
For instance they keep the Holi like Hindus but also give alms in
the name of Abraham who was cast into the Gre by Nimrod’s orders,
whereupon the flames turned to flowers. In this story they see a re
semblance to the story of Harndkas who would have put his son PahlAd
to death, bad not Holkd, his own sister, whoso body was of stone, res
cued the lad and allowed herself to be burnt in the flames while Pali-
Md remained unhurt. A trace of an old cult is found at the shrine of
Shfih Chokha, whose fair was formerly a great place for elopements, it
being held a sufficient answer from a man who left the fair with another
Meo’s wife to say that Sh&h Chokha had given her to him.
The personal appearance of the Meo has tempted other tribes to
dub him Langur or ‘ baboon.’
The old dress of a Meo consisted of a tania or triangular piece of
rumdli made of coarse cloth and worn in lieu of a dhoti, being 3 or 4
inches wide in front and a finger in breadth behind. Young bloods often
used to adorn the front piece with pictures embroidered in fine needle
work, and as this was the ceremonial robe nothiug else was worn, but
it is not now usod except as a night-dress. Nowadays the Mees
wear the ordinary dress of the south-east Punjab, but tie the turban
in a peculiar way, while the young bloods affect a red dhoti and wear
it so as to shew the knees.. Well-to-do men also display earrings aud
bangles, and their poorer brethren keep bits of straw in their ears
against the time when they can afford earrings of •gold or silver " A
necklet of shells, sometimes interspersed with charms, is also worn
The beard is shaved but not the moustache. Wrestlers, champions wear
yellow clothes and carry a heavdy ironed club. Young men aspire to '
obscetTe* 07 ,n mUS1C’ Smg,ng ai'd dancin2 ’ but “ at)y of their songs are
Women wear a lahnga, drawers of coarse cloth, which is called
zumardi or lungi. It is tied round the loins by a string, and is un
becoming. Scanty stays (anc/ia) are used to support the broasts-leaving
the back and chest exposed. A jacket, with sleeves only 3 or 4 inches
long, is also worn ; and on the head a small scarf. Decency consists
in covering the loins, not in veiling the face or breast. -Their ornaments
are fo'V, comprising a bala, armlet, bdli, ear-rings, jhumkd, pendant,
hamvh necklace, bracelets, rings, etc., of different colours.
The men do all the out-dr,or work connected with the fields such as
ploughing, irrigating, reaping, etc. The women do all the in-door work.
They g rin d the corn, mdk the cows and churn. They prepare meals
for the cultivators and carry them to the fields where they are at work
bringing back bundles of fodder. At noon they again take food to the
workers and bring back fodder for the cattle. They prepare muheri
' eoi^X
P | §L
Meo usage*. 85
for their men-folk in the evening, and keep hot water ready for them
and also put down grass for the cattle. In short, the women work
aoro than the men. With the exception of a few well-to-do men few
Meos have any furniture. One or two bed-steads and 2 or 3 ehdrpdis
are all that is to be found in their houses, n t he chaupdl (guest-houses)
wi e Seen largo bed-steads on which 4 or 5 persons can sleep. Their
esse s ure generally of earth but neat and clean.* They call a plate
•mT." r n” a ?UP dhumr^ They generally cat maheri in the morning
( a u moa at noon. 1 hey live chiefly on maheri as it saves money
împede tbe,r work. It is also less costly when labourers
[ au in food. Maherii with milk is given to guests and respectable
members of the family The Meos are very hospitable, serving their
guests with better food than they eat themselves, generally giving
loin nee, sugar, etc. \ ery few among them possess spare clothes
or ornamonts but such as they have they keep in a bag called ghaqra
oi reel basket.t Ornamonts are placed in earthen vessels or corn bins
or buried in the. ground.
Marriage is solemnised by nikdh, generally in Shwan, but a date in
nhf ! r % , : il0ntfh ,^.fi.xecl I01' lt- Remarriage, however, is not so solem
nised. thus if a liaison between a man and a woman last for a vear
or so and tho latter give birth to a child she will put on a new scarf
and bangles and be regarded as the man’s legitimate wife, the only
ceremony being the distribution of boiled .fee among hi8 kinsmen
Rut if the pair fall out and her first husband turns up, the woman
oHVo?eP'“tT h ffS r rf “ r ' 8.econd husban d’s house and returns to the
. The father-in-law is called chaudliri or uiuqaddum or—a
specially Meo usage—dokrd, ‘ old man’ so that - ’
mentary title to apply to a Meo woman/ ‘ * “ &U uncon*Ph*
i s . w s w s * r 5
V then fri®d in ghi
boil until the syrup is all absorbed by*theîce^ 1 Wb°lQ allowcd to
d i e f / L f hVheTrfwish to / “ "f
the death. This custom is called Utiah t ' Wlthln 4° da?V ° f
C l^ fofth T c^
V^ S- sthe
ohdyat has decided to have been at fault * y th° P
f c { “bbed mvnSgrass—to remove greasines

withomTuhl0! n°l ,eave M husband's or parents’ house without this basket if one coos
The Meo'women pcr,Difl8i™ or ou . v U H o f indolence
body headed by a . irf » th° kala‘ ’ 11 cust?m l0®m0l> in Alwar, greeting a stranger in a
V.. 6ft. a « ,rl Wlth a water-pot on her head and all singing t Ohonnin tot. K. g..
’k
, * V
AA AS *—‘ G
v° v\ \\
C P ' . &
86 Meora—Meun.
MeORa, Meuba, fem. -f, (1) a Guru’s priest, sec Panjabi Dicty., p. 747 ■(2) a
guru of the Chuhra caste. The Meor&s in Sirmur State are said to form
a phirka or sect apart from the Chubr&s, though they take food, both
kachchi and palcki roii, and water from all Chuhras. They resemblo
the padhas among the Hindus.
Meri, a J&t clan (agricultural) found in Multfin.
Mkrmalha, aJ&tclan(agricultural) foundinMultfin.
M esar, a J&l clan (agi’icultural) found in Multan.
Metla, a tribe' of .J&ts descended from its eponym, of Rajput extraction, and
settled in Sialk-T since the time of Firms Shflh. It is also found in
Mult&n tahsil, where it settled from the north in the time of Shfih Jab&n,
and in Montgomery where it is classed as J&t (agiicultural). Some of
the Mefcla or Methla in the lower Deraj&t, affect the title of Shaikh.
Me w , (1) fem. -f, a sailor, boatman, waterman. See Men. Also—
Meun. — The Meos of Mew&t must not be confused with the Meos or Meuns
(Mens), a caste found on the Upper Jumna and M&rkanda rivers in
JTarn&l and Amb&la. The lattor are all Mnhamm.idans and live by
fishing, and during the rains by trading in mangoes. The name is
said to mean ‘ fisherman.’ Nothing is known of their origin, but in
Sah&ranpur is a caste of Meus, who must be the same though, curiously
enough, they say they come from Uew&ri, i.e. from near the Mewat.
The only restriction on marriage is that two persons suckled at the
same breast must not marry. The women are midwives— and often
very clever in that vocation.* On tho Sutlej in Ferozopore and Jul-
lundur the Meun is also a fisherman. And in the latter District, whore
he is also found on the Beins, he has taken to weaving, tailoring, well
sinking and service as a watchman. Tho Meun indeed in this District
appears to be tho same as the Jhabeland virtually identical with Moh&na.
Iu customs they resemble him lower Muhammadan tribes. After a birth
the bahar budhna is ohserved, the mother going out on the 5 th night to
look at the stars. In betrothal the boy’s parents take the ini'iative
and money is raiely paid for a bride. The Ka(p&l section has a special
custom. All the members of a family assemble in a room and bring in
a young male buffalo (halla) coverod with red cloth and its feet dyed
with henna. Then 5} seers of barley are offered it in a vessel and all
present do obeisance to the animal, which is believed to forthwith eat
2 $ mouthfuls of the grain and then to bolt, no man being able to detain
it. To this usage the Kn(-p&ls owe their name.t Another section, the
Hilrnen (“'movers’) owe theirs to an ancestor who once baked beef in his
house. Complaint >was accordingly made to the ruler of the time, and
so he prayed silently to God, with such efficacy that when his cauldron
■was searched it. contained only moving bainyan. The Meuns, as a
body, also practise jhulka,^ a custom in'which a son-in-law of the
family must Bet light, to the furnace used at weddings to cook the large
quantities of food required. Ho carries a hurdle of combustible material
from a distance and runs the gauntlet of a double line of women
m T S A J, § 12? : and N. I. N. Q„ I. 5 457.
tKat-pal means, apparently,1 miser or protector of young buffaloes {kulta).
:[ Lit) as much fuel as is thrown on tho fire at a time; burning; Puvjdbi Dicty., p. 502,
' GchJ x
IB • <§L
Mian. 87
who stand with pitchers full of water, dust, bricks and sticks, to bar
his access to the furnace. Sometimes the women’s clothes are burnt
and they are often hurt, while the son-in-law may be Beriousiy injured.
His fee for this is a turban and a rupee—sometimes among wealthy
people it is more. After marriage the muhldwa usually follows at once,
if the parties are of age : otherwise it is deferred till they attain
maturity, and then very little is spent on it. Each section has its own
usages with regard to feastings. No milk or curd is given away, oven
to a son-in-law, for 10 or eveu 20 days : then rice is cooked in it and
distributed to maulavis and beggars, after which it can be given to any
one, The Means specially affect Kkwdja Khizar.
M ian, (1) any sage or virtuous man. A Mian a is the offspring of a MiAn.
The word is used in a number of senses and especially in the follow
ing : (2 ) it is used in the west of the Punjab to denote any holy man.
ThustheheadoftheSakaifamilyisknownas theMian Sahib Sarai:
(3) among the PafchAns of Swat and Dir a MiAn is a descendant
of a saint or spiritual leader who acquired repute among many
tribes prior to modern times. The title is uot given to descendants of
a modern saint, but some of them may in course of time acquire it.
Thus the descendants of the Akhund of Swdt are as yet only Akkund-
zAdas by right, though styled MIAn Gul by courtesy. Quraishis rank as
Mian : (4) also—
Mian,* a superior class of Rill Rajputs. From ancient times till the early
part of the 19th century the area included in the outer ranges of the
Punjab Himalaya, between the Sutlej and the Indus, was held by
numerous independent States, each under its own hereditary chief.
Some of these principalities date back to the first centuries of the
Christian era, but Kdngra at least was much older, and others were
established as late as the 14th aud 15tli centuries.
According to Sir Alexander Cunningham the oldest classification
of 'these States divided them into three groups or confederacies
each named after the State which held its hegemony. These were
Kashmir, Durgara or Dugar and Trigarta or Jallaudhara. There aro
indications that these three groups existed prior to the seventh century
A later classification divided the Alpino Punjab into 22 Hindu and 22
Muhammadan chiefshipa, the former being to the east and the latter
to the west of the ChenAb. The 22 Hindu States fell an-ain into two
groups or circles, the JAlandhar aud the Dugar; the foriher Ring
to the east and the letter to the west of the Ravi.
It is with these 22 Hindu States that we are now specially concerned.
They wore all founded by lUjput leaders, each probably with a small
hand of followers who either came direct from the plains or wore
scions of one or other of the ruling families which had already settled
in the hills, and the descendants of all thesp noble families are dis
tinguished by the honorific title of MiAn,
The roysl clan in ench of these States, had a special designation,
based on the custom which obtained in almost all the RAjput Hitt
States, in accordance with which the ruling family took its name from
____|be country over which it ruled. Almost nil theso royal clans are still
* ThU article is from the pen of Dr, J. Hutchison, of thci 01mmb* Mission.
® <§L
83 The Mian groups.
in existence in the direct line of descent, and where this is extinct
collateral branches of them still remain. They are popularly arranged
as in the following table : each group containing eleven names :—
J ullundpb Circle. Dugar Cirolb.
Country. Clan. Country. Clan.
1. Chamba ............ Chamiil. 1. Chamba ... ... Ohamial.

2. Nurpur ............ Paihinia. 2, Basohli ............. Balauria.
3. Guleru ............ Guleria. 3. Bbadu ............. Bhadw&l.
4. Datarpur ............ Dadwal, 4. Mankofc ..............Mankotia.
5. Slba......................Sibai(a). 5. Behandralta ... Behandral.
G. Jaswdn ........... Jaswal. 6. Jasrota ... ... Jasrotia.
7. Kingra ............ Katoch. 7. Samba ............. Sambial.
8. Kollehr ............ Kotlehria. 8. Jammu ............. Jamwal
9. Hauili ............ MandiAl. 9. Chaneni ............. Hiuntal.
10. Suket ............ Suketia, 10. Kashtiwar............ Kashtiwaria.
11. Kullu ............ Kolua. 11. Bhadrawih ... Bhadrawahia.
It will be observed that Chamba finds a place in both groups because

its territory is bisected by the Ihivi: the number 22 is purely conven
tional for in reality the States were always more numerous. In the
Dugar circle Cunningham gives Bhan, Rihdsi and Sirikot, and Barnes
includes Bh&ti but omits Chnneni. In addition to these there were also
Lakhanpur, Dalpatpur and Aknur, the last being to the west of the
Chon&b.
In the Jullundur circle were included Bangdhal and Kotila, which
latter was ruled by a branch of the Nurpur family. The States of
Kablur (Bilaspur), Hindur (NdMgarh) and Sirmur (Ndhan), lying to
the east of the butlej, are also ruled by Mttn*. A slight correction is
necessary in the case of Kashtw^r, the rulers of which were Muham-
madan from the time of Aurangzeb. They still, however, retained
their Hindu names and customs, and to the present day their
descendants are called Midfl. The rulers of Aknur and Rihksi be
longing to branches of the Jammu family seem also to have embraced
Isldm. Cunningham includes Bhadrawah among the Muhammadan
States, but this is incorrect as the ruling family was always Hindu.
Some of the clan names cannot be at once identified, for example
Pafhania, Dadw&l, Kafoch, Balauria and Hiuntdl. Pathdnia is derived
from Paitban, an abbreviation of Prutishtdna (‘ the firmly established
place ’), which was the ancient name of Pafhankot, the original capital
of the Path&nia ruling family. Dadwtil is from Dada, a place in Siba
whence the DafcSrpur family originally came. The name Ka^cli has
fflj ■
\% ^ —
<SL
Mtaw sub-divisions. 89
many fanciful derivations but it was most probably the ancient name
of Kangra. Balauria is from Balaur, the first capital of the Basohli
State which again is a corruption of Vallapura. Hiuntfil or Himt&l
is from Hiuuta or Himtd,, the ancient name of Chaneni, and still in use.
Other clan names not included iu the above lists are :—Bangahalia,
Lakhanpuria, Aknuria, Dalpatia, Bhatidl: also Kaliliiria, Hinduria,
and Sirmauria.
Again each clan comprises numerous sub-divisions, each of which
has a distinctive al or family name. As the family multiplied, indi
viduals left the court to settle on some estate in the country, and their
descendants, though still retaining the generic clan name, are further
distinguished by the name of the estate with which they became more
immediately identified. Sometimes, though not so frequently, the
name of the ancestor furnished a surname for his posterity and
occasionally a local circumstance, as a special tree or garden near the
homo, orthe quarter of the town in which the family resided, suggested a
name which was adopted as the family surname. In this way every
clan includes several and sometimes many subordinate als or family
surnames, most of which are usually known to the various members of
the clan. For example, the Kafoch clan has four grand sub-divisions,
Jaswdl, Guleria, Dadwiil and iSibdi, iu addition to the generic appella
tion, and each of these comprises many subordinate surnames.
Similarly, the Jamwiil clan also has four sub-divisions:—Jasrofa,
Msinkot, Lakhanpur and Sdrnba, each with its own separate family
names—while all alike trace their descent from the Manhds tribe
of Riljputs. Among the Patli&nias also there are 22 recognised sub
divisions, and so on with all the other clans, the number in each clan
varying from time to time as new families are formed and old ones
become oxtinct.
When a Rajput is asked by one who will, he thinks, understand
these distinctions ho will give his own family surname. To a
strangor he offers no detail but simply calls himself a Riijput. Some of
the older States bore names which wore applicable both to the
country and the tribe by which it was inhabited. Such names are
Durgara, Trigarta and Kuluta. To these we may perhaps add
Surnaha, which iu all likelihood was the ancient name of Basohli State;
and in all these States the name of the capital was difiorent from that
of the principality. 1ho States of later origin were usually named
after the capital, and when that was changed tho name of the State
was changed with it. In such casos, however, tho clan name usually
remained the same. Chamba is an exception, for the ancient capital
was at Brahmapura, now called LSrahmaur and the ruling family takes
its name from the present capital.
That the Hill StateB were able to maintain their independence
almost unimpaired through so many centuries was in great measure
due to their position and the inaccessible character of the country.
In former tunes the hills were much more isolated than now, and while
on the plains empires rose aud fell tlm kingdom of the hills underwent
little change. Not that they were always at peace among themselves,
for their history is largely a record ol tho wars which they waged with one
another. To the present day the people of Chamba regard it us unlucky to
( f ) l . . • 1ST
90 The Mian States. k J
mention tlie names of Jammu, Basohli and Nurpur, and when reference
to these places is necessary Jammu and Basolili are spoken of as the
parla midk (the country across the Rdvi) and Nurpur as the Sappar-
wala shahr f the rocky town/ These wars were for the most part
border forays, but though limited in scope they wore not less destruc
tive than similar struggles between powerful nations. To realise
this one has only to read the description by Forester, the traveller, of
the condition of the country around Basohli after the invasion of Rdj
Singh of Chatnba in 1782, On the whole, however, the Hill R&j&s
were mindful of one another’s rights. Sometimes a powerful State
would subdue and oppress a weaker neighbour or even deprive it of
territory, but as a rule this led to no important political change.
Being all of the same race and faith and often nearly related to one
another by marriage or even closer family ties, they were generally
content to make one another tributary, or at the most to remove the
ruling R&ja from power and set up another member of the same family
in his place. In only three instances, so far as is known, was one
State entirely subverted and absorbed by another. For the same reason
the shrines and ancient monuments usually escaped unscathed and any
damage done to these was the work of Muhammadan mercenaries in
later times.
It Is, however, improbable that the Hill States were ever entirely
independent for any considerable period. Farishta, the Muhammadan
historian, tells us of a king of Kanauj, who in the first century A. D.
overran the hills from Kumaon to Jammu, subduing the 500 petty
chiefs of Nagarkof or K&ngra. Towards the end of the 5th century,
as we learn from the Raja Tarangini, the kingdom of Trigarta
was presented to Pravaresa (Siva) by the R&ja of Kashmir. In the
7th century at the time of the visit of Huen Thsang Trigarta was
subject to Kanauj, and in the 9th century to Kashmir, which had
then extended its dominions to the Sutlej. Ohamba was invaded
and conquered in A. D. 800-10 by a race of foreigners, perhaps
Tibetans, who are called Kira in the chronicle, and Kullu seems to
have been liable to inroads from the same people and was for
centuries tributary to Lad&kh. Kashmir and Kashtwar also had each
its period of Tibetan rule. In the 11th century, as at an earlier
period, Kashmir seems to have claimed supremacy over the whole
of the outer hills between the Kdvi and the Indus. And in A. D.
1 191-3 when the final struggle arrived between the Kajput rulers
of India and Muhammad of Ghor, we read that among the numerous
princes subject to Delhi were “ Kangra and its mountain chiefs.”
F°r several centuries after the establishment of Muhammadan rule
the Sill btates continued to maintain practical independence, but
with the advent of Mughal ascendancy they were compelled to bow
to » forei8 n y°ke> A- D- 1556 Akbar the Great conquered
Kangra, and soon afterwards all the principalities of tho western
Hills came directly under his control. Tho famous fort of Kangra
was garrisoned by imperial troops under a Mughal officer of rank
with the title of Jaujdar, aud soon afterwards Todar Mai, Akbar’3
finance minister, was deputed by Ids master to create an imperial
dem esne by confiscating territory from the various States of the
C P <s l
, Mian Bistory. 91
Kdngra group. ^ He annexed a large portion of the Kdngra Valley
and made a similar demand on each of the other States proportionate
to their means. In presenting this report to his royal master Todar
Mai is said to have made use of the metaphor that he had “ taken
• * . mcat and left the bone/’ meaning that he had annexed the
fertile tracts and abandoned only the bare hills to the Hill chiefs.
Jo ensure the fidelity of the Hill Rajas, Akbar adopted the policy
ol retaining as hostages at his court a prince from each of the
(States, and we learn that in the beginning of Jahangir’s reign there
were 22 young princes from the Punjab Hills in attendance on the
emperor. It was about this time that the title of Mf&n came into
• use. How it originated and what was its exaot signification, we do
not know, but traditionally it is believed to have been first con
ferred by Jahangir on the young chiefs at the Mughal court. In
Chamba it first occurs in the form ‘ Mia ’ on a coppor plate deed
1613 of Rdjd Bala Bhadra (A. D. 1589-1641), as ono of the titles of
his son and heir, Jandrdan. From that time its use seems to have
sproad till it camo to bo applied to all the descendants of the 22 noble
families of the Hindu Hill States.
For nearly 200 years from the time of their subjection by Akbar the
Hill chiefs wero tributary to the empire, but all accounts agree that
the Mughal authority sat very lightly on them. Their prerogatives
were seldom questioned and there was no interference in'" their
internal administration. Indeed through the whole period of Mughal
supremacy the chiefs seem to have experienced liberal and oven
generous treatment. They were left very much to themselves in
the government of their principalities and were allowed to exercise
the functions and wield the power of independent sovereigns. They
built forts and waged war on one another without any refereuoe to the
emperor and sometimes even asked and received assistance in men
and arms from the Mughal viceroy. On his accession each chief had
to acknowledge the supremacy of. the emperor by the payment
of the fee of investiture, after which he received a sanad or patent
ot installation, with a dress of honour from the imperial court A
yearly tribute of four Sikhs of rupees, called peshkash was exacted
from the Kdngra States in the reign of Slidli Juhan. In letters and
f i L - , 0Cument8 th? clllf S W0,readdreased as ‘ Zemindar,’ the title
of Rdjd, being conferred only as a personal distinction. There
seems to have been much friendly intercourse between them and
the imperial court, as is proved by the letters and valuable presents
received from the emperors and still in the possession of many
of the old royal families. Some of the chiefs, too, gained a high place
in the imperial favour and were given mansab or military rank in
the Mughal army and advanced to important offices in the adminis
tration. In one instance an important military enterprise was entrust
ed to a Hill chief—Rdja Jagat Singh of Nurpur who in A. D. 1645
was sent by Shdh Jahdn with a force, in which were 14,000 Udjputs
raised m his own country and paid by the emperor,’ against the
Usbegs of Balkh and Badakhshdn. Speaking of this expedition,
IMphinstone, the historian, says :—“ The spirit of the Rdjputa never
showed more brilliantly than in this unusual duty; they stormed
mountain passes, made forced marches over snow, constructed redoubts
/J S * ' Goi x
111 • <SL
Q2 Mian History.
by their own labour, the R&jd himself taking an axe like the rest
and bore up against the tempests of that frozen region as firmly as
against the fierce and repeated attacks of the enemy. Jagat Singh’s
health was fatally impaired by these hardships and he returned to
Peshdwar only to die. His father R6jd Basu and his brother Suraj
Mai both held military rank in the Mughal army, and his own
viansab at the time of his death was 3,000 with 2,000 horse. K&ja Jagat
Singh first served under Jahdngfr in Bengal and in the emperor’s
13th year was recalled and received a mansab of 1,000 with 500
horse, the title of Bdj& and a present, and was sent to assist in the
sie<m of Kdngra fort. ‘ In the reign of Shdh Jahdn he was appointed
faujddr of Bangash (Kurram and Kohdt), and two years later was
sent to Kabul. From there he went with the imperial army to
Kandahar and had command of the vanguard: returning to Lahore
he was further honoured by the emperor and again appointed to
Bangash. Not long afterwards for some reason not folly known he,
on coming back to Nurpur, rebelled against the emperor, in conjunction
with his son R&jrdp Singh. For six months they bravely defended
the strong forts of Mau, Nurpur and Tdrdgarh against the whole
power of the Mughals, and on their unconditional surrender in
March 1642 they were at once forgiven and restored to all their
honours, lldjrup Singh accompanied his father on the above
mentioned expedition and he, as well as his son, Mandh&ta, also
held high rank in the Mughal army, the latter having been twice
appointed faujdar of B4mid.ii and Ghorband in the reign of Aurangzeb.
Raja Prithwi Singh of Cliamba (1641-64) also held the mantab of

1,000 with 400 horse, and it seems probable that his son and grandson
enjoyed a similar distinction. They were also the recipients of valu
able presents from the Mughal court.
In A. D»1752 the Hindu Hill States came under the control of the
Durrdni kings of Kabul, having been ceded along with the rest of the
Punjab to Ahmad Shdb Durrdni by his namesake the emperor Ahmad
Shdh of Delhi. Under Ahmad Shdh, Rdjd, Ghamand Chand of Kdngra
was appointed governor of Jullundur and the hills between the Sutlej
and the Rdvi. Tire RAjds of Charnba and Jammu seem also to have
enjoyed the favour of the Durrani kings. Sikh influence began to be
felt in the hills about A. D. (764, and in 1770, Jassa Singh, Edmgarhia,
invaded K&ngra and made several of the States, including Kdngra and
Charnba, tributary. His power was of brief duration for in 1776 ho
was defeated by Jai Singh, Kanlnya, who then became the sovereign
of most of the Kdngta States. In 1785-6 Jai Singh was in turn
d efea ted in the plains by a combination, aided by Itdjd Sans&r Chand
of K&ngra; and being compelled to withdraw from the hills he
abandoned to Sansdr Chand the Kdngra fort and the rich valley,
along with the sovereignty of the eleven States of the Kdngra group.
In 1806 the Gurkhas invaded Kdngra and in 1809, being unable to
drive them out, Sansiir Chand appealed to MahArdja Ranjifc Singh for
help- This was given, but as its price the K&ngra fort fell into the
hands of the Sikhs, the greater part of the valley was also annexed,
and at the same time all the Kingra States became tributary to
Lahore.
&$ Mian History. 93
<§L
Jammu was first invaded in 1774 by Charat Singh, the head of the
buknrchakia misi and grandfather of Kanjxt Singh, and most of the
states of the Dngar group had become tributary to the Sikhs before
1786, ai d were finally subdued by Ranjit Singh about 1808-09. With
the rise of MaliArAja Ranjft Singh to power the Hill States fell upon
evil days. Had he befti content to treat them as feudatories it would
have been no great hardship, for they had been in subjection for
centuries. But this did not meet the designs which he soon began to
disclose, and they involved the entire destruction of the principalities
of the lulls. Jammu was the first to feel the weight of his hand It
was invaded and reduced in 1810, and again in °1812, and finally in
1816, tlio ruling chief was removed from power and driven into exile,
the country being annexed to the Sikh kingdom. After a long
residence in British territory this, the senior branch of the Jamv/al
family, returned to the Punjab in 1844 and was assigned a jdgir at
Akkrota in GurdAspur which is still held by the family. Guler was
the first of the Kangra States to fall. In 1813-14 the RAja was sum
moned to Lahore, arrested and compelled to surrender his principality
and accept ajdgir ol Rs. 20,000. These lands are still held by the
family, whose bead resides at Haripur, the ancient capital of the State.
• He is the first Viceregal DarbAri in the KAngra District.
At the end of 1815 a great assembly of the Sikh army was convened
at SiAlkot to which all the Hill chiefs were summoned. The RAjAs of
Ndrpur and JaswAn failed to attend, and upon them a fiue was deliber
ately imposed which it was beyond their ability to pay. The RAjA of
JaswAn quietly surrendered his State on receiving njdgir of Rti. l i 000
n year. RajA Bir Singh of Nurpur was cast in a firmer mould. *He* did
his utmost to meet the unjust demand, even to the mortgage and sale
of his family idols mid sacrificial vessels of silver and gold.” But even
these did not suffice and he was sent back to his capital from Labor
and compelled to surrender his kingdom. A jdgir was offered which
lie indignantly declined, l'or years he struggled against a pitiless foe
but all to no purpose, and in 1846, alter the defeat of tlio Sikhs J
Sobraon, be led an army against the Nurpur fort, and died before its
walls in a last vain attempt to recover his kingdom. His despoiula«t«,
reside near Nurpur in the enjoyment of a small jdgir wanted b v t h «
British Government. The present head of the family ia an Honors -v
Magistrate in Nurpur. *
The small State of ShAhpnr, held by a branch of the Nurpur family
was annexed by Jai Singh Kanhiya m 1781, and the ruling^family now
fosides at SujAnpnr near MAdhopur, on a small pension. As already
stated this family is Muhammadan, being descended from the younger
son of RAjA Jagat Singh of ‘Nurpur. J s
The subordinate chiefship of Kotila, originally ruled by a branch of
. the I’athAnia family, was seized towards the end of the 18th century
by DhiAn Singh, wazir of Guler, who held it till 1811, when it was
conquered and annexed by the Sikhs.
The DatArpur State was forcibly annexed in 1818 on the demise of
the ruling chief, aydgir being granted to his son. The present head
of this family resides at Pirtliipnr in HoehiArpur. St a would have
V
*
• (f)! VCT
. .jtiiiS Mian History.
shared the same fate as DatArpnr, but for the fact that two princesses
of the family had been married to Raja DhkLn Singh, minister of
Ranjit Singh. The state was made a jagir, is still in the possession
of the family, whose head resides at D;ida-Siba. In the same manner
Kutlebr was overturned in 1825. On the approach of the Sikh army
the Riljd retired to a strong fort where lid held out for two months
and finally surrendered on the promise of a jagir of Rs. 10,000 which
is still enjoyed by the family. The present RajtL resides at Kotlelir
and is the 5th Viceregal Darbari in Kdngra. He exercises Criminal
and Civil powers in the taluka of Kotlehr.
K&ngra itself was almost the last of the K&ngra group of States to
be overturned. Rdja Sansdr Chand died in December 1823, having
been a vassal of Ranjit Singh since 1809 and Anirudh Chand, his sotT,
was allowed to succeed on payment of a heavy fee of investiture, but
the extinction of this ancient principality was near at hand. On
the occasion of a visit to Lahore in 1827 Anirudh Chand was pressed
by Ranjit Singh to consent to the marriage of his two sisters to Ilira
Singh, son of Rcijd Dhidu Singh. The proposal was abhorrent to him
but he feigned acquiescence and asked permission to return home to
make arrangements. On reaching Nadaun, his capital, he collected all his
moveable property, and taking his sisters with him abandoned homo
anil country ratliei than submit to tho dishonour, as be esteemed it, of
such an alliance. Ry immemorial custom the daughter of a ruling
chief may marry no one of lower rauk than her” father. Anirudh
Chand was the descendant of a long line of kings, while Dhian Singh
was a Raja only by favour of his master. He, too, was a Rdjput of
noble descent and ancient lineage, and next to Ranjit Singh tho most
powerful man in the Punjab, whose favour was altogether desirable.
But all this counted for nothing in tho estimation of the proud Katoch
when weighed against the sacrifice of his family honour. On hearing
of Auirudh’ s flight Ranjit Singh was much enraged and at once sent
an army to annex the State. Ludhar Chand, cousin of Anirudh Chand
remained behind to receive the Sikhs and also gave a daughter in
marriage to Hira Singh, for which a jagir nas conferred upon him
Anirudh Chand died in exile and his son, ltanbir Chand, returned in 1833
and received from Run^t Singh a.jagir of Rs. 50,000. Kullu was the last
State of the Kdngra group to be overthrown, but the story of its fall is too
long to be told here. Suffice to say that it was invaded by a Sikh army
iii 1839 and finally annexed in 1840. The HajA fled across the Sutlej
and died in exile. Some years later a jagir in Wazfri Rfipi was assigned
to the ruling family winch still holds it. The present head of the
family resides at bultanpur in Kullu.
Chamba, Mandi and Suket, more fortunate than the others, succeeded
ju weathering the storm, though more than once in imminent danger of
destruction, and they still rank among the Native States of the Punjab
Chamba was saved chiefly through the influence of Nathu wazir of
the State, who stood high in favour with Ranjit Singh.
The later history of JainmU and the other States of the Duear oronn
i8indissolubly linked with tho fortunes of three brothers, representing
a younger branch of the Jamwfil oan These were Guldb Singh, Dl.iin
Singh and guebet Singh. About 1810 Gulab Singh hav ing quarrelled
' G°ôX
pi &
Mian Ristory. 95
with his oousin, the then Rajd. of Jammu, retired to Lahore and entered
the service of lianjit Singh. His two brothers soon followed him. They
too obtained appointments in the Sikh army and were advanced to
positions of influence. Gulab Singh quickly rose to independent
command and was chiefly employed in quelling outbreaks among the
chiefs of the Jammu and Kashmir Hills. As a reward for these ser
vices he was in 1820 raised to the rank of K&jd. and received the Jammu
State, from which the elder branch of the clan had recently been ex
pelled, as a fief. Dhidn Singh, the second brother, was in 1818 promot
ed to the important post of deorhhcdla, or Lord Chamberlain, a position
of great influence, as it rested with him to grant or refuse admis
sion to the Maharhja's presence. Soon after 1882 he too received the
title of Rdjd, and the Punch State, theu recently annexed, was con
ferred upon him. In 1828 he became chief minister, an office which lie
continued to hold till his death in 1843. He spent all his time at
Lahore near the Mahiir&ja’s person, pushing and safeguarding the in
terests of his family while his two brothers tvere actively engaged in
the field. The third brother, Suchet Singh, was a courtier and a brave
and dashing soldier, with little predilection for diplomacy and affairs
of State, in which he seldom intermeddled. He too was made a Rd,jd
soon after his brothers, and the Rdmnagar State, called Behandrilta,
from which the ruling family had been expelled, was given him as a fief.
On becoming R&jii of Jammu, Gulab Singh at once began to extend
his power by tlia annexation of the other hill states, nominally for the
Sikhs, but really for himself. The first to fall were Manko^ and
Kashtw&r in 1820-21. In each case the ruling chief was exwjllod
from his territory. The head of the Miinkoîa family now resides at
Salangri, near Kotlehr, in Kangra. The late 1U]4, Balbir Singh was
Risald&r-Major in the 13th Bongal Cavalry, and served in the Afghan
and Egyptian Wars, for both of which he held decorations. It seems
to have been by Rail]it Singh’s direct orders that Kashtwar was an-
nexed. The Riija had afforded an asylum to the exiled king of Kabul,
Shtih Shujd, after his flight from Lahore in 1815, and this was never
forgiven. Guldb Singh went with a force to Doda and the Rdja on
coming there to meet him was at once made a prisoner and sout to
Ignore. Raupt Singh promised to reinstate him but never did so, and
three years afterwards he was poisoned by his own servant. The
present head of the family resides at Tilokpur in Kangra.
Behundnilta was annexed in 1822, and tlio bead of the family has
long resided at Shdhzfidpur in the Amb&la District. The lUia of
Chalieni had assisted Gulab Singh against Kaslitwdr and in 1822 was
rewarded by being deposed and his State was annexed. He appealed
to Ranjit Singh and obtained permission to reside iu his own territory.
•the present Hajii lives at Chaneni in the onjoyment of a jdgir and is
rolatod to the Jammu family l.y marriage. In 1835-6 the last RajA of
Uasohh died without issue and the state was quietly annexed to Jammu.
About the same time or shortly afterwards tho samo fate bofell the
Hlna" states of Jasrota and Samba.
, Tlle Sdrnba family is now extinct in the direct line but many collateral
*anc ’t, as well as of tho Balauriu family, still remain. Tho
p eeen noad of the Jasvota family resides at Kh&npur near Nagtot® iu
■e°5x
({(1)1
\V ^ 7 / Man History.
/"I
(fiT
UU
Jammu. Bhadu, tho second state held by the Balauria family, became
extinct by its annexation to Jammu in 1840-41 and the present R&jd
lives at Tilokpur near Kotila in Kdngra. Bhadrawdh, the third of the
Balauria States, was annexed by Cliamba in 1820-21, and the ruling
family has long been extinct in the direct line. In 1846 the country
was transferred to Jammu. 3
On the conclusion of the 1st Sikh War tho treaty of peace, concluded
at Lahore on 9th March 1846, transferred to tho British Govern
ment in perpetual sovereignty the Jullundur Dodb and the hill country
between the Sutlej and the Be4s. ^
A war indemnity of a crore and a half of rupees was also demand
ed, and the Sikh Barbar being unable to meet this demand agreed to
cede the hill country between the Beds and Indus as the equivalent of
one crore, promising to pay the rest in cash. By a separate treaty
on 11 th March the British Government brought itself under an ob
ligation to respect the bond fide rights of the dispossessed hill chiefs.
On March 16dh a treaty was concluded at Amritsar between the British
Government and Guldb Singh of Jammu, transferring to him in perpe
tual possession all the hill country between the Rdvi and the Indus
on payment by him of £750,000 to Government. In making over theso
territories the Government by a special clause in tho treaty imposed
upon Itdjd Guldb Singh the obligation they had come under as regards
tliq rights of tho dispossessed chiefs and tho latter were at tho °amo
time given the option of remaining in or leaving Jammu territory
Most of them preferred the latter alternative, and Government then
bo :ame responsible for the payment of their annuities. To meet this
charge MahArdja Guldb Singh ceded certain laud near Pathinkot to
Government in perpetuity, and tho dispossessed chiefs of the TW ar
gronp of States, therefor draw thoir pensions, which are in most
small, direct from Government. One or two other incident if i
related m connection with the States of the KAngra aronn Ti f 7 b°
for of hill territory to MoluMja Gulub Singh S n f o d t h S . T i
an arrangement was afterwards made, through Sir r ’ 1
by which tho Jammu State acquired tho districts of r •,lAoLaWr0nCe1’
Bhadrawdh in lieu of Chamba, which thus came T ^
control of the British Govt-rnmeut. Though ni,r).m G V " ' ? 4*°
present narrative it may also ho m entioned tb it in f S ^ u w
Gufdb Singh surrendered the territory b e h v L l ii t Mah^ a
Indus now form in g the HaZ4-a District t o h ? V J L i ’T 1* an d cho
» SSjSI'rtS r t s ? Jr r) T jKS
Pattorv of artillerv i, i , i - v n t‘_U8C>Rnd a roice including
a battery ot aumery 1ml to be sent from Ludhiana, then a military
station, to coerce him into surrender, which was done only after a siecro
of two months. 1lie commandant, of the Kotila Fort also held out for
some time. 1 lm dispossessed chiefs also did not willingly own alle
giance to tlieir new rulers. They had long been looking7 forward to
the coming of the A M and the generous treatment extSidcd to the
■c°5x
ftf <SL
M ia n H isto ry . 97
states east of tlio Sutlej, iu 1816 when tlie chiefs were all reinstated in,
their principalities on the expulsion of the Gurkl as, encouraged them
to believe that in their case also the same procedure would be followed.
Great then was their disappointment on learning that such was n6t
the case, and that the new paramount power meant to retain in its
own hands all that the Sikhs had won. They all became disaffected
in consequence, and when they were approached by the Sikh leaders
in the early summer of 1848, and incited to join in the rebellion which
was then maturing, they lent a willing ear to these overtures. They
woro promised that, in the event of the British boing expelled from the
Punjab, tlieir states would bo restored. In August 1848 11am Singh,
son of the late w a z lr of Nurpur, gathered a force and seizing the
Shdhpur Fort on the Ravi, proclaimed Jaswant Singh, son of the re
doubtable Bfr Singh as Raja of Nurpur. A British force was sent
against him and on its approach he evacuated the fort and took up a
strong position, on the lulls near Nurpur which was captured by storm.
He then fled to the Sikh Army in the plains. In January 1849 while
the second Sikh War was in progress Ram Singh again appeared in
the hills. He entrenched himself ou the Dalla-kd-Dbhr, one of
the outer ranges of the Siwaliks, which was stormed with considerable
loss, two yoang Europeans being among the killed. Itdm Singh was
afterwards taken and banished to Singapore where lie di< d, but to the
present day his oxploits aro narrated with pride and commemorated in
song. In November 1848 the Rajds of Kangra, Jasw&n and Dat&rpur
also rose in rebellion but they were quickly defeated, captured and
banished to Almora. There the senior branch of the Kangra family
became extinct and the present Hdjd is descended from Mian Ftteh
Chand, younger brother of lidjit Sansar Ohand. He resides at Lamba-
graon near Nadaun in the enjoyment of a jd g ir of Rs. 35,000. He has
the honorary rank of Major in the 37th Dogras and served in the
Ohitral campaign. Ho is an Honorary Magistrate in his jd g lr and
second Viceregal Darbdri in the District. The Raja of Jaswan was
permitted to return from Almora about 1855 and was granted a
j d g i r by Maharaja Guldb Singh at Rdmkot in Jammu. In 1877 his
former jdgir in JaBw&n was also restored. The present head of the
family resides at Amb in Jaswan and is related by marriage to the
Maharaja of Jammu and Kashmir.
Ihe Riijd of Datdrpur was allowed to come back from Kuumuu at a
later date and resides at Pirthipur in Hosliidrpur on a small pension.
Most of the chiefs of the Kangra group of States reside in tlieir

ancestral home3 and among their own people, and though their authority
as ruling princes has long since passed away, they arc still regaided
with feelings of deep respect and devotion by their former subjects.
Ihe chiefs of the Dugar group have been les3 fortunate and most, of
‘mu are exiled from their ancient patrimonies and live in British
uritoiy. Some of the chiefs have risen to positions of honour and
talinotion in the army and the imperial service, and it is to be *e-
gio ted that they do not more frequently seek an outlet in tbi> " a.V
th I t'vfl" en^rgies and talents. For the most part it is to be feared
not ^ *ead aimless lives, courtiug a dignity, which they have
ie Ul0ans to maiutuiu and dimming of a past which can never
\A ")fl M ia n H istory . V » I
, return. Tlio story of their fall is a pathetic one and the pathos
is rendered keenor by the many local traditions current in the hills
and entwinod with the memory of the old chiefs. Some of the
States so ruthlessly destroyed were among the oldest that the
world has ever known. We may question the claim of the Katoch
RAjds of Kaugra to a pedigreo dating from the time of Mahdblu'irat,
but there can be little doubt that their kingdom was founded'some
centuries before the Christian era. 'there are few, if any, royal
families in the world that can trace their descent through such a
long period. To seek a. parallel we naturally turn to the Rajput States
of Rdjputdnu. Mewar or Udaipur, the oldest of them, came into
the possession of the present ruling family in A. D. 721, and all
tho other principalities are of much later date, some having been
founded in comparatively recent times. Contrasting them with the
Katoch family Of Kdngra Sir A. Cunningham said:— “ The royal
family of Jullundur and Kdngra is oue of the oldest in India and
their genealogy from the time of tho founder, Susanna Chandra,
appears to me to have a much stronger claim on our belief than
any of tho long strings of names now shown by the more powerful
families of Rajputana." Again in the Census Report of 1881 Sir
Denzil Ibbetson wroto of tho Hdjput dynasties of the western
Himalaya as possessing genealogies more ancient and unbroken
than can be shown by any other royal families in the world. They
have thus good reason to be proud of their ancient descent. Tho
ancestors of some of them were ruling over settled States when ours
wero little better than savages, and many of them can point to a
pedigree dating back for I,OUU years. In comparison with them most
oi the ruling houses of tho plains are but as of yesterday, and
the very oldest o£ these must yield precedence lor antiquity of lineage
to some of the uoblo families oi tho Punjab Hills. On 15th March
•AM, llis Uxccllency the viceroy and Covumor-Genoral was pleasod
U) confer the title of Raj A as a hereditary distinction npou Colonel
Jat Chand jagirdur of Lambagraon ; Jai Singh, jdgirddr of Siba ;
Narimlar Chand, jagtrddr of Nduuun ; lbim Pul, jagirddr of Kutlehr ;
Tld d!«?ga" ig > vuJirdar^ Nurpur, all in the Kdngra District.
Singh of OuleT ^ aoulmr^ 011 Raghundth
The form of salutation among the Alidu is j a i d i y a of which tho

ormmal m Sanskrit was Jayatb lleoto, meaning “ May the kin- be
v .A nous. It is thus very much the tame as “ W Uvo the k L
t was formerly offered only to a ruling chief or®a scion of L
1 HUU..V and could liot bo assumed by a Kdiput of lower decree
without proper sanction Occasionally a chi*¥, being the head of
the t an, u gm confer the privilege of usiDg tlio J a i d i y a on others
har, the members ot tho royal clan but unauthorised assumption of
the utl'^ 'tta punished with line and imprisonment. By a ruling
chn-f or l.e head of a royal clan it is received and im ^turned
ul)|( s9 when ofieied by an equal in rank or an heir-apparent Among
MiAns of the first rank below the chiet it is freelv int.-.-ch.' l
inferior in rank offering Uiy salutation first, and wlian acvnaled to
them by others, of mlenor social rank : whether lldiputs or those
of lower castes, the salutation Rdm Rdm is given in return '
•
!||' <SL
Mian -prejudices. 99
A distinction is made by some Midns between those who do and
those who do not follow the plough, the salutation being accorded only
to the latter and denied to the former even when of noble de
scent. This distinction is not now so marked as in former times,
for the force of circumstances has compelled many Mfdns to resort
to agriculture for a living.
Mr. Barnes in the Kdngra Settlement Report relates the following
incident which show the great importance formerly attached to the
jaidiya. Rdja, Dhidn Singh, the Sikh minister, himself a Jamwdl
Mian, desired to extort the jaidiya from Rdjd Bir Singh, the fallen
chief of Nurpur. Ho held in his possession the grant of a jdyir
valued at Rs. 25,000 duly signed and sealed by Ranj.t Singh and
delayed presenting the deed until the Nurpur chief should hail him
with this coveted salutation. But Bfr Singh was a Rajd by a long
line of ancestors, and Dhidn Singh was a Rdjd only by favour of Kan jit
Singh. The hereditary chief refused to compromise his honour, and
preforrod beggary to affluence rather than accord the jaidiya to one
who by the rules of the brotherhood was his inferior.
Considerable modifications in the popular use of the jaidiya have
taken place in recent years and many now receive the honour who
formerly would not have been entitled to it. The Mid us themselves
however adhere to nncient custom in the use of their honorific salutation.
Mr. Barnes has tho following remarks about the exclusive habits
of the Midns in Kdngra, 50 years ago. “ A Mian, to preserve his name
and honour unsullied, must scrupulously observe four fundamental
maxims :—Firstly, he must never drive the plough; secondly, he
must never give his daughter in marriage to an inferior, nor marry
himself much below bis rank ; thirdly, he must never accept money
in exchange ior tho betrothal of his daughter, and lastly, his female
household must observe strict seclusion. The prejudice against tho
plough is perhaps the most inveterate of all : that step call never be
recalled. The offender at once loses the privileged salutation, he is
reduced to the second grade of Rdjputs : no Mfdti will marry his
daughter, ho must go a step lower in tho social scale to got a wife
for himself. In every occupation of life he is made to feel his degraded
position. In meetings of the tribe and at marriages the Rajputs
undefiled by the plough will refuse to sit at meals with the hcilbdh
or plough driver as ho is contemptuously styled, and many to avoid
thq indignity of exclusion never appear at public assemblies. The
prejudice against driving the plough is pmnmon to Brahmans as well as
Rftjputs and three chief reasons are assigned by the people for it. Some
say it is sacrilegious to lacerate the earth with an iron plough share.
Others consider that the offence is in subjecting oxen to labour and
driving them with tho goad ; probably the real reason is that such labour
is regarded as menial, and fit only for people of lower castes. In many
if not most cases the objection applies only t.o driving the plough, all
'>ther forms of farm service being freely engaged in. The actual
ploughing is done by men of low caste residing in or near the yillngo.
1 he giving of one’s da ughtier to an inferior in cssto is scarcely a
tnoro unpardonable offence than agriculture. Kven Ranjit Singh in the
height of His prosperity and power felt the force of this prejudice. Tho
//^ \ \ \ ■ • r * ii
® <§L
100 M ia n i.
lt&j& of KiUjgra dcserti d his.hereditary kingdom rather than ally his

sisters to Dliian Singh, himself a Mi&n of the Jammu stock, but not the
equal of the Katoch prince. The Rdjpnts of Kotgarh, in the Nurpur
■pargana, voluntarily set fire to their houses and immolated their female
relatives to aveid the disgrace of Ranpt Singh’ s alliance, and when
Mi&n Pattern, a renegade Pdthania, married his daughter to the Sikh
monarch, his brethren, undeterred by the menaces of Raniit Singh,
deprived him and his immediate connections of the jaidiya and to This
day refuse to associate with his descendants. The seclusion of their
women is also maintained with severe strictness. Ihe dwellings of
Rajputs can always be recognised by one familiar with the country.
The houses are placed in isolated positions. Either on the crest of a
hill which commands the approaches on all sides, or on the verê of a
forest sedulously preserved to form an impenetrable screen. ° Where
natural defences do not exist, an artificial growth is promoted' to afford
the necessary privacy. In fi’ont of their dwellings removed fifty paces
fr'm the house, stands the mandi or vestibule beyond whose precincts
no one unconnected with the household can venture to intrude. A
privilege stranger who has business with the master of the houso may
by favour occupy the vestibule, but even this concession is jealously
guarded and only those of decent caste and respectable character are
allowed to c.imo even as far as the mandi. A remarkable instance of
the extremes to which the seclusion is cartied occurred under my own
“ A Katoch’s house in Mandi territory accidently caught fire in broad

day. 1 here was no friendly wood to favour tho escape of the women
and rather than brave the public gaZe they kept their apartments
and were sacrificed to a horrible death. Those who wish to visit their
parents must travel in covered palanquins and those too poor to afford
L Z S a S by nlght> takin* through
The above remarks apply chiefly to Kdngra where the Rajputs are
much .noie euacums of ancient custom than in other part/of the
lulls, ihe restrictions of former nines are now much relaxed.
ahifo to oopi'Ort tb ™r"’

longer true to life, times havo changed for the 1 l s no
unwilling to follow the plough the Mfdns have many'other TvTmms o"
work open to hem, and considerable numbers enter the army and other
depart'"' nte of Government sorvice. Not a few have m in „ ,
projiubcc against following tin, plough, ar.d become keen L riculLfsts
whil6'the profits derived from hind am much greater than h ' '
f i f t y / T •*>’ 80 * * them now liv" in com I S
coin fort.
Mi A t * a, (1) a nickname of Panjabi DiHy p. 756 ; (2) the descendant of „
WjA# (')i hot mlTazara at least, and probably in other parts of the front t,
cultivators,' (8) Midiui, Mf4m, a branch of tho Sarabun division of the

' G°^X
----v'x/^\ y"—
^
® @L
Mifaigan—Michan Khel. 101
Pathdns, descended from Mianai, son of Sliarkhahun and brother of
SlierAn, Tarxn, and others. Miinai had 13 sons, of whom one, a Sayyid,
was adopted by him. They were Gliornai or tihorai, Launai or Lunai,
Mnlliai or Mulai, Las, Salacli, Tsot, Shkorn, Lawanai or Nawanai,
Kalwanai, T og h , J a ’ far, M om it and G haeshin , the S a y y id . S likorn ’ s
two sons founded two sopts, the Z maei and K ih tban . T h eM ia n a were
origim dly settled, like other A fghans, am ong the hills and valleys
springing from the Kasighar, Sliumal, etc.
M ianqan, a clan found in the Mohmand tappa of Peslidwar tahsil.

M ian K hel, aJM tlidn tribe round in D ent Ismdfl Khdn. T heir cou ntry has an
aroa of -5 6 square miles, and lies betw een the Gundapur and the
IG bar c uinlry. The Mian Kltols are on-> o f the tribes o f L ohdni
1 awin alts, who settled in the Daman in the 16th century. A lon g with
the Daulat Khels, they first settled in l i n k , but soon m oved south to
their present quarters, which they seined a fter con querin g the Sarwitnis
and other original inhabitants. They were assisted in this b y the
BakhtiyAr tribe, to whom they gave a share in the lands acqu ired. T he
Bahktiytirs are now com pletely incorporated with the MIdu K hels, and
form ono o f their main sections. The Mfdn K hels n ever com pletely
gave tip their Pawindah life, and, w hile a portion of the tribe is settled
at Draban and Musa/.ai, the greater number o f them still trade as
before between India and Khurasan. T hey are the richest o f all the
Pawned alls, and deal in the m ore costly description s o f m erchandise.
J ho trading and land-holding Mian K h els do not form altogether d istin ct
i/vu'T’ ,?'T ,iin^ *^0n a lending zaminddr takes an excursion to
Kabul or Bokhara, _ In tho unite way many of the trading Mian Khels
have proprietary rights in tho Damdn, where their lands are looked
after during their absence by relations. They are a peaceable tribe,
and good looking, oiten with ruddy complexions. They dress and
live better than most of the Pawindah and Daman tribes, and are
altogether more civilised. They seldom take military service. The
plam Mian Khels are divided into those of Draban and those bf Musazai.
the bulk ot the tribe lives at Drdban, and owns rather more than three-
tourths of the whole Main Khel country. The Musazais livo in tho
n r , ? ? ‘’" i , 0? 11 the «oath-west portion of the tract. They
are also called Must! Khel. J
M u n i , a PatfiAn tribo of Dera Ismdil Khan, allied to the plain Mfanis of tho
tjumal valley, near whom they reside during tho winter. They only
number some 400 men.
ichan K hel, a sept of Pathins, said to bo Sarhang Nidzis, and certainly
f Ql .V!0y, llre’ however’ now affiliated to tho Marwats. Descended
iroin bhaikh Miolian, a descendant of Nidzai, son of Lodai, who was a
wint ot the Afghans and whose real name was Mohsin, the Michan are
eputed to possess charms against snake-bite and hydrophobia. Udji
toinI* ■’ a e-'cendant of Michan, is a saint of great repute, and his
buried8 f w ® bwik *),e Kurtam. lle» r Lakki. Michan iiimself is
c dirtv M 11110 1U WaziristAu. tiia name is said to nxoau
youth he ,Jfc a j°°rdin? to Rftvel'Cy ifc ia stated in his < Life ’ that in his
i,ho hills VVo ' 0V0t'0li t0 tlia ehase, to wandering in the valleys and on
• Unco m his wanderings the Almighty caused a miraoulous
/n n
C P ' <SL
102 Midori—Mina.
p a t of wind to blow upon him, which affected him i„ such wise that he
became a frenzied enthusiast, and filled with relio-ious fervour Hav
ing recovered a little from its effects, he went his way homewards
Some peisons who saw liun returning in this state of mental disturb
ance and apparently bereft of his senses, remarked to oiliers that ‘ t
day tins man has been turning and twising about like a hand-mill^
m\chaV" devoted himself to a religions life, and worked many
miracles Mulism the Mfchan is generally said to have been 1
descent from Klmko, son of Nifci, son of Ibrahim Lodai.
Mil)AEi,'see Maddri.
Midh, an agricultural clan found in ShtShpur.
M ihan Sahibs, a Sikh sect founded by one Ramdewa wt’„ ,1CD;i e i
™ ,r.fop;feGvrSTggh Bal,M01--n,lilo>vere^ JeT o i
f a. ; ! e, ‘ Brother>yon pour water like tho°rain
wunh) I henceforward he was styled Mihan and the Guru invested
bun with a soli a woollen cord) or hair necklace a cm
[n,iqara) and the gift 0f apostleshipThusZ Y ecaV 7 * ' h , )
made converts. When TWh m, 1 came a suah and
to Anandpur, but, l.eariua Ids drum th ^ 7 ’ ^s“ lde'va went
also returned bis drum The rant i r 7 f° “° "‘ 'Mihani s ”K r sand

Sahib,
turban and bis followers are also cidledYkI \',° Sect stl 1 weal's half a
Mihmar, seo Raj.

-i, see Mehra.
M ih k ,
Mihrmama, a Rtijput clan (agricultural) found in Montgomery

M ijjtar, (1) the title of the ruler of ('hdî „ i , &
Mihtari qaum ; (2) a title ; headman of a ca°te °a C h e h '^ T C"llrd the
See also under Megh. In the second sense the S ' 1 fe“ ‘ ' k^
derived from mahatinra, chief : cf mahattlJn , a|'PeMa ho
Mija K heb, a Pathdn sept. and Mahtam.
M ilotra, a R&jput. clan found in Sifilkot.
Mina, a caste which is, in the PUntek flt . , ,
In A W and Jaipur how ever, ti e S i t e ’s Y rT i? J an> bIy crim inal,
hom e lies, this does not appear to h i R fip u t6 n a u, w h ich their
be ‘ really made up „ f p .U y M lna Stn ° ^ ^ ^pur ™ ^ to
the KachwiUm R A jpu ts’ Y (1 ‘St a ^ nT0W »n d er the ch iefta in cy o f
this d . es not proven” Ids b o i U ? ‘V “ f n . cultivates la n d fb u J
description o f the caste is taken Pf r T he fo llo w in g
A h e a r :- Ulkpn fr0ttl Major Rowlett's Gazetteerof
••Mtaiw wore formerly t])0 r„]nr. „
m il-m fft^SSSSTtS&A “ r
' ".The VMlMhibdAndnoiuio' . ." y - r- - - - ------ and
shrines (derat) at B»li<diiro»r „nS rm®? m ?*• ,8i Mrtn It iagnid .
*• •“ »* - s tt.nLS "■»"
■G<%\
£ 1| ■ §L
The criminal Minas. 103
they aro the most trusted guards in the Jaipur State. Tho Minas are of two classes, the
' Zamindan',' or agricultural, and the ‘ Chaukidari,’ or watchmen. The former arc excel
lent cultivators, and are good, well-behaved people. They form a large portion of the
population in Karauli, and are numerous in Jaipur.
“ The * Chaukidari' Hinas, though of the same tribe as the other class, are distinct from
it. They consider; thomsclves soldiers by profession, and so somewhat superior to their
agricultural brethren, from whom they take, but do not give, girls in marriage. Many of
the ‘ GhaukidAri ’ Minas take to agriculture, and, I believe, thereby lose caste to some
oxtont. These Chaukidari Minas are tho famous marauders. They travel in bands, bonded
by a chosen leader, as far south as ilaidarabid in the Deccan, where they commit daring
robborios: and they arc the principal class which the Thaggi and Dacoity Suppression De
partment has to act against. In their own villages they are often charitable ; and as
successful plunder has made somorhh, thoy benelit greatly tho poor of their neighbourhood,
and are consequently popular. But those who have not tiio enterprise for distant expedi
tions, but steal and rob near their own homes, aro numerous and are felt to be a great pest.
Some villages pay them highly as Chaukidars to refrain from plundering and to protect tho
village from others. So notorious are they as robbers that the late Chief of Alwar, Banni
Singh, was afraid lest they should corrupt their agricultural brethren, and desirous of
keeping them apart forbade their marrying, or eyeu smoking or associating with members
of tho well-conducted class.
“ In April 1803. Major Impey, then Political Agent of Alwar, issued orders placing tho
Chaukidari Minas under surveillunco; and under Major Oadolt s diio< lion lists of them havo
been niado out, periodical roll-call enlorced in the villages and absence without leave certi
ficate punished.
“ I am not sure that, although, speaking generally, Minas are divided into Chaukidari and
Zamlndari, there is any hard and fast lino between tho two classes; There is, I believe, an
intermediate class, for Maharaja Banni Singh's attempts to keep tho two apart wore not
vory successful.
There aro said to bo ,32 clans of Minas. Out of 59 Minas apprehended for dacoity by
tho Dacoity Suppression Department, I found that the Jab clan furnished 17, the Kr.got 9,
tho Sira S, and tho JarwAl and Biigri 5 each. Tho Susiwat was, 1 beliovo, formerly the*
most powerful clan, and that which held Ajmer.”
The Minas of the Punjab appear in the Muhammadan histories as

Minis or Mains. Like the Bhattis all the territories of the Minis were
attached to Abohar in the reign of Ala-ud-Dhi* Under Muhammad
Shah (1389-1392) we read of Hai Kamtll-ud-Dm Main and Rai Daud
Kamil Main, doubtless one and the same person, as berving with tho
Bhatyji chief, t
r fho Minas are the boldest of tho criminal classes in the Punjab.
] heir head-quarters, so far as that Province is concerned, are the
village of bhtihjnhaupqr, which is attached to Gurgaon but surrounded
on all sides by itijput&na territory. I'hero they till lately dolled our
police, and even resisted them with armed force. Their enterprises
are on a la-g" sonic, and they are always prepared to use violence if
necessary, in MslrWlr they aro armed with small bows, which do
considerable execution. They travel great distances in gangs of from
1-! to 20 men, practising robbery aud dacoity even as far as the Deccan.
Tim gangs usually start off immediately after the Diwali feast, and
olten remain absent the whole year. They have agents in all the large
lilies of Rajputiiiia and the Deccan Ayho give them information, und
they are in league with the carrying castes of Mdrwar. After a
successful foray they olT«r one-teuth of the proceeds at tho shrine of
Kali Devi. The criminal Minas are said to inhabit a tract of country
about 65 miles long and 40 broad, stretching from Shithpurali 40 miles
north of Jaipur to Durdoru in Gurgiion on tbo Rohtak border, the
most noted villages being Koiti Puoli, Bhairoc, and Sh&hjahfdipui', o*eh
* u. I. ill, p, 272. I t lb : IV, pp. 20.
' Co^X
I P <§L
104 Alina—Minakar.
of which contains some 500 robbers. Their claim to Rajput, descent is
probably well founded, though tlioy are said to spring from an illegiti
mate son of a Raj put; and in woman’s slang one woman is said to
“ give Mina ” (mina dona) to another when she accuses her of illicit
intercourse. They practise Icarewa or widow-marriage. They have a
dialect of their own; or rather perhaps a set of -slang words and
phrases which are common to the criminal classes. In the ^Punjab the
Mina is almost confined to Gurgtkm and the neighbouring portions of
Patiala and Niibba. They are almost all Hindus and belono- to the
Chaukidiiri section and the Kagot clan (see further under Meo*).
In Ndbha iho Minas are found in the Bhwal nizdmat. They claim
descent from S&ugw&r Tawdri, a Brahman and grandson of Mir Raja
Ad. As elsewhere they are habitual thieves but if a Mina is made
chaukiddr of a village no other Mina will rob it. Hence rise two
occupational groups—one of village watchmen, the other of cultivators
and the former will only take daughters from the latter, though they
may smoke together. Both have septs named after the place of orhrin
and in Bdwal the got found is called Papri from Paproda in Jaipur!
They perform the first tonstiro at Rdi Sur in that State. At a betrothal
contract a barber, a Brahman and a Riina (Hindu Mirdsi) are sent to
the house of the boy a father. The Raua marks a Male on his forehead,
getting Rs- 1 > j‘ >3 fee, the Brahman and the Ndi receiving Rs. 4 with
a turban mid ts. 3 respectively. The lagan is sent shortly after. Aii
auspicious day is lixed by a Brahman and other ceremonies performed.
Like all prolessioiml thieves, the Minas are devotees of devi On all
occasions and even when starting on a raid, they offer her sweetmeats.
On the bn li of a son they distribute food in the name of Puna, a sati
of then-family, whose shrine is at, Melirat in Jaipur and the women sing
songs. 1 hoy do not use the farst milk of a milch animal until some of it
has been given to he yarohit and offered to the goddess. They do not
wear hunch bangles as this was forbidden by the sati. They oat meat
and drink liquor, worship the pipal and Sitla. They wear no janeo!
Mina, (I) a nickname given by tho Sikh gurus to those who pretended to
be giM s-Pm jabi Dicty„p. 7a1 ; (2 ) a 8 ikh sect which owes its origin to
]Jirthi Chaiid,1 the oldest son of Rfundds, tho 4 th Guru, whose claim to
succeed his father was based mainly on the primitive theory hat
sanctity descended in the physical sons,-. Orthodox Bikhs aver that
Ktiuidas stigmatised Purlin Chand as MfoAt or “ deceitful” onlTeount
Miharbun,JlrtniGhandason,wrotea junum sdkhi of Gurd Ndnak
EM M . 8 , “‘ h6r' “ f c * m .n " i of
JIi'NaKae, an inlayer, an enameller on silver.
" ~ « S T !t a ..’2 S t o
t ffU m e r f t S f t b b i " ® £ ‘ "T ^ of ,Jl°
' e°^x
CP <§L
Minmin—Mirasi. 105
Minuin, a Muhapimadan shop-keeper of the Hasani sect, the class usually
styled Khoja or Bohra in India. The term appears to be confined to
the Baloch tracts.*
^ R’ Shikari ’ a ^ ven t° Sayyids and also to Mirasis. See also under
MirI na, a Baloch clan (agricultural) found in Montgomery.

MIranzai or Malik-Mfri, one of the main branches of Pathdns who are
styled Bangash.
Mip.aM, fem. -an, AsiiRAsr, a genealogist, fr. Arabic mir&s, ‘ inheritance.’
lie Mi nisi form one of those large heterogeneous bodies, varying in
smtus, occupation and doubtless in origin as well, which are con-
ventionally called castes in the Punjab, though they correspond to no
definition, actual or potential, of the term ‘ caste.’ The best description
or their ordinary functions is the following extract from the Gujrdt
Settlement Report of 1865 :—" The duties of the Minisis or village bards
aie as follows :—to get by heart, and to be able to repeat from memory
offhand, the pedigrees of the heads of the families within the tribe. They
were always appealed to in former times in the case of any dis
pute about hereditary property. They have to attend upon the
guests of their masters. Tho agricultural classes keep no household
servants but these, and would consider it infra dig. to wait upon
their own guests. They have to accompany their masters on visits
of condolence or congratulations, they summon relations from far
and near, they have to accompany the daughter going to her father*
in-law s house, or the Bon’s wife to visit her paternal home.
The Mi nisi and his wife have to prepare all such things as may
be required at a marriage feast-turmeric, salt, pepper 20 days before
the wedding, to inform all relations {gand lejdna), and to attend
upon them when present, also to care for all who come upon visits of
condolenoe, or to a funeral. The above services are obligatory, and
re.‘ u“ J t}lG ,Mildai ia turned out of the village, and his' place is
supplied by another. \ *
In exchange for their services the MirAsis receive, on 10 or 12
i eren occasions between the betrothal and the marriage, presents
ot from eight annas to two rupees and among the perquisites are the
snawi or other valuable cloth used as the pall at tho funerals of
.v 6 , )e. or classes. When the marriage procession leaves the house of
rne bride, tho bridegroom distributes to all tho MirAsis, who collect
xrom the neighbouring villages for tho purpose, from one anna to
ne rupee each according to his means. call this ratarchari,
ana 'Jujursdar. Tho poor give one or two pice to each MirAsi, called
m/i. ihlB custom prevails still. In former days tho MfrAsis oould
secure their perquisites by giving the recusant a bad narno, and spoak-
th^ 1Brospectfully of him. Since, however, the meeting was hold for
^ « reduction of marriage expenses, the MiTAsis are not importunate,
but what they can got. They are now taking to cultivation,
ut* Jeing tenants-at-will, they make little profit out of it, some have
* Longworth Dames' Text-book of Bolochi, p. 88.

111 Jgg The Mirasi’s functions.
<SL
educated themselves and obtained service. An order was issued by
the District Officer that Mir&sis should confine themselves to their own,
and not collect fees uninvited in neighbouring villages at marriages
and funerals: this gave great relief to the community.”
Ibbetson (§ 527) writing of the Pum and Mirdsi observed that Pum
is the Hindu and Indian while Mirdsi is the Musalmiin and Arabic
name (of the caste), the whole clasB being commonly called Pfim-Mir&si
by the people. But the collocation of tho two names does, not
appear to imply that the two groups are necessarily identical or even
equal. They are loosely coupled together in popular speech, just as
are Chfihfd-Chamdr and Mochi-Juldhd, in a manner which only serves
to conceal the fact that the Dum-Mirdsi group includes sub-groups of
varying status. It may be conjectured that the Mirdsi is a kind of
promoted Pum, elevated by function above his parent group. Ibbetson
no doubt observed that the Prims must bo carefully distinguished from
the Pom or Domra, the executioner and corpse-burner of Hindustan,
and the type of all uncleanliness to a Hindu ; as also from the Drim of
the Hill States whom he classed as Pumna and not as Mirdsi, the term
Pfiin being understood to mean in the Himalayan area a worker in
bamboo, but it is probably safer to regard the Pom, Drim, Pumna
and Pomra are mere synonyms, all four being of pretty much the same
status, though not necessarily of the same origin. Functionally the
Mfrasi is certainly tho Muhammadan equivalent of the Hindu -Bhdf.
‘ Even Jd^s,’ wrote Ibbetson, ‘ employ Mirdsis, though the hereditary
genealogist of many of the Jilt tribes is the Sdnsi, and Rdjputs often
employ Mlrdsis in addition to Bhdts.’ ‘ The Mirdsi,’ he also said, ‘ is to
the inferior agricultural castes and outcast tribes what the Bhity is to tho
Rdjputs.’ ‘ But,’ as ho pointed out, ‘ tho Mirdsi is more than a gene
alogist j he is also a musician and minstrel; and most of the men who
play the musical instruments of the Punjab are either Mlrdsis, Jogis
or fakirs. The social position of tho Mirdsi, as of all the minstrel
castes, is exceedingly low, but he attends at weddings and on similar
occasions to recite genealogios. Moreover there aro grades even among
Mirasis.’ This is eminently true. The social position of the Mirdsi
hko that of the B eat, depends on several factors, his function, hia
ongm and his means. Like all tho client or parasite classes the
Mu-dsis position vanes with that of his patron, and a Mirdsi perma
nently attached to a Itdjput clan and beneficed by it, ranks higher than
one who is merely a strolling player or casual attendant at a Jdt wed-
ding. Bven the outcast tribes have their Mirdsis who, though they do
not eat with their patrons and merely render them professional service,
are considered impure by the Mirdsis of the higher castes. As to the
Pfims they are entirely disavowed by the Mirdsis, or at least by the real
MirdsiB. Thus m Bohtak the Dum is a Hindu vho is associated with
dancing girls as a player on the tahla or the sfrangi and is describe
‘ as an offshoot of the Kands* sect (a« ) who are called Duma of Dhdnt
They are not Muhammadans.’ Elsewhere the Pfim Is equated S
the Kanchan. And m Curgaon lie is said to take alms only from menials
like the Jhiwar, Dakar,t.Chamrir, Bhangi, Julrihd and DliAnak.
* UJ. i». at, injra.

111 The story of ATcdsa. 107
<SL
In Dera GMzi Kirin the Dum is also called Langfi,, and is said to be
the mimsioitheBalocli, using the saranda and singing BalochiBongsin
praise of God, the Prophet, Pfrs and heroes. The Langfi also keep8 the
baloch pedigrees and in former times used to accompany their masters
- - r ®s “ dnstrels. In Multdn they are said to be mirdsis of the
Uauapotras and also D.iudpotras themselves by origin, having come
trom Urarkot. They claim descent accordingly from Abbds Then
again the Mfnisi or Dum of Dera Ghfizi Kirin used to keep horse-
stallions for breeding and he still does so in the Bozddr hills. So too in
Gurgaon the Mirfisis used to keep stallions and bulls for breeding pur-
poses, but this vocation seems to have been confined to the NnqqAlfn The
Mirasi a love of a horse is also noted in Lahoro and horses are said to
be sometimes given him in alms.
Mirasi origins.
TheMirdsis, or at least some of them, claim an Arabian origin,
rmcbt.on says that the Prophet had once whipped a Moslem of
Madina named Ahisa or kassa and when on his doath-bed he asked
that any one whom ho had injured should wreak vengeance on him
Akasa demanded that the dying Prophet should bare his back, which he
kissed * taking no other revenge. He then oulogised the Prophet and
* Ilis object was, according to other versions, to see the ‘ seal of prophecy ’ on th«
Prophet s back. One variant makes OkAsa (Akfaa) a Shaikh Quraish by descent thus —
Abdul Munaf.
•I
HAshim.
Mutlib.
•__________ I
i r 'i
Amin. Abdulla. Abu TAlib,
Okusa. Muhammad. Ali.
or
Kassa. p— --------------^
I_____ _ J ________Hasan. Husain,
Abdul Ilaqq. Abdul Ghani.
Pahar.
I
Bliagar. >
Passi.
I
r -----------i---------- 'i
Wdhid. Umr Din. Kalu.
Andadd8 thatOkasa’s son* took refuge in the Punjab after Muhammad’s defeat in the
3 ' f s ■' yot another version gives Kassa’s (Qkasa’sl descendants as above and
says Passi was the first to come to India from Arabia. But Dr. Horovitz Mints out that this
episode is not related of UkkAsha, but of one of the companions of the Prophet Sawid Ibn
C yn a [ l f riingv^’°ni lh } (C,Vn 150 5 ° “ “ t V X X f wi-tfes
tt.e Pro^w Wi\ has<*|d me on lhB aut lun|y of old men of his tribes that when
will, a„h P Ul6 ,tan¥ o I straight on the day of Badr (an«o 8 Hijral
Bann .k0Wk, ,I?,hla ,hand’ h° PMse,d , '-v SawAd Ibn Ghaziya, a client of the tribe of
arrow intliu^M 4r- ",ho ' I f ru8J f “« from lines, Hie Prophet stabbed lha
OH 0-“ ,h.1St K ly aT<1 s!“ a H ' T ; Stand 8traiRht" Sawddsaid: “ You have given
the Proiihnt »n l01’ ?*,d «•> n,'J !'«•' "onl you will, jUBli.,0, allow mo to retail Uo ° B»
him an I 1 ■ ^covered his belly and stud : Iake your revenge." Whereupon he emhruoed
' ™ aul k,H'«d Id* belly. When the Prophot npkod him t “ What makes you do this t ' he
' Goi x
111 108 Mirdsi origins,

<SL
his descendants followed his example by panegyrising kings and nobles
for a living. One of them, Mir, migrated to Persia and obtained the
office of naqib or herald. In that capacity his descendants Quraishi
and Bdsla accompanied the Kliwdja Mnin-ud-din Chishti into India and
became the Mirdsis of the Shaikhs and Sayyids. B&sla was corrupted
into Posla. The naqibs and naqarchis of the Muhammadan kings
corresponded to the Dhddhis of the Hindu Rdjds. According to this
account, which comes from Rohtak, the only true Mirdsis are' tho
Quraishis, Poslas, the descendants of Mir, and the Rabdbis, all of
foreign origin, and the Dhddhis who are indigenous to India.
Another variant makes the Mirdsis descendants of Wdhid and his
father Akdsa. Wdhid was the slave of Abdulla, a famous jurist
qnder the Caliph Umar. One day his promptitude in bringing his
master a bowl of milk earned its reward and Abdulla taught him
r,he law of inheritance and the pedigrees connected therewith, but tho
profession of his descendants degenerated into mere repetition of the
latter. This tradition is current in Gujrfit, as is also the following •
When Ali came to the Prophet’s house with a procession to celebrate his
nuptials with Fatima, an assembly was held; and according to a custom
which still obtains among Muhammadans of all creeds and nationalities,
milk was required as the first thing to be put into the bridegroom’s
mouth at the brido’s house. A bowl held by an unseen hand, was
placed before the bridegroom, and Wdhid, a slave of the bride’s house
hold, held it up to the bridegroom’ s lips. He emptied it and the slave
asked for a reward, so Ali placed two rubies in the empty bowl, but
WShid asked for a more substantial and enduring gift. Ali who was
learned in the law of inheritance taught him that science and so his
descendants were called Mirdsis. The habit or song in which this
tradition is preserved runs as follows :—
Hoyd hukarn Khuda-i-du wahijo dya pds,
Milya hatord Wdhid ho jinhd bap Abbas.
Farho lcalma, alcho Mominon din jo dya ras
Dhudh pilayd Shah ho jithon mili miras.
The legend hardly deserves notice, but it is given here as showing
how daring popular invention can be. One Asa was a servant of tho
Prophet who bestowed upon him tho title of Mir Asa. He was after
wards called Sultdn Mir and his descendants were styled Mirdn"
Sayyids, whence Mfrilsi, 1
Some Mirdsis claim to be descendants of Kulak Dds son of
Brahma. Kulak Dds sucked away his father’s leprosy and in ’gratitude
Brahma bestowed upon him this boon, that he should bo reverenced bv
the people and that all he said should bo true. So the people trust fh«
Mirdsis to this day. 1 F 0 iruat the
Some of the legends regarding the origin of the Mirdsi are curious
inventions, intended probably to explain their low place in the social
scale. Thus, according to one story, when Abraham was to be burnt,
answered. " I am not sure whether I shall not be killed and I wanted TTH 7 “
5
“ you to be that of my body touching yours." Whereupon th? ftanh* m .*"wmbraiace
Thera are » a » l « accounts in other old biographies of the Prophet P“ 1 shod 111111w#11«
|(1 )|
v®^— 4&y . ;
Mirdsi groups. 109
his body was placed on one end of a wooden lever over a fierce fire,
but the people were unable to'lower it as God sent angels to counteract
their efforts. Satan then appeared and said that Abraham could only
be lowered into the fire while a brother and sister consummated their
union publicly 1 Ad and his sister Jogdt were tempted into this
incestuous union and the angels fled at the sight. The lever was
then lowered into the flames. Another story makes the Mirdsis the
offspring of a darvesh’s sin. Two boys were born in human shape and,
abandoned by the darvesh, were brought up by a king in princely
guise but Satan found time by night to teach them to sing, dance and
play musical instruments, so the king turned them away and they be
gat the Mi nisi caste.
Mirdsi organisation.
An attempt will now be made to give some idea of the intricacies
of the Mirdsi organisation, or disorganisation as it might be called.
It is even more elusive and fluid than that of the Bhats who overlap
the Mirdsis and cannot bo altogether disentangled from them.
Rai Mirdsi.—The Rai Mirdsi—compare the Rai Bhdt—is a man of
education and teaches boys Hindi accounts like a padha. He is also
a poet and composes habits. The Rais aro Mirdsis of the Jd(s in Jind
or perhaps Jdts’ Mirdsis rank as Rais.
In Hoshidrpur the Rais claim to have been Hindu Bhdt,s who were
converted to Islam but continued to compose and recite habits after
conversion. Being Brahmans by descent and in former times having
been attached to influential clans and ruling chiefs they stand high in
the Mirdsi social scale and do not intermarry outside their own group
But in this District they do not teach. In Lahore, however, they
teach tho three R’s, commit to memory the pedigrees of their patrons
and get lags (dues) at weddings and on the birth of a son. In some
places they are cultivators and become patwuris or even field qanwigos.
But all Mirdsis aro styled Rai ‘ on account of their slow and majestic
manner of speech.’*
Mir Mirdsis are panegyrists, but the term Mir is applied to any
Mirdsi out of courtesy. It is also said that the Mir Mirdsi is so called
because be is a mirdsi of the wealthy (amir).
But in Ludhidna amir mirdsi is defined to bo ono who taking a
jhanda (a pole with a pennon) in hand recites verses in honour of their
priest (sic) Lakhddta or Sakhi Sultdn of Baghddd. They are heard
in the streets ot towns and villages saying in a loud voice, Agardddu
da mamd lunjda; fchair t$ hhazdne di mangda.
In Lahore they are said to be educated men, who composo panegyrics.
They recite^ eulogies in Persian and even Arabic and are known as
madah khioan.
I ho Dhddhi is ono who plays the dhddh and sings the deeds of heroes
dead and gone. Little else about him is known with certainty. He
* But in Qurgion the Rai is said to have nothing to do with the Mirisi a» the latter is
beneath him The Rai is a Musalman and a composer of song* and kahit*. Gang, a Rai,
« said to have been attached to Akbar’i court.
■e°ix
Ars'—xV \
W l ' no Mirdai groups.

§L
is endogamous, at least in Ludhidna and Jind. In Mandi he is alleged
to be of the Tanur caste and the Jind got. In that State he recites the
deeds of lieroeB at the Rdjd’s table, but hia women-folk do not sing
and dance before the ladies of their patrons, like other Mirdsi women.
Yet he only gets half as much as other Mirdsis and intermarries with
them. But the chief Diistdhi receives the title of Rana from the
State, gets extra dues and acts as its herald. Bhddhis will not inter
marry with Karhdli Mirdsis as they are of lower rank, but seek
alliances with the Rajputs’ Mirdsis of adjacent States.
In Lohdrn the only Mirasis are the Dhddhi. In that State they
are Mirdsis of the Slieordn Jdfs and are styled dada or grandfather
by their patrons, even when children. They are said to have accorn-
panied the Sheordn from Sdmbhar. They get lags on ceremonial
occasions but also cultivate and work as labourers at harvest time for
a share of the grain. The Jdts fear their curses, as if a man
does not give a Mirdsi something at a wedding the latter makes
an image of him out of rags, fastens it to the top of a pole and walkB
through the village with it. Sometimes he even strikes this effigy,
and so disgraces his patron who is compelled to come to terms with
him by a payment of money. These Dhddis intermarry with the
Duth, Palna and Babar Mirdsia. The Duth live in Bfkdner and are
Mfrdsis of the Punia Jats. The Palna and Babar live in the Shai-
khdwati ildqci of Jaipur, where they are Mirdsis of the Jdjs and
Rajputs. The Dliddis again have Mirdsis of their own, called Bhatia,
who only take dues from Dbadhis. The chaudhris of the Dhddhis live
in Sidhanwa and Gothara villages where panchayals are held. They
worship all the prophets like Muhammadans but have special faith
in the Imdms Hasan and Husain. At a wedding they first give halwd
by way of nidz in honour of Hasan, Husain and Ffitima. They also
revere Khwdja Muin-ud-Din Ohishti of Ajmer and Khwdja Hajab
ohakarbdr when the ltangna is tied at a wedding. Karewa obtains
among them. They follow tho Muhammadan law of inheritance
ll.eir women sing with other females in the houses of their patrons’
They eat and drunk with the Mirdsis of all castes and gets, but they
only smoke together. They avoid throe pots in marriage and observe aU
the ceremonies performed by their patrons, the Sheordn. If a Shlordn
goes to celebrate a marriage m any other village he îves a T
each girl of his caste in his own village and ho oi S ? 8 a ruPee to
each DhMhi girl i„ the village as E t .1 , 1 ? T a ™P°« to
of the DhMhi on term, of e ° Wn g' rl“ a” d thos°
The Kaldwant are Mirdsis possessed of skill timin' mi
play on the tambourine, and are dPRorihorl M -i*- J10? smS and
?hay especially affect the d h u Z t mode in " °f
Tta S 6 0 % h oB oton ,b i,etn n X ,e™ ,? r „ T ‘ *"d 1,10 famo“ >
this group. J
“ S S if’ If
cu re a singers sore throat though they are bitter and • , Wl11
ono else who is so afflicted. The Kaldwands us thev „ ^ .0US to any
are Muhammadans. ’ iey are a^° called,
The Karhdla or Kharidla Mirdsis rank below the real Mirdsia 1

their ancestors married women of other castes. Other S i s dTnot
|(f)|
—vv
<SL
Mirdsi groups. Ill
marry with them. They are story-tellers and musicians, playing the
tabla and scirangi. They practise karewa. and are Mirdsis of castes
which also practise it. A few Karhdlas are Imdms in mosques, but
most of them live by begging from door to door. Indeed the Gurdds-
pur account classes them with the Pakheji, who play the tambourine
for dancing girls, Dum, and Dhddhi as a group of the Bhdnd.
Folk-etymology in Kohtak actually derives Karhdla from gelar, a
pichhlag or step-son, as this group sprang from a boy whose mother
married a Mirdsi after his birth.' In some parts of the Punjab the
Karhdla are said to take alms from goldsmiths, and occasionally to live
by making moulds for manufacturing ornaments. This art they do not
teach their daughters, lest they should teach it to their husbands’
families. Iu Gurgaon’ the Karhdla appear to be called Karhdi or
Jahdngirta. They play and compose and sing ballads of chivalry.
The Kumdchis are, according to one account, the highest of the
Mirdsis as they serve Brahmans. But according to another account
they were themselves Bdri Brahmans. They say that when the
Muhammadan rulers began to convert those Brahmans by force to
Isldm one of their ancestors offered himself as a convert on condition
that he and his descendants be held in respect by all the Bari
Brahmans. The result is that to this day all Bdri Brahmans have to
incur heavy expense at weddings in payment of lags (dues) to the
descendants of their Muhammadanised ancestor. When the barat
reaches the bride’s village, they are obliged to feed all the Kumdchi
Dfims, their ponies, etc., that happen to come there, be their number
large or small. When the batehri {dtd, dal, ghi, etc.) comes from
the bride’s parents each Kumdchi, whether a child or au adult,
must be given one ser of «fd and 2 pice in cash, If a woman be
pregnant, the share of the unborn child is alsb given her. If the
provisions sent by the bride’s parents be insufficient, the bridegroom’s
father must pay for the extra did, etc., required from his own pocket.
In addition the bridegroom and the bride’s father jointly contribute
10pice for every Kumdchi who is present. Each Kumdchi also gets a
rupee out of the dowry, so that the Bari Brahmans are heavily mulcted
at weddings by the Kumdchi Gums.
Mir Mangs are Mirdsis of the Mirdsis, keeping their pedigrees and
taking alms from them alone. In Gurddspur they appear to be called
Mir Malang. In Gurgaon however the Mirdsis’ Mirdsi is said to bo the
iPum and the Mirdsi of the Bhangi is called a Kannas Mirdsi.*
Naqdrchis are Mirdsis who play the naqdra or big drum at weddings
and at the tombs of Muhammadan saints.
Mtjtrib, N aqqal and Qawwal : qq. v.
Rabdbis are Mirdsis, who are so called because they play the
rabdb. They trace their descent from Bhai Marddna, a Mirdsi who used
to play tho rabdb before Gurfl Ndnak. They are Bikhs and believe in
him and recite shabads from the Qranth. They beg alms from Sikhs
only while other Mirdsis take alms from all castes. They do not
intermarry with other Mirdsis. As they are Sikhs they wear the hair
* Cf. p. 1°*, tupro.

(ffl ll 2 ‘
' Miraai elientship.
(at J
long and dress like the Sikhs among whom they live. They play the
rabdb before a Sikh’s bier when it is being carried out to the burning
ground, but they bury their own dead. In Hissdr the Mirasis of
Bikdner are said to be called Rabdbi in contradistinction to those of
Jaipur who are called Dholi. In Rohtak it is claimed that the
Rabdbis were Muhammadans descended from Mir. They used to play
the rabdb, also called daf or daira, the only instrument permitted to
Muhammadans, and then only on condition that it is played without the
jhang. It is used at the Id, at weddings, and when a person returns
safely from a journey. Marddn Khdn, a descendant of Mir, who used to
play this instrument before the Guru, became a Sikh with the title of
Bbdi Marddna.
Other minor groups, which it is impossible to define though they are
in the main clearly occupational are: The Bhagtia is a mimic who is
said to be known in Lucknow as a Kashmiri. The Bhanwdyia perform
various feats of juggling on a brass plate. They also sing and dance.
The Chdran is the foot-man, messenger or envoy of Rdjputdna. The
Dafzan are described as women of the Dhddhi class, who sing in a
circle. The Dafdli on the other hand play on the dufri or small drum
and sing songs in praise of holy men. The Gopa play the tambourine
in contradistinction to the Safurda or Sipardai and rank above them.
The Halvi is said to be one of the two groups of the caste in Hissdr,
Bhat boing the other. The Hurkia play the huralc, a small orgaD,
while their women, in gay apparel, clap hands. The Jangaria are men
tioned but not described. They would appear to be bollmen. The'
Kaldl are Mfrdsis of the Kumhdrs, and take alms from no other caste.
Sometime* they themselves do potters’ work, but they usnally provide
the music at a Kumhdr’s wedding.* The Khamru play the tabla, a
kind of drum or rather tambourine with a single skin. The Kau]ri is
also described as a Mfrdsi group though it is identified with the Kanchan.
The Kar Kabits are said to be singers of war-songs, but the term is
said to be a modern one. The Kateroria sing songs in praise of Krishna
and are said to wear the sacred thread. The Kathak are Hindus who
teach singing and dancing to prostitutes. The Shrotas, an obscure
olaas of Mfrdsis, appear to be also called Sota Hathdi, who are Mfrdsis
of the J&ls. The Sezda Toli are said to come from Mdlwa and Gurarnt.
They pky upon 18 bells ‘ with one stroke’ and also use large drums'
The Sipardai, or Safurda are a wide-spread group. They play the tabla
and sarrngi, in Contradistinction to the Gopa. They too teach dancing
girls. They rank high, but are classed below the singers. Like the
Kal&want they are Muhammadans. The Tatua sing and dance, playing
Nasab^hwlnT Aa a genealogist the Mirdsi is styled
Mirasi clientship.
Quite apart from their divisions into occupational groups and their
varying status as a client caste, the Mfrdsis are further cross-divided
into natural 9°?* °r sections. A very large number of these are
attached to specified castes or tribes. For example, in Rohtak the
Posl^ are subdivided into four sections, Ghoridn, Kharid, Malhdr and
Gnrbal, and these, with the Bird, Dedan and Sdik are mirdtit ^ the
* Mntemp‘U0U#tonu lor 8 K^ ^ ™ W f»thWb';abu»od

■g°iJx
CP <SL
Mirasi gots. 113
nrflj
Sayyids.^1' The Kulet are mirasis to the Mughals. The MAlet, Quraishi
and Sohal are mirasis to the hhaikhs, but they are also described as
divided into a number of gots thus:—
Baral, Gliori, Kak and Pahli—attached to the AfghAns.
DAir and Tanor—attached to Rajputs.
KallAl, Lalha, Monga and SAnpt—attached to JAfcs.
Changar—attached to Brahmans.
Barwai—attached to MahAjans.
Shohal—attached to Khatris.
Latkanian—attached to MAlis.
Anchhar, Babar, Dhadhsi, Daut, Halwa, Kbirwar, Momia and
Pohla—unattached.
Origins of Mirasi gots.
The origins of several of the Mirasi sections are of interest. The
Mokhar say they are descended from their eponym, a brother of
Khokhar. The sons of the latter are Rajputs, while the Mokhar took
to begging from the Gbumman JA^s. All the mirasis of the Ghuman
are Mokhar, but all the Mokhar are not MirAsis. Like other gots of
MirAsis they are found in other castes though in which castes does not
appear.
The Goria got claims the same origin as its patrons, the Chima
RAjputs, whose Mihr Mang are of the Jand got. One RdiA Gam* 0r
Ghang had 12 sons, they say, and one of them was Ghoria, some of
whose descendants are Telia, and others MirAsis, while some are
cultivators, and others horse-breakers who dislike being called MirAsis
But in GujrAfc the Goria are said to be descended from Kiu or Rise
Mira who was a cripple and waa employed by his brethren to keen
alight the lamp on their father’s grave (por).
The Jand got is also called Gaile, its members being Mirdsis of the
Gil gojt of the J4ts. They are also Mihr Mang of the Chima RAjputs.
The Gils worship the jand and the ancestor of these MirAsis also
meditated for a long period under this tree, so they are obviously
named from it. The Gils offer a he-goat and a rupee to a MirAsi at
weddings and get him to mark a tilak on their foreheads with
blood from the animals ear. The Tindu are MirAsis of the Bhullar
JAts and so they aro also called Bholra. The Siddu are MirAsis
of the MAu JAts and are therefore also kuown ms MAnke. The Panr-t
or Panjrot gut owes its name to its clients, the Bamrot UAjputs. Tue
* In uurgaon also the PoBla are described as the Mirasis of the Savvids ~ Ttni thTffTint
are said to he Mirasis of the Gujars, theJhandsof the Ahirs, the Momia of the Kiiouts
the Sawadat of the Jits, and the hhandara of the Sansis. ^ *
In Lahore various gois of the Mirasis are said to be attached to various Jat and other
tribes, thus—
Posla.tothe Goraya and Malhi Jits, as well as to the Sayvids. Thoy are also
Mihr Mang to the Sahi Jits. '• 3
Chombar, to the Varaich on tue right bank of the Chenab
Kalet, lo the bhattis. ' ,
Panju, to the Sisu Jats.
given^m 4Mi^48idf f a“ d ^ “ 0" a 86° the t6It‘ ’ "/ro- We fiud Man, Bhullar and Ahit
t ThU appesrs to be the ‘ make tribe ’ alluded to below.
■c\ \ i
1 1 1 ,,.
''-5« 114
...
Mirasi caste government.
<§L
Khandaras offer the bridegroom a khanda or dagger at his wedding,
whence their name.
Titles and caste organisation.
The Mirdsis have a system of caste government, organised or at
any rate recognised by ruling chiefs. Thus in Jind the head of the
Mfrdsi panchdyat is styled Rd.nl He is one of the descendants of
Mir Bakhshdn, of Uchdna in Jind tahsil. Subordinate to him are the
Raos, generally four in number, and under them are the kotwdls 'or
messengers. Mir Bakhshdn was a wealthy Mirdsi who obtained his
title by giving 14 melt at which he feasted those assembled. His
descendants still enjoy the title and act as presidents at panchayats
receiving a rupee as their fee. The title" of Rao may be earned by
giving one or two mels. The kotwdls are appointed by the Rdnd and
act &3 managers at a mel as well as messengers.
The panchdyat decides disputes, within the brotherhood, as to re
lationship and birt. It can excommunicate an offender or fine him the
cost of holding the panchdyat. He is brought up by the kotwdl before
the Rdnd who decides the case with the advice of the Raos and other
members of the panchdyat.
In the south-east Punjab the Mirasis have chauntras, the chief of
which is the shali-chauntra at Khera near Del hi. Next in authority is that
of Uchdna in Jind, and others are Kdldnaur, Rohtak, Mahim, Golidna,
etc. A dispute is first decided by the chauntra to which the village is
attached, but it may then bo carried to Uchdna and finally to Khera.
Panchayats are said in Rohtak to be formed by Raos only, a Rao be
ing a karbuti, or one who spends lavishly on weddings, etc. The pre
sident of the panchdyat at Khera appears to be styled Bddshdh and
receives a larger offering (nasr) at a meeting of the panchdyat and on
festive occasions. *
In Gurgen the Mirdsi panchdyat is composed of chaudhris from
SSSSTilfc *
The Mirasis as clients.
thoir » — « » tte
P kl " T ' - * “ ** Ujillar ha“ > b M a k m k. ,

Parbkon h it,ran on
.yh
B
Sabhi hamenjanat ham, J){m rndljddon ke
b=g.
Sikhs, and Qawwdl (story tellerafof the PhwiSd'P ? a.b^bls °* the
know us, we are the J ) L of fct fveak y"' (BhwkH AU * *
The relation between the client Mirdsi u-
F o r example, if the patron tribe eschews wi«Fn ^ “ VGry cloae'
Mfrdais attached to it will also avoid it If * dow re«Mtmago, the
got* in marriage, the dependent Mirdsis will aim A?* • 8 avoid foar
no. If two tribe. Of a 4j>o*“ r f ’» » % , tmt
v not intermarry their,
■e°ix
/*Y ~ / ' " ' I
m
Mirad cults. j ]5
n f e t J ? ! M°fc erf arry. In Kapur thala it is said, on the

Rdinut? p , ? at »Mm £ 1S' °f *h7e ^ P ufcs on,y intermarry with those of
aS a n S T MiS ]S ^ \ tho9e of Guiars; ArffnV with those of
imrasis otf ?h«?
M iS s o lh ° are
their own who Chuhj as al3<b at least in Amritsar, have
endogamous.
Culls.
Although the Mirdsis are Muhammadans they frequently affect the
they\ingeh e f ^ L SfoH ow rS bef01'e be^ nning a song or ^
n^£U m L ? Mwdni’ halmdri an9 s™9 hamdri mushkil dsdn hoe. “ O
removed ” ’ C°me lnt° °Ur comPan^ 80 that °nr difficulties may be
But only a few stiU continue her worship and in Ludhiana it has
ceased altogether for half a century. In Amritsar, however, Mirdsis
take offerings made to the goddess as well as those to Snkhi Sarwar.
In Mandi the Mirdsis, though Muhammadans observing the rules of
Isldm, also believe m Devi Bhawdni, and often sing the following hymn
in praise of Devi Bakbdm, the goddess of eloquence :__ J
“ 0 Mother Bdkbdni, give us wealth aud power, and also the coveted
nine virtues and increase our race. 0 Mother Bdkbdni, give us know-
ledge and (the gift of) meditation on God, give us all happiness and
grant us the boon of tearlossness. 0 Mother remove all our afflictions
and give us all comfort Thou art powerful to fulfil the desires of the
world. Thou art a brilliant light and all brightness, 0 Ambka ftdm.”
P o v a t S id li is a ls o a f f e c t e d in H o s h id r p u r .
The Muhammadan saints affected by the Mirdsis are numerous

Sakln Sarwar is often invoked He 19 believed to avert pain and £
and pilgrimages are made to Nigdha. * misery
In Gurddspur Pir Murtaza is an especial saint of the Mirdsis and a *
shrine oi Hiddyat Ali Shah, one of the Pirs, is reverenced at 1
» *».“ '» *«“ • SMh M„ , 4 Wall, whose
District is a place of pilgrimage, was himself a t n alk0V
Shfl, M iw .1 P i? of the M S i . , ab„“ a ; , v S S r S
Delhi and Hazrat Ddud are also regarded as Pirs. au 01
In Sialkot the Mirdsi have no snecinl PJvh Ttinv. ,•
Pirdn-i-pir, Ghaus Azam Jildni and revere I dlrhdndiSdif y ,worslnP
or rupees to beggars. He is
by tlie Shaikhs who beat the drum. Thev^»lu n i■ anc^
Biwin. H, perform,at many „ “ados 2 J t ”r t i > * « u Kbin
ride. Whenever a Mirisi sees bis jajmdn ho wive , ; ; - j 6avef R.r°lr? t ta
haqq ; diddr Allah dd ; shafaat hazrat di. “ God i < trm7 ° ^ ’ w
is right; God is seen ; the intercession of the n r l L i T . ! m PT?,ph^
is said by Mirdsis that the first part of this uttemn obtamed’
Hazrat Qdsd from whom they claim descent o l T T 7X 1 7
when he saw the mohr-i-nahuvvat or ‘ 8J o f ° T
k“ ° " thai * • h *‘ C e « ,,Z u hi r hi , : . th. : . m i
xx- ■<*Sx
(t( 1 ) 1 ) (C T
\ v ^ / / J16 Mirdsi snake worship. | j l j
T h e M lr& sis r e c e i v e wels o r d u e s a t b ir th s , m a r r ia g e s a n d d e a t h s . In

v illa g e s a t th e b ir t h o f a s o n th e w h o l e o f a M ir d s i’ s h o u s e h o l d g o e s t o
t h e ir jajmdn o r c l i e n t ’ s h o u s e i n a b o d y a n d n e a r th e d o o r -w a y th e
h e a d o f t h e M ir d s i f a m ily m a k e s a goli t h u s :—
A s p a c e , o n o f o o t a n d a h a l f s q u a r e , is w a s h e d w it h w a te r and cow -
dung. While it is still wet,
— — *—■— — i d r y ata (flo u r ) is p o u r e d
\
X o v e r it in s u c h a w ay th a t
/ t h e m a r g in a l f ig u r e i s pro-
/ du ced . A s m a ll e a rth e n
/ la m p is t h e n l i t a n d p l a c e d
/ on one of th e. o u te r
/ lin e s of th e fig u r e . A
/ b a ll of w et e a rth , w ith
y t ...... ' ' t h e g r e e n s ta lk s o f s o m e
/ X. g r a in -p r o d u c in g p la n t s tu c k
/ X, in it is p la c e d near th e
/ X . la m p , to s ig n ify th a t th e
/ X. new b o rn s o n is th e lig h t
/ X. o f th e house and th a t th e
/ X. tr e e o f th e fa m ily , i. e., th e
X \ w ife , h as b o r n e fr u it. The
~ " M ir d s i t h e n a scen d s to th e
r o o f a n d s it s w i t h h is f a c e t o t h e W e s t o r N o r t h ( b o t h c o n s i d e r e d h o l y
b y M u h a m m a d a n s, th e o n e as fa c in g th e K a ’ a b d , th e o th e r as th e d ir e c
t i o n o f B d g h d d d w h e r e t h e g r e a t P l r D a s t g l r li e s b u r i e d ) . T h e b ro th e r
h o o d th e n g iv e th e M ir d s i th e ir wels o f c a s h , c lo th e s a n d g r a in a c c o r d in g
to th e ir m e a n s . T h e c h i l d ’ s p a r e n t s m u s t a ls o p a y t h e M ir d s i h is d u e s
on th e ir o w n a c c o u n t . S o m e t im e s h e w i l l d e m a n d a c o w o r b u f f a l o a s h i s
wel a n d it m u s t b e g i v e n , h o w e v e r r e l u c t a n t t h e y m a y b e t o g i v e it .
L ik e th e K ah d rs and B h u jw d s th e M lr d s is are B aid t o b e a b le to

m ake guddas o r e f fig ie s o f c lo t h o r w a x in to w h ic h p in s a r e s t u c k t o
to r tu r e th e p e r so n r e p re se n te d . The gudda u s e d a ls o in f o r m e r tim e s
to b e s tu c k o n a p o le a n d p a r a d e d in th e stre e ts to a n n o y anyone w ho
h a d n o t p a id t h e m a d e q u a t e d u e s .*
The ‘ sn a k e tr ib e ’ o f t h e M i r d s i is s a id t o b e p e c u lia r ly d e v o te d to
sn a k e w o r s h ip . A t th e en d o f Sdw an M lr d s a n s o f th is tr ib e m ake a
snake o f dou gh , p a in t it b la c k and red , and p u t it o n a w in n o w in g
bask et w ith it s h e a d s lig h tly r a is e d , li k e a c o b r a ’ s. T h is b a s k e t is
o a r r ie d r o u n d th e v illa g e a n d t h e n it is p r e s e n t e d w ith th e snake a t
a n y b o u s e w ith an in v o c a t io n t o G u g g a . A cak e and b u tte r s h o u ld
b e o ffe r e d b y th e h o u s e - h o ld e r a n d s o m e t h i n g is a l w a y s g i v e n , b u t i n
h o u s e s w h e r e t h e r e is a b r i d e o r w h e n c e a b r i d e h a s b e e n s e n t , o r w h e r e
in a son h a s b e e n b o r n R s. 1 -4 o r Borne c lo th a re u s u a lly g iv e n . A
p i e c e o f c lo t h e n s u r e s a l o v e l y b r i d e . T h e s n a k e is th e n b u r ie d a n d a
s m a ll g r a v e built, o v e r it. H e r e d u r in g th e 9 days o f B h id o n w om en
worship. -I h e n i g h t b e f o r e a b a s in o f c u r d s is set as if fo r m a k in g
b u t t e r , b u t m t h e m o r n i n g i n s t e a d o f b e i n g c h u r n e d , it is t a k e n to th e
s n a k e ’ s g r a v e , th e w o m a n k n e e lin g a n d to u c h in g th e e a rth w ith her
■g°5pX
I P ■
The Mirasia in the South-West. 117
forehead. The curds are then taken home and divided amongst the
children, no butter being made or eaten on that day. A small portion
is also offered at the grave. In places where snakes abound, the wor
ship is done in the jungles where they are known to be and not at the
snake’s grave.*
The Mirdsis in the South-West Punjab require separate description.
The ‘ caste ’ is there organised on diifereut lines. Thus in Multdn the
highest groups are said to be the Dor&n and Kanotra, who intermarry.
These are the Mirdsis of the Joiyas, but they also reoeive due from the
Sayyids. They claim descent from the Prophet.
Next come the Rdnd,, formerly Brahmans, but now HuhammadanB.
They are found in Rdjputdna and are Mirdsis to the Rdjpnts and Say
yids. They are said to be endogamous.
After them como the Sewak, or Qawwdl, who are Sufis by sect and
play the guitar; but they also act as Mirdsis to the Quraishis. They
rank and intermarry with the Kanotra and Dordn. They too claim to
be descendants of the Prophet, yet they intermarry with the low-caste
Chdran.
The Kalanot are unattached Mirdsis who beg alms from the general
public. They claim descent from Guru Ndnak and are said to be
numerous in Delhi and in Patidla and Kapurthala. But in the same
account it is said that they are descendants of Ndnak Bahhsha, a de
scendant of Tdn Sen, before whose time they were Hindus. They are
said to intermarry with the Kanotra.
The Jathi were formerly Chuhrds but wore converted to Isldm by
Bahdwal Haqq. They are Mirdsis of the Sidl, and are endogamous.
The Kharidla (? Karhdla) are Mirdsis of the Kumhdrs and receive
duos from them and the Paolis. They are said to be endogamous.
They, like the Posla, claim descent from Abdul Malik.
Tho Lachli, described as an ofEshoot of the same stock as the Dfim
and Dadi, are said to be descended from Khwdja Kalsa. All these
three groups live by begging, reciting pedigrees and c o m p o s i n g kabits
They appear to intermarry, but constitute an endogamous group.
The Langa aro Mirdsis of the Ddudpotras.t They are described as
endogamous.
The Lori obviously the Luri of Balochistan, are said to be Mirdsis
of the Baloch and to be themselves a remnant of that race, being
descendants of Amir llamza. They are said to bo endogamous.
The Poslas live by begging and regard the Sayyids as their antagonists
because they are said to have cut off the hand of the Imam Husain at
Karbald, an accusation eutirely devoid of historical proof They
intermarry but give daughters to the Kanotra and Dordn. Like the
Kharidla they claim descent from Abdul Malik. They are said to take
brides from every other group, but not to give daughters to any other
(except, presumably, the two mentioned above).
* P .N ~Q ,II, § 555. . ;
t But in Dera Qhazi the Langd or Duin is the Mirdsi ol the Bftlocb,
■e°ix
. . . /n
H i 118
...
Mirdsis in the South-West.
§l
The Rai Mirdsi are Hindu Bhdts, but they receive dues from Sayyids
and Joiyaa as well as from Hindus.
The Sardoi are Mirdsis of the Pathdns and also claim Path in
descent. But the same account says they aro descendants of the
Prophet. They are described as endogamous.
The Wilayati claim Shaikh origin and take alms from the Parlidr *
They are said to be endogamous.
Lowest of all are the Chdran, who are Mirdsis of the Sumrd. But
they claim descent from the Prophet and intermarry with the Qawwdl.
In Dera Ghdzi Khdn the Mirdsis are divided into six groups, or
rather into five, thus -
1. Mirdsis and 2. Qawwals, who intermarry, while the following
groups do n o t:—
3. Langd or Dum,t 4. Bhdt.J 5. Dhddhis,§ G. Nat, more akin to the
Mochi than to the Mirdsis.
The Mirdsi guts are 7 in number:—
1. Pipl4ni. 5. Mongha, attached to the Daha J4ts.
2. Saj4m. 6. Mir Mi'risi.
3. Chochani. 7. P03la.ll
4. Sidhar, attached to the Parlidr
Jits.
The first four gots are considered equal. They have a headman
styled mihtar, who settles disputes and is given a lungi or turban at
a Mirdsi wedding. The Mongha claim to be really Muglmls. Like
the Sidhar they never wear black cloth or green bangles, thus follow
ing the example ol. the patron clans. They havo a tradition that an
angel once brought something for the Prophet, but the muazzin
Hazrat Balal, in the Prophet’s absonce, received in his mouth as he
had a vessel m one hand and a moat in the other. Inadvertently he
swallowed the angel’s gift, and the Prophet then promised him that if
Ins descendants never atu the leavings of others their words, whethor
good or bad, should be efficacious and that people should voluntarily
summon them on festive occasions. Bald! is said to have left two sons
deTcent meamng PK*panty. From Asa both sections claim
The Mirdsi of Dera Glidzi are said to be all Sliias, and their name is
popularly derived from marsia, a dirge, because they sing at funerals
They and their women-folk do all kinds of work at a death receivht
cash and gram and a meal at the qul-hhwdni. But they also 3
at weddings and festivals, playing the naqdra and dhol ^drnms) and
the shnrna or pipe, and receiving dues in cash and kind. Mirdsis are
attached to certain families, and are paid by each with a chmg or
^ I Z r a !t a t
f f t. 6,?1 and if not
able eulogies of their patrons 8 8 ab°nt them>but lf satlsfied ‘ hey sing int,rain.
w llS f people, before ^ f f p a n e g j S 01,1118 minstrel8 wh° arouse
jssssas ■*
® <SL
ilirdddi—Mirke. HO
handful of grain, called jhok, at harvest. In return they convey
news of deaths and the dates fixed for weddings. Their women also
play and sing before the women-folk of their patrons’ families at
weddings. The Qawwdls are more especially employed as singers at
shrines at the urs or other occasions, acting as Mirdsis to the saint
of the shrine and being paid by him or his followers. Ascetics also
give them garments in alms. Tdn Husain is regarded as their Fir
and teacher in the art of singing.
The Mirdsis in Midnwdli are divided into the following groups which
are described as endogamous :—
1. Pirain or Pirakin. 5. Dhadhi, also called Rawa or Shad*
2. Mirasi, *. q. Dum.* kkina.
3. Kali want. C. Bh&nd.
4. Sarodi.
These groups are said to rank in the above order. The Pirdhiu is
a Mirasi who affects Pfr Ldlanwdla or Sakhi Sarwar and begs in their
name. Vows aro made to the Ph’s for male issue and gifts made to
the Pir&hin accordingly. He carries a drum to which are fastened
wisps of cotton offered by women of all creeds. The Pirdhin would
appear to be the Bharat of the rest of the Punjab. The Mirdsi or
Dum is a drummer too, but he waits upon guests at weddings and
funerals, and is also employed as a confidential messenger. His
earnings vary with his patrons’ prosperity. The Kaldwant is a
musician, more skilled than the Mirdsi; and the Sarodi resembles him
but ho plays on the rabdb or sarod and performs also as a tumbler
The Dhddhi is a genealogist or story-teller and is not attached to any
particular family or tribe. The Bhdndf is a Naqq&l or mimic.
The Mirdsi gots are
1. Bohare, 0. LoMni Khel.
2. Bliatti. 7. Panju Khel.
3. Bothu Khel. 8. Sultani Khel.
4. Ilarzid Khel. 0. Halim Khol,
5. Pandi Khel. 10. L&le Khel.
All of whom acknowledge a common ancestor. In Leia tahsil the
following gots are returned :—
1 . Dijwd, clients of the Sumrd, Kalasra, Dolu, Jhakhar and
Lohdnch tribes.
2 . Bibi, clients of the Chdndia and Kuldchi,
8 . Panwdr, clients of the Langdh, Pauwdr and Wdndah.f \
MibDadi, a Baloch clan (agricultural) found in,Montgomery.

MirdAh, an agricultural clan found in Shalipur.
MiBDAûf, -1a, a player on the mirdang,
MibSb, a Kharra' clan (agricultural) found iu Montgomery.
®ut ia Leia the Dura is said to lie distinct from the Mirasi, the latter having iojttmns
;Vlc?8tors they eulogise, and from whom they receive dues (hio); while the l>«ra >’
+ apparently to any tribe.
V nta return two goti iu Miinwili, v»«„ the Pira Khel and Ohogkatta,
wfnS' Cr §r2uP5 mentioned aa not resident in Leia aro the Ktaurahidia, MalikAla, Shak>V
wanaia and TalwEyndia, but as to those no information i* available.
j
220 Mirok—Mirram.
<SL
M irok, a Hindu Kamboh clan (agricultural) found in Montgomery.
Mikbani MikehXki, a tribe of^Baloch, once' numerous and powerful, but
now almost extinct. Captain Hector Mackenzie said that rather more
than three centuries ago the Derajat was under the government of
some Baloch' families. To the north, including Dera Ismail Khdn, the
Hot family, and to the south, with head-quarters at Dera GMzi KMn,
the MirrMni branch of the tribe ruled large sections of the country.
Some 300 years ago, GMzi Khan MirrMni sent four of his sons across
the Indus to colonize the Sindh S&gar Do£b. Beginning from the
south Ddo KMn founded Kot Udo, Sult&n Khdn, Ko( Sultan, Kam&l
Khdn Leia and Muhammad Khdn, Nowshera. They were also accom
panied by a miscellaneous body of emigrants to till the ground.
Kamdl KMn was the most powerful of the four brothers, and assumed
a supremacy over the other three. His influence extended from Kot
Udo to Bhadkal, now a deserted village in the Jharkal property, some
25 miles north of Leia, thus including the Koraishi colony. Further
north the JasMni Baloch clan, who at this time were, he believed,
in subordination to the Hot Baloch, rulers of Dera Ismail KMn, held
possession of the country.
After some 30 or 40 years of MirrMni rule, the Kam&l Kh&n of the
day was killed and succeeded by one Nur Muhammad Sirai, who with
Ghul&m SMh, a Kalhora Abb&ssi, came from Umrkot in Sindh. Nur
Muhammad enlarged the boundaries of the tract lately under MirrMni
rule as far as Mahmddkot on the south. He met the Sy&ls on the
Jbelnm to the east, and on the north he pushed the Jasktois back, and
took possession of the country as far as Daryd KMn.
We next hear of Naw&b Muhammad Gujar who ruled for some years,
and died in Sirhind, his son Barkhurddr KMn succeeded him. The
JasMnis, however, took the first opportunity of retrieving their posi
tion, and armed with a sanad of the Court at KhoiAs&i, Baloch Khan
Jaskani, a resident of Bhakkar, came, and not only recovered the
territory formerly taken from the JasMnis by Nur Muhammad Sirai,
but overran the whole of the country formerly held by the Mirrhanis,
and we hear no more of its chief Barkhtird&r Khan.
Henceforward the greater part of the Doab from Kallur to Malimud-
kot waB held and treated, until our own time, in respect to its adminis
tration, as one division of the Mughal empire, or the Sikh kingdom.
While under the Jaskanis, its boundaries were, on the north, Daryd,
Kb&n under the Hot Baloch rulers of the Deraj4t, and the 5 ildqat
(termed the Panjkotha) of Pipla, Kallur, Harnuuli, JhandawMa and
Kot Adu which were in the hands of the Baluch Pagans; on the oast
the tracts held by the Tiwana aud SyAl families, while the south was
dependent on Mult&n, and on the west ran the river Indus.
The JasMnis being now without rivals, forthwith begau to quarrel
amongst themselves. Baloch KMn was killed by Gishkori Baloch
and was succeeded by his son Fatteh KMn, who was in his turn mur
dered by a Mandr&m. Fatteh Kh£n had a sou Hayift Khan but he
was incarcerated, when quite a boy, in the fort of Mankera and for’a
few years fcJassan Khan Lashkar&ni, Fatteh Kh&n’ s wazlr held the
reins of power. Hay 4t KMn escaped from confinement and, killing
Mirsadd—Mishwani. 121
Hassan Khan, took his father’s place. But the day of adversity came
to him also, with its accustomed regularity. The SargAnis rebelled,
and led by Goli KbAn, took the fort of Mankera, putting Hay at Khan
their chief to the sword, in Hijri 1204, A.. D. 1787. They were, how
ever, almost immediately afterwards defeated by HayAt KhAn s brother,
Muhammad KliAn, who thereupon, assumed the government. He was '
the last or the JaskAni rulers. After a very fow years of power he
was ousted by a descendant of Nur Muhammad Sirai, named Abdul
Nabi, who obtained a sanad from the KhorAsAn ruler of the day,
Taimur ShAh, Muhammad KhAn then retired to a village in the
Sangar ildqa, trans-Indus, now in Dera GhAzi KhAn, where his
grandson ImAm Bakhsh KhAn and others of the family still lead an
obscure life.
GhAzi KhAn was the title always assumed by the MirrAni Baloch
who ruled at Dera GhAzi KhAn. Similarly Ismail KhAn was a title
assumed by the Hot ruler at Dera Ismail KhAn but it was alternately
> varied by that of Ibrahim KhAn, and in like manner when KamAl
KhAn took possession of part of the Sindh SAgar Doub he transmitted
that name to his successors as their title.
The influohco of the MirrAnis lasted long aftor their nominal rule had
ceased. With the Qurnish of Kaliror LAI IaA and the GhAzi KhAn’s
four sons came a miscellaneous body of immigrants—Sayyid, Baloch,
JAt and other adventurers. Land was practically unlimited in extent,
a virgin soil, open ho appropriation by the new-comers at will. To
them it was accordingly apportioned by their loadors, in large lots
within whoso limits it was in the power, as it was also to the interest
of oach grantoo to do all that, he could in the way of agricultural
improvement. This class have always retained their lordship of the
manors. They have always maintained a. tangible superiority, and
wore therefore recognised as owners of landed rights superior to all
other proprietors.*
M ( ksada, a caste of Muhammadans, Panjabi Dicty., p. 753.
M isqae, soo Thahhora.
M ish w ani ,a tribo of PathAns, who also return themselves as Sayyids, as
they are descended from a Sayyid father by a KAkar woman. They
are affiliated to the KAkars in HazAra, but a few of them crossed the
Indus with the UtmAnzai, to whom they were attached as retainers, and
they now occupy the north-east and of the Gandgarh range, about
Srikof. ,
M ishwani , a Pafhan tribe, allied to the KAkars being descended from a
Sayyid, Mishwani, one of the four sons of Muhainmad-i-G !su-Davaz, or
‘ Muhammad of the long locks,’ by a KAkar woman. She was a dangh-
ter or grand-Jaughter of KAkar and her husband was adopted by
Banai, Kakar's father. Other Sayyids however do not intermarry with
SiP’iv'rvs? mi30ehaI1(!OU9 dnes levied from the landowners in this part of the Sindh
b«c tii<<n ti ” vJas onR peculiar to that tract. This war the tik, imposed by KamAl Klmu.
n X t & a,p Vik\ of a lady friend’s bracelet had been stolon. The theft was hiado the
a nreipTif ' • e!Cacti°n, just as a hirth. death or marriage in the ruling family was made
a tor imposing extra burdens on til© tax-payer in ulhor parts of the country.
‘CV \
111' ■
ix w y
—
122 •’■• Misr—Mochar.
<SL
tlie Misbwani. They are found in Hazfira, a few of the clan having
crossed the Indus with the Utmdnzai, to whom they were attached as
retainers, and they now occupy the eastern end of the Gandgarh range,
about Srokot. Said Sharif of that place is their chief. They are
sturdy, iudustrious, well behaved and more honest and truthful than
most of the tribes in Hazfira, and Abbott described them as ‘ one of the
bravest races in the world.’*
Misr, fem. -ani. A title borne by Brahmans, especially by two Brahman
families in Jhelum who held high positions in Sikh times.t
M itha, a branch of the Chauba Brahmans, confined to the Bdwal nizdmat%
of Ndbha. They have the same gotras as other Brahmans but are
divided, like the Ganrs, into 36 sdsans, including—
1 Bajanr, 11. Katha. 21. Sahana.
2. Pandi. 12. Saniar. 22. Rasanyu.
3. " Sunghan. 13. Birkhman. 23. Kaskiya.
4* Gadur. 14. Panware. 24. Ganar.
5. Saunsatya. 15. Misser. 25. Vyas.
6. Sunian. 1G. Kanjrey. 26. Jaintiya.
7. Koina. 17. Bharamdo. 27. Mathriya.
8. Sarohne. 18. Phakre. 28. JainSatye.
9. Ajme. 19. llithia. 29. Pachurey.
10. Agnaya. 20. Nasware.
They only avoid their own sasan in marriage. The Mithas are gener
ally parohits of the Mahdjans, Ahirs and Jd^s but they also take service.
The Ghaurdsi Brahmans of Bdwal nizamat also call themselves Gaurs,
lout though they are allowed to drink or smoke from a Gaur’s hands, no
Ganr will take water or a hurjqa from them. Their origin is thus de
scribed :—When Rajd Jamnajai summoned the Gaurs, from Bengal, an
erudite rishi Katayan by name, accompanied them and was chosen, as
the most learned of the company, to take the role of Brahman on the
occasion of a yuga or sacrifice. To sustain this part the rishi had to
wear a mask of four faces, whence his descendants are called Chaurasi,
or the four-faced (from Sanskr. risa, face). They subsequently dissent
ed from the Gaurs on the question of dakhshina (monoy given as alms),
but it is nob known why they are inferior to them, though their
numerical inferiority may account for it. Another group of Brahmans
in Bdwal is the Haridna, with whom the Gaurs also decline to drink or
smoke. They are cultivators, a fact which may explain their inferi
ority. They too are mainly found in Jaipur, Alwar aud Bhartpur.
Mithk, an Ardin clan (agricultural) found in Montgomery.
Mithi, a small tribe found in the Paharpur ildqa of Dora Ismdil Klidn.
They only number some 300 men.
MlTBU, a. clan of Jdt status which holds a small circle of villages north of
Mailsi in Multdn. It claims Bliatfi origin, its eponym having coma
from Bikaner 200 years ago. B
MochawI, a Jdf clan (agricultural) found in Multdn.
MocHAB, M ochitah, a Jd(; claiT(agrioultural) found in Multdn.
~ * Dazdra Gazetteer, 1907, pp. 27-8. ■ " ‘ “ •
t Jhelum Gazetteer, pp. 118-9.
j Ther# is also a sityn (Mandolia) of the Dube Qauv Brahmans in Bdwal.
■G
°fe\
IM §L
M ochi. 123
Mocm, fern. -an. (1) a blacksmith in the valley below Chitrul and in the
Gilgit and Indus valleys: see Chitrdli; (2) in the rest of these
Provinces the word Mochi is properly the namo of an occupation, and
signifies the worker in tanned leather as distinguished from the tanner.
The Mochi not only makes leather articles, but he alone grains leather
and gives it a surface colour or stain, as distinguished from a colour
dyed throughout. In the east of the Punjab the name is usually
applied only to the more skilled workmen of the towns. In the west,
however, it is simply used to designate a Musalm&n Chamar ; and the
Mochi there is what the Chamar is in the east and belongs to the same
caste, though his change of religion improves, though only slightly, his
social position. He does not ordinarily weave, though in Hoshiarpur*
the majority of the Modus are said to be weavers, and he is not;
admitted to religious or social communion by the other Musalm&ns.
In the west of the Punjab, however, tho Chamfir or Mochi no longer
occupies that important position as an agricultural labourer that he
does in the east. In tho west he is merely a tanner and leather-
worker, and his numbers are proportionally less than when a large part
of the field work is done by him. Moreover he no longer renders
menial service; and it may be that his improved social position is
Snrtly due to this fact. Mr. Christie, indeed, said that so soon as a
ham&r, whether Hindu or Musalmdn, abandons menial offices and
confines himself to working in leather, he rises in the social scale and
assumes the more respectable name of Mochi. The Mochi is proverbi
ally unpunctual in rendering service and there is a saying, “ The
Mochi’s to-morrow never comes.”
Synonyms, strictly _speaking,- there are none. K a feh d oz means
boot-sewer and s a rra j, sh a ird j, siraz or shirdz means saddler. In
Ludhiana the Muhammadan Mochi is styled Shaikh and deals -in
cloth as well as weaves. Indeed the principal occupation of the caste
is weaving so that the Mochi-Julahas are spoken of as if they were
almost one and the same caste. But the Mochis intermarry, disregard
ing the got, just like ordinary Muhammadans, and aro said not to
intermarry with the Jukilias or any other caste. Tho principal gots
m Ludhi&na are the—
Jakhr&h.
8S&
nwn
JaDav'
K 2*-
?haUi-
Kilry and Bangav.

sagg*"*-
Mahm&n.
Sindliu.
In Bawal the Hindu Mochis claim to bo of the Kachhwaha g ot, i . e . ,
they assert a Hujput origin, and despise the Chamfirs and K batiks.
Another got is Ghauhan. in Nabha the Hindu Moclifs are said to
affect Devi, Bhairon and other Hindu gods: Hospitality must be shown
to any member of the community, who is on a journey, under penalty
ot excommunication. The caste has a system of ch a u d h ris like other
artizan castes.
Another Mochi off-shoot is the Bhangar, which lives by weaving, and
•K^pimM fc° infcerman'y fc'ie Mochfs. It appears to bo confined to
lha Mochis” are said to make boots, while tho tardi make* saddles. «te
nut is Hoskiirpur the converse is reported to he tho case.
124 Mochimung—Mohana.
<SL
. Though most of them are Muhammadans, Hindu Mochis nre found
m the south-east of the Punjab, where they make boxes, saddles, etc.,
of leather, but not shoes. Muhammadan Mochfs have no such pre
judice. They include the Shirfof sub-caste, who eat and smoko but do
not intermarry, with other Mochis, and whose original occupation was
harness-making, though now-a-days, either group follows the other’s
occupation. Still as the Shirdz observe the Muhammadan law other
Muhammadans will eat, smoke and associate wiih them.
The Shiriizi sections are :—
Bahota. gain.
Ghaki. Sadraka.
Mahil.
The Ram is named after the caste from which it sprang The others
are said to be eponymous.
In B&wal the Muhammadan Mochis claim descent from Shaikh
Nathbfr, a Hindu l?dj put of Jaisalmir who embraced Isldm, and at
whose shrine in Guzer4t they perform jatah twice a year. Their
sections in Ndbha are :—
Bali- Galliot. Eattii.
Bangarh. Ruler. Saorau
Chandhar. Malian. Sardheb.
Gat Nagah. Summon.
In Kapurthala the (Muhammadan) Mochi sections are said to be
Bangs. J&t. Jal. Mahraa
Bhatti Rajput. Kainkar. Motto
o&
JS:B S f -
■ sasa. sae “ “
a r 5®
Harar. ur'
Before commencing work Muhammadan Mochis invoke Hazrats Salih

and Mir whose tombs are said to still exist in Arabia, and every a x
months they distribute sweets to the poor in their n «m « T„ n
Ghuzi KhSn the Mochi is addressed as Jdm wLch has alm'ost b &
a professional title. almost become
rqiT A?*C-iam f a n g ,.or dr rs of skin8> Lave 14 sections

§ ) it ““ " d " M' m lm M M “ » * ) a n d b a u d in D e r » G h f c i
M X ‘ t 0r B M i “ B 4” 8 « i-K h u a W b , in th e S b ib p n r
M oohal, see Mughal.
« * t o t o (agricultural) found i „ Multdn and Montgomery.

Mohana, «ti-i<l to moan a fisherman in Sindhi and tn Vm
^ nl: j j j 16 ^°h4nWaro merely an occupational group oTthe^l 'u ^
and MallBbs, but sep under Maixah In L,.., rbcf; v P , , 'H^buls
g e l. the title o f M l, Balrir p r o E a to h L „ 2 , “ » M uM “ »
M ohana, an Avtfy clan (agricultural) found in M ontgom ery.

■g° iJ x
111 %L
JJohar—Mohmand. 125
Mohae, ( 1 ) a Muhammadan Jat clan (agricultural) found in Montgomery :
(4) a Uogar clan (agricultural) found in Amritsar.
Mohmand, Mahmand. A branch of tho Ghoria Khel Pathans. They are
divided into the lower or Plain Mohmand and the upper or Bar
luohmand. the former occupy the south-west corner of the Peshawar
JJistrict, south of the Bara river,, and are divided into 5 main sections,
ho Maydrzai, Musazrn, Uawezai, Matanni and Sarganni. Their
headmen, m common with those of all the Ghoria Khel, are called arbdb,
„ tltle meaning master and conferred by the Mughal emperors. They
the S d T b o id e r 8 cdtivators>aud Pe*cef^ except on
16H,h0n?atr Mohmand seParated from the Ghoria Khel early in the

mas era ofUrthea hfll T ® ? * f h° Kdbu] •* Dakka, made themselves
masteis of the lull country to the north of that river as far un as
They*Thou
fc i l t e w b“ “ k ” d * " » « th“ « « WW to
Organization.
The Mohmands proper are composed of four great divisions —
I. Tarakzai, including the Isa Khel and Burhan Khel, who
are collectively called Pandidli Mohmands.
II. Halimzai.
III. Khwaezai.
IV. Baezai.
T h e r e a r e b e s id e s t h e a b o v e c e r t a in a ffilia te d c l a n s ,—
(1) . Dawezai ......... ...
(2 ) Utman/oi > V 1Vlded ,nfco huchi or nomad
o! rr , ..............* and udredunhai or settled.
(o). Kukkozai.
i iT l “ r * robl 8d-
descended from Dawai, (he eeoonf (*if/o£ Ylohmand" 7 ^ 11,65 m
The Mohmand tribal constitution „
"case of the tribes of the Sufed Koh and Tirlh ariSôc,r1atic tban w the
Klmns is well developed. d r‘ rfth> and «ie power of the
The Kh&ns of the Tarakzai, Ualnrws; n .
to tho Morcha Kor of tho Tarakzai. M^fk m ? ^ 28? n°loilg
where a few grass grown mounds near Sril- •' f SCd, ed, T a l p u r a ,
ancestral home. Malik Morcha was bbs^d bv
JS8e P. 127) for rescuing one of his m a i S vL t 7 & • Bab*
|orred on him. His seventh desccrn.llt lmd , 6 Khdl^ f ^
Morelia Kh«l i , j . , , , had two wives. Jahd.ua, a
^Gr'ner j f i V ’ ^ and Araba\a * * * " « » « . The ons of he
on the a ^ T k ’ T r W S ? fch0 Khlwbip, which devolved
f c y d e p u t ie s ^ the Khd? Khob but a N.iib Khel, h * Q*
succession is t L f L / S a - ,pra“ g h’° m fche Jahdnai. Tho rule of
that 0U0 ot the Arabai Ko1’ ^pointed to the Khauship.
111
x %, 126
.
Mohmand history.
§L
The proper Khans of the Baezai are the KMns of Goshta* the actual
chieftainship lying with the choice and accord of the tribe. This
family has the custom of chunddvand, in some form, for the Khanship
was divided between the sons of two different wives, those of a third
wife receiving no share (at least in the Kh&nship). A family of the Isa
Khel claims the title of Khdn, as being the sarishtawdl of the Tarakzai.
History.
In 1586 A. D. the Mohmands and other tribes of the Ghoria Khel in
the neighbourhood of Peshawar, having made JaMla the Roshania their
leader, revolted against the Mughals and invested the fort of Bagrdm
(Peshawar) killing Sayyid Hamid the faujddr when he sallied forth
against them.
The Tarakzai clan and its chiefs played a considerable part in the
history of the frontier in the Abddli period. Zain Khdn, its chief, was
sipah-saldr and a great noble at the court of Ahmad SlMh. After the
conquest of Dehli by that monarch he held the SubaluMrship of
Sirhind. His grandson ArsaMn Khdn was also chief, but he rebelled
against Taimur SlMh and succeeded in gaining over the Afridis and
other Afghan tribes. With their aid he returned to Dhaka, which he
had abandoned, and closed the Khaibar to Taimur Shdh’s forces,
levying toll on caravans on his own account. But he was induced
to go to the Durrdni court undor a safe-conduct and was there
imprisoned and eventually tied to the fore-feet of an elephant and
crushed to death, in 1792.
The Mohmands have always been distracted by internal feuds. The
Baezai under Dindar KIMn were at feud with the Tarakzai undor
ArsaMn KlMn, each having slain the other’s father.
Non-Mohmand Muhammadans.
Besides the Mohmands, the sole owners of the soil, every village
contains some families of carpenters, blacksmiths, Weavers, barbers
potters ; and in the larger villages live Pardchas, a class of Muhammadan
traders, who are probably descendants of converts from Hinduism In
addition there is a fluctuating population of agricultural labourers and
tenants of the soil belonging to miscellaneous races who cultivate on the
«"> to
The boatmen of Ldlpura, etc., are » i
°inly “ their class. TheTrPgefe “cUname
Bagh NiMb on the IiMus^below ATtockl*^ * * ^ °riginally from
Hindus in the Mohmand country.
c°ntain fro“ 1 to 50 families of Hindus, who
gain their living as bankers, accountants to the Khdns, grain-dealers,
sayiSthat Ite to r iW
recompense for the territory of Sirhind of which Ahmad 8b4h Ahdili had fif 3
when he invaded India in 175t>. 1 nM deprived them
1(1)5
v sW'—^"Vv •
.
Mohmand shrines. 127
<SL
grocers, pawn-brokers, goldsmiths and cloth merchants. They are not
permitted to ride and have to wear a distinctive dress (trousers striped
vertically with rod). Idolatry is sternly forbidden. The Hindus have
adopted many Afgli&n customs, e.g., the blood-feud is not uncommon.
Hindu women are sold in marriage, and widows always remarry.
Tenures.
Tire custom of vesh has entirely ceased. Each family possesses its
hereditary piece of land, which it can sell or mortgage at will and
such contracts are scrupulously respected.
Position of women.
Some sections, especially the Burh&n Khel and the Tarakzai, aro
engaged in a traffic in women, who are kidnapped in Swat, Boner and
Bajonr and passod on by the Utman Khel to the Mohmands who in
turn sell them to tho Adam Khel Afridis and the Orakzai. The
mullahs oppose tho universal custom of the barter and sale of women.
Dress and Arms.
Blue is the favourite colour for turbans and shirts, as among the
Yusafzais. Blue is never worn bv Afridis and Shinw&ris, The long
Afghan knife, the usual weapon of the Afridis, Sliinw&ris and Ghilzais,
is rarely used by tho Yusafzais and Mohmands who prefer the sword.
Language.
The Mohmand Pashto differs as much from the broad speech of the
Afridis as it does from the singing intonation of the ShinwAris, and
approaches closely to the dialects of Kdbul, using fewer words of
clearly Punjabi origin.
Zidrats and shrines in the Mohmand country.
The chief zidrats and shrines of the Mohmands are :—The zidrat of
Murzadwali B&ba at Danish Kul, well known in North-Eastern
Afghanistan. The saint who is buried there lived about 260 or 2d0
years ago at Kam LdJpura (a small village 2 miles below L&lpura) ;
his body was moved to Danish Kul by his descendants, who enjoy
groat respect and gifts of many lands in Gandao, among tho Safis,' at
Lflipura and in Bajaur. As his name implies, he was recognized as a
Wali upon his birth, and the legend goes that his mother, when
pregnant, having gone one day to pick gurgtirra berries, the boughs
gently bent down of themselves to bo .plucked, as she passed from treo
to tree,—a tribute to the, virtues of her child. Who his ancestors
were is unknown, but be is held in deep veneration, for ever since he
lived there, Kam LAlpura has possessed the privilege of sanctuary;
its limits extend from the yellow ravine that lies between Kam Lalpura
and Lalpura to the zidrat of Maznb B&ba near Palosi. Murderers and
outlaws live secure in the protection of Murzadwali Bflba; and in a
case which I saw myself, a man of L&lpura, who was literally the
avenger of blood, stopped in the pursuit of his enemy as soon as tho
latter had crossed the boundary of Kam L&lpura. Pilgrims from long
distances visit the grave at D&nish Kul and bring from the tomb
handfuls of earth or pebbles, considering them, powerful charms and
remedies for all kinds of ailments.
■e°ix
(|1| 128 Homan—Mon.

<SL
Next in degree is the ziarat of Mazub Bdba, by tribe a Kukkezai
from flazarnao, and a murid or disciple of Murzadwali, by whose
reflected light he shines. His grave is situated about 3 miles below
Parchao, on the left bank of the Kdbul river, and is a walled enclosure
covered with flags and votive offerings. The descendants of Mazub
Bdba hold the villages of Reiua and Parchao as a gift from the
Molnnands. Both they and the descendants of Murzadwali collect
offerings from the tribes, generally two or three seers of grain from
every plough at harvest, and have partitioned off the clans among
themselves, a clan or part of a clan being allotted to each family of
Midns for their support. Minor zid ra ts are innumerable; wherever
f a k ir s or Midns have died, or a deed of peculiar atrocity has invested
the victim with the sympathy of the people, a flag is erected and a
line of stones is ranged facing west, for the traveller to pray.
\
There is also the Srikn zia ra t at Lfilpura.
On the very summit of Ilazai and of Tartara are two of those curious
nameless zid ra ts believed to be the resting-places of brothers; other
brothers are said to lie buried on the Chingai hill near Abazai, at
Panjpir in Yusafzai, and on the Hasan Abddl hill. According to
another version these brothers are the children of Bdba Wali at
Kandabdr; doubtless in these isolated shrines on inaccessible hill-tops
we find relics of some former creed which has been adapted to the
popular zia ra t worship of modern Muhammadans.
There is no colony of Sayyids in the Molimand country ■bill descend
ants of the well-known Midns of Papin iu the Sufed Koh are settled
at Chaknewar and Smutao near Ldlpura.
Balots Khdn (of Ldlpma), one of the Khdns, is believed to have
struck water out of a rock with his staff on the hill near Tora Tigga,
where an old well (Buddhist most likely) is known as Balots Khdn’s
kuhai.
fhe Karmu-nmasi sept of the Sangu Khel are hereditary guardians
of the shinkai,*. brass kettle-d. um said to be only beaten on grave
occasions. It is also an oracle, being consulted before a foray, when
it sounds of itself it the raid is to L© successful,
Moman, -in, a true believer, orthodox Muhammadan, a Muhammadan
weaver. Panjabi Dicty., p. 758.
MoMi, a Hindu Kamboh clan (agricultural) found in Montgomery. See
next. & J
Momyi, a Kamboh clan (agricultural) found in Amritsar. See foregoing.
Mon.— All over Ladakh are to be found vestiges of old forts, which are
commonly attributed by the natives to the time of the ‘ M on’ r d i
“ government. J his same word m o n is, Sir James Lvall hplimmri
used by the Bhots or Tibetans aa a general name for the Hindu races
in Kulu or elsewhere, and the * Mon r a j ’ is generally understood to
have come from the south : but this is only matter of an obscure
tradition, picked up from one or two Tibetans, and if there is any
|S|
.^ y Monah—Mote. 129
<SL
foundation of truth in it, it dates back to remote antiquity.* The first
occasion within historic times on which Lad&kh became in any degree
politically dependent on India would appear to be in A.D. 1687-88,
when, in return for aid given against an invasion of the Sokp&9 or
Kalmach Tartars, a Btnall tribute began to be paid to the governor
o Kashmir as representative of the emperor of Delhi, but a similar
j 1-.1 _ute seems to have been paid at the same time to the government of
asa.T I May mention here that there are traditions in Ldhul which
s iow hat this invasion of the Sokp&s extended thereto. Some curious
su erranean tombs, with rough masonry walls, which are occasionally
uncovered by the slip or the break of the ground, are sometimes
attributed by the Lahulis to these Tartars.” (Lyall’s Kangra S. R.,
§ 128).
M onan, a Gujar clan (agricultural) found in Amritsar.
M on- ba, - pa, cthe people that do not know/J i.e. Hindus. Bub see Mon.
Mond, a J&t clan (agricultural) found in Multdu.
Mondah, a Jd| clan (agricultural) found in Multan.
Monui, a Jd$ clan (agricultural) found in Mult&n.
MonI, an ascetic, lit. silent.—Panjabi Dicty., p. 758.
M onnar (apparently obs.), a class of people who used to manufacture an
inferior kind of salt: i.e. Lungar.—Panjabi Dicty., p. 759.
Mo^th, a J&t clan (agricultural) found in Multd.n.
M or, a Jat tribe or got which holds a village in tahsil Sangrur, in Jind.
It reverences the peacock because the mother of its ancestor who was
born in a jangal died on giving birth to him and the child was
protected from a snake by a peacock. It is also said to be connected
with the Khichar got. It affects Mahadeva (Shivji) and in Kamil
refuses to burn the wood of the cotton plant.
M oran, a J&t clan (agricultural) found in Multan.
M orare, a J&t clan found in Ludhiana. At weddings it cuts the valah
tree instead of the jm $i, and then observes the playing with twigs
It worships Sultan Sakhi Sarwar. After the marriage' a rot or large
loaf is cooked, and a piece given first to a Bharii. The rot is then
distributed among the brotherhood.
MofAR, a Gujar clan (agricultural) found in Amritsar.
Mote, a Gujar clan (agricultural) found in Amritsar.
* There i9 a legend current among tho common people of Kingra which may have some
connection with this Tibetan tradition. It is to the offect that a lHj A from tho south, named
Amin or MSn, led an army nil through Northern India and the adjacent countries seeking
for a power which would oppose him in the field, and finding none, at length he reached
the lake in Tibet at the source of the Sutlej, now called “ Man Talai or Man Sarowar,” and
in pride and exasperation threatened heaven with his sword, whereupon he nnd his whole
army were overwhelmed in a snow storm and perished The name suggests a possible con
nection with the Munda of the central hula of India and the Mon Khmer: soeJ. R. A. 8,
1908, p 1130. ‘
t Moororoft mentions that the (Iialpi at the same time became a Muhammadan, his son
recanted, but continued to pay the tribute to the Mughal emperor. Change of faith scums
to have been easier in those days : the wife of the Qi&lpo, of Moorcroft's time, was by birth
a Muhammadan princess. TT , . „ .
J A doubtful trans.: see K£ngra Chustteer, IIj 1883-4, p. Igo,
CP §L
' eo^ x
130 Motha—Mughal.
MothA, a Ja{ olan (agricultural) found in Multdn.
Mottah, a Gujar clan (agricultural) found in Amritsar,
Motye, a Gujar clan (agricultural) found in Amritsar,
Mbai, a man of the Ghulam class in Peshawar.
Meichh, a fabulous race of men, said to have been employed by the mowanis
to build the ancient buildings in cut-stone found in Kullu. See under
Mdwi,
MuflAi, Mughal, fern, -ani : (1) The Mughals proper or Mongols, for the two
words are only different forms of the same name, probably either entered
the Punjab with Bdbur, or were attracted thither under the dynasty of
his descendants. They are probably to be found in greatest number in
the neighbourhood of Delhi, the capital of that dynasty ; and Sir Denzil
Ibbet6on believed that the great majority of those who returned them
selves as Mughals in the Eastern Punjab really belong to that race.
They are also numerous in the Rawalpindi division and on the upper
frontier, along the route of the Mughal armies, and where they find
a more kindred people tliau in the great Punjab plains. But as will
be presently explained, the number of true Mughals in these parts is
certainly much smaller than would appear from our figures. The
Mughals of Gujrtit are described by Mr. Monoktpn as “ an unhappy race.
Puffed np with pride of birth, they account themselves above
all other classes except Sayyids, and even among themselves each
house reckons itself higher than its neighbour. Among the clans,
though of high descent, they are now at a discount. Those that might
be admitted their equals, such as Chibs or Gakkhars, despise them;
while to lower classes they themselves will not stoop ; and the con
sequence is that social relations are sometimes at a dead-lock." The
description applies with equal truth to the Mughals of the Delhi ter
ritory. Even on the frontier the Mughals do not bear a good name.
“ The Mughals tyrannize over the cultivator, and the cultivator over
the earth j and again: “ Trust not the Mughal’s letters. Of the
Mughals, nrst letters, then armies.
The Mughals are distributed very widely over these Provinces; but
are. excepting Delhi, most numerous in the western Districts, and more
especially in Rawalpindi, Jhelum, and Haztira. It is certain that a
very large number of these men are not Mughals at all. Some, pro-
b a l, r r i w A T mber 0f them' bel4 to agricultural bribes
locally known by tribal names, such as Gakkhars, Sattis, Gbebas, and
i Trio™' V<MS0 Up abll08t certainly groundless claim to
Mugha £ \ an.y of those have already been noticed. But more
than this there is a tendency, apparently confined to Delhi, the Rawal
pindi esluwar for men of low caste to call themselves
MughaD pis as . lionghout the Provinces they call themselves Shaikhs.
Colonel ace was o opinion that recent J&t converts to Muhammadanism
often take the title of Mughal, Of the true Mughal tribes, only 2
ChuHbatta lie Baring seem to be numerously represented in the
Punjab. Men so returned are probably true Mughals.
, i]'n ethnology is the question, <what lias
become or a - the Mughal hordes which entered India long before
•eOfe\.
I P <SL
Mughalkhel—Huhammadzai. 131
the time of B&bur?’ - The author of the Tabaqat-i-Nasin draws a
lamentable picture of the ravages of ‘ the dog-faced Hughals ’ and the
terror they inspired.
Bernier however throws considerable light upon the significance of
the term Mughal in the time of Aurangzeb. He describes them
foreigners whose complexions are white, and who profess Mahomet
anism ; such as Persians, Turks-, Arabs and Usbeks. They generally
used tho bow.* He points out that ‘ the Great Mogol is a foreigner in
Hindust&n, and finds himself in an hostile country or nearly so ; a
country containing hundreds of Gentiles to one Mogol, or even to one
Mahometan. His armies are composed either of natives such as
Ragipores or Patans, or of genuine Mogols and of people who, though
less esteemed, are called Mogols because white men, foreigners, aad
Mahometans. Tho court itself does not. now consist, as originally, of
real Mogols; but is a medley of Usbecs, Persians, Arabs and lurks
or descendants from all these people; known, as said before, by the
genera] appellation of Mogols. It should be added, however, that
children of the third and fourth generation who have the brown
complexion, and the languid manner of this country of their nativity,
are held in much less respect than new comers, and are seldom invested
with official situations : they consider themselves happy if permitted to
serve as private soldiers in the infantry or cavalry.’t (2) A clan
(agricultural) found in Shahpur. (3) A J&t clan (agricultural) found
in Amritsar.
MnaiuiKHEL, see under Wazlr.
Mughlote, Moghlote, a cognate branch of the Trakhane dynasty of Gilgit,
descended in the male line from a family whose names bear the suffix
-tham, to which belong the Thams or rulers of Nagar who in the pros
perous days of Shin rule were feudatories of the Kao of Gilgit, and
who, after that dynasty had been supplanted of the Trakhane, trans
ferred their allegiance to it. Tradition says that they obtaiued Nilt
and several other villages as dowries with the daughters of the
Trakhane whom they espoused.
MtJHAJAEfx.—The faithful who accompanied Muhammad in his hijrah or
flight from Mecca were called Muhiijarfn or “ the fugitives or emi
grants,” and their descendants still retain the title. In the Karnlil Dis
trict 8,560 persons so returned themselves in 1881, and are doubtlsso the
men of Panipat.
MtJHALA, Muhanpra, a chief headman.— Panjabi Piety., p. 763.
Mohammadkhel, (1) an agricultural clan fouud in Shfihpur; (2 ) see under
Isperka ; and (3) under Orakzai.
Muhammadzai, Mohamandzat or Mamanzai, a Patluin tribe which holds
Hashtnagar, a strip of territory some 13 miles broad running down the
left bank of the Sw&t river from our border to Naushahra. Descended
through Muhammad, Molimand or Mfiman, one of the sous of Zamand,
from Kharshabun, it is divided into eight sections, the.Ch&readda,
Pr&ng, Itazzar, Sherpao, iangi (with its Barazai and Nasratzai sub-
* Travels, Constable’s Edn., 1891, p. 08, 1 am indebted for this and tho following
teference to Dr. J, Horovitz.
t Hid, p. 209.
111 '
V.%* 132
.
Muhana—Muhial.
<SL
sections), Turangzai, Umnrzai and Utmdnzai. With them are settled a
few descendants of Muhammad’s brothers, from one of whom, Khoshgi,
one of their principal villages is named.
Muhana, see Mohdna.
Muhial.—A sub-section of the Sdrsut Brahmans said to be so named from
the seven muffins or clans of which they consist. They are almost
confined to the sub-montane Salt RaDge tracl. They say that certain
of their ancestors rose to high position under the Mughnls, since when
they have abandoned all performance of priestly functions or claim to
a sacerdotal character, and cultivate land, but especially take service
in the army or as clerks. They object to be called Brahmans, ns the
enlistment of Brahmans is said to be forbidden in our army. This is
their own account; but in Hazdra proper the Mnbidls perform priestly
functions and receive alms and oblations just like other Brahmans.
Another story derives their name from a place called Mava,* ‘ now
deserted.’
The Mubidl are progressive community and a Muhiyal Gazette is
published at Kala in Jhelum. They appear to have no historical re
cords, but possess a number of Icabits, of some historical interest. A
lengthy uncritical accountf of the community gives the following
particulars^ of the Muhidl clans: —
Clan. Oolra, Origin,
1. Datt ...} h Descended from Drona AchSrya, military tutor to
> Bhardwaj ... [ the Pandavas, and son of Bhardwij. From his
2. Vaid ...) ) othor son Dhanwantar are sprung the Vaid.
3. Chhibbar... Bhargav ... Descended from Parasu Rama.
4. BAli ... Parashcr ... Descended from Parasher through Bakiuk.
5. Mohan ... KAshap.
G. Lau ... Bashist I
7. Bbimwal... Koshal.§
This work describes the above-mentioned ancestors of the clans as
raj-rishisor rishis possessed of temporal power, as opposed to the
brahm-rishis who lead a secluded life. It goes on to say that the
Punjab, extending beyond the confines of Pe.shfLwar, was ruled by
Brahman nnd Kshatriya Rajds, while all the hilly tract from the Indus
to the Siwrihk was in possession of the Ghakkars—who are, as usual,
mistaken for the Khokkars From these Brahman rulers the MuhiSls
are believed to be descended, and it is not impossible that the Brahman
dynasty of kabu sprang from a class of secular Brahmans from which
the Muhidls may be descended. It {3 a]80 suggested that the name
Muhidl is derived from mahi,‘ land, ’ so that it means ‘ land-holder’ ;
and a connection is claimed with the Bhunhar or Bliumihdr[| community
of Bihar am t le United Provinces on the somewhat slender ground
that they, like the Uhhibbarfy claim descent from Parasu R&ma.
* Mava suggests that the name was Man, for the conjectural meaning of which see
under Maw*- ,
+ I °lvhiohlrnnfaina! S‘ ^titanl Brahman race of India, by P. T. Russell Stracey
a nu,Dlber of to? They are under publication iu the
Punjab Hist meal society s Journal m a complete form,
t In addition to those given at pp. 121-2 of Vol. II.
§From whom the lioshalDes is said to take its name-but the situation of the Koshal
Des is not deBcrioea. ^
jl^MeamngîPanQ-owner, The clan name BhibMl or Bhimwal may, of course, have a
CP §L
■e°ix
The Muhial clans. jgg
. e i * ™ t l i 6T * ' ^ mSWM0'1 “{S fa 1“ ™>»7 ‘M r

or family priest T L P or. should be attached a parohzt
attaining t a f am^whiVl ^ % ™S-Tl or genealogist. Before
5 years, at dlffe/ 6nt c'anS.but is generally
long strong thread of b l« .i-lr<?a ^ ^0 |,ne5 , a boy wears a
loosely encircles his neck ;1 V wo° ' Cidled the Muhi&l’s paira, which
than tied round his loins ’ T r * ^ j°.wn touching his stomach and
naurdtra aahtami Some fThlV hread ?8 renewed half-yearly on the
drawn from “T righ arm ’“± h T ^ h°/ B foreb"ad ” itb Wood
thread. The next ofremonv in , rr “T wl'en he *ons the sacred
when his head is shaved o-eneraliv Intr* °f tIle mun(?an or jhant/,
with a jet black head an’cfspotlesdy while bodyls taken t t t^
f e w 35'Szb* * th/
'*">P B‘ ™<ier ft 1 “ 5 3 3 “ -2 J * 4 ?
next rnbbed with curds and washed with wat r { e ambs }l,oad >
punctured and the boy’s forehead marked withVhlî a ls„ sllglatly
is then shaved and descending f mm h p i ! be blood- His head
breaking them in pieces. His parents are f e S t S 3Z T P°t3’
songs and the party breaks up The lamb 1 *+ „ women sing
mentally, only Muhiflls being permitted to share?^ b u ft L ^ “ Sa°ra'
bound to taste its flesh even though they are strW s “ e e are
V
families substitute a lamb made of swe^t stuff* * ™Set^n.ans- bomo
a»d Meed the rites ft, detail in tie d S ' m L m . g
some probfbility’s S 'to ^ M n ' ^ ’e r o M ^ 'o t h '1* 108' ' D?lt “ w'th
M . Tbe t a i l a Brata“
the partizans of Hasau and Husain and that ^ f v + 6 once m Arabia
defended the survivors at Kerbela until h« ablb»t a Datt-warrior,
the remnant of his band to India T C0I“PWled to retire with
habits also encourage the belief thatâft^fu &nd ^ andabar- the
bhdrala, Drona Achaiya’s son Astlintlirfr,. ei C 'f nwar °f the MahtL-
largo following, his descendants beina- f d V1. ^ rab’a ^ th a
Asthutha. They x’etuyned to the Punish 1 £ G- b^ his name and also
mythical route. But whatever the t m / &0VCU,lfcoas aud obviously
with Arabia may be, they were certainly call^P* Datts’ connection
time Rai Midh, a descendant of Rai «• p C 7 ayldn> and m B&bur’s
Pathdnkofc territory and made his M-n;i i ’ i n .P0* * ® 011 of the
Hdjd Min, whence a section of the Datt J Panuu'.<after defeating
Bdbur despatched a force against the vmf'* 18 8 \ied ^tn-galai. Bud
annihilated in the battlevat Panidr n ! u aud they were almost
iNo hlafct will drink water at or
* Of- Lakhdatta, the ‘ giver of lakhs ’—a title of fiakhi ~ ‘ 1

t The ‘ Knowcr of God.’ Bis name was Rai Sidh Datt 2 ' , , „ . _ •
ffarjas Bai, Sher Khan (sic), Ram Singh, Rai Pun, ! ,T ,ad eoven sons, Sahus Rai,
m the conflict, aud on his way back to the Punjab he r»7 m l ™ a n° lost 8lJ hi9 80^
near Nankana (PNandana) whose stake in the game w l F U’1»h»m, a choss-plivcr
invariably won, but was often ready to accept the loser's •loser s head, the lu
head. Rai Sidh Datt however won three heads from the Pir '° ^ ? H?" t t
thos® his wife and s°n he forgave him the debt. [Rahil
applied to a Christian monk or recluse, Lane's dratic Dicty't.v, 18 * UW
/ 1/ i . *’ ; , Hf M i jH
|fS )| 134
.
Muhial clans.
<SL
near Panrir or pass a night there to this day. Tradition says that the
Datts chivalrously refused to surrender to B&bur a girl who had taken
refuge with them. They were, however, betrayed by a servant and
few escaped massacre, but an illness of Babur’s son Huuriyun was
ascribed to divine displeasure at their treatment and B&bur sought out
the survivors of the tribe. To one he assigned Kanjrur with 15
villages* in the Shakargarh tabsil of Gurd&spur and to another Zafar-
w41 Dattdn in the it aya tahsil of SidlkoJ. Many Datt families in
Gurddspur have the title of Kirin, and one section of the clan is*still
called Datt Alawal Kirin, indicating that it is descended from a Datt
who bore the cognomen of Aldwal Khan though he was not converted
to Ishim. it was the boast of the Datts that they never paid revenue to
any authority without being coerced by armed force.
Thg Cbibbarst claim that their ancestor Narsingh Deo lived at Mathra,
whence his descendants moved through Bbatinda to Bhatner. Later
MalrirAj, a Chibbar, one of the sons of Hdjtl Ddhar, established his
power at Bhadarwdli or Bhadrawdri, the modern Bhurari or old Bhera,
which lay on the Jhelum near Ahmadabad. The old garhi of the
Chibbars is, however, said to be traceable in the area of Chak Qdzi near
new Bhera in Shdhpur. Tradition also declares that Rdjd Ddhar de
feated a Sultdu on the banks of the Amrdvatif across which river the
beaten army fled; and Ddhar’s victory was proclaimed at Gujrdt.
Ddhar’s other sons were Narain, who held the Sidlkot country, Bhawati,
Jangu and Chham. Later on Gap, a descendant of Bhawan, held
Bhera and his son Thar Pdl founded Thar Chak in its territory. The
ruins of his fort are said to be still traceable. In the time of Bahlol
Lodi it was held by Bajd Gautama who with his forces perished fight
ing with the Muhammadans. His son B&ba Pardga founded Karrila
in the Chakwdl tahsil of Jhelum. The Chibbars of and around Bhera
lead the lamb at the munclan into the innermost room of the house,
wash its head, place antinomy in its eyes and cloth it. It is then re
verenced, killed and eaten, the fragments being scrupulously collected
and buried in the room. All this is done with the utmost secrecy, none
but Chibbars being permitted even to witness the rites. The Chibbar
played no inconsiderable part in the history of Sikhism. They claim
to have once practised female infanticide.
Mathra was also the earliest home of the Bdlis, and their ancestor
“ ai °r"f \ accompanied the princes Dharopat and Shripat when
exiled from that territory, together with an ancestor of the Bhimwdls,
They took possession of the modern Katds in Jhelum and Tarlok NdtlTs
shrine at ilalot is still a resort of Bdli pilgrims. He left four sons, and
the descent ants of one, Isar, are still known by that name in the
Pothohar, but they include also the descendants of his brother Banian.
The aids appear to claim descent from Rai Gorakh Rai, a courtier of
Rai Pithora. On his death at the battle of Tlrinesar his descendants
sought refuge m the Simla hills, and one of them, Shiv Datt RfLtn, became
a noble at the Jammu court. W h e n Mai Deo of Jammu rescued many of
* Including Viram. ~~ ~~ “ “
t ChWbhar appears to be more correct.
j Clearly ■e Bin 13 meant. Iiahar clearly drove the Sulrin from the hanks of the
88 ht W6St 48 GUjriit' ThiS 0Ult“ 04111101 P°8sibly haTe
' c° i x
%S> Muhial clans, 135

&
Timur’s Hindu captives in 1382 this noble so distinguished himself
that he obtained the dheri or fief of Sdmba with the title of Rai and his
descendants rank as dheriddrs, but in the Sindh S&gar Dofib the
Auwdua Vaids take that rank, though in the Punjab proper the Vaids
of Samba are recognised as senior to the Anwana.
Hie Lau clan is closely associated with Bajwdra, the old capital of
wliat is now the Hosliiarpur District. Ballar SaiD, son of Indar Sain
bau, aided Timur on his return march along the foot of the Siwaliks
and acted as intermediary between him and the Hill chiefs. In return
limur granted him the fief of Bajwdra but his descendants forfeited
it for not assisting Aurangzeb’s forces against the Sikhs. Still tho
descendants of Sur Sain, a descendant of Ballar Sain, rank as dheriddrs
of Bajwdra.
The Bhimwdls claim descent from the Eajd Nandana who held the
fort of that name* in the Pind Dddan Khan talisil of Jhelmn. They
were driven from Makhidla by the Janjuas, but they still have their
crematorium there.
The Mohans also found favour with Timur, who is said to have
appointed one of them his Dlwdn, and during the reign of Sultdn
Muhammad Khdn two Mohans founded Dhankot on the Indus. Under
Bdbur Harjas Rai Mohan became Diwdr. and Muhammadan titles were
bestowed on the clan, but they retained their faith. He made or
allowed them to become masters of Mamdot, but Humfiyun checked
their progress. Nevertheless Soblia Rdm 'Pliakur rose to eminence at
the Delhi court and was able to restore all their lands to the Datts of
Viram in Gurddspur when they had been dispossessed by the Jats. The
from extinctiou. Under Muham-
S ?fo rce d tn™^ R/ u ’ th6 T Rum Mohan, was
J rc d.to embrace Islam under the name of Tlidknr SMli, but the
he seni d rmmed t0 re8Cuebim- Th0y challenged the emperor and
Mohans1 an ar7 , i aga,n8t Aji,midot' When it reached Dhankoft the
Mamdot with liP°n but they rofused aTld defended
iH W e in l CmS' I™ 11 ‘ 7 °mPe,or brouSht up avast force and
m r ,hc M V V gl'e Vght7 near Dhankot. For tho second
caôn TML ^ 3 i 7 nCf 7 ^terminated but, as on the former o c
S ' Jfhdbur Shall induced Ins father to remarry, and in oommemo-
tatmn of his exertions the Mohans give alms and distribute sweels at
weddings and other festivals in the name of Jai R&m or Khoja or BAM
danjudn as he was also called On such occasions Mohan females also
give away a h a and food m memory 0f Soblia Ram Tlidkur’s sur
render o Ins Datt bride to his father when the Mohans were once be-
tore on the verge of extinction.
The Mohans claim that they obtained a grapt of Mamdot in jdgir from
Ala-ud-Dfn Kliilji early in the 14th century. However this may be,
the descendants of Plianan Rao are called dheriddrs from the dheri of
* Its ruins are said to be still visible near Bigamyfila.

T I'his cannot be Dhankot on the Indus, which they lost to Sultan MA'sud, it is said,
t cuaSi-u Dm8t*e over to th0 Avans. The Mohans lived for some time under the protection
« the KhokhaiB (not the Uhakkhars probably) and tlien migrated to Hindustan.
' G0|^ \
|S | 136
.
M u l a — M u lla g o r i.
%L
Mamdot. In the reign of Aurangzeb some of the Mohan accepted
Isldm and are now called Mahtas. They are agriculturists at Mamdot.
Those who refused conversion sought refuge with the Datts in Viram
but they fled to the hills during Nddir ShdlTs invasion and never re
turned. The Molians are the smallest clan of the Muhidls.
That female infanticide was once practised among the Muhidls, es
pecially by the Chibbar and Datt, is probably true. Three excuses are
advanced for it. Firstly, the cost of dowries, and the custom which re
quired a married daughter, who visited her parents, to return to her
husband's house with gifts equal in value to her original dowry. This
penalised such visits to such an extent that a daughter was virtually dead
to her parents after her marriage; secondly, the difficulty of protecting
women in times when war was incessant; and thirdly the artificial re
striction of the marriage circles due to inter-tribal rules. In certain
cases a Muhidl may take a bride from an ordinary Brahman family and
this has frequently been done by the noblest Muhidls, but the converse
case would not be tolerated.
Muii, a term applied to a few Jdfs in Rohtak who were forcibly converted
to Isldm. They are found scattered in all three tahsils of that District
and are described a3 exceedingly inferior to Hindu Ja^s.
M udakhel, a clan of Pafhdns found in the Marwat plain, though not Marwat
by origin, and assimilated to the Marwats by intermarriage. They
are descended from one Hazrat Bildl, a Habshi (Abyssinian) saint, and
besides having two villages of their own, are found in every village in
Marwat.
Mullagori, a tribe of doubtful Pathdn origin. Lying north of the Afridi
they hold the Tartars country north of the Khaibar range and are a
email and inoffensive but ■thievish tribe associated with the hill Moh-
mands. The Mullagoris of Tartnra, like the Sdfis, bold their lands by
sufferance of the Mohmands ; they acknowledge their inferiority and are
bound to pay the Kluin of Ldlpura occasional tribute and to hospitably
entertain Mohmands passing through their villages. It is not impro
bable that, the Mullagoris are relics either cf the now humble Dilazdks
who were swept away before the irruption of the Afgbdns or that they
are remnants of the bands of Bayazid, the notorious Pir Roshan who
flourished in the time of Akbar, and descendants of whose followers may
exist in the so-called Sliias of Tirfih. Tiny settlements of Mullagoris
are also found on the out skirts of the great eastern tribes, at Tsitsobi,
where Afridi meets Shinvjlri, on the eastern slopes of Tartara, the
border between Peshdwnr and the Mohmands, and at Sapri above
Abazai on the Utfdn Khel frontier. Their own traditions proclaim
them to be the relics of a great kingdom, whose capital was somewhere
near Pesh Bolak, which would favor the Dilazdk theory. The ilulla-
goris are not acknowledged as Pafh&ns by the Mohmands, Shinwaris or
Afridis. The bhinwdris say they are descendants of an illegitimate
child found in a grave-yard, whence their name. Others say they are
descended from Mulla whoso father, Bakhtiar, was a slave or follower
of Pir Tdrik, and who was deputed to watch Akhund Darweza, the Pir’s
great rival.
CP Mullah—Musa Khel. 187
<SL
M ollan, M ullah.—The mullah or maulavi is a Muhammadan doctor of
divinity who teaches the precepts of the faith. Mullana or mulwana
appears to be merely another form of the title in use in the Western
Punjab and North-West Frontier Province. Prof. E. G. Browne says
that remnants of the sect of the Assassins still survive in Chitrdl under
the name of Mullds.* These however would appear to be the M aulajs.
Mulldhs are of any tribe. In the Jhang Bdr they get a rupee or two
ior calling the hang in the ears of a new-born child : and something from
the parents of both parties, especially from the bride’s, at a marriage:
also wash the dead and get grain or money at burials. Circumcision
is done not by Mullahs but b}TNdis or pirahins (Bhardis).
M ultani, (1) a resident of Multdn : (2) a potter in Gurgdon— the potter’s
work there being often done by men from Multdn.
Mund, a tribe, found in Jholum, reckoned as Awdn : see Gang.
MuNpA, a sect of Hindu mendicants who shaved oil all hair, even the eye
brows, and collected at a place of pilgrimage 40 leagues from Delhi
(probably tho Pofehar Lake) for bathing. Under Aurangzeb they advanc
ed on Delhi at the behest of an old sorceress and routed 10,000 horse
sent out by the emperor to oppose them, but finally succumbed. See
Satndmi. Manucci : Storia da Mogor (Irvine’s Trans.), II, 167-8.
M unda, an agricultural clan found in Shdhpur.
Mcnptojj..—A sept of Ja^s. They live in and round Farmdna in Rohtak

and are really Gallat Jdfs, who received this nickname from breaking
the heads of some Brahmans. From such an incident a new clan m»v
b,e f T A ? 9 waflalso tllQ case of the Siroha Jdt;s in Gohdna, who are
2 ? , « £ 1 (Goli,l) in ,haiiar- wko’ like
Mukhin, a minor caste of Muhammadans.
Muni, a devotee.
Munis, MunIsab, a recluse, an ascetic.
M i l a maker of glass baagtes, *
“ "T f f c r 6DterPriBipg fatally of Talwfir Khatri., settled at Bba.m in
Mubdana, a principal clan of the Balocli which nosRftRROa i j

main road from Multan to Lahore, between C e m L T u “ .ft
said to be a clan of the Sidls.f ‘ bUgG1 a and HaraPPa‘ Als0
Musa, see under Hatikhel.
Sa K heL ,(l)a PajMn clsh (agricultural) found in Amritsar: (2 ) a branch
as cHn t tr atl r e’ f° f , u ,he^ llks of the Tûs inMirinwdli: (3)
P a th Z ’ h Mabuat Pnthdns : ) one of the branches of the Panni
and t h J r £ “ two ®ub dlvl8f10^ , the Balilzni, with several sections,
1 r“ i (5poi,e of the five main sections of the Plain Moh-
mand . (o) see under Midn Khel.
! nLfe’ Y,v? i et^ PcT‘ ia’ ‘ *“ ’

f Chenib Colony Qaatlteer,^. 16.
xJS* ■G° i x
® T §L
138 Musaddi—Mutti.
M usaddi, see Mutsaddi.

M usalla-nashin, one wlio is seated on a musalli, ‘ a carpet or mat to pray
on, a place of prayer.’ Especially applied to a female who does not marry,
but leads a religious life in her parental home.
M usalli, the Muhammadan Chubrd, of the Western Punjab. The term is
commonly used west of Lahore as a synonym of Kutdna, but Musalli
is chiefly used in the north-west and Kut4na in the south-west. As
long, however, as a ChuhrtL convert continues to eat carrion or remove
night-soil he is often called a Chuhrd and only promoted to the title of
Musalli when he abandons those habits, the Musalli ranking distinctly
above the CliulirA In the frontier towns, however, he removes night-
soil, and on the Pesb&war border lie is the grave-digger as well as
sweeper, and also called S habi K hel. The term means literally ‘ one
who prays.’ If at all literate a Mihtar converted to IsMrn calls himself
a Nau-Musallim. He is initiated by the usual rite, i.e. he is made to
repeat the Muhammadan creed (kalima) 5 times, after bathing and
dressing in new clothes. He must then say toba (repentance) in a clear
firm voice and vow never to return to his old faith thrice before a
Maulavi aud other witnesses. After this the Maulavi drinks from a
vessel, out of which the convert drinks also, and is then pronounced a
Musalmdn.*
M usazat, oe M usa Khel: seeunderMidnKhel.
M ushani, a clan of the Kh&ku branch of the Niazi Pathdns, settled to the
south of the Isd Khel in the country between the Kohdt Salt-range and
the Indus. They and the Sarhangs have overshadowed the other clans
of the Kb&ku.
Muslim,abranchof theNiazi Pagans, descendedfromKhako.
M usla, fern, -i, a person of the Musalraan connection j used contemptuously
and disrespectfully by Sikhs. Panjabi Dicly., p. 781. From it are
derived the adjectives Muslakkd, Muslakkar and MuslaUa.
M usreea, a Kharral clan (agricultural) found in Montgomery.
M utrab, M utrib,! a musician, a class of Mirdsis or a synonym for that name.
’I he Mutnb was the principal of the castes which the Thags would not
kilLj - 1) Lakaranpur (United Provinces) the Mutrib is described as the
highest claBS of Mirhsi-Dums; it can only take alms from Sayyids and
Shaikhs. hey smg at weddings and other festivities, recounting the
deeds oi Hasan, Husain and Ali,§
M utsaddi, Musaddi, an accountant.
M utti, a Hindu Kamboh clan (agricultural) found in Montgomery.
* v. n . q . nr, § 610. “ — — — -
trained? ‘S S S J 0ri^ : mutamibi> ‘ “billed, educated,
I ' '
8 * prostitute’ Dom>Bhd*>Dhobi and Nai‘
III
i f S'— ' nS\
1 189
<§L
N
NXchano, a Jd,$ clan (agricultural) found in Mult&n.
Nachi, a class of women procured by tlie Kanjars from their parents or
otherwise for purposes of prostitution. They have a muoh lower posi
tion than the Kanjaris or women of the Kanjar caste.
Nadhai,, an ArMn clan (agricultural) found in Amritsar.
Nadhe, (1) a Muhammadan Kamboh clan (agricultural) found in Montgomery;
(2) an Arain clan (agricultural) found in Montgomery.
Nadho, a Jd( clan (agricultural) found in Multdn.
Naga, a religious mendicant, often a militant member of an oi’der, see, e. g.,
under Dddupanthi, Bairdgi and Sanidsi.
Nagalu, Nagi.u, see Sapela.
Nagaea, one of the principal clans of the Chfmas, found chiefly in the
Pasrfir tahsil of Sidlkot, whither they migrated from Delhi via Jullundur.
Nagara was their eponym and their Brahmans are said to be Madiera.
Nagdra appears to be a misprint for Ndgra in the Eist. of Sialhot, pp".
80, 41 and 68.
Naghau (vide Nahar).
NagiAna, a holy clan, small in numbers, bnt owning upwards of 10,000 acres
in tlie Shdlipur Bar. It lies south-west of the Qondals.
Nagpal, an Ardfn clan (agricultural) found in Amritsar.
N agei (? Nagdrd), a clan of Jdts which is found in Gurddspur and also in
Sidlkot. It holds 17 villages in the latter District. It. claims to be
Chauhdn Rajput by origin and to have migrated from Delhi in the time
of Ald-ud-Din Ghnri. See aho under Nagdra.*
Nahab, ‘ lion,’ a section of the Bhdbras.
Nahau, (1) A branch of the Lodi Pathdn dynasty whose name is said to
have been given them on account of their rapacity, miliar meaningctiger ’
in Sanskrit. Raverty calls them Naghars and says they are Ghorgasht
Pa(hdns, being descended from Ndghar, one of the four sods <>f Ddnai,
son of lsmdil the Ghorgasht, and so akifi to the Kdkar, Ddwai and
Partial. Nd,ghar had two sons, Yunus and Dumas or Dumash.t Little
is known of this Afghdn tribe. Never very numerous they once held all
the hill country from near Nigdhd or Sakhi Sarwar Pass to the south,
* For NAgaras among the WAniis of Guzerat, the Gujars of Bulandshahr and the Niigar
Brahmans, and the theory that these tribes all originated at Nagarkot in Kangya, see Bhan-
darkar’s foreign Elements in the Hin-hi Population, Indian Ant., XL,'pp. 82—38.
t Yunas had fix sons:—Palkat, Mian Khsizo tho saint, Matro or Mataro, Chamlran and,
Ohandro, and two others whose names an*, forgotten. Dumaa had six also, vij., Bibzad 01
Bihrand. Trak, Randak, Salfa, or Salatai, SllAneh and Abd-ur-Rahmin. Mian Khazo was
a contemporary of Dzar, son of Sheranai. Another Nighar saint was Mona, who was also
Widely venerated among the AfghAns.
a * * %
' c°^Sx
( { ( § ) } ) (fiT
140 Naherna Bivgh—Nai.
comprising the southern parts of the Koh-i-Siydh or Sulaimdn Range,

where it trends to the weBt and is much mixed up with the lower ranges
of the Koh-i-Surkh or ‘ red range.’ At the height of their prosperity
the Ndghars spread east and south into the plains of the Indus Valley,
and they are said to have once held the tracts round Han-and, Siw
Sftpur and Kinkoj; near that river. As a tribe they were gradually x
dispossessed by the Baloch, but some cf them are still found as h a m s a y a *
of the Kdsi Khetrdns, and a few among the Dumar Kakars. Of all
their tribe, the Silanchis alone appear to have preserved their name.
As a dynasty the Nahars rose to power under IsldmKhdn, a kinsman
of Bahlol Lodi, who had charge of the southern part of the Multdn
province, including Sitpur, now in Muzaffargarh, Kin in Dera Ghazi
Khan and Kaehmor in Sind, all then on the right bank of the Indus.
He cut himself adrift from the Langdli at Multdn and set up an indi-
pendent government ar, Sitpur. But the Mirr&ni Baloch soon came
into conflict with the Nahars who had extended their dominion north
ward from Sitpur over Harrand and Dajal, but were expelled from those
tracts by Ghdzi Khdn in 1482 A. D. The Nahar territory thus dimin
ished was soon divided between Kasim Khdn, a grandson of the first
IslAm Khdn, who held the southern part, and Isldm KMn his brother
who held the northern, with Sitpur. The Mazdri Baloch expelled the
Naharsfrom Kininthel 6 t.il century,* and the Nahars of Sitpur fell
into decay about the same time as the Mirranis, i.e., about 1739.
Maklnium Shaikh RAjanf usurped part of their territories and expelled
them from Sitpur. The Nhaar also appear to have been called Bdbar
which means ‘ lion.’ (2) A Jity clan (agricultural) found in Multdn.
N aheena S ing h, a S ikh barber. P a n ja b i D i c t y . , p. 790.
N aI, fern. N a in . i h o N dis form a very h ig h ly org a n ised o ccu p a tion a l caste,
w hich perform s several distinct fu n ction s, and w h ich, as a rule, je a lo u s ly
protects itself against th e adm ission o f strangers in blood in to its fold.
The word nai is unquestionably derived from the Sanskrit navilea,

‘ one who cleans nails.’ Folk-etymology, however, derives nai from
naJma, a word not given in the diotionar.es, and declares it to mean ‘ one
who never refuses —because once upon a time Ah bar bade Bir Bal
bring him an an-muUa slave, one, that is, who worked without wanes.
Bir Bal produced a Nai whom the emperor sent with a message" to
Kdbul. The Nrfi set out at once without asking for reward, wages or
even provision for Ins journey, aud thus earned the title of an-mulla.
lhe NAI boasts many titles, honoriGc and the reverse. Amono-
S T f w o l t L 8f f 1 Mknr0r.0Ven m his wife being called U ni, and
the two latter titles are especially used on ceremonial occasions. Thus
in Kapni ia , on a patron’s death, the women mourners address the
tu t * m .Jd hi, wife HAii], and lament bitterly. “ too
at be ro « alK weddings the NAI exercises authority and is entitled to
a seat m the presence of the brotherhood.
gove?no“ ofBMgsN
a ? S a lffe V t L ^ ' t ? e, qua" 6lled ^ “ 3 .k im T ls la m KMn,'
nrainst T 11m it'd, • 10 •Jaznn3 to settle m his country in return for an alliance
» • * * » .tmi..Td ££5 “
f The founder of Rijaupor.
■eo*Sx * '
III Na i synonyms. 141

<SL
Another title is Kliua in Ndbba or in the B&gar Ehwns, which has
muoli ^the same meaning as I/tgi. The latter term, wh\ch means
‘ recipient of dues/ is applied especially to the Nfias as they are the
chief recipients of lags at all social ceremonies. Another similar term
is neogi, from nag, a rite, in Hiss&r. Khw&s is also the professional
title of the Ndi in the Derajdt.
Seeing that the strict Sikhs do .not cut the hair or heard, it might
be assumed that they possess no barbers, but this is not the case.
Tho Sikhs retain their barber dependents, who are styled Nahernd,
lit. an instrument for cutting the nails.*
In Shithpnr the Hindu Nais are locally termed Jdjafe, from the Sans-
nt ygchnk, ‘ beggar/ aud comprise threo gots (i) Manchadda,
k Br almri (Basbist gotra), (iii) Dhdin (Bhardwdj golra), which inter
marry with one another and with the Mithrsl and Sidh-bel gots in
Peshiiwar,
In Kolidt the same caste performs the functions of the barber and
those of the Diim or drummer of the Punjab. It is known as the
Dam, and iis members are also cooks at weddings, messengers, eircum-
cisors, otc. Every Pnthdn village has its Dam, but as the proverb says
Rego chile nishta, Damo kite nishta, ‘ grains of sand do not make a pillar
or Dams a village/ Dancing boys, gadidun or laKkti, are also drawn
from this class to perform at Pathan weddings. Dams intermarry and
also marry with Pagans, apparently on equal terms. They are not a
servile class, but hold their own, receiving grain at each harvest as well
as special fees at births, circumcisions, and weddings. Some of them
are skilfull chefs, employed by wealthy families and those of Togh in
Ilangu tal.sil are described ns affluent. The Dam in this District show
some regard tor the olive tree, but do not hesitate to use it for domestic
purposes. Otherwise they are as good Muhammadans as the Papnins.
In Bannu the Ndi is said to be ca’ied Pub, which probably means
that the I)um is also a barber.
The M i is also called Usta, or ‘ barber/ at any rate in Jind.t
Among Muhammadans the barber is termed Hajjam, lit. ‘ one who
sacrifices.
HononGcally he is styled Khalifa.
Territorial groups. - The M is have few territorial groups. In Hissdr
are two-the Desi and MarwAri which intermarry, though very rarely.
The former keep tho madhpurakht nte at, weddings: the latter do not.
* Tho Panjabi Dicty. gives nahernd singh as ‘ a Sikh barhnr •

t Cf. Panjdbi Dicty., p. 1176.
I Mlldh -purakh. of -barg : when Rim Chandra married Sfta, he wanted a Nai to carry the
madhdbarg, or cup containing honey and milk offered to tho bridegroom on his arrival
at his father-in-law’s gate, in front of tho bride Soho made a^N»f mit of the batna
which had beeawaahed off his body and thus the Nil wab eallcd Gola. In'Sirrour, the
HmduNnis are divided into four *dt»-Banbhern, Siribistff, Gola and Biri. All four
practise fcarenm, Tho Banbheru alone arc found m N&han tahsil .ln,l their uuts aroi
Kali, Sihpal and Gokar. They avoid four goh in marriage. ’ ’I’hev have panchdyais
and their chauntra is at Bilaspur in Arnb&la,
In T. Paonta there are two khdps, B.inbheru and Gola, who used to smoke together until
50 years ago, and they still eat and drink together. Ram Chandra wanted a Nai and so ho
made one out of jpiiha grass when he was banvidb (living in exile in tho forest) whence the
M
X a^£ ■Goi x
111 142
' The Ndi organisation,
<SL
' 4". 't j * • t ’ *
Caste organisation.—Socially the Nate have a complex and interesting
system of social groups, which vary in different parts of the Province, and
the due to their intricacies is to be looked for in the social organisation
of their dominant patron caste in the locality,
r
The Hindu Nais.
Thus in the south-eastern Districts of the Punjab the Nafs are
divided into two main Jchdps, which are sub-castes, the Bhanbheru and
the Gola, In this part the Nais’ organisation reflects that of the Brah
mans, Elsewhere they follow those of the Khatris,
_Advancing towards the north and west the Gola sub-caste gradually
disappears, but it is known to exist in Jind, where the groups are three
in number:—
I.—Bhanbheru Jchip .............
^ ... ............( forming Dhdf, i.e., 2} hhdps.
III.— a half hhdp ............ )
The Bhanbheru Jchap is again divided into 5 hypergamous groups

1. D h «( 2D ......................i . . .
2. ChhiHJ (G) . j Ath, or group of 8 gote.
3. B4rhf (? 12).
4. Bunjihf (52).
To the above groups, I to III, the Lahore account adds a fourth half
map, viz.
IV.—The Sribils,§ whioh is said to comprise the Purbia N4fs.
In Mder Kotla, however the Sribds are said to be the same as the
Bunjdhi, who are not found in that State.
These groups in Lahore comprise the following gots-.—
1 ( <5 KaPvr|| ... •)
............ l $ S £ S i , .
STtormôta^ThTocGa groups^re^ndoranmu^6*^^ describ6d_wllence

Pandhfr is a Banbheru got. It was a i S t i ,
who had a mare as her dowry and the Pandhfr In W PaDj h(!, mamed a ChauhAn girl
brothor heard of it and tho bride in her shame threabeneHlfm|d fth° maro c bauh»ni- Hor
attacked the Pandhfra. A N4in saved a P^ndhi w f ° ?,C3troy herself’ T.he cba“h4ns
NAi. and brought him up. He founded the PuM, h * Jr°#m.ifhe*T T-a88a^®* 8ayin« he was a
is also called chauntrO, lias power to fine or nt i ^ °f ,thL,® ? alS- ,Tb® chaudhri, who
chaunIra in which the panchuyaU are held rr„ u ,°’ andh,ls hou8e 18distinguished by a
funeral get a rupee as their duo At weddinû ° i 6Vf y we,ddin« or
parents. The Ohaudhn alsogets arunte « clot,hf ((from tjie boy's
with him, and spent on the general ourDnsp^fiufKm*Ean£ th,e fi“ f 8 are deposited
his death one of his sons succeeds him brotherhood. He is like a rdjd and on
to another family under special circum’ota^L0®™,18 vf,redltary nnd.c?m cnly ba transferred
whose name they utter when using » m SS T1‘° MlS are worshlPPcrs of Sain Bhagat
f S e W ? ? ar^v^rare^'' “ the extreme south-east.
&**>' but one of four, called ChAr.
j The Kapur claim to be Khatris & '
11 Tbe Narman were by origin Deot RAjputs
xSS*' G
oi x
W ■ The Ndi organisation. 148

&
(9 Jasse ...'1
(it) Majjhd* ... I
2. ohhdi... J c C a 'J t* ; : : i skina11-
(e) Lakkhi§ ... |
l M Pfsi|| ...J
f (i) Sarot3 ...■)
(ii) Biddhu^f ... (
(»i») EihAn** ... |
(iv) Bhutta
(v) Lakkhanpilff ...
3‘ B irW ............ £$ [Twelvein all.
(t'iii) Bis
(ii) Goyil
(a;) Pagarhat
(mi) Kilo
_ (n'O Ohawalitt ...J
4. The Bunjihi gots are very numerous.
In Lahore the Golas re-appear and, moreover, are now found with
an organisation similar to that among the Banbherus.
Hyporgamous group. Gots.
C (i) Thuthi Chapni ...k
1. Dhii ......................J (it) Menhdho............. |
C (Hi) Gandhi ............ 1
f (») Silaf ............ „ . .
(ii) Joia ............ ) Together forming an Ath, or
„ rMl(S, ! (Hi) Lakkhf ............ group of 8 gots.
2- cbhil.................. \ (iu) Kaiie ... :::
| («) Diin ............
b (t't) Panni ............ _
* Majjhu is a corruption of Machhro and claims Sindhu Jit descent,

t Kankariin is a corruption of Kakkar and are an oBshoot’of the Bhatti
t Chandal say their real name was Dal and that they are Bhatti Riiputs. Jandi anranc
from tho Chhina Jats. " f
§ Lskhi are Bhatti
II Pisi also claim Bhatti origin.
Siihua[ribePrang fr°m Goraya Ja-8 the Sidhu were also originally Jits of the
Punjab16 R*h4n aiC Baid 10 be neither Hindu nor Musalman and not to. be found in the
anVSanohara!'* ^ ^ C°UrSe Bha- i by 0ri6in 88 are lhe Lakhanpal, Salopil, Sangra
tt In Amntsar the Birls are described as those who only marry into 12 sections Tho
group is also called Chdwali, from its ancestor Chiwal who was thus descended—
Maha Dev.
Isiar.
Dasand.
Hardilta.
Bhullar,
Anb,
Dehat.
Borne people say that there is no such kh&p aaGola. It is really Gohlan as shown below —
Mahidar.
Lor,
8ikhon.
Silach.
Gohlan,
9
X a^£ ■G° i x
|1| -— '
144 The Muhammadan N'aw.
<
<SL
(i) Sanpone.
(it) Khauli.
(Hi) Lalkhi.
(iv) Kanakwdl.
(v) Mg(.
n Rirlii ■ tv*) Kapur. ,
(viii) Panni.
(ix) Kukkar.
(x) Lakkhanpdl.
(xi) Chandel.
l_ (xit) Bhangu,
4. Bunjdhi, which comprises numerous gots.
In Lahore the B£ns also are said to have a precisely similar organisa
tion, but they are very few in numbers and no gots are specified.
The Banbhern in Hiss&r almost always avoid four gots in marriage,
but in Gurgdon the number avoided depends on local custom.
The Banbheru in Hissdr permit widow remarriage, but do not
allow an elder brother to marry his younger brother’s widow. In
Maler Kofla all Hindu Ndus, except the Golds, abominate karewa;
the Golds comprising those who, having married women of other castes
or been guilty of karewa, have lost status. In Papdla the Banbherus
do not permit kareiva, but the Kacha Bunjdhfs practise it, and this
also appears to be the case in Ndblia.
Iu Gurddspur the local group of the Nais is called Dogra, and com
prises the following gots which have, as in Kdngra, preserved their
gotras
Got. Gotra.
Bhuta Bhardwaji of Bijput origin.
Budhin ............ Uttar.
Gaur ............ Kundal, in Kdngra.
Gujdrd ............ Kdahflb, in „
Kanian .....................
Kfkri ............ „ in Gurddspur.
SSS" ::: ::: - to
Madhwdn ........ ’’ ”
Titian0111* ............ Bhardwaji, Gurddspur, Kdngra.
Sardhul Kdngra.
®ar'yû‘ ........... Kdshab, Kdngra.
Sombbrat .......... Uttar, Gurddspur.
The Muhammadan Nais.

The Muhammadan Ndds in Hissdr have four sections, which are,
however, not exogamous. These are the Bhallam, Ohauh&n and
Kharal. In Gurgdon they form two classes (i) the Shaikh or
Turkman who came into India with the Muhammadan invaders, and
( ii) the Hindu m is who were converted to Ieldm. The latter com
prise Bhattis, Ohauhdns, Nirbdns, Tandrs, and Ghorias—the latter
dating their conversion back to Muhammad of Ghor’s time.
* Muthra, a famous Kdjput, it is said, married a woman of a different caste and becamo a
bflrl)0r> H©found&d this got,
f Sombhrd is a lldjput tribe and one of its members married beneath him. turned barber
and bo founded this got of the Ndfs. *
n
* / - ■ <SL
The Muhammadan Nais. 145
Most of the Muhammadan Nais in Mfiler Kofla affect various saints,
such as Hazrat Bandagi of Sirliind, Sharf Adam in Miller Kofla, Bliikhe
Shfih of Jagnlon, and Gliulfiui Rasul at Baina in Ludliifina.
Regarding Hazrat Bandagi of Sirinud it is said that once a pilgrim
visited him from afar, but the saint knew that the man had come to
test him aud so he bade his disciples have a dish of palao in readi
ness as the pilgrim would demand paldo to eat and a sight of God.
When the stranger arrived he said : palao khilau, Khuda mildu, i.e.,
“ Give me to eat paldo and show me God.” After he had eaten'of
tlio paldo the saint bade him close his eyes, and on re-opening them
he found himself in an ecstasy.
Pir Ghuldm Rasul lived at Baina, and his brother at Baini close by.
In Rfija Bhagwfin Singh's time the brothers quarrelled about some
land and the case was adjudicated on by the Raja. Neither party
being satisfied, it was decided th at the land itself should proclaim its
owner, and it declared audibly, in the presence of the Riija and all
his folk, that the p ir was its master.
The Muhammadan Nais place great faith in the traditions and
commandments preserved in the Kisbatnama, a kind of barbers' manual.
In this it is related that God first ordered Gabriel to shave Adam,
whose hirsute appearance dispiâised Eve after the expulsion from Eden,
with a flint. Thus Adam learned to shave, and handed down the art to
Snlaimfin Pfiras, through All and his predecessors. The behests of
this Snlaimfin are binding on the Nfiis and comprise such instructions
as these :—If the barber sit facing southward to shave a patron he
should recite a certain verse, but if he face north another is prescribed
on taking up the razor, and before using i t ; and when using it or its
hone; when using the scissors or nuherna ; before extracting a tootb, or
after ahaying a man; and when he wraps up his implements, a Nii
must recite various texts. A novice, t‘>o, must shave five persons
gratis in God’s name before he is authorised to keep a kislat (as a case
of shaving implements is termed, though kisbat simply means ‘ earning' ’
m Arabic).
In Mfiler Kofla the Muhammadan gots are : —
Banbheru. I Chandel. 1 Khallar *
Bhatti. \Goria. |
I he Banbheru, which here claims descent from a foundling, aban
doned under a ban or oak,t and adopted by a Nfii, has a saint of its
own, Shaiklifi Dfid (probably Allfih Dfid) whose shrine is at Budinpur
in the Nfiblia State. At weddings Nfiis offer Re. 1-4 with some churt
to this shrine.
In PafiSla the Banbheru Nais converted to Islam have retained
their original caste system. They include the Turkmans or Turks,
the Gorias (by origin Rajputs), the Bliafti, Goriiya, and Bfirah
IlHjjdms, all claiming Rajput descent, a n d ' the Husainis, who were
brahmans.
___In B<»wal the Muhammadan Nais have gots, but no groups.
food^laiJnr‘ a bag made o{ skin’ used by Bharaia as a wallet in which to place offerings of
t As to other etymologies of Banbheru see infra.
u ’
' e°ix
m s . §l
145 Group origins,
\ 1i
In N&bba the Muhammadan Ndfa of Phul and Ami oli* have three
groups, Banbheru, Gliaghrol, whose women dress differently, and
Turkman. Thus the Banbheru women wear trousers and the
Ghaghrel the ghagra or skirt. The latter come from Bhatinda,+ and
the Turkman from Amritsar. Bach group is said to be endogamous
and the two first-named to have the following sections :—
Bbanbheru. Goria. Bora,
Arkl£ (from S£rsut Hfra. Chit.
Brahmans). Kalo (from Hussaini Brahmans). Nati.
Ghaghrel. Khokhar. Paeli.
BhaDgu. Piste,
In Lahore the Banbheru include four so-called g e ts : Blianbi, Goria,
Panni and Khokhar. The Ghaghrel and Turkman are also found.
The Panithe g ot claim Rajput origin and changed its. (caste?)
religion during a siege of Bhatinda. These g o ts are only proclaimed
when the Mfrdsis are paid their fees at weddings.
The Muhammadan Ndfs in Sifilko^ are either Kashmiri (with only
one got, Thukar) or Panjdbi. The former are clients of the Kashmiri
immigrants from Jammu territory.
The Muhammadan Ndis in Shdlipur profess to have four groups,
the Arubi, wlio-e avocation is surgery (jarrdhi or blood-letting), the
Bhutta, who are barbers, the Manhds and the Bibra whose special
callings are not stated.
The Suin,t a class of Muhammadan Ndis found in Multan, state that
they derive their name from an eponym who belonged to Sapdl and who
was given scissors by BdM Farid to shave his moustaches. The Suin
and Chautuin siffect Pir Ghaus BahA-ul-Haqq of Multiin. The Holis
worship Pir Jiwana who lived in Jhang. The Najfirf Sayyads of
Bah^walpur are Firs of the Jois. TheRolis and Jois (? Joiya) appear
to be confined to Multnn.
Jalal Umrdni is worshipped; or at any rate reverenced, by Muhammadan
N&is in Dt-ra Ismdil. His name suggests.some connection with the
long-lived saint— he lived for 275 years—whose shrine is at Mosul.
The Muhammadans of Persia are said to have been the first to shave—
and they, it is said, shaved the saint in question.
rhe Banbheru and G old groups.
Various accounts are given of the origin of the Banbherns and
Golas. The Galas in Hiss&r trace their origin to Ajmer, the BanbheruaS
to Bhatner, Jaisalmir and Sdmbhar. In GurgAon it is said that a*§
* The Muhammadan NAfs of Phul and Amloli have a special custom of effecting betrothal •
the girl b father places four copper coins in the boy's hand, and this act makes the contract
binding.
t " Ghaghrel is not a got but it is Oakhar. They connect their line with the Jdts of the
Kahlon g^. lurkmin is not a got," says a note from Amritsar,
t The Pm or 8oi is a tailor, e g„ in Chamba. »
§ Folk-etymology has been very busy with Banbheru. It is not agreed as to its meaning
One theory is that at Krishna s marriage a man was required to plait hair, so a wanderer in
the forests was engag-d tor the work and as he was called Hanpheru so were his discend-
antfl. Another is that there was no barber at the marriage of Bhagwnnji's daughter and as
bis presence was indispensable to its celebration, BhagWan produced a human beinc from
a wan tree. I he man was called Wag Bharti or 1born of the wan,’ , °
• 'G
oi x
—-OV\
fl| . <SL
The Nai caste government. 147
•Banbheru Jdt married a slave girl by karewa, and being excommuni-
. rated took to barber’s work as liis trade.
That the Gola Nais look to the south-east as their original seat is
confirmed by the fact that they cause the first tonsure of their children
to be performed at Dhimlii iu the Alwar State.
The word gola is derived usually from gola, slave, or gola, a ball,
and the legends which describe the origin of the Gola sub-caste are .
based on these two meanings. They were slaves of the Khatris, says
the Gurgaon account; but usually they claim a loftier origin. In
HoshiSrpur tho story is that Sri Krishn Chandra’s parents needed a
barber to perform his tonsure, but could not find one, so the child,
seeing their dilemma, made a ball of his own flesh and gave it life as
the firstôf the Gola Ndis. In Amritsar legend hRS it that at Sri
Krishna’s wedding his barber of the Banbheru khap had been sent on
some business to Kajli Ban aud could not get back in time. The
Brahman then said that the marriage rites could not be performed
without a barber’s presence so Krishna rubbed his hands on his body
and made a doll of the dirt upon it. Into this doll he put life and gave
it the name of Melu or Gola. 6
Although the Gola and Banbheru sub-castes in Hissdr cannot

intermarry,* they may smoke together. But in Sirmur they cannot
now do so, though until 50 years ago they could smoke together, and
may still eat and drink together. °
haemSha^ ^ ^ ^ QSClieW ^ US9 °f clotliea dyed with
Caste administration.
South of the Sutlej the Ndis appear to have a well-established svs-
™g? C ^ r i v “ ca“ i ? r *"? I,e; , s " > * * « * to attend meet-
S in g " uo f " **
'm is attended b , SflUe
else aud after the m m 9ava> chaudhri is seated above everybody
t^ b e accented SimT 1° T m * bT in™ **atod his decision has
chaudhris V ' y the kmg presides^ over a meeting of
t h f ‘° k L * L nelS -fch° orSanization is even more elaborate. Under

which t Ue u aro,SrouP3 of chaudhris each controlling a chnuntra
npuses several tappas. TIiub Panipat nndSonepat are chaun-
a Gola abductrnl '•! n /A thill A 0 tv,’° lhiB* use<1 to intermarry till quite rcaoatly, but
ea a Banbheru gwife aud thus started a feud between them.
xSS* ■e°iSx
111 -'i>' 148

, ■
The Ndi's’ dependents.
§L
tras with 12 tappas and 360 villages in each. Kaldyat has 9 tappas
with 360 villages, and so on.*
The chaudhri has a chobddr or deputy in each village. The head of
each chauntra looks after the IN’ais of the villages and tappas attached
to it to see if they are obeying the behests of religion. If he finds
anybody violating these laws he informs all the chaudhris of the
chauntra. If the accused person has any objection to their decision ho
can call upon them to reconsider the case, but if he does so lie has to
bear all the cost of their food, etc., himself. Chaudhris invited to a
M j get Rs. 2, but at a marriage they get Re. 1 only. The Karm'd ac
count is that every district was divided into tahsils (sic) in the times
of the ancient kings. Each tahsil was again divided into tappas which
were called pnrganas, and each tappa iucluded 10 or 12 villages called
ihappis. Every tliappi was under a tappadar who was under the con
trol of the chaudhri of tahsil. The chaudhris used to decide cases in
consultation with the tappaddrs. Their decisions are not now treated
with much respect, but cases which cannot be instituted in the regular
courts are still adjudicated upon by them. In times past there was
great unity among the NAis. No dispute was ever taken to the courts
for decision, but all were decided by the caste. Its unity has been
much impaired of recent years.
Relations with other castes.
The N&fs do not serve the low castes, such as the Chuhrds and
Chamdrs.
The Ndis also rejoin in Sdnsis of thtir own and these client genea
logists profess to divide themselves into the same kliaps as their barber
patrons.
In Gurgdon the Barfs, who are not found in the District, are said to
be the barbers of the Ndfs. They are found in Bharatpur in the
United Provinces, where they fulfil all the Ndf’s functions at Ndi wed
dings, receiving dues from them. The Banbheru will not eat at their
hands.
In one of the tahsils of Gurgdon the Bdris’ functions are perforin-
ed by tbe Balahar, or by a tribe even lower than the Balahar, called the
13a.rgi. Bike tlio Bans these two castes make pcittals. The BalaharSj
like the Bdris, are said to have their own chaudhris.
* Ab those tappas and chauulrae are probably very ancient the real of them are given
here
Name of Chauntra. Number of Villages and Tappas
,. , attached.
........................................................ 84 9
uoMnd ......... ........... ;;; Z e
.................................................. 72 6
Khiwan.................................... • 8 x
HAnsi ..................................................... 84 0
HissAr ... 150 7
ToshArn............ ... „ ”, 112 7
gafidon ... ... 12 1
Theso are all Banbheru chauntras. The Go'las have a chauntra of 50 villages in DAdri.
III tiai cults. 149
(S1.
The Balaliar gots are :—
Bawalna. Indauria. Kakarni.
Babla. Khariri. Mahur.
Gondla. Kkarkte. Nadania.
Pharband, etc.
The Bargis make dona and card cotton.
Hospitality to any stranger is incumbent on the Ndfs.
The cult of Sain Bliagat,
llie cults of the Ndis are in essentials much like those of the other
aitisan castes. In Hissfir the Hindu Ndis both of the Banbheru and
Gola sub-castes worship Shin Bhagat, who has a great temple at
Blmwani. Originally a Banbheru, Shin used to wait daily on the ruler
of the state,* but one day he was busy in entertaining faqirs and could
not go to the palace, so Bhagwan assumed his formf and attended to the
king, whose leprosy was cured by his touch. Since then Shin has
been the bhagat or saint of the barbers. One of the/agtrs, his guests,
further bade him ask for anything he desired, so Shin begged that a
refectory might be opened among his caste-fellows iu his name, whence
the proverb : Sain bhagat ki hari, Bhuki rahe na aghari.
Another temple of Shin Bhagat is said to exist at Lahore It
contains his tomb and pilgrimages are made to it iu Jeth.
Shin also has a dera at Parthbpura in the Phillaur tahsil of Jullundur t
where the Diwhh is the day specially set apart to him. Once it is
said, boys in play put some bricks in a field and asked what they
were. ‘ It is the dera,’ came the reply, and in answer to their question
whose dera ? came the response, ‘ Bhbh Shin BhagatV The -nlW rs
removed the bricks, but the Bhagat constrained the offender^ to
construct his dera on the very spot where the boys had placed the
a lh* J W “ » “ > ■ «* tk.l Siin ,7 .
■’ ip H‘ r m •' H“ lee*“ “ "»•!<
deities’ emblems, one that of the goddess another that of n h ?h I 0.1,0 tbe!r ancestral
flag bore the image of Sain Bhagat. I n a l l the the, m bo?’s
tho N&f boy found himself rooted to the spot where ho h-ul m°«S .ômes» but
morning the villagers assembled and the lad declaring he m£ht’ Nf®xt
bade them build him a shrine on the spot. From 1 s incaiDaticm
this day. They only marry among themselves m a? nn 1 ts ^ gans aro chosen t0
near Nur Mahal in Jullundur' and says that a grand fair i| “iaetL accou^ Plac.e?. P « « b{'“ r
The pujaris of this temple are barhm-s Ti ls • d there on the Bhai Duj day.
Granth (the religious book of the Sikhs! ’ StiS ii ' l ™ lm!lge of Sain Bbagat as well as a
Muhammadans Many bles me old of t i l l| agat “ worshipped both by Hindus and
field and placed 7ome bricks n it t L I ,shT ’ 0n“ some boys were playing in a
Md V W a X f f J ? S o J vu Pla-Vmate3 ask®d who they were and were
camo upon them and forced them to r*raoved tho bricks, but the saintly BAb*
worshipped on the Diw li h'nnrt k .ffT5* Ws dera on that very spot. He is specially
who is elected hv the Kn'c Inn i r dai,M distributed at his shrine by the mahant,
income of the rernmn cehbal , and gets Its. 10 a month out of the
^ w up, she will d^nm lnet' T 3,ua woman will vow that if she has sobs, who live to
first claim on theTflw f w ° s° ? cra\ Tho first-born is usually offered and ho has tho
mahant, T]10 ofl wTs not ls at, presentthe successor designate of the
of a dedicated boy for aa4.RPParently it, is elective, in spite of the claims
and character and’pdite rimun is be appomte<i “ d the candidate must bo of good temper
f ( t j|
A : "-;/<•150 Ndi—Naik. KJ±j
bricks. The maliant, who must not be a Gola, is elected, and must
remain celibate. Women sometimes vow to dedicate their sons to
the dera, and a boy so dedicated has the first claim on the office of
mahant.
In Jind two sons are ascribed to S&in Bhagat. These were Bh&nfi,
forebear of the Banbheru, and Gokal, progenitor of the Gola.
Nil, an Ar£fn clan (agricultural) found in Amritsar.
N a ic b , Neon, a Ja( clan (agricultural) fouud in Shdhpur, Multan and
BaMwalpur. Their septs are :—
Dandra. Malhni.
N£wal. Murani.
Tarapa. Budhani.
Ladhrani. Hajdni.
The Naich of Bahawalpur were converted to Islfim by Sayyid Jal&l,
at the same time as their hereditary foes the Bohar, but as they con
tinued their inter-tribal warfare the Sayy id arranged that they should
intermarry. The Bohars obeyed, but when it came to their turn to
give a daughter to the Bohars they not only refused to do so but killed
their Bohar son-in-law.
Naik, lit. aleader, chief. A title assumed by leading men among the
Aheris or Heris, Thoris and Banj&ras.
Crooke states that in the United Provinces the tribe is “ said to
consist of cultivators, traders and prostitutes,’' and also that “ Naik
is a term for some Banjaras,” In Rohtak they are said to be a branch
of Hindu Dh^naks who come from -Jaipur. They are also represented,
though quite incorrectly, as an agricultural * tribe ’ of Rajputs,
but Mr. P. J. Pagan says they may bo taken to be Aheris; that
they state that they were originally R&jputs and have the same
gots as Rdjputs ; and that they generally act as chaukidars in villages.
Those returned from Ferozepur in 1891 were labourers on the Sirhind
Canal. I he N&iks cannot be said to form anywhere a separate caste.
They have, however, in Lohdru a got, called Bhagela, which is ap
parently not returned asar.Aheri section and regarding which tradition
says that Papuji Rdthor was a Rdjd who had two trusted Bhagela
Rdjputs as his advisers, Damdn and Chanda by name. They once ate
a buffalo s esh by acc ent and so Papuji outcasted them. They thus
became Baiks and eat buffalo’s flesh. Other Ndik gots are Bhafti and
Chauhan. Naiks worship Daradn and Chanda as well as Papuji and
rank them a oove the gods of the Hindu pantheon. Indeed some of
them appear to regard Papuji as one of their ancestors, though he is
consideied o uglier rank than Damduor Chanda. All three were killed
in battle. hey are worshipped at the Dasahra, when mdlida (porridge)
is distributed among the brotherhood. Days of worship also fall in the
dark hall ot a month. The Ndiks have Brahmans ‘ from their own
caste/ and employ them in religious rites ; but sometimes a son-in-law
is called in tc perform them, as he can be employed to do the duties of
a Brahman or a barber. In the absence of a son-in-law members of a
family shave one another. They also worship a sword and a gun.
NAiks bum their dead and throw the ashes into the Ganges.
Hi Nain— Naipdl. 151
, 1)Thf r °,liof occupation is military service. They are not landowners

ough they cultivate land and work as day labourers on farm. They
are not artizans, but many are shikaris, with the gun. All their women
married or not, do agricultural work.
^ AINnf o£,J^ s>wll° are chiefly found in the detached portions

Tnnwl hav! .also sPl'ead int0 Hiss&r and Delhi. They claim
Thor orig*n ancf 30 came probably from the south-east,
at KVim sai1* fco pay especial reverence to Bairagis, and have a sati
found ,7 m T i6re earth >» Aw DiwAli. The Nain are also
cultural) Cl!*” ' <S) A ” ^ (aS ,i-
NllPBhIf? T t ~ Au0l“ 0*?e,J atter Nl‘if41' s»» of Bliuni, of tho great

70 W‘, trib?> who are found on the Sutlej above Ferozepur. They
t ® £ro“ Sirs‘? ln *he reign of Muhammad SMh, and once held the
nvei vaHey as far down as that town, but were driven higher up
by the Dogars, and in their turn expelled the Gujars. About
150 years ago the Naipals occupied the Makhu ildqa, then probably
a complete waste. It is said to have been named Mecca b y 'a faoir
Mn\b nma ’ u 10 haf been tbere’ but its natna "'as corrupted into
Makhu. Originally subjects of the Mughal empire, the Naipdls
became independent until Jassa Singh, the AhluwAlia chief of Kanur
f’°.s,sesal°nMo£their ter^ ; established a thdna at Makhu and
created the tlaqa, of that name. In Kapurthala their settlement onlv
dates from !8o7. Mr. Brandreth said of them They resemble vovl
much m their habits the Dogars and Gujars, and are probably t eater
A T e8,i ani eitlCr- Tll°y appear almost independent tmder the
£ t0haTe paid 8 small rent il kind miW i e n
'Vico*, from Mutaamad,» J4(s,
tiro lando! u X . e t » . . S look to c u W io n . Like tb.o Dog,™

Unlike the Dogars h ow ever fH '-v/ !videf ’ bu£ was held in common,
in tho lands ’ they cultivate 8 ai’e W1^ °« t proprietary rights
land in ownership nnrl n I n- S •eveJ$ member of the trihe holding
tenanto, like f "** Under a fe* tribal “
Najar, a Jdt cl;in (agricultural) fov,nd iu Amritsar.. - '
arx, a Sayyid clan (agricultural) found in Amritsar.
describe thecas0•'* P&Ui Naip«l ” in Forozepur. The ■Pa Dicty.

t.Brandreth, Ferozepu? 3eit*Rep J * U K aw *1th<>bordedand between Ut- aad R ‘jput'
ii " \
|l| 152
.
Najjar—Ndnalc-panthi.
- §L
Najjar, Pers. a carpenter, a translation of Tarkhan, etc.
Najumi,fem. - an; an astrologer. Panjabi Dirty, p. 794.
Nakai, Nakkai, fem. -in, ‘an inhabitant of the south-west part of the Lahore
District, Singh, a Sikh of that tract : Panjabi Dirty., p. 794.
Sometimes called, quite erroneously, Nagaria.
N aloka, a J£t clan (agricultural) found in Multan.
Namda-saz, a felt-worker : see Teli.
Namdeo-panthi.—A bhagat of fame, said to have been one of the disciples
of Ibimctnand, was BdM Namdeo, the chhimha or cotton-carder. He
is said to have been born in Miirw&r in Samvat 1509 (A.D. 1443),
and to have flourished in the days of Sikandar Lodi (1488-1512).
According to one account he was a Marathi, and was born at Pandharpur
in the Deccan, He is said to have been persecuted by the Musalmdns,
who tried to persuade him to repeat the words “ AMh, Allfili,” instead
of his favourite “ R4m, R4m,” but by a variety of astonishing mira
cles he escaped from their hands. After a considerable amount of
travelling to and fro, he at last settled in the village of Ghum&n, in
the Batdla tahsil of the Gurddspnr District, where he died. A shrine,
known as the “ DarMr,” was erected in his honour in Ghum&n, and on
the Sankrant day of every Mdgh a crowded fair is held there in
his honour.* His followers can scarcely be said to constitute a sect.
They are almost entirely, if not entirely, Chlumbas or Dhobis by caste..
Their founder appears to have resisted stoutly the pretensions of
Muhammadanism, and was looked on as a follower of R&mchandar, but
his Hinduism was by no means of the ordinary type. He taught
emphatically the unity of God and the uselessness of ceremonial ; and
his doctrines would appear to have approached fairly closely to those of
NfLnak and the earlier Sikhs; and several of his poems are incorporated
in the Sikh Adi-Granth. At any rate the followers of Btlbd N&mdeo are
very largely Sikhs by religion, and they are said, whether Hindus or
Sikhs, to hold the Granth in reverence and to follow many Sikh customs.
They have no distinctive worship of their own. The Hindu Ntimdeo-
panthis are found mainly in Jullundur, Gurddspur and Hiss&r, and
the Sikhs mainly in Gurddspur. The saint’s name is pronounced,
and often spelt, Ndmde ; and his followers call themselves Sikh Ndmde
Ndmabansi, Bdbd Ndm ke Sewak, and the like.
Nahdhari, a synonym for K okh, said to be used in Sidlkot.
Namtas, an agricultural clan found in Shdhpur.
N anad, a Jajclar) (agricultural) found in Multdn.
NAnaK-panthi.— The Sikh sect founded by Nanak, a Khatri of Tal-
wandi, in Lahore. ‘ Ndnak,’ wrote Mr. MaclHgan in 1892, was born
in 1469 A. D. and died in 1538 or 1539, and of his life and miracles
many wonderful stories are told. There is nothing in his doctrine
* At Ghmnin, the whole body of Chhfmbas descended from Nn'mdeo call themselves
Bawasandare priests of the shrine, which is a fino domed building. Similar dome con
structions. erected iu honour of Niimdeo's lea'liog disciples, oxist at Dhiriwil and Sgkho-
Wdl, near Ghum«».
111 The Nanah-pantMs. 153
§L
to distinguish it in any marked way from that of the other saints, who
taught the higher forms of Hinduism in Northern India. The unity of
bod, the absence of any real distinction between Hindus and Mnsalmdrw
Uie uselessness of ceremonial, the vanity of earthly wishes, even the
+i?Uaij^ caste3, are toP'cs common to Nanak and the Bhagats : and
the Adi-Granth, or sacred book, compiled by Ndnak, is full of quotations
rom elder or contemporary teachers, who taught essentially the same
doctrine as Nanak himself. Nor, in spite of the legends relating to lnm,
lifetime app®ail to llav® had any very remarkable following during his
snoninl 11 n ^6t t^6 Persons Il0(v returning themselves as his
spec,a] adherents very largely outnumber the followers of any of the
°imeiS îe e?me period. The particular success of
1 i , . as compared with that of the other reforming preach*
tbl’l0 f •ltS ^0u" datl0r' / n a variety of circnmsttnces, of which not
lie least important were the character of his successors and the nature
of the people who listened to him. Most of the oiher Bhagats were
men of the south-east, teachers from Benares, RAjpuhfra, or Delhi
Ntlnak alone had Ins origin m the Punjab Proper, removed equally from
the centre of the empire and of Hinduism, and found his following
among castes who possessed such sterling qualities as the 1’uniSbi
Khatris and J&js. But it Nfinak had had no successors, or successors
of no moment, his following would doubtless have remained a trifiino-
one ; and it must not bo supposed that the large number of NiinaK
pantbis shown in our tables would have been so returned if Sikhism had
not a subsequent political history.
The Ndnak-panthis of the 16th and 17th centuries were a sect much
as the Kabir-panthis and the Dadu-pniithis are sects— a sect with cer
tain wide opinions differing from ordinary Hindu orthodoxy and dis
tinguished from other sects more by the character of its Gums and the
S Z
doctrine. rThe
t m t herer t fclT
Ndnak-panthls by
of to-day 1^ rono-hlv
are known d Z e n as
c e Sikhs
s of
n e ^ r ^ t o folSw ’1 ° " ° ™ * ° f e'lrlier who do not think it
Gum Gobfrd S W ? ° Cr m° ,n? and S°cial ub3er^ ' ' “ 3 inculcated by
negative l l , r V T cl^racteri3tics are, therefore, mainly
or Ue other fonrVi7°7 >rbfd 8mok,ng > they do n ot insist on long hair,
do not lookon t P t ; °7 are not baptized with the Vahul; they
externa d iffem n m b ^ ^ t! as^ ; uPer9uity. and so forth. The chief
of Gum GoWnd5e^ 7 e^ t’’ a N^ :' k-Pa>>thi Sikh and .he followers
Hindu, shaves* aU d,'Sp”eal °,f.the h * '\ ; the former, like the
known as a Mum H a calp-lock (b o d io v ch o ti), and hence is often
wears Ion ahair T n) °i Sikh- " M e the Sikh proper
baptism known . TW » r«' also known as Sahjdhari. The only form of
of drinkmo- tb 1 10 Nanak-pauthisi is the ordinary Hindu practice
common g. l ° * ll'f »»d « e „ Shi, i, very
little difWf>nr.o i , 11,8 36 t.T6n ti ,at *rom one point of view there is very
between a Niinak-panthi and* an ordinary lax Hindu.
sense ba? d’ ad nre followers of Niinak, and hence in a

_ nna-painhis; and a very large number of the Sikhs of the
or sword baptô7the G^biqdHikhs'’ 1 °f foot’^Pli3m. as opposed to tbo Unde U pahul

CP
154
•
The Ndna'k-pantMs in 1891.
<§L
Province have at the present Census returned themselves as Ndnak-
panthis by sect. This may mean nothing more than that the men were
Sikhs, who being Sikhs reverenced Bab& Nfinak, and having no other
definite sect returned themselves in the sect column as followers of
Ninak. Or it may mean that many Mona Sikhs—men who smoke
and cut their hair—have, in spite of the instructions issued to the
supervising agency before the Census, returned themselves as Sikhs by
religion, but modified this by giving their sect as Nfinak-pantlu. The
extreme uncertainty prevalent in the use of the term is well illustrated
by Mr. (now Sir James) Wilson's remarks on the returns of the
Shfihpur' district. “ Of the Bindus,” he writes, “ 12,539, or 20 per
cent., and of the Sikhs 9,016, or 22 per cent., have returned them
selves as belonging to the Nfinak-panthi sect, i.e., as followers of
Bfibd. Nfinak, the first Sikh Guru. (With this may be taken the 405
returned as Hindu Sikh.) There is no clear distinction between these
two classes; nor, indeed, is the distinction between Ndnak-panthi
Hindus and orthodox Hindus at all clear. The fact is that the
Aroras and Khatris of this neighbourhood are, as a rule, very lax in
their religious ceremonies and doctrines, and have been very much in
fluenced by the liberal teachings of Guru N6 nak and his followers.
Those who are most under the influence of the Brahmans and most
particular about carrying out tlie ceremonial observances of the Tur&ns
call themselves Vaishnav Hindus. Those who have been most influenc
ed by the teaching of the Sikh Gurus and of their sacred book, the
Granth, and especially those who have adopted the Sikh religion as .
taught by Guru Gobind Singh, call themselves Nfinak-panthis, or pure
Sikhs. But these latter are few in number. There are few men who
maintain all the outward forms and rules of conduct of the recognized
Sikh religion (Census Report, 1881, §§ 264, 265) and who can be con
sidered true Siklis of that type. But many keep the hair unshorn,
abstain from tobacco, do not worship idols or revere Brahmans to any
great extent^ and follow the teachings of the Granth. These also call
themselves N4nak-panthi Sikhs. Others, again, while they revere the
Granth, yet revere Brahmans also, worship idols now and then, do not
abstain from tobacco, and shave their heads. Some of these call them
selves Nfinak-panthi Sikhs, and others N4nak-panthi Hindus; so that
there is no clear Hue of distinction between them. Thus Nfinak-panthi
in this district means little more than a lax Hindu. Sikhism of this
type is said to be spreading at the cost of orthodox Hinduism ; and it is
probable that tho spread of education, commerce and knowledge is
tending to loosen the bands of caste, and encourage a laxity of opinion
and of ceremonial observance, Biich as was taught by the Guru N&nak/’
The term being so uncertain in its application, there is little to be
learnt from the figures which our tables supply bs to the respective
strength of the Nfinak-panthfs in various parts of the Proviuco. These
figures do not bear out the view generally held that this sect is especi
ally prevalent on the frontier; at the same time there is no doubt
that the Hindus on the frontier were, and probably still are, to some
considerable extent, Nfinak-pantbfs. There are well-known colonies
of them in Tirfih and its neighbourhood beyond the Koh&t border, and
they &re ,n ah the frontier districts. The Aroras of Koh£t are
commonly divided into two classes—the Bliurai or autochthones, who
IP ■ §L
■e° i x
* Ndnak-putra—Nanga. 155
are mostly Hindus and worshippers at the Jogi shrine at kohdt, and
the Lamochars, or immigrants from the south and west, who aie main y
Ndnak-panthis. The former are known as Sewaks, and the latter as
Sikhs, These Ndnak-panthi Aroras keep their hair uncut, and though
they touch and sell tobacco, will not smoke it. They do not, howevei, as
a rule, take the pahul or observe the four remaining kalikas of bourne
Singh’s ordinances. They eat the meat of animals whose throats
have been cut after the Muhammadan fashion [kiothn) and not that
of animals whose necks have been cut by the Sikh method of jhatka.
Except that they will go every morning to the dharmsdla, or Sikh
place of Worship, to listen to recitations from the Adi-Granth, and
that they use the Sikh forms of morning aud evening prayers (Japji
and ilahras), they are in all respects as other Hindus ars on the
frontier. It is not improbable that followers of Ndnak are diminishing
on the frontier as the fanaticism of their Muhammadan neighbours
cools down ; for it is now possible for Hindus to worship idols openly
in the towns, whereas in former days the Hindus of those parts were
obliged for fear of their lives to profess some form of their faith which,
like the doctrines of Ndnak, dispensed with the worship of idols.
The term Ndnak-panthi, as well as those of Sikh and Hindu, are
applied in common parlance in a very loose and confused way. The
followers of Ndnak returned themselves under various appellations,
such as Ndnak Sfcdhi, Ndnak-ddsi, Sikh Ndnak-ddsi, Sewak Guru
Ndnak, Nanak-math, Nduak-padri, Bdbd-panthi, etc. Possibly some of
those returned as Adpanthis may really belong to the same sect; the
term implying an adherence to the ‘ original ’ faith.
Nanakpotra, (1) a synonym for Udasi: (2) A ‘ descendant of Ndnak.’ This
is the literal meaning of the term. The Nanakputra were employed in
the later Sikh period as escorts of caravans, their sacred character
as descendants of Guru Ndnak, ensuring their safety from attack.
Nanak-shahi, a class of faqirs, said to be both Hindus and Sarbhangis who
officiate at Chuhra weddings, when solemnised by the Hindu phera.
These are said to have 12 galdis or sees in Amritsar.
Nandal, a Jdt tribe found in Karndl: immigrant from Rolitak.
N andan , a K am boh clan (agricultural) fo u n d in A m ritsa r, and, as M uham
madans, in Montgomery.
Nandap, a cotton-cleaner.
Nanplah, a Jdt clan (agricultural) found iu Multdn,
NaneuI na, a Baloch clan (agricultural) found in Montgomery,'
Nanga or Sarbhangi. A sect or sub-order of the Joais, founded by two
Rajput disciples of Mast Ndth. They wear no clothes except a loin cloth
and waist rope. Two of their sddhus still stand in turn on one leg by
the fire origiually lighted by their founders and never since extinguished,
hey indulge in meat and liquor and admit men of all ca&tes iuto their
°ld, but do not spilt the ears of Dhdnaks or Chamdrs. They will eat
A'om any body’s haud, but are celibate. Their head-quarters are at
o ar m Rohtak and they claim a share in the temporalities of the
do£l monastery there.
Page 155—
Under Nauak-shfihi add : Sea also under Sduwal-ahdhi, p. 380 inft «*

/<A^£ ' G°^X
f f r m w - • n
(if i S |5 0 Nanglu—Naqqdl. V a il
X' *.;•> NiSGLUj a sept of Rajputs, descended from (JhuM Mfdn, son of S a n g a r
Cliand, 16thRd.jd.of Kahlur.
Nanki-, or N angi- ka'- panth.— A sect which in 1865 appears to have attracted
a considerable number of converts, principally in the Districts of
Gurgaon, Rohtak and Hissdr. It derived its origin from a woman,
named Ndnki, the wife of one Dharm Dds, of Ndrnaul, who eloped with
a Brahman named Dedh Rdj. Dedh Raj and Ndnki travelled to Bengal,
where, it is said, they learnt the doctrines now observed by their
followers. They returned to Kanaund about 1850 and commenced
proselytising. The village cf Chusena in Khetri was the head
quarters of the panth, and there they built a temple containing a metal
image of Neh Kulunk, whose incarnation Dedh Rdj pretended to be.
The Hindu Shdstras foretell the advent of Neh Kulunk towards the
close of the world’s history, when mankind shall have become exceed
ingly corrupt, a belief almost identical with that of the Muhammadans
in°their expected Imdtn Mahdi. Dedh Rdj is said to have written
three works explanatory of his doctrines. He appears to have incul
cated the abolition of caste ; intermarriage irrespective of class or
position in life; and a mure unrestrained intercourse between the
sexes. Converts were initiated by Dedh Kdj, who used to give
them a sweetmeat to eat, which was supposed^ to awaken a religious
frenzy. Afterwards, like the Kukas, they received a cotton or woollen
rosary. At prayer meetings the Ndnki-kd-pnnth is assembled in a
line, chanted verses moving their bodies to and fro till they worked
themselves into great excitement, when they danced and ranted. 1 ™*"
was a virtue strongly inculcated by D piUi Raj and his fodowers. The
parents of tliis sect died about 1865 and Bhagarith Dds, a brother ot
D e d h R d j , b e c a m e it s r e c o g n i z e d h e a d . T h e N d n k i-k d -p a n t h observed
m a n y o f th e H in d u f e s t iv a ls ; a n d e x c e p t in m a t t e r s o f ca ste , h e ld n o
v e r y n e w id e a s .
N a n w a , a J d t clan (a gricu ltu ra l) fo u n d in M ultdn.
N aqqal, a m i m ic , t h e A r a b i c t r a n s la t io n o f t h e H i n d i B tiA N p . The N aqqdl

a r e a ls o c a l l e d B d s h a i in L a h o r e and have no r e la t io n w ith th e real
M f r d s i, t h o u g h t h e y w i l l a c c o s t a n y m a n o f good p o s it io n w hom th e y
c h a n c e t o m e e t a n d r e f u s e t o l e t h im g o u n le s s h e g i v e s t h e m w h a t t h e y
dem and. T h e N a q q d l M ir d s i a r e f o u n d in L u d h i d n a . W ith a chamo\a
( a p i e c e o f le a t h e r ) in t h e i r h a n d s t h e y m i m i c J u ld h a s (w e a v e r s ), e t c .,
b u t th e y a te a se p a ra te ca ste and do not m arry w it h M fr d s is . In
R o h t a k th e N a q q d l in f o r m e r t i m e s h a d n o c o n n e c t i o n w it h t h e M f r d s i s ,
b u t in t h e t i m e o f R d j d B h o j a H i n d u , o n e M a n w a , u sed to a m u se th e
R a j s w it h h is j o k e s a n d r e c e i v e r e w a r d s in retu rn . A t p r iv y c o u n c ils
h e o f t e n m i m i c k e d e v e n th e H d jd ’ s m i n is t e r s t o t h e i r f a c e s . A s he w as
a r o y a l fa v o u r ite n o o n e c o u ld g a in s a y h im and h is v ic tim s at la s t
c a l l e d h im a Bhdnd (je s te r ). The R d jd , w ho a ls o c a lle d M anw a by
th a t nam e, w as on ce c o m in g d o w n fr o m h is b a l c o n y w ith h im and
b a d e h im m a k e h i m la u g h t ill h e r e a c h e d t h e v e r y l a s t s t e p o r h e w o u l d
b o d is p le a s e d . M a n w a tr ie d m a n y je s t s , b u t to no pu rpose. At la s t
in d e s p a i r h e k n o c k e d o f f t h e R d | d ’ s t u r b a n a n d s la p p e d h i s f a c e s a y i n g
t h a t s u c h a g l o o m y c o u n t e n a n c e w o u l d n e v e r s m ile . A t th is t h e R d jd
la u g h e d a n d p a rd o n e d h im . H is d e s c e n d a n t s a ls o f o l l o w e d th e pro*
fe s s io n o f je s t in g . I n t h e t im e o f t h e M u h a m m a d a n k in g s t h e y were
xAS* ■g% \
f(I J <SL
Naqqdsh—Ndr. 157
forced to embrace Islam, and by degrees they learned to play musical
instruments. As they adopted singing they had to mix with the
ilinisis and learn the art of singing and playing. Since then they are
ca ed Naqqdl or Bhdnd, but they do not marry with the Mirdsis.
In former times the Naqqdl in Gurgdon used to keep bulls and horse
stallions, visiting each village in their beat once a month, but they have
S ® e,d t ns calllnS and only keep the large drum (naqdm)
which is beaten on receipt of their fees at festivities.
Naq<Kashmir
^sh, a painter in papier mache. The Naqqdsh in the Punjab and
have a distinct argot, described as a true dialect.* J
NAQTrThw«f Am \Tf°ll0"'er of Kllwdia K r Muhammad Naqsl.band
h N^qahband. Naqshband means a painter, and
it is said that the Khvvaja and his father used to paint cloth. The
kbnriS nadA a,ke a f ‘ • Ahmad Naqshband of this order
is buned at feiilnnd in the 1 atidla, territory. He was called Maiaddid-
f-sam (a reformer of the second thousand, meaning a reformer athousand
years after the Prophet). All Afghdns from the traus-Frontier border
have a special reverence for this saint. There are menv ah-i ?r,7 ®r
order throughout India and it comes next in importance^ the n j ]?1' 8
order. The Naqshbandis worship by sitting nSeotfJ Q^ m
less, with bowed head and eyes 5 x 4 on A ground! “
Nab, asynonym for Dagi or Koli inKullu, according to Maclagan t tw
according to the ate Mr. Alexander Anderson, the nT form a
distinct caste, equal in status to the Ndth but, not to b r j .*
them. Their duties resemble those of au A c S i P ^ Wlth
consecrate and purify bouses They alsorf.tl * ' ^ and jKey also
Kahi kd Mela as the following accoum of 1Q
expiatory festival called Kdhit^ kd Mela is beld^-n fesfclva' ^cws-.--An
generally in Bbddcm or Sdwan (or at fShil vinac.fi inmTDtI\Kulla ag63
Ndr chosen by the deota is reverenced aV MaK ^ u' ^ a
Sfta or Shakti, He first visits l o ^ Mahddeo and his wife as
lie lias been bewitched and gene“ % " 5 ? £ ^ , 7 ” ® “ ?fr‘ id tW‘
bhang (hemp) and belcar fa kind of Ho \ i ceremony of pounding
wi.h’p rW .n fL hie d°es£ o S «* ■
bouse and the Ndr outside anil » i 1 he man sits inside his
then performed, the man and the N aH intVîV 3 Chidra is
shoulders, which the Ndr cuts with a knê utt ^ °f ^ g°at’S
the spells. After this the Ndr and hk g Prayera to avert
cloth is spread on four sticks placed in g° t0 tlie fcelAPle> and a
rams are then killed, one at eachcorn” „ S >*£rou? d {kunda) : four
a wali or sacrifice to Shakti Ho h e 5 °ad ^len ^le Ndr is given as
klmda,a rupen put i n “ t o n *
covered with cloths. A sheen iu L 'n -f A no to ,a c°rpse, and he is
bhuts or evil spirits may seizeAn tv ’lhced °n his head so that the
- Power of Shakti the imn comes to life 6^ °f tHeT*N?p» and h?
former times the Ndr often dierl 63 fc° A a§'am- & is said that m
near Nagar The Ndr anti v ’ % fhree died at Mashdra temple
------ and hlS Wlfe are numerous presents by
'a’CJ Vf 1,'CNmish’ by °apt. (now Sir) ItTo. Temple (Bart.), in J, A. S. B.
■g<%x
111 <SL
158 Nara—Narnia.
the people present. The idea is that the Mah&deo will save any one
bewitched whom the Ndr visits in this way, and he is honoured
accordingly as a pai'ohit or priest. Before the Ndr is called, men of
any caste, however low, take pieces of wood (called land, membrum
virile) and throw them into the women’s laps with indecent words and
gestures. The popular explanation of this is that the evil spirits will be
frightened at the exhibition, but the one given by a more educated
man is that the ceremony is survival of the old worship of Siva and
Shakti when there was a promiscuous intermingling of high and low
castes.
The Ndrs are said to have been chosen by the deotas from the Ddgi,
the lowest caste of all, to perform in the Kdhi festival. The nara
(fr. natu,* shameless) are now a little higher than the Ddgis, and
Kanets will smoke with them.
N ara, a Muhammadan Jd£ clan (agricultural) found in Montgomery.
Nabaini, a worshipper of Naraiu, one who depends solely on what Providence
sends him day by day. Panjabi Dicty., p. 803.
N arangkaeia, see Narangkar and Nakalsaini.
N arath, a Jdt clan (agricultural) found in Multdn.
Narkat, a sept of the Bha$ti Rdjputs, said to be so called from the violent
temper of its founder Jdm, 7th in descent from Sumra. Of. Hattidri.
Nabma, N arwa, a sept of Rdjputs found in Glujrdt on the Jhelurn river.
The Ndrwrt and their Mirdsis trace their descent to Rdjd Earn who
founded Ujjain and extended his dominions to Patna. The tribe is
named after Ndru Khdn, a contemporary of Akbar nnd 8 th in descent
from Karn. In the disorganization that prevailed at that time the off
spring of Ndru Khdn were scattered all over the country and settled in
different places. Pahdr Khdn in the seventh generation from Ndru
Khan, who was a hero and-a great highwayman, came to Gujrdt and
founded two villages, Pfirdo and Fatehpur. Tradition says that Puran
was so named because Pahdr Khdn used to order his followers to seize
people by saying Paurdn, i. e., “ seize and bring.”
d'JirioM “ G“ir4t ‘ ay th“‘ fl" ' fo ll» w i“ 8 »">>-

1. SadryAl. 4. Hauddl. 7 Jovn
/, 5- Jaldlie. g' Uraral
3. Sambharydl, 6. AlimySna. o! Hassanabddlii.
Intermarriages between the sub-divisions are common, but sometimes
families descended from an elder branch will not give daughters to
descendants of a younger branch though they have no objection to
taking girls from it. They also fake wives from Mughals but never
give them m return. Ghibhs used to take girls from the Ndrwds but
never gave them in return. It is now said that Cliibhs sometimes give
them daughters but the leading Ndrwds cannot point to any instance
of this usage.
m
* This po&ts to some connection with the Nat or prostitute caste of the nkinH THacVs
Hindi does not give jiata or Ndr.
B ulu, D ia le c t o i piaius’ JJiaolc8
CP■ §L
' e° i x
The Naruia—Rajputs. 159

After confinement tlie mother must remain in lier room for seven days.
Some iron implement is placed towards her head. On the seventh day
she is brought out with the child, and the Mirdsi gets on top of the
house and repeats the pedigree of the child’s father.
The tonsure ceremony must be performed at the tomb of Pir Haibat,

Kandah&ri, near Purdn, where a yard of cloth and some cash are. offer
ed. The tonsure must be done withiu 15 days after birth.
At marriage the ceremonials described for the Chibhs are observed.

The only difference is that the Niirwds do not make the bride sit on a
basket before the bridegroom when he reaches his father-in-law’s
house.
The Mfrdsis give the following genealogical tree of the Ndrwds;—
Kara.
Thut ,iiy Bahai. Ghaiiman. Rija Suraj, Raman,

ancestor of | Descendants ancestor’of
the Thuthyils who Sudhan. are said to the Ranvil
are found in Riwal- | he in Hindus- tribe
pindi, in the Tck Chand. tin.
Pothwir, and in
the Khiriin tahsil Lakhpat.
ofGujrit. |
Ram Chand.
Prithmi Rai.
Niru Khin,
ancestor of the Nirmi
Rajputs.
■ Ill j-
Malik Khan.
v— -v . Jaisak.
• 9
Descendants found in Jammu
^----------—---------- !______________ _ territory.
AllihlCull. Subhaii Kuli. Mihr\uli.
Fayiz Din. Descendants foundjm various
parts of the northern hills.
Changes Khin. Aki Khin.

r----- -- _ I
DiUa Khin. Father Khin. N° iSSU0,
Pahdri Khin. No issue.
Jalil. Alim Khin. Jawaja. Oya 4 a n . Humiydn Khin.
two bro^herrl^f6 Descendants of these five brothers hold Purinlii

Fatehpuri Khiriin tahsil.
Kh^riin tahsil.
■ G° i x
f C lj Narmi—Ndru.
<SL
Ifc will be observed that the Ndrwd, or Narmd claim no connection
with the Ndru RAjputs of Hoshidrpur although the word appears to be
formed in almost the same way as Bdjwd (-Jat) from Bajju or BAju
Rdjput. Possibly -wa is a patronymic.
N armi, see under TJfcradnzai.
N abu, a Rajput clan (agricultural) found in Amritsar and MultAn.

Naed.—With the exception perhaps of the Manj, the Ndru are the most
widespread of the Hill Rdjputs ; but their head-quarters are the
districts of Jullundur and Hoshidrpur. They differ in their accounts
of their own origin. Those of Hoshid,rpur, many or most of whom are
still Hindu,* and those of the adjoining northern portions of Jullundur
say that they are Chandrabansi and came from the lulls ; while those
of the'east of Jullundur about Phillaur, who are all MusaWms, say
their ancestor was a Raghobansi Rdjput who came from Ajudhia, en
tered the service of Shabdb-ud-din Ghori, and eventually founded
Phillaur. A third story makes the common ancestor a son of a Rdja of
Jaipur or Jodhpur, who was converted in tlio time of Mahmud of
Ghazni, and settled at Bajwdra in Hoshidrpur. The Nd.ru held the
Haridna tract on the Jullundur and Hoshidrpur border till the Sikhs
dispossessed them. The original settlement of the Jullundur Ndru was
Mau, a name which, as Mr. Barkley pointed out, suggests an origin
from eastern Hindustan or Central India. Of the Hoshidrpur Ndrd
1,279 also returned themselves as Kilchi, 556 as Manhds, and 903 as
Gondal in 1881.
The Ndru of the Punga, Baddld and Dhiit septs say their ancestors
came from Garh Gajni Dhun Peti, in Delhi, and settled inJBajwdra in
Akbar’s reign : they are Raghobansi.
Another account locates them at Madwdra in Hoshidrpur. Thence
Bhdn Nathu and Rdmdn founded Chauthdla in Akbar’s time, and
thence Dhut and Daulatpnr, but they perform the bhadan at Madwdra.
At Bujhdsan, five hoa from Madwdra, they fought with the Katoch
who were offended at a Ndru Rdnd’s obtaining a Katoch princess as
his bride, and she was drowned. The Ndru take daughters from them.
In Kapurthalathe Ndru say that Haun Bhaf;£i in Hoshidrpur was their
first seat: thence Bdghe Khdn founded Bagdna and from his brother
Kashmir Khdn the present Ndru claim descent.
Confused and conflicting as these Various accounts are, that from
Hoshidrpur is totally different from the above. In that District the
Ndrus say that their ancestor was a Surajbansi Rdjput of Muttra,
named Nipdl Chand, and descended from Rdja Rdm Cliand. Ho was
converted in the time of Mahmud of Ghazni and took the name of
Ndrti Shdh. Ndru Shdh settled at Mau in Jullundur, whenoe his son,
*Mr. D. G. Barkley said tho Ndru of Iloshidrpur wero mostly Muhammadans, though
in G urdaspur there wero Hindus. The Ndru of Bajwdra, though Muhammadan, havo
retained the title of Rdnd. The Bajwdra Hinds claim considerable antiquity and say the
, wa3 founded by a Hand before tho time of Vikramdditya ana Sdlivdhana. They
av they became Muhammadans in the time of Mahmud of Ghazni and so retained their
®„Lnendence till the Lodi and Sur Pathans located Afghan settlers in strongholds round
p jvv-ara and reduced the Naru Rand to insignificance: P. N. Q. II, §§ 90 and 104.
Narsati—Narwal. 161
Bafcan Pill, founded Pliillaur. Thence were founded the four Nd.ru
parganas of Haridna, Bajwdra, Shdm Chaurdsi and Ghorewdha in
Hoshidrpur, and that of Bahrdm in Jullundur. The chief men of these
parganas are still called Rdi or Rdna. The Ndrus are all Muhamma
dans, but keep Brahmans of the Bdsdeo got.
The Ndru pedigree is thus given :—
BAjAJasrath
RijA RamChandr.
RAjd Talocliar.
!
Nipal Chand (NAru KhAn).
Mahmud of Ghazni conquored the country on both sides of the
Sutlej, and placed Talocliar in charge of it. After leaving Mau he
made Bajwdra his capital, but the attacks made on him by the hill
chiefs compelled him to invoke Mahmud’s aid, and Pathfin* troops
were sent him who were cantoned along the foot of the Siwdliks and
aro still settled there. Rdna Silira, Ndru Khdn’s descendant in the fifth
generation, returned to Ajudhia, whence Talocliar had come, and re
conquered his ancient kingdom, over which he appointed a viceroy.
He died on liis way back to the Punjab at Sundm. His third descend
ant, Rdna Mai, had five sons—Kilcha, Bhojo, Dlinni, Massa and Jassa
who divided the territory. Kilcha got the Haridna ildqa with 750
villages, including Nandaelinur, Bahrdm and Bulhowdl, with the title
of lika. Bhoju got Bajwdra, Shdm, Ahrdna, Ajram, Baroti and their
dependent villages. Dhuui got the Dhunidt, i. e., Patti, Khanaura,
Muna, Badla, Harta, etc. Ndru Khdn’s grandson Baripdl liad already
seized bhangala, Dasuya, etc., which his descendants still hold.
It is hardly possible that the Rdjd Jasrath of this story is the Kho-
khar chief of that name mentioned oil page 1000 of Yol. I. The story
in outline is probably true, but the Ndru settlement can hardly he as old
as Mahmud of Ghazni. Relics of the old Ndru dominion survive in their
r X S f Sa" dW? ’ 1 ' ,rMch are villagesof secondary
? NmU T kan' U waa eefctled from Bunga (in
Kapfiithala), a chhat. fhe Naru chhat are Haridna with two sub
sidiary chhat at Ghorewdha and Nandaelinur: Bajwdra with Shdm
Chaurasi; Patti with 8 ch/iaf and 12 makdn, including Harta, Dihdna,
Khanaura, Mithidna, Phugldna,W Muna Kaldn i/H osh itom r: the
S fUl 7 0 % n tbe, Same tah8il: B™ ga chhat Iras mokdns
at Ghauthdla, Mirzapur, Jallowdl and Pindori Malhian.
NAE8S tbe Pe°Ple of f randu (called Arndwai by the Patfidnsl are called
Narsatiwar Gawarlati> or> as ifc termed by the Ohitrdlis
riveqa;il^ tribe or got, found chiefly in tabsil Sangrur in Jfndl. It de-

tor used i aT e. fanci! ully from narwal, lit. beating, because its progen i-
______ __ 0 ake such rare of the grass growing in waste land that he
♦ Tito I’utUdna were naver hoard of m mu(jh laterJ 6ri0(] iDthe Punjab. '
. ’•
■ G° i x
w ■ ■
162 Narwan— Nasar,
used to beat the dust out of it. The word is also said to mean * clear
ing fields.1 Also found in Kamdl.
Naewan, a tribe of Jd$s found in Jind. Its sidh is Bdbd .Mannan, whose
samddh is at Bherlpura in Patidla. Virgins are fed at this cenotaph
and milk is offered there on the 5th of the light half of every month.
NasAK, N asiri, a Pa^Mn tribe, found on the Dora Ismail Khdn border.
The Ndsars are the least settled of all the tribes. They have no
country of their own. They winter in the Derajdt and summer in the
Ghilzai country, paying tribute, Rs. 3,000 Nandrdmi, to the Turd.ii Ghil-
zais for the right of grazing in their country. Their wealth consists
mainly in their herds and flocks. Their kirris or encampments are
scattered along the skirts of the hills from the Zarwauni Pass in the
Gumal valley to Kot Tagga below Chdnrlwan. They probably number,
with their women and children, 20,000. They are divided into a
number of important sections, but the more popular division of the
Ndsars is into camel folk, ox and ass folk, and sheep folk. Of the
camel folk or vshwals, the poor ones come down first. They engage
principally as carriers, taking goods to and from Bannn. They bring
salt from the Kohat mines, Multani matti from the liill3 and gram
from Marwat. They are also much employed in cutting and selling
fuel. Ihe well-to-do men come later, and generally bring merchandise,
grapes, almonds and madder. The ikirris of the camel-folk are usually
situated away from tlie bills, at Saggn Iriniman, Pannidla, Potah, and
in the Kdhiri ildqa. Ilie ox and aas folk (ghirayewals and kharicdls)
own only I'xon and donkeys. They are generally engaged in doing
jobs, carrying earih, bricks, etc., in the towns. They have no kirris of
their own. They arrive at the end of September, and roturn about
tbe beginning of April. The sheep folk (goshf.nidwdle) arrive during
October, and return about the end of April. They occupy the country
along the foot of the lulls. Some of them encamp at Pannulla, but
these generally take their flocks for part of the season into the Bhakkar
Thai The Ndsars are for the most part short, sturdy men. On the 1
whole they are a well behaved tribe, though a little inclined to he
overbearing m their treatment of the villagers in whose neiohhonrhrJl
they encamp. Their cattle not unfrequen.ly trespass on i T
ed fields,,and attempt. „„ M,„ ..art’ ol fl/e 5 1 7 ^ “
' ? ? ! ' w“ V “ fP«jed by Fora:. Tl„:,y are a rough
and ready lot who woulu probably/ but for the advent li British rule
have treated the Mian Khels and other tribes, who havo been enervat
ed by long residence in the plains, much as the forefathers of these
S g S an d s: the Pabbl8’ drivin&tliem out an(1 aPP™pri-
According to Ibbetson the Ndsarclaim dpscent from Hotak a

aon of Ghilzai but as lie pointed out the Hotak say they are a
clan and merely dependent on them. The story makes them descend
ants of a gang of blacksmiths who in the 14th oenturv aeenm„ “ ,
the Midi. Khel Pathdns on one of their return journey? to f f ^ T
and settled there. They speak Pashto. Accord S o
Tokhi division of the Ghilzai claim that the N d s a r were in ancienUimes
CP The Nats.
§L
163
their hamsayas.* He gives tlie following as their pedigreet :—

Ghalzoe.
1
Ibrahim.
Sahtik.
Tarakki.
I
Mamai.
I
Ntisir (Nasu).
r- ----------- j----------!----------j-------------------- ^
(Spin) Malizai. (Stir) Nasu Khel. (Tor) Umarzai. Mandai (few. and now
almost unknown).
The descendants of Ntisir (Nasu) had a feud with another clan of
their own division of Sahiiks {sic) and so went over to the Tokhi
division whose hamsayas they became for a time. But, he adds, the
Ntisir was probably only an adopted son of Mamtii, and their appear
ance indicates the foreign descent of their immediate predecessor. He
would regard them as being descended from one of the Turk tribes
located on the western frontiers of the Ghazni kingdom towards the
Afghanistan, by the Turk feudatories under the Samtinis and the
Turk Sulttins of Ghazni, like the Kharoji branch of the Ghilzais and
the Jdji andTuri tribes of Upper Bangash (Kurram).
The Ntisirs took part with the Ghilzais in the conquest of Persia and
were subsequently incorporated with the Hotaki section of tho Gnilzai
S Ci 1 m ° M1? 6red the chief branch of that tribe. The Ghilzai leader
beddl KMn who opposed Nddir during their expulsion was a N&sir.
Naj, fem. Najni, fr. Sanskr. na}a, a dancer. The Nat is the typical
gipsy caste of the Punjab. It is possible that there may be properly
some distinction between the Nat and the Bazigar ; but the two words
are synonymous in general parlance. Some say that the Bazigar is a
tumbler and the Nat a rope-dancer; others that the Btizifar is a
juggler as well as an acrobat, while the Nat is only the latter? and it
cauTheu 6 hat w£ ° ,eaCh the hiSher rank3 of ^ profession* may
£ i68 by.thet Persian »ame; others again say that among the
° r y’ Ut amongJt]ie Bizârs both sexes perform? and
____Uus latter distinction is reported from several Districts. On the whole
* Raverly points out that ndsir = assistant or keeper. Cf. Awtin.
f Dames gives the following table
Ntisir.
I
f~ " ■q
Mallizai. Spinkai (Spin).
tlmar (Umarzais). Ntisir (Ntisirzais).

p —■■ | — j____ __ __
2 C 4SS.
■®oiJx
IM ■ 154 The Na{s.

<5L
it is perhaps more probable that the Nat is the caste to which both
classes belong, and Bdzigar an occupational term. But even Muham
madan women who dance and posture are called Natnis—or more often
Kabutris,
The Nats are a gipsy tribe of vagrant habits who wander about with
their families, settling for a few days or weeks at a time in the vicinity
of large villages or towns, and constructing temporary shelters of grass.
In addition to practising acrobatic feats and conjuring of a low class,
they make articles of grass, straw, and reeds for sale; and in the
centre of the Punjab are said to act as mimics, like the Biffind, and os
Mirdsis, though this is perhaps doubtful. They often practise surgery
and physic in a small way, and are not free from the suspicion of
sorcery. Some are herbalists, and others musicians* but the drum is
said to be the only instrument they can play. They are said to be
divided into two main classes ; those whose males only perform as ac
robats, and those whose women, called Kabutri,* perform and prostitute
themselves. About three-quarters of their number return themselves
as Hindus, and most of the rest as Musalm&ns. They mostly marry by
phera, and burn the dead ; but they are really outcasts, keeping many
dogs with which they hunt and eat the vermin of the jungles. They
are said especially to reverence the goddess Devi, Guru Teg Bah&dur,
the Gurfi of the Sikh scavengers, and Hanumdn or the monkey god,
the last because of the acrobatic powers of monkeys. They very
generally trace their origin from M&rw£r ; and they are found all over
the Punjab, but not in the Frontier Province, where they are
apparently almost unknown. The large number returned in Bahawalpur
and Montgomery, in the former as Nats and in the latter as Bitzfgars,
is very striking. Their different tribes are governed by a Rdja and
hani, or king and queen, like the gipsy tribes of Europe. The Musal-
m&n Nats are said to prostitute their unmarried, but not their married
women ; and when a Nat woman marries, the first child is either given
to the grandmother as compensation for the loss of the mother’s gains
as a prostitute, or is redeemed by payment of Rs. 30. But this is per
haps the custom with the P ebnas rather than with the Nats. Another
and rnoro probable account is, that the first wife married is one of the
tribe, and is kept secluded ; after which the Musalmdn Nat, who is
usually to be found in the towns, will marry as many women as he can
procure by purchase from the vagrant tribes or otherwise, and these
latter he prostitutes.
J.he origin of the Nat is obscure. According to a tradition curront
in Amritsar they were originally Brahmans of Mdrwdr whose duty it
was to supply fuel for funeral pyres. Once upon a time they had a
wedding in their own caste and as they had to attend it they took a
supply of fuel to their patrons, lest one of them should die before it
was convenient to the Nats to attend to their duties. Their patrons
naturally regarded this as an ill-omened precaution and dispensed with
their priestly services. So the Nats went to a faqir for aid and he had
a monkey Hanumdn who taught them feats of dexterity. Charmra
Bero and Banfir are said to be Nat clans, but one account divided
them into occupational groups, such as snake-charmers, jugglers and
dancers, monkey exhibitors, herbalists, and so on. 66
• Lit, ' tumblor,’ fr, kabuiur, pigeon.

|B <§L
' e° i x
1. I
Na\—Natt. 165
A curious legend connects the Nats with the foundation of the modem
State of Sirmur. Its Rdjd had promised a Natni half his kingdom if she
crossed and recrossed the Giri river on a tight rope. She had crossed
and was nearly back agaiu when the Rdja had the rope cut to evade
his promise. The Giri in order to avenge her death in its waters rose
and swept away the Rdjd’s capital. After her drowning, according to
one variant, a faqir came to Ndlian and cried out against the Rdjd’s
treachery. For this he was expelled the palace and he found a refuge
with a poor Brahmani whom he bade bring him food from elsewhere
than Ndhan. At mid-uigkt he called for milk and her cow though not
m milk yielded it. Thefaqir then bade her fly as the town was doomed,
so she fled across the Giri with her children. No sooner had she
reached the opposite bank than the town was overwhelmed, Rajd and
all. After this the bands of the Natni’s kindred went to Jaisalmir and
obtained from him a promise of one of his sons as a successor to the
treacherous Rdjd who had perished. The ruler of Jaisalmir had seven
ranis all then pregnant and of these he gave one to the Nats. They
took her to Ndlian and in solitude near the Sirmur tank she gave birth
to a lion, four monsters and a son. With difficulty she was induced to
disclose what had occurred and the Nats exercised the lion and the
monsters, named Sotan, Chatdn, Baithdn and Khardn, Bhdsu and drove
them into the dhak -jungles near by. The son became the first Rdjd of
the modern State.
N at , a Jdt clan (agricultural) found in M ultan.
N ath, originally a title or possibly a d e g ree, o f the J ogi ord er. T h e w ord
means ‘ lord ’ or ‘ master.’
In the Simla hills the Naths have become a caste and are described
as followers of Guru Gorakh Ndth and Bharthari. They have become
a caste in the Simla hills. They wear large rings in their ears, but rank
below the Kanphaâ Ndths or regular Jogis. They accept articles given
at a kiria harm for the dead Brahmans. Kanets and Suudrs do not
drink water brought by a Ndth or smoke with him. They are in the
Simla hills what the Mahdbrahman or Acharj is in the lower hills.
The Ndths of the higher hills in the Himalayan area, where the
worship of Siva is prevalent, correspond very closely with the Jogis of
the plains, though they make little pretence to an ascetic character and
live chiefly by growing vegetables; but they also perform certain semi-
sacerdotal functions, taking the place of the Aclidrj of the plains in the
funoral ceremonies of the Kanets, and receiving like him the clothes
of the deceased. They also consecrate new houses, and purify them
when they have beon defiled. They now form a true caste, and are
not recruited from without. One or more in almost every Ndth house
hold has his oars pierced in honour of Siva, and is called a Kanphata
Ndth. They occupy much the same social position as the Jogi-Rdwal
of the plains. But they are regarded as so uuolean or uncauny that
even a Hesi will not eat from their hands.
N athoka, an agricultural clan found in Shdhpur.
N atbi, a Jdt clan (agricultural) fou n d in M ultdn.
tribe of Jd^s, descended from Natt, son of Jograli, and like the K ang
N att , a
and Wahdla claiming to be sprung from the Solar Rdiputs of Aiudhia.
They are found in Sialkoj.
CP■
166 NauTi—‘ Naturi’ .
§L
Nauk, a sept of Brahmans, parohits of the Gadhioks in Jhelum.
Naul, a mungoose (Poôhdri). Gf. Nol and Neola.
Naubia, N auhria, a class of merchants trading with the Panjab from down-
country. Panjabi Dicty., p. 808.
Naushahi.—A Muhammadan order (regular, but mystical in its tendencies)
and an offshoot of the Qddiris {q.v.), deriving its origin from Sayyid
Abdul Wahdb, eldest son of Abdul Qddir Jildni. Its real founder,
however, was Hdji Pir Muhammad Sachidr, whose tomb is at Naushahra
on the banks of the Chen&b in Gujrdt, and who was called Naush&h or
Nausho,* ‘ bridegroom/ because he became a faqir while still a bride
groom. Another story has it that Hdji Muhammad Naushdhl
GaDjbaksh, who was a year old when his father Ald-ud-din, a cattle
dealer, died, was brought up in a family of potters and followed Sakhi
Sarwar; lie left four disciples, namely (I) Shdh Ralundn Pir, who is
buried in Gujrdnwdla, (2) Pir Muhammad Sachidr, (3) Khwdja Khujail,
who is buried at KfLbul, and (4j Shdh Fatah, who is buried in the Ganji
B&r. However this may be, the followers of this sect differ from the
Qddiris both in allowing the use of instrumental music at divine service
and in the extreme religious excitement permitted on such occasions,
during which they shake their heads to and fro (hal khelna.) in a most
alarming manner, and are even said to be held up by the back. Their
principal shrine in Si&lkot. is that of Gulu Shdb, near the village of
Korake, in the Pasrur tahsil, where there is a large annual fair. They
have a branch, the P&krahmanis, q. v.
Nawadb, a Mahtam clan (agricultural) found in Montgomery.
N aw ab , a J&t clan (agricultu ral) fo u n d in A m ritsar.
N awhkIa, fern, -an, see NaurRL.
Nayak, see N&ik, fern, a, an.
N eb , a mace-bearer : also the name of a caste which is sometimes said to be

originally K alal. Indeed one account divides the latter caste into
three groups: ( 1 ) the Sonkha, who are by origin B&nias j (2 ) the Ahlu-
w&lia, Neb or Karnwd.1, which claims Khatri descent; and (3) the
K a k k e z a i . The Neb again have three sections or groups, Pdl Seând
and Raklu which are said to be hypergamous. They avoid four not8 in
marriage, employ Brahmans at religious as well as on ceremonious
occasions aud marry at an early age, from 10 to 15. They are said to
take water from the hands of a Jliinwar or a Tarkli&n, but not from
those of a Chhimba or a barber.
N e c h a b i , the phonetic spelling of Naturi, the modern broad school founded
by the late Sir Syad Ahmad Kh6n of Aligarh. A few free-thinkinsr
Hindus have also adopted the term for themselves. ‘ The term 5 writes
Mr. Maclagan/ is of courso applicable to either religion, but in its snecial
sense it represents a Musalmdn school of thought, led bv Sir
Ahmad Kh&n and Syad Amir Ali K hin; the object is 10 adanMhn
religion of Muhammad to the spirit of the age, to clear away the glosses
~~ * The conception of the devoleo as a bride or bridegroom is common to n iw
weUas to certain Isiamic sects. Wo may compare the Dulha Deo of Hinduism ®
■c%\
H I <SL
Nehra—Nidik. 167
of commentators, to get at tlie essential teaching of tlie Prophet, and to
show how this teaching has in it nothing inconsistent with the highest
non-religious philanthropy of to-day. Slavery, according to this
school, is abhorrent to the spirit and teaching of Islam : polygamy is
indirectly forbidden by the Quran ; Muhammadans have never prosely
tised sword in hand ; and the future life indicated by the Prophet is as
noble and pure in aspiration as any prefigured in any religion. This
school has returned to the fountain-head of Isldm, just as the Aryas
among the Hindus have returned to that of Hinduism, and in either
case the original scriptures are taxed to produce results compatible with
tbe latest achievements of science and social philosophy. The efforts
of the Nature School are, however, if not of a higher order than those
of the Aryas, at any rate of a kind more intelligible to European
thought and very much in accordance with the similar tendencies
among the broader schools of thought in modern European Christianity.
The leaders of the school are men of great intellectual power and
thoroughly conversant with the points of view adopted by European
critics of their religion; and the foundation of tlie Aligarh College in
the North-West Provinces has done a great deal to establish their
authority. Tlie Necharis advocate most social reforms, and in politics
they are generally ranged on the side of the constituted authority. They
belong, however, to a.movement which has had its rise outside the
Punjab; and as tlioy are not an organized society, there is nothing to
show how far they are represented in this province. The importance
of the movement is not to he measured by figures, and even if we bad
a mu r ^ u r| Professed followers of Sir S y a d Ahmad Klt&n, we should
still bo far from judging the strength of tbe principles he represents.’
E kera, a J&t tribe found in the Bdwal nizamat of Jind. They claim to be
an offshoot of the Chhatrias who left Gadgajnf when it was the scene
or conflict. Ihey worship the devi and Bandeo, whose shrine is about
a mile from Bdwal. Bandeo was the son of a Brahman and they do not
smoke.
N ekokara, Kukdra, lit. c doers of good.’ The Nekokdra like the Jhandfr are
a sacred clan. They are chiefly found in tho Jhang district and claim
to be Hiisliami Quraish, who came from Balidwalpur some 480 years ago.
They hold land in Gujrdnwdla also, but are not. a very important tribe.
• In Gujrdnwdla many of them are faqirs, and they generally bear a
semi-religious character. But in Multdn they are ranked as a Jdt clan
(agricultural).
M en (? N ain), an Ardin clan (agricultural) found in Amritsar.
N eola, a Jdt clan (agricultural) found in Multdn. The word appears to
mean mungoose, neul or neula. Panjdbi D i c t y p. 812, Gf. Nol.
N eoro, N eru, a name applied to Kauets claiming descent from the Mawis ,
and also to the children of Brahmans or lldjputs by Kanet women,
in the former sense it appears to be synonymous with Khuud, the
term applied to Kauets of tbe first class, tracing descent from the
M awis, in Basbahr.
N epal (r N aipal), a R&jput clan (agricultural) found in Amritsar.
N er, a Kutnboh clan (agricultural) found in Amritsar.
N iaik, one versed in the Nidi Shdstra. Panjabi Dicty., p. 813.
■eo^Jx
111 ■ <SL
168 Niariar—Niazi.
NiaeIa, -ta, fora. -aeaNj a washer of gold and silver filings, a refiner of
precious metals (fr. niara, ‘ separate'). He is called Sodha in the
south of the Derajiit and Soni in Ambdla and Sirmur.
In the west of the Punjab he seems to be known as Shodar or Sodar •
and as one of the Sunar clans is called Sodari, it may be that the
Niaria is generally or always a Sundr by caste. The Nidria however is,
unlike the Sundr, generally a Musalmdn ; though, curiously enough, lie1
is returned as Hindu only in Peshdwar. *
a Pathdn tribe, descended from Nidzai, one of the three sons
N iazj , N iazai ,
of lbrdhim, sumamed Loddi. They are thus Lodi Pathdns and akin to
the Dotannis, Prangis, Surs, etc. Originally chiefly Powindas or
nomads, they were expelled from the district of Shilgar, south of
Ghazni, by the Andar and occupied the eastern skirts or Ddrndn of the
great Suhiimdu rauge, holding the territory subsequently known as
Tdk or Tdnk. There they continued to lead a nomad life, and
gradually spread further north-east towards the Indus, occupying the
thal or steppe now held by the Marwat, who drove them to the north
west. They are still fairly numerous in Kobdt and are found in small
numbers in Dera Imail Khdn.
The Nidzais, now in the eyes of their own people, the most abject of
the Afghans, once played a great part in the history of northern India.
One of the most trusted officers of Slier Shdh, Sur, king of Delhi, was
Hailiat KMn, Nidzai, and his brothers, Isd Khdn and Sai’d Khdn also
held high office. The former was liajib or royal chamberlain. At the
defeat of Humdydn at Ohaunsa in 1540 Haibat Khdn greatly dis
tinguished Idtusolf and Isd Khdn carried on the pursuit of °the routed
Mu^hals to the banks of the Indus. Haibat Khiln and Isd Khdn with
other amirs, were left by Slier Shdh in charge of the Punjab and
eventually Haibat Khdn became sole governor of the province ’with
ins' ructions to recover Multdn from the Baloch invaders. For his
services in this charge Haibat Khdn received the title of Azam Ilumd-
ytin, Masnad-i-Ald, “ the most august, the occupant of the exalted seat ”
lsldm Shah the successor of Slier Shdh, however, distrusted the newer
of his Afghdn nob esand though Haibat Khdn remained loyal for a time
Le r ; ° l t 60 ' eV0'fc WllUn Sa’id KWn fled to him for refuge
With 40,000 horsemen, N.dzais, Yusufzais and Mandarns, of whom no
less than ] 2,000 were Nidzais, Haibat Khdn marched to join the
disaffected nobles who had found an asylum in Kumdon, and encount
ered the royal army near Ambdla. Here the defection of Khwds Khdn
one of his allies, led to hie complete defeat, and he fled to Dhaukot
beyond the Indus hot y pursued by a large force under the Khwdja
Wais the Sarwdm Afghdn. The Nidzais found an asylum in the G a fir
country north of Riwalpindt but eventually were compelled to seek
refuge in Kashmir. Headed off on that road they turned towards
Kâuri, only to 1m11 victims to a Kashmiri force which dostroved +i
tribe, all the four brothers* being killed. Before this even/ whi n
occurred in or about 1550, Haibat Khdn had all but o x te rm in a t^ ?
Sombals, a brauch of bis own tribe. Another branch la the Is!
* The fourth brother wauSlrthbSz! ~ ~ ^

■ e°i5j x
Nihalke—Nikalsaini. m
In appearance tlie Niazais of Kohdt resemble the Baiieash rather
laii the Khatak, but in the matter of shaving the head som6 take a
middle course, only shaving the front.
N ihalke, a Kharral clan (agricultural) found in Montgomery.
N ihano, ‘ free from c a re / a title of the A kali Sikhs.
N ihani, a fem. N<fi or barber, q, v.
N ijae, a clan of Jiffs with whom certain Sunar sections claim a common
origin.
N uhar, a clan of Ja^s found in Kapurthala and elsewhere.

N ijjar, see Najj&r.
NlKA^ Icribed* . ^ RANaKARU> a sect of whose origin is thus
r-nAfie^th?& ,île ° f and the pursuit of the enemy bv Sir Walter

Gilbert, tne Khdlsa (Sikh) army surrendered at Rawalpindi, and giving
up their arms and receiving a gratuity of a rupee each, they were
peimitded to disperse to them homes. A great panic prevailed among
the . iklis of the District: very many cut off their Ices or long hair and
were m great dread of being forcibly converted to Christianity. Some
months after three men were seen going about the cantonments of
Rawalpindi, dressed up m the cast-off clothes and hats of Europeans
and with shaven heads and faces. The eldest gave himself out to be
Z Z t antJ L Chli ° ", and ,he 0,llera to ^ his chelas or
t C fJ S '‘r aTahn d'h?a"i upon a two-stringed instrument known as
in general a„ f i Wf o Z a s S|»ig songs in praise of the English
be their oum Tt f " , ? ! 0? ™ m particular, whom they declared to
was bv n o I l0U d be bo,ne ln mind ât during the Sikh rule it
r ; nC<'mr -for faqirs t0 receive> Smm«h the good
from the tlle. ? !rdrtrs °r dlstrict officera' assignments of land-revenue
or nun! central government at Lahore, for the maintenance of religious
R ^ T - 1 '’?t,taTi,on8- John Nicholson was well known to the
warfare b [‘ Wa piindli: . H° h?d "'a£ed in thp neighbourhood a guerrilla
other b i rmR the hot weather of 1848 with Sirdar Chatar Singh and
other iebels, and when bv the proclamation of the Governor General
wat appointed
was appointed the
t ^ ffirst
fY D ^
Dej.uty ” ** annfcxed>
Commissioner Jl)hn Nicholson
of Rawalpindi There-
idea thafe?f'nr.by th.e,,.,8elves Nikalsaini/a 3 irSf were under thy
idea that the Deputy t omnnssioner of the District would feel Battered
to bT g R8f c,ated Wlth a ” T BPCt>w|,osp 9 um ho was acknowledged
to be, and would no doubt get them a handsome idair or free
grant with which to establish a dharmmla or monaafery all to
& !iTBf -hen they found that they were unc3 for by
Nicholson (I have been told that he had them flogged once) and
fwoor .h ^ 01' theY ilU,S> thei,r eothnsiasm cooled down, and ’after
two or three years they were heard of no more. I often saw them
remonT6 Z tw\c e 8Poke to thea' * I860, and, as far as I can
<___ mber, tliey bnd not a particle of an idea concerning any of the
* By J. G, Delmerick in P. N Q., 11^1)53,
V
IS
. N
sS
n
---- / /
^V!$
fjf'
j70
* • /
;T
•
Nikki Ravi—Nimcha.
/
§L 1
doctrines of Christianity. They affirmed that the Bible was true, like
wise the Qnr&n and the Granth! Indeed, I fancy that they were the
originators of the Narangk&ria-», Nirankari, a sect of schismatic Sikhs,
which sprang up in the ltdwalpin'di District about that time, and which
20 years ago, promised to bring every Hindu in the Sind Sugar Dodb
into its fold; but afterwards, for some unknown reason, a considerable
number of the converts slid buck into orthodoxy, and I believe there are
few Narangknrias in the Rawalpindi District now. The monument to
General Nicholson is at the head of the Mfirgala Pa“S, about 16 miles
from Rawalpindi, on the Pesh&war road. I never heard of any Nikal-
eaini faqirs there ;* indeed, I never heard of the existence of any
since 1852 or 1853, certainly never-since the Mutiny.”
N ikki Rav i , the ‘ little Rdvi’ tribes, as opposed to the ‘ great R im ’ tribes.
The latter are pastoral rather than agricultural, and include the
Kharrals, Kdthias, and many of the great tribes of Muhammadan .Jats.
They look down upon the ‘ little RAvi’ tribes who live within their
limits, and who are agricultural rather than pastoral, consisting of
ArAfns, Kanibohs, and similar tribes common in the eastern Punjab.
The ‘ great RAvi ’ tribes are notorious for their propensity to cattle-
steal in<r, and among them a young man is not allowed to wear a turban
or to marry a wife till he shows by stealing a buffalo that he is able
to support her, while a headman who has not a number of dependents
ready to steal for or with him is .popularly known as “ an orphan/'
Nilabi, Nilabi, fern, -an, -hi. NfrAli, Nilgai-, a dyer, see LilAri.
Nima-nandi, one of the four main orders of the BairAgis. See also under
Nimbarki.
N imbarki .— A sect or sub-order of the Bairagis.
The orthodox accountt of NfmbarkA or Nimbaditya, who founded the
Feet, is that he was so named because ho once stopped the motion of the
snn on the top of a rdmba tree. He also promulgated an abstruse
theory of the Dualistic Aduality of the soul. But the popular idea of
the Nlmbarkis is that, they reverence the nim tree because their deota
is incarnate in it.^ The Nimbarki Would thus seem to be the same as the
Nima-nandi or Nima-Khark-Swdmi, mentioned by Mr. Maclagun,+ aud
it may further bo noted that Nim Ndth is given as one of"lio*twelve
disciples of Gorakh NAtli. The facts may point to the existence of a
sub-sect, worshippers of the nim tree, upon which the philosophical
doctrine of ‘ Nimharka’ was grafted.
N imcha , ‘ half-breed,’ a term applied to the Pashto-speaking people on the
left bank of the Indus and in the lateral valleys to the eastward (includ
ing the people of the Pakhli and Agror valleys in British territory! bv
thu pure-blooded Afghans of Yusufzai who refuse all matrimonial A.
other alliances with them. The Nlmchas in thoiv turn refuse £
eiate with the tribes in their north. Probably descended from PathAn
settlers from bwAt aud aborigines the Nirnchas are easily distinguished
* The sect was supposed to have connected itself with the monument -------*---------- •
P ai/i h o lo d c a l Tenete nj the V aiehnnvas, J. A. S IS. ISSi p too
\
I Punjab C oubub Report, ls9B, pp. lea end 114 (footnote). '
X a^ e ■ Gof e \
111
\%7s----^y <SL
Ningmapa—Niran'kdrL 171
from pure Pa^lidna by their acoent: Biddulph, Tribes of the Hindoo
Koosh, p. 7 .
NiNGiupA, ‘ old one.’ The sister order of the Buddhist Drukpa (q.v.).
Their head is Gsungsprul (pron. Sungtriil) of Lotraglalung Gonpa be
tween Khams and Lliassa. They hold the monastery of Pin in Spiti.
Certain of the buzhen families—descended from Ningmapa monks—
became manepas or wizards. Their witchcraft consists chiefly in
ireaking stones on their stomachs, swallowing knives, and other more or
less common conjuring tricks. They travel widely, but even in Spiti
ten powers are not greatly believed in nnd they do not pretend to the
i ac niagie of the Bonpns or Black Caps. They accept the rgi.ut or
"n ol Mystical Doctrines, crdled in Sanskrit Tantra, which Tsong-
napa eliminated from the Kagiur: see Gelukpa.
Nibali, an indigo dyer (Multdni): se3 Lildri.
h«Xbankain, a S ik h sect. The term mranhar,* “ incorporeal” is old in
tvt!< usnb back to Biibd, Ndnak himself, who was originally called
.Nanak Nirankdri. The sort, however, is a modern one, having been
founded by one Rhdi Dull Pds. a Khatri of Peshdwar, who e s t a b lis h e d
it at Rawalpindi about 1845. On bis death in 1870 his son Bhfti Bhar"
or Darbdra Singh succeeded him, and then Bhdi Rattfi, another son
Jhe Niranknns worship one invisible God as a spi.it who is a hearer
of prayer, avoiding idols, and makiug no offerings to them, to Brahmans
or to the dead. They abstain from all flesh and liquor and reverence
now '',, ,llgyiraa" es are I’e ^ e d as useless, and neither Brahmans nor
cows are to be reverenced. The first day of each month is to be kept
S h
J / ,tendance at the temple, reading the Granth, repentance for
book t w f t f 1V1I1 ' jdi-Granth ofBAba Ndnak is their sacred
book though they also respect the later Gurus and their writings Wed-
B a h m S o f t ^ aooorii^ to the Sikh riws, by a , W I a i l by »
a , Z l n ™ | d“ Bits unveiled in public and the pair circumambulate
l l “o Ih e v T . ’ Wia» " 8 >»“ remarry. At funcrala
is roea rZ /r i ' r" 1" " “ 11' ’ and instaJ °E mourning the event
„„r 7 f ' , ller as an occasion for rejoicing. The sect has an amrit-
tlieir do d 1° “ a'0, Lei Stream ,lear tl,e Park ia Rawalpindi, and
. are buint ‘ W At their darlnr or meeting-place in
Rawalpindi town is a shrine of the Adi-Granth, where Bin'll DiM’a
slippers are kept and revered. The sect recruits all classes.f
But caste and social status are not, affected by conversion. The
airnnkrtris also inculcate belief in the transmigration of souls • rever-
cnce mM honour towards parents. Lying, cheating, and using false
weights are pec,harly heinous crimes. Smoking is forbidden, but
K vS 7 ^ ° ' , TUey are said to have curious
rites on the birth of children, desenbed as a little reminiscent of Jewish
ceremonies. The use of wine and flesh is prohibited ; indeed a Nim»-
kan, except m the course of duty as a soldier, may not deprive a
sentient being of life. 1 ho NiranUri doctrines are exoteric and they
gladly explain them to inquirers. Polygamy is prohibited.
* Sanskr. nirdfedr, " formless."

f Maclagan, § 06,
® ■ ■ §L
j»72 Nirmala— Naul.
Niemala.*—1The NirmaUSAdhfis, or “ pure saints,” area Sikhorder.

They originated, like the AkdJfs, inthetimeofGuruGovindSingh,
but thehistoryoftheirfoundationisobscure. Accordingtoone story
amies
watewr-c
ithaw
rrie
aterrw dausrin
seiz
geadbbayttle
th,ebGuutruth
’sesoG
lduie
rursdfoerclasurepdplyhingth
im eirinelenss
sta e
Thisaccount, however, undoubtedly arose out of a con
( n i r ma l a) .
fusionbetweenthisorderandtheSew&pantlds, andthemoreprohable
versionisthatGuruGovindSinghsent three disciples to Benares to
learnSanskritanddesignatedthem,ontheirreturn,the“stainless,” as
beino-theonlylearnedmenamongtheSikhs. Atfirsttheytookthepnhul '
and°wore white raiment, but they have adheredtothestudyof the
orthodoxHinduscripturesandtherebylosttouchwith Sikhism. They
nowweartheordinary saffronrobesof the Indianfaqir, possibly to
facilitatebegging, whichthey professtoavoidastheyclaimtosubsist
on offerings voluntarily made. They retaintheÎces. The irmald,
formawell-disciplinedand highlyrespectei organisation. Each mo
nasteryisunderaguru, whileacouncil orcommitteeperiodical yvisits
theirsocietiesthroughout theProvince. Almost always celibate they
bear a farhigherreputationformora'itythanmostofthe>otherreligi
ousordersinthePunjab. Theirprincipal Akhtiraisat Hardwar, but
theyalsohavefoundationsat Amritsarandelsewhere.
Nishania, the second oftheSikh misls orconfederacies. It wasrecruited
fromKhatris»ndRangrethasorconvertedsweepers and the nameis
saidtomean‘ standardbearer’ fromnvshan, astandard.
Nisowana, aJat claniagrioultur.il) foundinShdhpur, wheretheyheldafew
villages, andalsomJhang whretheyare describedaspureJfittribe
thoughinthe Census of 1901 thev returned themselves as R&jputs.
Theyholdthenorthern corner ofGhiniottahsil inJhangbetweenthe
Ltllis, GilotarsandtheShfihpurborder. Theyaresometimesspokenof
asiftheyhadadialectof theirown,calledNissuw&niorNiswduiandare
afinebodyofmen,fearlessandbold,withagreatreputationforthieving,
bhuetrdfo
srm erlyeodaere
with scdrib
yean1ynsdaebts.
prosperous, thrivingclan, richinflocks and
Nizami, seeChishti.
Nobana,aBalochelan(agricultural) foundinMontgomery.
NoHir., atribeof MuhammadansfoundinMontgomery.
Nohilke, aKliarral clan(agricultural) foundinMontgomery.
Noh,Naol,aJib,tribe, foundinJhang tahsil and, like theBhangn, early
settlersinthattract. TheyoccupiedthelowlandsoftheChonabround
Jhang before theSi&ls. Swarthier thanthe generality of the people
audspeakingamoreuncouthtongue, theirtraditionscarry themback
toDban, aiU}& ofBikdnerwhosettledinJhang while thecountrywas
under a Brahman dynasty. Naul w*s theson ofDhan. TheSi&ls
wereforsometime, after their arrival in the country, subject tothe
Naul and paidtribute throughthem Alwaysaturbulent andlawless
race, theyusedtobegroat cattle-owners preferring cattle-breeding to
" TfiitterlyoppoaoclbythoW dis.— M aclagaa.108,Trumpp’sDie Rtiigionder Sikht,
H i :
Nonari—Nun. 178
agriculture and cattle-lifting to either.* Nols have also settled in the
ChenAb Colony.
N onari, (!) a tribe of Muhammadans found in Montgomery; (2) a JA( clan
(agricultural) found in Mult&n : see also under Nun&ri.
ISouo, t!ie title given to any male member of the four noble families of Kuiling,
Mane, Pin and Gyungnl in Spiti. The title is retained for life, but
would he forfeited if its bearer married out of his own rank—an unheard-
of thing. The nonos rank with tlm jos of LAhul and with the royal
family of LmiAkh (t.adakhski (r,yalrigs). The bead of the Kudin"
family is recognised by Government as theiSTono of Spiti, but he is never
known in his own territory by any other title than lhatof Gyalpo or king.
Princesses of the blood are called shemo, and the queen is apparently
addressed as shemo.
The marriage laws are most rigid. The king and the princes must
marry in their own rank and, if a bride is not available in Spiti, must
ride to LAliul or LadAkh to procure one. The present Nono’s (Gyal-
po’s) great-grandmother, for instance, was a LadAkhi princess. By a
special dispensation the daughter of a nono may espouse a commoner
and yet retain her rank as shemo, but it is open to doubt whether, as
stated in the article on Chahzang, a morganatic union of this kind
would confer the courtesy title otjo on tho commouer husbaud.
N ordaha, a JAt clan (agricultural) found in MultAn.
N uharni, L uhXrni, N uhani, N ohani, etc.— A branch of the Lodi PathAns
descended from NuhArnai or Nuh (Noah). He had six sons, MamA*
Maya, Tataur, Shaikh or Paâkh and Hud (Eber) by one wife, and by
another, Marwat. The descendants of Shaikh and Hud appear to have
bv the N M1Ufc0 UT USt!in, and the remnant has been absorbed
by the other Nuhanis. MamA had three sons: (1) YAsin or Yunas
progeniioroftlielhnht Khel Pawindas and their kinsmen of TAnk’
K Gr feU' * 7 f M'anrchr8' and of the Has<an Khel: ( 2 ) Haidar or
Khw.r founder of the Lake, BdrA, Hrahun and Kod Khols; and (3)
f a kub, founder of the Khel named after him. 1 1
Maya, progenitor of the Maya Khel Pawindas of Draband’ had two
o ' I I nd ,Son V1’ YdsIu- who founded two tribes of those names
with o anti 7 sub-sections respectively.
after^them^ two 80U3>Aso aud Mlls^ founders of the Khels named
(1) a JAt. clan (agricultural) fouud in MultAn, where they are prominent
B h « 4 ° r S \ ° J. Sh°i4b?d m AIS” *° k . l b r , E ™ h e
‘ n e a ? n e S n have migrated from some place called ThAnewAhau
,S°"(r r t W ‘l 1* MakhJum of Och JahAniAu
or oayyid Jaldl they retain the title of RAna. The gonealoo-v retire-
n6vnmsNr ’ athora> K'tojar and KuliAr as sons of RAjwaddan and epo-
nyms of as many tribes : another makes Jai and Utera brothers of Nun
Zuui t i f !° n ° f Jal:, r alaG u.nde|- Mannar. The Nun are also
ShAhpur‘ . ^ T - 175! 2)/ a . KAjput clau (agricultural) found in
onanpur; (3) a Gujar clan (agricultural) found in Amritsar.
a ,trib.9 this do-icription.

The latter form is found1to PotoWri. b ldcatloal Wlth neota »«ul, a raungooso.
■Go^>\
® ' ' <§L

174 Nur—Nyingma.
Nue, a tribe of Rajputs, now apparently extinct. They are said to have
migrated into the Punjab from the Deccan in early times and to have
founded Kdldnaur,* in the Gurddspur District. Kdhna, a Nur, is also
said to have founded Kahnuwbn in that district, but Slier Shah Sur
settled a body of Afghans in the place and they held it uuder him.
A k bar gave Sallio, a H archand R djp u t, ch arge of that part o f the
country with a grant o f 360 villages. The H arch an ds dispossessed the
A fg h an s of Kahm iw dn and still hold it, the Nrirs apparently having
disappeared.
NtJE-BAKHsni, a sect found in Baltistdn and described by Biddulph (Trihea

of the Hindoo Koosh, pp. 123-5). Vigne called them Keluncliah.
Nureke, Nurke, a Kharral clan (agricultural) found in Montgomery.
Nutkani (No&ztakAni), are a Baloch tribe peculiar to Dera Ghazi Khdn,

which holds a compact territory stretching eastward to the Indus and
between the Northern Khosa and the Kasrdni. The tribe once enjoyed
considerable influence and importance, holding rights of superior
ownership over the whole of the Sanghar country. But it no longer
possesses a political organization, having been crushed out of tribal
existence in the early days of ltanjit Singh’s rule. But the event is so
recent that it still retains much of its tribal coherence and of the cha
racteristics of its race.
Nyahia, see Nidria.
Nyekpa, see Chdlizang.
Nyinqma (? N yimapa ), see Dukpa.
* KAlAnaur however is more probably a corruplion-of KaH-nagar and doubtless derives

its name from Ivaleshwar (Shiva) whose temple stands on the old citadel.
' GV \
m .'«X/ ^
175
0
Obhai, n J&t clan (agricultural) found in Mull&n.
Oi)H, Up, Op ob Heldak.—Beldar is properly the name of an occupation
merely ; it is derived from bel, a mattock, and it denotes all whose calling
it is to work with that instrument. But though the common coolie of
the Province will often turn his hand to digging, the Od is the profes
sional navvy of the Punjab; and the word Beld&r is seldom applied, at
least as a tribal name, to the members of any other caste, though it
seems in more common use in the west than in the east, the Od of the
west being generally known as Beldar.* In some places, e.g. in Gujrat,
the Od or Belddr styles himself a Shaikh, if he is a Muhammadan.
The Od are a wandering tribe whose proper home appears to be
Western Hindustan and Eiijputdna ; at least the Ods of the Punjab
usually hail from those ports. They are vagrants, wandering about
with their families in search of employment on earthwork. They will
not as a rule take petty jobs, but prefer small contracts on road*
canals, railways, and the like, or will build a house of adobe, and di» a
lank, or even a well. They settle down in temporary reed huts” on
the edge of the work ; the men dig, the women carry the earth to the
donkeys which they always have with them, and the children drive
the donkeys to the spoil bank. In the Salt Range tract they also
quarry and carry stone; and iu parts of the United Provinces they are
said to be wandering pedlars. They eat anything and everything
and though not unfrequently Mnsalmans, especially in the west are
a ways outcast. They have a speech of their own called Odki’or in
Multan Ocjakki, which is very probably nothing more than the ordinary
dialect of their place of origin. They wear woollon cloths, or at least
one woollen garment, They claim descent from one Bhngirat who
vowed never to drmk twice out of the same well, and so dug a fresh
one every day till one day he dug down and down and never fame up
agaiu. it is in mouruing for lnm that they wear wool, and in irnita-
tiou of him they bury their dead even when Hindus, though tliev
marry by the H.ndu ceremony. Till the re-appearance of Bhagirat
they will, they Pay, remain outcasts. They are said to claim Rdjput or
S!vn+ nya eTgu a,n,d t0 C°n16, fr°m M1&rwdl - Th“y worship Mma and
sivaT hke the Puslikarna brahmans who are sometimes said to he them
selves Ods by descent The Od are, for a vagrant tribe, singularly free
irotn all imputation of crime. 1 hey are distributed pretty generally
throughout the Province, hut are most numerous in Lahore and along
♦he lower Indus and Ghenab, and least numerous in the hills and snb-
montane districts. But a writer who gives a good account of their
methods as ‘ professional navvies says they are principally found in the
uiimna tracts.I
c !lristia’ how°ver>was assured that there arc largo communities of DroWinnal

Fn ho™ W^° arr not °'-3' Tlley aro gene rally Musalmiin in the Punjab proper an I Hindu
W,th t w em districts ; they aro not outcasts, have fixed habitntious niXvork as carriers
r t t a r i t e r p WheU. nrlk: f X , L f0r/h'0rain^ » niay b i X t the MuSEE
\ iSt
J P.N.Q. Ill, § 634.
m“ 0,1*"JB“ ' “»<“ d
■ g°5 x
IP 17(. Odhana—Orakzai.
. w
it- „ nd wedding in M olto branches of a jandi tree are cut, and
the brideSLm is .nade to touch the bride's knee with his own on the
I V An ornament called chandm har is tied round the pair s knees,
whtch are then touched with a club. No Brahman is called in on this
occasion but Brahmans are said to be employed on all ceremonial
andTedious occasions, the parohit getting a rupee at a wedding.
Ods in Multdn wear the ckoti, but no janeo. They are said to abstain
from eating an animal called girdh (Jara , snake), but may eat everything
else lawful3to Hindus.
In the lower part of Outer Sardj, in Knllu, on the north bank of the
Sutiei the Ods appear to form a separate caste They are a menial
Satie] tue ■ r , , with whom they will smoke and drink
class, . . ’ nt] higher than the Barelas with whom
water, bht will notn^ 7 ^ yd’rS wJ er. and lower than the Thavis
they will smoke, but ; The occupat,ion of the Ods,
who have no social mtorconrse with thmi They are
S frt. U of * Si-la Btt S « o ,
south of the Sutlej, or elsewhere in Kullu.
OpHANA, a Jd* clan (agricultur.il) found in Multdn.
O esi (? W aisi), a J d t clan (agricultural) found in M ultdn.
O qab, see under Jogi. . rr * u. 1
OjALi, a Jd* clan (agricultural) found in MuUdu ; also in K apurthala.
OJH, a Jd t clan (agricultural) found hi A m ritsar.
Ojba a Hindu school-master. (Multaui). Panjdbi Dicty., p. 832.
Okual. - A JdV tribe found in Jind. They offer a piece of coarse sugar, bheh,
to their jatherd at marriage. _
0l4KH a clan (agricultu. al) found in Amritsar. See Aulakh.
Olak, a Jdt clan (agricultural) found in Multdn.
Omaha, a Jdt clan (agricultural) found in Multdn.
O \kzai W bdkzAI.—A Pathdn tribe. Like the accounts of many another
Pathdn tribes, an account of the Orakzai is rather curious reading, the
bulk of it being often devoted to showing that the tribe is in the main
not Pa(.hdn at all, but something else. The Orakzai have several foreign
sections, e.g. the Sheikhan (No. 10 in the appendix below), and several
aboriginal or ‘ Tfrdhi’ sections. If indeed we exclude all the sections
whose Pathdn origin is doubtful, the pure Pathdn element is very
small.
The origin of the Orakzai.—The Orakzai is a tribe of obscure
origin, and it is doubtful if they are true Afghdus, though they are
.4aid to belong to the Karlanrai race, being descended from Kadi, the
younger son of Karran, as are the Dilazdk. The tribe itself chums
descentfrom a Persian prince, SikandarShdh who was exiled, (wrukzai,
lost
or exiled) from liis father’s kingdom, and took refuge with the
Muhammadan king of Kokdt by whom lie was employed to subdue tho
Tirdbis of firdh, who were then Hindus or non-Afghdns, ruled by
various rajas, and divided into two branches—Dilazdk and Parbali.
fcikandar Shdh conquered the Tirdhu, and on tho death of the Kohdt
’ e° $ x
m (si.
Orakzai groups. 177
king claimed that region as his son-in-law, but was opposed by Ban<ra
a Dum or musician of the Persian court who had been despatched °in
search of the prince, but had passed himself off at Kohdtas his brother
and obtained the second daughter of the king in marriage. Failing to
conquer Banga, Sikandar Shah returned to Tirdh and married a Tirdhi
woman as his second wife. After his death his descendants waged
constant wars with the Bangash or descendants of Banga, until the
p am country was allotted to tbe latter and the hills to the Orakzai.
Bellow assigns a common origin to the Orakzai, Afrfdi, Bangash, etc.,
and says the Bangash were ousted from Zurmat in Waziristdn by the
Uiiij]is (sic) and driven into Kurra.n, and thence into Mfrdnzai and
o u ’ whence they expelled the Ghabris, Satis and Mangaria—three
non-Afghan tr'bos, of whom the first may be the modern Ghebas of
a 1st imdi Glieb in Rawalpindi. The Orakzai include, however, several
tribes sueh as the Shaikhdn, of G«rdez in Wazfristdn, t.li* Mislitias
and Ah Khels, both originally Yusafzai, and the Malla Khels, of Ghilzai
d. scent, win, are not true Orakzai. These tribes, liowev r, are i.ot
bhii.s, tor that sect is practically confined to the Muhammad Khels, who
Bar Muhammad Khels included the tribes shown in the margin
Mani Khel. though the Tazi, Bar And and Lar
AMuf Aziz Khel, of the Kamil Khel ®qtn'** ^ I f ^ ®®CJliona
section. ot the i-irali Stun, or Afzal Khels in
, , , „ Tn-ah, are also Shias. The Muhammad
Khels are descendants of Bfizfd according to the tribal pedigree and
t is niterestmg to trace their connection with the shrines of the
8 i?dViaS haVG t,W° sh,'i,les> 0110 at Usi- a
Jhamr i.n « d j 3h41*’ ft£ rlllidsmi of Makhdum Jahdman of Uch in
iMaximum
khdd L 'f H
Is4 of 0 hfr an S U'lTR °f ?fr Saidan Shdh, a cousin of
Bilot in Dera Ismail Khdn.
) \ /
I.— O rganisation.
Sroups.—The most important principle would appear to be

Q u i t S r V ? aect: ur,an ?’10' , The Shia Muhammad Kl.el appear io be
q to distinct from th* other Orakzais, who are thus divided into two
' roaps> Sllla and Sunni by religion. But the religious principle
perates also to spin up the m.un groups into religions sections, a good
example of this being given by the Isd Khel (No. 4 below), who now
lorm a distinct section. Lastly within each section we find'still smaller
sections or sub-sections with names which show that they have
peen formed owing to sectarian differences, at least this is tho only way
£ ™hl':h w® can account for mimes like Nsqshband Kor in No 6
Bdba Nrndsi m No. 8, Khwfija Khel in No. 12, and some others. Thus
it seems clear that religious or sectarian influences are constantly at
work to split up the natural divisions of the tribe.
Territorial groups.—There are only a few of these among the
Utakzai, viz. the Sweri and PiUio divisions of the Alish®rz.,i No 14
and the Banih and Tfrdh Stun Khels, of No. 19. Bizoti (No. 18) is
also apparently a territorial section.
Nthmc pr0«i, 8.-_These again are not very numerous. There is a
Htndki Khel mNo. 2 , and Tirtihi Khels in Nos, 10 and 20.
■
e°ix
m
i "'~ "A" 173
- ,
Orakzai customs.
It seems probable however that these are not the only principles on
which groups are formed. The Lashkarzai clan and the SipAva sec
tion (No, 22) may point to a by-gone feudal or military organisation
in certain clans. Still the fact remains that by far the most important
factor in the organisation of the Orakzai is the religious or sectarian
one,
II.— S ocial C ustoms. '

Houses and villages.—Dwellings are usually constructed of stone in
mud with courses of timber at intervals. In Tfr&h the houses are, as
a rule, of 2 or 3 storeys, each storey being not more than 10 ft. in
height. Cattle are kept in the lower storey : while the second is the
Irvine room. The uppermost is a tower for defence, though sometimes
it is only an open verandah on the roof, where the women sit and spin.
In many cases there is only one room in each storey, in which case all
the inmates sleep together. In the houses of the richer classes there are
2 or even 3 rooms on the ground floor and second storey. Almost
every house has large corn-bins of baked earth, usually wholly or partly
under ground. Orakzai villages generally consist of houses built
together, whereas, in Maidtin, the Afridis reside in scattered hamlets,
each man living apart with his immediate relations and dependents.
Afridi houses are, a a rule, much hotter built than those of the Orak-
zai, The Orakzai villages have the houses facing inwards, and these
are entered from outside by Bmall openings.
Food.—Two meals are taken, one in the morning, the other at even
ing. The staple food is maize bread, eaten with dal, vegetables or
butter-milk, Wheaten bread is a luxury. Rice is used on all cere
monial occasions, when it is eaton mixed with ruling. Meat is only
eaten occasionally, e.g. at the Id, or to do honour to a guest. The
Orakzais are not so particular about their food as the Afridis.
Dress.—The Orakzai garb is that of the ordinary Pathdns among
the men. There is not much difference between Sunnis and Shias
or between Orakzais and Afridis, but the Shia Orakzais generally wear
clothes of a dark khaki colour, while tho Afridi Shias wear white.
Shoes are almost unknown. Sandals made of dwarf-palm are worn.
An Orakzai woman wears a head sheet, a khat and trousers. The khat,
presented to her with her trousseau, is used only on ceremonial occasions.
It is a long garment like a night gown extending from the neck to tho
legs, and is made of country cloth, dyed dark blue. It is ti°ht to the
waist and loose bolow. Red chintz of country manufacture striped with
yellow, or white, is stitched over tho hack and sleeves of the khat the
front and skirt being covered with an embroidery of red and white
wax-work (chikan). Younger women also stitch silver coins on the
front of this garment. The trousers are made of coarse country cloth
dyed black with red spots. This garment is loose to the knees below
which a piece of striped red clotb {pacha), six feet long, with ’an em
broidered edge of red, yellow or green silk, is sewu. These pachas are
turned over and over three or four times to form a kind of tio-ht .miters
and this performance often occupies a quarter of an hour. Tim / ’
last longer than the upper portion of the trousers, which h ave K n bn
renewed much ofteuer, ve '
@ ■ . <3L
Orakzai dress. 179
Among the Daulatzais the women do not use the pachas, and wear
instead loose trousers with a string or button to fasten them over the
ankles. The better classes wear a khat and trousers of long cloth, or
markin, in summer, but use coarse cloth for these garments in winter.
The head sheet of the younger women consists of a piece of country
cloth, dyed black or dark blue, 2 ^ yards long by 1 ^ yards broad, with
a broad border of yellow and red silk on the narrow side. Elderly
women wear a striped black and white head sheet with a narrow border
of red silk. In the case of poorer women fine red cotton thread is sub
stituted for silk in the borders. Unmarried Orakzai girls wear white
trousers without gaiters (pachas). There is not much difference in
dress between Afrfdi and Orakzai women. The former use more
Max embroidery than the latter, and the Afrfdi women’s trousers
are dark red in colour without spots. They also fasten these garments
lower down in the waist, acd wear longer pachas than the Orakzai
women. The use of henna, or antimony, is not common among Orakzai
women, except with the Ali Khels and Alisherzais. Generally speaking,
Orakeais are much more slovenly in their dress than Afridis. An
Afrfdi can be distinguished from an Orakzai at a glance by his dress
except perhaps the Aka Kliel Afrfdis, whose mode of dress closely
approximates to that of the Orakzais. J
Jewellery. Orakzai women do not wear jewellery, and their orna
ments do not differ much from those worn by Pat,ban women in British
territory. The following are the priucipal articles :__
Largo ear-rings, deodi, silver. Necklet, ogi, silver
Small ear-rings, skanri, silver. Frontlet, chingakli, silver.
Small nose-ring, chargul, silver. Bracelet, uukhi, silver.
Small nose-ring, nito, gold Chain, garewdn, silver
Largo nose-ring, pvium,, gold. Necklace, nimboli, gold.
Neck ornament, haiqal, silver. Rings, gutti, silver
. A of êse ornaments require special notice. The deodi is worn

in the lower lobe of the ear, and the skanri in the upper portion
ihe pizwan and ndta are only worn by the richer classes. The ndta is
worn on the right side and chargul on the left bide of the nose, and
the pizwan below, ni the nostril ridge. The haiqal consist of three
flat, roughly decorated, silver ornaments, about an iuch and a
half square, which are strung together and worn over the breast
ihe chmgakh is an ornament of fretted silver worn over the forehead by
women of means. The garewdn which is a distinctive Orakzai orna
ment is an arrangement of silver c.oius and chains with tasselled ends
and looks very effective, especially on,a gala dress of wax-embroidered’
cloth. The nimboli consists of a gold cylinder, which is strung with
beads, and worn round the neck. The haiqal is presented to a girl by
her fiance on betrothal, and at the time of her marriage the ogi is given
to her by her parents. The garewdn and wakhi are generally supplied
by the husband just before marriage. The girl usually acquires the
skanri and chargul m her parents7 house iu childhood. The other
ornaments are supplied by her parents or liusbaud, as their means may
admit. All the ornaments are worn by the bride at the wedding, and
generally for a period of five months after the ceremony. Then they
are laid aside, and only used on occasions of rejoicing, except the wakhi,
ogi, and skanri, which are always worn,
111 180
.
Oralczai observances.
<SL
Birth;- naming, and circumcision.—A pregnant woman among the
poorer classes does not desist from her menial duties of bringing grass
and wood from the hills until the last month of her pregnancy, when she
generally remains at home. The period of confinement is very short
and child-birth is as a rule easy among these tribes. After delivery
the lying-in woman remains in bed for only three days, but she refrains
from doing- any work for a week. After the lapse of forty days she
resumes her usual occupations. No notice is taken of the birth of a
female child, but the advent of a boy is made the occasion of rejoicing
Drums arc beaten by Dums, who receive a present of Rs, 5 (Kabufi) •
and gur and raisins, to the value of from Rs. 2 to 8, are distributed
among the friends, who come to congratulate the family. Among the
Sunni clans the custom of drum-beating is dying out owing to the re
strictions of the MullAhs, who taboo this form of amusement, but it still
flourishes among the Shia sections. Female children are named by
their mothers, or grandmothers, without any formal ceremony. Names
ore given (o male children fiom 10 to 20 days after the birth in con
sultation with mullahs, Sayyids orfaqirs. Boys are circumcised between
the ages of two and four. This ceremony is celebrated by a feast of
rice and ghi in places where rice is abundant, as among the Daulatzais.
In other localities, as among the Ali Khels, gur and raisins are distri
buted among the friends, relations and neighbours of the parents.
Betrothal and marriage.^—As a rule among the Oralczais, children
are not betrothal until they attain puberty, and marriage quickly
follows betrothal. Marriages are usually determiued by° consider
ations of family convenience. It is a common practice for a man
to marry his first cousin, in which case an exchange of betrothals
is generally effected. The rasmana for marriages between relations is
fixed at from R-. 100 In Us. 240 (Kdbuli). Besides this, food clothes
and ornaments have to be supplied. The quantity of food to' be sun-
plied, which consists of ghi, rice, gur, maize, wheat, munq, salt and
henna varies according to the number of guests to he fed. clothes to
the value of Rs. 10 and ornaments worth Rs. 60 are also furnished
When a girl is not married to one of her kinsmen, the folkwW
arrangements are made prehnnnary to the betrothal. Some women <S
the boy s family first visit the house of the ei-Ys relation* ^ *
after satisfying themselves as to the suitability of the matchd
tures are then made by the bov’s familv «, A 'f n ° m tc! ‘ Over-
the m„m.gey^ C l n h „ e L eS“ i T ' r " ™ 13'?
boy. village, ecco.e&n.ea bj ” f Jh
ftem
to the girl 8 house on a nijrht anuointnd f n *mily, next proceed
of the marriage settlement a J ! f Jor Purpose, and the terms
is feasted at the expense of the bov’s narofts ti!^ êPutar’ on. which
of well-to-do people, with goat’s meat oPnl, p ' ] or’ !n ^1Q case
some reduction of the rasmana d.-mnnded for the^h-l^ 1? .p™curinK
from Rs- 200 to 700 (Kabuli) according to t h e p o s l t f f o f ^ Varies
and the attractions of the girl, Rs. 300 boino- , i 1 le Pa,'fc,ea
„dci,fc„ , toth i,,foo,i,C) . „ L U d h
with In iribra 1, ft ,'™ " 't athi)d“ orn i lhe cusl»a

SSi8 **• ",lil
■
G
o^X
III ^ §L
Orakzai marriages. m
cost of which also depends on the means of the parties. The amount
of rasmana agreed upon is either paid at once, or in moieties, half at
the betrothal, and half at the time of the marriage. The betrothal is
then considered complete. The marriage, which may, or may not,
immediately follow the betrothal, is not usually celebrated until the
full amount of rasmana has been paid up. Boys are generally married
at 18, and girls at 15 years of age. On the day before the date fixed
for the marriage it is obligatory for the families of both bride and
bridegroom to feast the residents of the village or quarter in which
they reside.
There is nothing special to note in the marriage ceremony, which is
the same as that which prevails among Muhammadans iu British terri
tory. As, however, ponies are scarce among the Orakzais, the bride
groom generally travels on foot to the bride’s house and not on horse
back, as elsewhere. The bridal procession moves along to the music of
pipes and drums, and, at intervals, guns aro discharged. At the wed
dings of well-to-do persons dancing boys, lakhtai, are also employed.
Among some Sunni tribes, such as the Mamozais, in which the influence
of the mullahs is preponderant, the wedding is performed without
dancing or music. On reaching the bride’s house the marriage party,
as well as the people of the bride’s village, are feasted on food previ
ously supplied by the bridegroom. If the bridegroom’s village is not
at too great a distance, the bride is generally taken home by him on
the day of the wedding after the ceremony. At weddings the wo
men of the village assemble in the bride’s house and sing epithala-
mia, called sandras.
Orakzais have no objection to marrying Afgh&n women, but of

course would not marry one of their daughters to a non-Afgliftn. In
the same way it is said that they object to giving daughters in mar-
liage to Aiiidis, though they take Afridi women as wives without besi-
rhe lowe1' Orakzais such as the Misl.tis, Mulla Khels, and
bneikhans are generally reluctant to give daughters to the Upper
Oiakzais, such as the Mdmozais and Alisberzais, though the reverse is
oiten the case. I ho .reason assigned for this is that the former are
supposed to be better oft.
In the case of the remarriage of widows, the rasmana varies accord

ing to circumstances, but it is as a rule less than that demanded for a
virgin, and no ornaments, food or clothes {kharch khordk), are sup
plied. In the case of a widow the rasmana becomes the perquisite of
her late husband’s heirs, who often marry her themselves. An Orakzai
usually marries one wife at a time, though, if he is rich enough, he
may indulge in a plurality ot help-meets. A man with a childless wife
often takes another wife to bear him sons.
The sale of wives is uncommon among the Orakzais, and is regarded

as a disgrace. If the husband cannot put up with his wife on account
of her misconduct, incompatibility of temper, etc., he sells her to somo
one living as far off as possible. Again, a widow is sometimes sold
when her husband’s heirs are unable to come to an amicable arrange
ment about the disposal of her baud.
/'SS* ■G
cw\
m ]g 2 Orafo/.ai divorce, etc.

§l
Adultery and divorce.—Adultery is not common and is avoided as
being a fruitful source of feuds. If the guilty pair are caught flagrante
delicto, both are generally killed. In other cases a feud arises, the in
jured husband is entitled to take two lives, and the woman becomes
the property of the seducer, or his family. If the family of the injured
husband is too weak to prosecute the feud, the wife is divorced and
sold in some distant place, and compensation is exacted from tlio
seducer.
A settlement can only be effected on the following terms. If the
seducer is not killed, he has to pay the value of two lives at the rato of'
Rs. 360 (KAbuli) each, plus Rs. 75 as sliarmana. In the case of the
seducer's death, the value of one life, or Rs. 360, plus Rs. 75 as
sliarmana, is taken from his heirs and the feud is ended. Among the
Alishtis no sliarmana is exacted, and, if both the erring wife and her
paramour are killed, no feud results, and no further demand is made
on the latter’s heirs. In some cases, where the seducer is poor, the -
amount of compensation is reduced by mutual consent, but is never
less than Rs. 240 (Kdbuli). The custom, however, of accepting com
pensation for a wife’s dishonour is rare among the Orakzai, who regard
it as a disgrace. Divorce is not common and is only resorted to in
exceptional cases, and never for purposes of gain. The practice is
said to be rare among the less civilised tribes, like the Ali Khels, but
fairly common with the SheikhtLns and other sections, who have more
frequent intercourse with British territory.
Dower.—The amount of dower varies from Rs. 15 to 101 among the
Orakzai, and is invariably paid in full boforo tho celebration of the
marriage. The usual dower among Shias and some of the Sunni
clans is Rs. 101 for a virgin, and iis. 50 for a widow (Kdbuli). In
poor families, and in some exceptional cases, the dower of a virgin is
reduced to Rs. 50. Among the Ali Khels, who are a poor tribe, tho
dower is fixed at Rs. 26 or 31, or in raro cases Rs. 60 (Kabuli).
* Burial.—The funeral ceremonies are the same as in British terri
tory. The janaza or funeral procession, however, is only preceded by
mullahs carrying three Qoraus, and never more. Our also is substitut
ed for sweetmeats at the burial of children. Shat or alms are dis
tributed to the mullahs, and a feast is given to the friends of the de
ceased after tho janaza ceremony, but not generally on such a large
scale as is the custom in Kohdt. The Orakzai cemeteries are not so
neatly kept as those in Afridi limits, where blue, white and yellow iris
flowers are planted over the graves. This pretty custom is only
occasionally pract ised among tho Orakzai clans. The body in the grave
is covered with a layer of short sticks, shami, the interstices between
which are filled up with wet mud. The grave is then built up on four
sides with three layers of dry stones, the space within being tilled up
with dry earth. The head of the corpse is always placed to the north
and the grave of a female is dug deeper than that of a male. Over the*
grave tombstones are placed, curved or plain, according to the per
son's means. Occasionally, pieces of wood, 2 feet long by 6 inches
broad, are substituted for tombstonos, and in some cases these are
rudely carved and decorated on the top with the figures of birds A
man’s grave lias only two tombstones, one over the head and the other
m
Orafaai inheritance. 183
oyer the knees, the first with its edges facing north and south, and the
second similarly turned east and west. A woman’s grave has threo
tombstones over the heart, navel, and knees, all of which are parallel,
and face north and south with their edges east and west.
The graves of mullahs are distinguished by a white flag stuck on a
stick at the head and a kuza, or water pot, in the middle. Shahids, or
martyrs for the faith, are also admitted to the privilege of a flag on
their graves. These are mostly white, or red and white.
Inheritance.—The rule of primogeniture does not obtain, all the sons
being entitled to an equal share in thoir father’s property. The
father has a right to will away his whole property to one son to the
exclusion of the rest, hut this is very rarely done. All the sons are
bound to join in the funeral expenses of their father, and, if any
fails to do so, his share of the property, moveable and immoveable,
is reduced by this amount The rules regarding succession are
generally the same across the border as in British territory, devolution
of property being regulated on tlie pagwand system. The only
important difference is that a widow has no interest in her deceased
husband’s property, which devolves integrally on the next of kin,
whose transferable property she becomes. If she is young and attrac
tive, the lieir weds her liiuiself, or marries lier either to one of bis
relations, or to an outsider. If slie is old, and without any marketable
value, she is maintained by the heir, and in return is hound to perform
household duties. There is a curious custom, however, in vogue
among the Khadizais, under which women have equal shares with
men in the property of a deceased relation.
Partition.—Among the OrakzaiB the following clans still preserve
the system of vesh or periodical partition of land :—
(1) Khadizais. (4) Lar And Khels.
Isa Khels. (5) Shaokanris.
(3) Bar And Khels.
Among the Khadizais the custom of khula vesh is in vogue,
by which every person-, male or female, is entitled to a share in the
land. AVomen, when married within the tribe, carry their shares with
them, but should they marry into another tribe, their shares revert
to their own clan. T h e lands of the Khadizais are generally divided
every third year. The other clans named pursue the system of hand
vesh by winch the male members only of tlie tribe possess shares. The
Isa Khels divide their lands every five years, the Bar and Lar And
Kliels overy three years and the Shaokanris every 8 to J5 years.
Hospitality.—The Orakzais regard hospitality ns a sacred duty.
Sunni Orakzais having no hujras put up a guest in the village mosque.
Shias however have hujras. The inviolability of a guest is strictly
observed, a matter in which the Orakzais contrast favourably with the
W azirs.
Amusements and Festivals.— Ibe Orakzais observe tho usual Mu
hammadan feast days, and the Nauroz which is essentially a Shin
festival. On some occasions, e. g., the Shab-i-BarAt-, largo boufires
(katamirs) are kindled by boys, to tlie accompaniment of volleys, On
|1| . Orakzai feuds, etc.
<SL
festive occasions the bulbula is also danced round a bonfire, as among
the Bane’ssh. Drum-beating is another common form of displaying
.joy though the mullahs discountenance it. Drums and sarnais are the
chief musical instruments, the rabab being rare. Their games are
salchi, palaghunai, chindro and hum, the last alone being played by
adults.
Shias smoke tobacco in a chilam, but among the Sunnis the mullahs
discourage smoking. They also discourage tlis use of charas. Opium
and bhang are unknown.
The blood-feud.-—The usual rules appear to be in force. Eanrai
hegdan, lit. ‘ to place a stone,’ is the term for a truce*
War-flags.—All Orakzai lashhars are accompanied by standards which
form rallying points in battle, and which are never allowed to fall into
the hands of the enemy, if this can be avoided. A flag is triangular in
shape with tasseled ends, and is usually made of calico of the size of a
head sheet, cut diagonally across. They are made by w< men, and are
embellished in the centre with different designs, such as a cross, _ swas
tika, or the prophet’s hand, the last being sometimes provided with six
fingers and sometimes with five.t
These designs are commonly worked in cotton (red on a white ground,
or vice versa), or more rarely embroidered in silk. As a rule, the flags
are not ornamented with the lealima or verses from the Kor&n, nor is
the flag blessed by a mullah.
Clientship.— All Hindus live as hamsayas under the protection of a
powerful malilc, called their ndik '.r patron. 'When accepted as a ham-
gjya a Hindu slaughters a sheep or goat as an offering to the ndik,
this ceremony being called lokha uarkawal or bhanda dena, lit. ‘ to
give a vessel.’ Naiks are seldom changed and even a widow may suc
ceed to the position of a ndik. One of the duties of a hamsaya is to
lend money to his patron at reasonable interest. The loan is scrupu
lously repaid.
Eamsayas pay the following dues:—
(*). Gang, on tho occasion of a marriage in the hamtdya's family—Ii$. 20 or 30
to the permanent ndik.
(**’)• Danv&z,i, or door tax : Rs. 5 to the ndik in, or near, whoso house tho hamt&ya
is living, on a similar occasion
(iii). Henna is offered to the milk at tho Id and some meat given in return.
(in). At a marriage in tho ndik's family tho hamsdya presents sugar or sweetmeats,
receiving a present in return.
The Hindus.—■I'he Hindus speak Hindki in their own families, using
Pashto in conversation with Muhammadans. They wear red stripos in
their white trousers, silk or cotton needlework of tho same colour on
* The origin of the phrase cannot now be traced but there used to be an analogous custom
in Rijoutana, which may suggest an explanation. In Rajputsna, in ancient time-, when a
boundary dispute was settled, a stone was set up on tho line agreed upon with an inscriu.
tion detailing the .erms of senlament and calling down cursos on the party who was miiltv
of infringing it. In former days in-er tribal quarrels most frequently related to ilisnntnd
boundaries, and it is possible that the phrase iu question recalls a lime when a atone was
actually erected to mark the settlement or temporary cessation, of such a feud
t The spread hand is supposed tv donate tho l’anjtnn, aud ihus to be a Nhi» emblem
in! I. N. Q. §§ *8 and 747.) The significance of the hand in this case is not e x p la A
® .* /
(si.
M
Orakxai clans. 165
the collars and sleeves of their shirts, and a red fringe to their turbans.
The Hindus generally marry in their own castes, as Kbatris with
Khatris, and Aroras with Aroras, and inter-marriage between Hindus
and Sikhs is not uncommon. Brides are scarce and cost Rs. 500 to 400.
There is however no divorce.
The Hindus are sewaks or followers of the Jogi ascetics. Some
Sikhs are kesadhari or followers of Guru Ndmak and disciples of the
Bedi families, but they seldom receive the pahul or observe Sikh rites,
and they eat meat of animals killed by kutha, i.e., halal’d in Muham
madan fashion. Other Sikhs are sahjdhdri or mona and followers of
the Sodlii families, but differ little from the others.
Defendants.-—The Hindus and Sikhs are mostly shopkeepers or
pedlars. The Orakzais have also the following karigars, artizans who
are non-Afghans :—
1, Potters, too tow to supply the demand.
2. Dyers, chiefly among the Mishtis and Ali Khols.
3. Goldsmiths, ono or two families in each clan. The Mamozais have a separate
handi or sub-division of goldsmiths.
4. Blacksmiths and carpenters. Almost every village of any size has its own
blacksmith and carpenter, but in some places tho samo man discharges both
functions.
5. The Dum or barber, who has several functions to fulfil, being a drummer at
festivities, etc., and a go-between in feuds.
0. Weavers, who are all Orakzais, as weaving is an honourable calling. They
also clean cotton.
All the above classes, except tho last, are, as a rule, hamsdyns. Only Nos. 4 and 5 how
ever are paid in kind, the rest being paid in cash.
It will be observed that there aro no scavengers, workors in leather, or midwives.
Appendix of Orakzai clans.
Ismailz .—1. RabiaKhels.* Thisclanhassixsectionsorihels >
ai
i. Payao Khel. | iv, FarukhsMh Khel.
ii. Babbi Khel. Ayfiz Khel.
iii. Afzal Khel. | vi. Brahim Khel, a hamsdya section.
This clan is noted for its fair complexion, blue eyes and brown hair.
The 6 rst 5 sections alone are true Habia Khels. The Payao has 4
nmasis, the Afzal and Farukhshdh 3 each, while the Babbi Khel has 4
sub-sections called Dallak Beg, Haidar Beg, Waz Beg and Khan Beg.
2. Akhel: with three main sections :—
Masan Khel. I Mandra Khel.f and
Sarki Khel, Wazirs, not true Orakzais. | Hindki Khel, a sub-section.
The Masan Kliel contain 3 kors. The other sections being divided
into khels or nmasis.
3. Mdmazai: with five main sections
Machi Khel. I Khwas Kbel.
ii. MiroKhel. v. Khadi Kbel.
ii*. Sikaudar Khel. 1
The Mftmazai are also called Darradftr, ‘ the peoplo holding a ravine,’
dara, or serrated ranges in the form of a jaw (darrah). Each khel
is divided into several nmasis.
* Zi&rat Makhadi is the reputed ancestor of the Rabia Khels.
| Ziarat Akhau S&hib, the ancestor of the Dallak NmAsi, a sub-section of tho Alandr*
Jfhel, is held in high repute by all the neighbouring tribes.
' G°l& X
® <§L
180 Orahzai clans.
4. Isa Khel :* also called Faqfr. They are inviolable and their curse
is much dreaded. They have four main sections:—
Gawar NmAsi. I Kali Khel.
San Khel. I Miru Khel.
This division has no sub-sections.
5. K b a d i z a i : w it h s e v e n s e c t i o n s :—
i. Nur Sher Kandi. v. Mini Khel.
it. Malam NmSsi. vi. Bahadur Khan Nmisi
ii». Ahmad Khel. n't. Tarkhan Kbel.
iv. Ramdad Khel,
No sub-sections.
6. Sadda Khels : with five sections :—
i. Naqshband Kor, iv. Farid Khel.
it. Kabir Khel. t. Mohammad Khel.
Hi. Suleman Khel.
No sub-sections.
7. Brahim Khels :—
i. Zare Nmasi \ Bamsciyas of the I iii. Shah Mansur Khel ) Bnmsdyns of tho
ii. Tal „ J Rabia Khels. I iv. Madda Khel ) Ali Khels.
8. Ali Khels :t with seven sections:—
». Khwaja Hawds Khel. v. MatanDi Khel. i
ii. Jasrat Khel. vi. Tskarai Kliel. t Bamsdyat,
iii. Airail Khdn Khel. vii. Bdbd Nmisi Sayyiddn. )
iv. Zanka Khel.
The Ali Khels are Yusufzai by race. Tho Matanni came from
Kufa, and are closely connected with the Khalil village of Matanni in
Peshdwar. The Tskarai are by origin Gliilzais of Wardak. Tlie BdbA
Nmfisi are Sayyids who are Shias, as are also said to be the Sarwar
Nmdsi, Brahim Nmdsi, with half tho Khwdja Nmdsi sub-sections of
the Churi Khel, Khawdja Ilawds Khels. This tribe are all weavers by
trade, and will only give daughters to weavers or to men conversant
with some useful trade or to Boldiers.
The Khwdjar Hawds Khel section has six sub-sections called khels.
Nos. ii, iii, iv, v and vi are also divided into nmasis or khels : and vii
has three sub-sections, Mir Niyamat, Mir Shdhwali and Mir Karim.
9. M i s h t i : J w it h s ix s e c t i o n s :—
i. Darni Khel. iv. Drewandi (Wandgrai)
»*. Hassanzai. t,. utmdni ) „ .
iii. Khumarai (HaidarKhel). ti. Mdmizai ) Bam*Ayui.
The Mdmizai were originally a sub-section of the Mdmazai Daraddr
tribe, but were expelled by tho Ismailzai division for flayint? a calf
alive, whence they are known as the Khiclian cr dirty claii Eael.
section contains two or more khels or sub-sections, but the DrowrYr
have three sub-sections, Mamarzai, Dad Khel and Bablolzai Tho
Drewandi appears to be a sectarian division. * iue
• The shrine of iheir ancestor at Zidrat Jhandasam i8 the princinal~R>iÎ 7 “ r— ~----

Khels. No. 1 tvpm. 1 lnne of the Rabia
t Zidrat Panjtan is reverenced by Sunnis and Shias alike Vowa , ,
J Ziirat Mulldh flosain, vows ar« Wide for wna.
■GoxX
CP &
Z ^ —<X\
Orakzai clans. 18<

I
10. Sbrukhiin :* with three sections :—
i; BAzfd Khol. | tit. Umrzai, including a Ti'rahi or abori-
*’ ■ Hamozai. I ginal sub-section.
_Shaikli^ns .are said to have come originally from Gardez in
VVaziristdn. The Shaikhan sections are also divided into Ichels.
11 - Malla Khels :t with three sections :—
AzfzKhel!1- | “ *• ° harKMa' Zakri KheL
This tribe is of Ghilzai origin, or according to one tradition descend
ed ironi a ohirdzi mullah by a Bizoti woman.
Like No. 10 .
1 2 . Massozai with three sections :—
■ . (MastuKhd. I ii. Kliwaja Khol.
. Landizai j Abdul Mizzi. Hi. Alizai, with three khels and one xai,
v. Asha Khel. | with four kora and one khel.
L ashkarzai8.— 13, M amozais:§ with five sections :—
.*• Aû Khel. | »o. Abdurrahfm Khel.
.’ V fP ° h- . . _ , v. Mir Kalin Khel.
«*. Abdurrahmin Khel. |
14. Aliskerzais : with two main divisions, sub-divided thus :__
Uraar Khan Khel.
S Mir Ahmad Khel.
Kaisa Khel (8wer% only).

Bain Khel now hamsiyas, though once a separate section.
T h e r e is a K h ,in K h e l in t h e P i t a o d iv is io n , a n d t h e fir s t K h A n is s a id
t o h a v e b e e n S a & d at K h i n , s o n o f W i l d y a t K b d n , W a z i r o f Y & r k a n d .
J o m m g I S .1 " ° W in C o r P OT'“ " 1 “ « » and r a p id ly
Daulatzais. 16. u t m t o K h e ls w i t h t w o s e c t io n s
*■ Fateh ______________ 1 it. Barahka Khol.
+ ^haikhMahmatNikka, the ancestor of the Shaikhins
t ZiArat Karm 114hi or Nikka Tang, on the hill so named.
S * j< *
visits to it is said to bo a specific for rheumatism mako S0Tcn c°“ ®°cutive
§ Ziirat Bain Nika near Bain Khel is much venerated by Sunnis • ami „
dismount When passing it. Produce may be deposited here in perfect securer
Would be punished with paralysis. This is the slirine of the Swcri AlislSaU ’ Tl pS*®*
have the Zidrat of A!i Sali, the ancestor of the Ghurbinais whieh ;*orzais- fhe litao#
Sunnis and Shias, aDd at which vows are made for sons. ’ 15 vonorattd by both
II Zidrat Shah Darwesh —This shrine is held in much respect bv Rum,;. a .
from the shrine is said to bring instant relief in cases of fever ^ nn*3’ ^ stonc taliCn
Zidrat Outa Khel.—On tho bank of the Khanki. This shrine , .....
both Muhammadans and Hindus, and like manv others is nmch n^l dfnl°(i,b6 '?Slted. >*v
of grain or other property. 5 muUl used for th®safe custody
Zidrat Midn Wali Biiba.—'This is a venerated shrine, a visit tn n, , ,
madness. Such, indeed, is tho respect, inspired by the departed ,b lcvccl to cure
leopards come to pay obeisance at tho shrine, a n d d e n T t ^ t W ^ t n Wolvos and
their human fellow-worshippers. P without causing any injury to
u Zidrat Shaikh Babarki at Balandar.—It is stated that the Titmin m,„i„ ,.
to their summer settlement leave all such property, a< they do n ot^ n i^ fr.r ,k Pro.cecdu‘«
ate use, within the precincts of this shrino, and;finditintacto nZ r , lm?,?dl'
The people believe that anv one violating this v, „ ‘ on their return next winter,
therein is sure to die. Even birds picking up grain inndn n!°PnaUD# propert-v deposited
fate! This holy man is saiVto have been a Ha«sn K mf S
Jacred, Precincts meet this
Balandara 200 years ago. b aflassan Khol Afndi and to have settled in
CP • <§L
'G
o^X
188 Orakzai dans.

17. Firoz Khels :* with two sections :—
t. Jaisal Khel. | «. Sarang Khel.
18. Bizotis : with four main sections :—
». Kambar Khel. I Hi. Chawar Khol.
ii.' Yar Kuli Khel. I iv. Mir Kuli Khel.
Bizoti: from, apparently, Bizot, one of their settlements.
19. Alizais, or Sturi Khel: divided into—
1. Tirah Sturi Khel.
2. Bara „ „
The real Sturi Khels had two sections ;—
1. Ldlbi Khel, descendants of Lai Beg (now almost extinct).
2. Afzal Khel, settled in BAra,
The Tfrdh Sturi Khels have now three hamsaya sections :—
i. Tazi Khel ~)
ii. Bar And Khel f All Shias, except the Anjanni sub-section of tho Lar And Khel.
Hi. Lar And „ 3
The B£ra Sturif or Afzal Khels have eight sections :—
». Karam Khel. v. Shkundai y
ii. Mitha ,, vi. Sayadan („
tit. Bira ,, vii. B;tra Anjanni t Bamsayas,
iv. Mulla „ viii. Chamkanni 3
The Sturi Khel was at first only a branch of the Alizai clan,
but its collateral branches have died out and so the Alizais are now
called Sturi Khel. The organization of this clan is very obscure, but
it has clearly been affected by the Shia-Sunni strife and possibly by
the Roshanla movement which convulsed Tfr&h in Mughal times.
Muhammad K eels (Shias).—20. Bar Muhammad Khels: with five
sections:—
i. Khoedid Khel. iii. Mirizi Khel. v
tt. AUahdid „ iv. B^baNmAsi'j iHcmsdyaa.
This is the most powerful of the Muhammad Khels. The Bdba

Nmdsi are Slna Sayads, from Shiraz. The Tirdhi are aborigines.
2 1. Mani Khels§ (Shias): with eight sections.
* Zidrat Saijijid RhaUl Baba.— Khalil Buh.iS 7^771" ~ --- ----- ;----------------------
who are now Bottled in the Bar Muhammad Khol ™ ances‘ °Trr the NmAsi Sayyids,
saint by Shias and Sunnis alike. The dhrii <■ io i,0??'• *?•. , 0 18 clalm°d as their patron
tribes, and is much visited by people desiring n s u-6 , in. n8b respect by the surrounding
Zidrat Mulldb Ghana Khdn. - T h is g h r in . ,l h ° f 3 3° n ' , .
Mishtis, the Daulatzai clans and Sturi KhoU UU'ch resorted t0 b-v Aka Khel Afridis,
Z id ra t T or F a q tr —Is another shrine in . .
held in high esteem by the Sunni d .ns (i?-ame V1:l,ge' , dh,is m‘ 1ia?,e',lTor!iing suint is
below. 013118 la ‘ his neighbourhood. Cf. Malik Tor, No. 33
f Tho Bara Sturi have a shrino calln-l , ,
ndrat of Shaikh Jiayazid Shih who7™. ladha\ ° I ElU“ g P ace seven men, the
of red-hot iron. This he did, but he v®,aS^®? lo Pr,ove kls ,ean,otlty b?, takmg hold of a bar
Swaikot or the burnt fort. 'e j rid ^le ullage, which was thenceforward called
1 Divided into NizAm NmAsi . . i u , , .
§ Zidrat Nanawar.—This slirirm 3 NmAsi.
on the spot whore au ancestor ® ,Man‘ . Khol«. was built
valley. There are several snrint ^ BAdshAh stopped to rest on his way through the
m
■ g°5 x
C is ; • . <s l
Orta KfteZ— Othual. lgj>
22 . Sipsiyas : with four main sections :—
<>. Sultan Khel fmbha. Khel.
• I iv. Lashkan „
J «h e “ h r ‘laid™ & ^ P“ ' K s" “ S“ h' “ Dsi “ d

23. Abdul Aziz Khels :J with three sub-sections :—
KadamKM,Shia8, | *” • Azar Khol.
of Mabh°Tn ^ hdn8hip *S yested *n ^be Kamdl Khel, in the descendants

& . S ^ * S £ k of IMSd- Tte * « « * * •
im pttm ” s&a“ fn.'4StS“ ‘ “ ‘ “‘"10St c'Ilmct ‘ '“ '"S1’ ■“ >

25. Brabftnzai.
Oria Khel, seeUriaKhel.
Oswal, see under Bhdbra and Jain.
O , aJd
tar {; clan(agricultural) foundinMultdn.
Otara, aJfitclan(agricultural) foundinMultdn.
OTEl; i d )Mo“ g „ l j lr7 er ' l2) * JSt 0,“ f»'“ d » A « H U »
Othwal, aJdtclan (agricultural) found in Multtfn.
O / W not pronounced Untwdl in the Chendb Colony, k a tribe
of the Jhang Bar. It has nothing to do with the Baloch who as a
camelman is often called unlwdl. The Othwdl have two branches
one on each side of the Rdvi : and the tribe is not apparently found
&\deiwAieareia H h6yi SaJ they are- Ch^ a t t B S and c £ e from Delhib
thevfreW 1 ' iea?‘ qUartT mthc8e parfcs’ Another version says
they are Punwars and came from the Multdn direction : they came in
Mo time ot Ndrang, previously known as Nar Singh (a Sikh ? according
to the nurasi), who was converted by Bnhdwal IIaq. They are said to
g ve their daughters to the Kliarrals, but not to intermarry with either
tne Unlock or the Chaddrars.
• Zitrat PirRamdl ShdhUsi.-'Vhk saint was the grandson of Makhdum JuhAiiian of Kch
In the Jlmng district, and died about 1( 0 years ago. lie was unmarried and went hv VhT.
name of Qalandar. This shrine is held in high esteem by the Sipiiyas *' “e
t Zidrat fir Saidnv 8Mh WuM.iri.—At Toi Mela. This saint was a rousin of
Makhdum IsA of Bilot in tho Dera Ismail Khiln district. He settled in ihn -ci jvn az
about 200 years ago. and died there, ills remain's were t S ^ t o Bifot fo burS h^
present shrine, being built over temporary resting place tor burial, tho
t Z.d™tAf„.f A/fr ATdsim^-Mast M(r Kasim is claimed as their patron saint both by the
Sunm Daulatzais and the Slna Muhammad Khols, and his shrine is held in profound reaped
by both clans alike. A false oath taken at this zmrut lays the perjurer open to severe
Pas*fa?vfc r0na/Uef; ™yy?‘ ?llr fAskar of Kalaya regards this saint as his progenitor"
hJnhnnm^v Chief) is a curious title for a Sunni Khan. It can only have
boon borne by the Malik as long as he was an adherent of the Iioshanias. *
I y )
i t
111 <§L
■ G° ^ X
\ lei
P
•icnADAj -pul, P aohhXda.— A tribe of doubtful status, but generally known
88 APnl Sj f°und in Hias^r. Without exception all are Muhammadans,
and their name* and looal traditions point to the western rivers, Indus,
avs and Sutlej as their original seats. They are divided into four
cians (,) Sohu claiming Chauh&i ancestry through Ldl, a son of Jatfi
10 ounded Bhirrdna after migrating from Rawalpindi (I), via
ia .net and Bdnia, but tradition also says they came to the Rdvi
cn°m t mi^<?Pat(:an near Jaipur: («) Sukliera, descendants of Sakha,
, a 0 , Ihirpal, a Tunwdr of Bahuna who married a Jdfnt and lost
a ust : [lit) Hinjrdon, claiming to bo Sirohd Rdjputs and inter
marrying with the Sohus : (iv) Chotia or Bhaneka, claiming Chanhdn
ancestry, but probably more immediately descended from Dandiwdl
data, q. v.
The facial type of tho Pachhdda, according to Mr. P. J. Fagan
points to a closer connection with the tribes of the Western’ Puniah
than with the Rdjputs of Rdjputdna or the Jd^s of the Puniah
Wretched cultivators and typical cattle-thieves they are indolent to
a degroe and utterly improvident. Cattle-raising is their tribal occu
BS - W a i C'SJhSSC. isLZtu z
ire sometim-
i he Pachhddas cannot be classed under the head of good cultiva*
thev wereeL o feP-a8t0ir ali inAtheir tendencies- Prior to British rule
(se7 t i Z nHFdef < T 1 ?lun? erc,r8: T,ie boot7 they used to divide
karah) allottim ^ ' T *°r 110 be‘r® tbe s'abl» wbio1' was known as
British rnl^v. glW?i8hare8 t0 cavalry nnd on0 t0 infantry. When
necessitv thi!yj tUr“ ! d cu.ltivatora> not from choice but from
all the noonle of 110 ‘ j® oi: wl'afc tbeir ri&llts werp» therefore
This oombinat vlllagQ nsed to combine to cultivate their lands.
u d a' r kn° wn as a M,ld- Tll° P'oduoe of the land
used to be divided according to the following rates
(o) Two men with two bullocks ........................................... Shatre-
d’) Ouo man with one bullook, or only two men or only two bullocks 4
to) One man or only ono bullock ........................................... l
t U r Z ’l Z 6™ ’ aft°r,a thoy becamo niore used to their work,

c h a u b lc lT J r RUP0rf ded b 7 another mode of distribution called
cnauoacha or four kinds of division as follows
1 st. Per house ; every chula or fire-place was looked upon as a
j Usa‘ 1 I division was called Kurhe-kd-bdch, and was
fire w o d eCaU80 P60^ 0 used t° burn village jungle for
tI n Pac,lA' n»t ‘ west.’

other Pachhidas. ™*>a i,unc< die Sukbcns will not condescend to marry thoir girls tf
J For R4tb, tee under Ohauhfa,
■cv \
C© ■ (s i .
192 Pacheda—Pdhal.
2nd.—Ter every Lead of cattle, because tliey grazed in the village
pasture. This was known as aug-shumdri-bach and was col
lected according to the following rates
Share.
(a) Each buffalo ............................................................... “
(b) Each cow and bullock not used lor the plough (which were excluded) J.
(c) Each grazing c a l f .............................................................. J
Srd. Per pagri, or on every individual above 12 years of a<re. This
t was the rule, but when hard pressed for money, lads°undor 12
were also included. This went by the name of pagri-bdch.
This was done because they used to cut grass or collect paid.
4th.— On the land ; under this was included only that portion which
was cultivated during the harvest.
5th.—There was no fixed rule by which they were guided in collecting
the chaubacha. In favourable seasons when the harvest was plentiful
the rate on the land used to be increased ; otherwise it diminished and
the other rates increased, which was productive of one principal evil, viz.
the levy of government revenue from those who had no share whatever in
the land, such as IMnias and others. Besides this, the system had an
other defect, in that it made the cultivators careless, indifferent and
lazy, for they know that whether they cultivated tlieir land or not, the
government demand would be paid by a proportionate increase of other
dues. Some Jdt villages had also adopted this chaxibacha system__
Hissdr Settlement Report 1895, p. 1 0 .
P acheda, or JnoN, a tribe of aborigines found in the Rachna Doiib, in th3
vicinity of Nainakot aQd at the foot of the Jammu hills in SifLlkot
according to l’rinsep.* He adds that the original tribes are also known
as Yahare or Yeers in the Jech and the Sindli Sdgar Doitbs and that
the Vahars were a pastoral race, living in juris {tjans) or rude mat huts,
chiefly along the banks of rivers. They were numerous and powerful
tribes and in this time the whole country was studded with thick
forest.T The Jliuns may be represented by the small sept of Jlmn
Juts found in Jhun and a few other villages of Sidlkot tahsil and in
Jammu.
Pa? ah, a JfH clan (agricultural) found in Mult&i and in Kapurthala.
Papha, fern. Pabbjani, a Brahman who directs ceremonies at woddin/m etc
See Panjabi Dicty., p. 839. h'
Pad!, a Dogar clan (agricultural) fouud iu Amritsar.
Paoalpaoth, asectororderoftheJogis, so calledafferabird which like
a bat hangs itself by the toot downwards (? a swift) in
k.bit of II, members of worshipping God ih b o i,™ ] " " ' ' 0" t“ tbe
heads. 1’hree malt ants of this sect aro buried in the TC 1 °? * ieir
Jogi monastery at Bohar i,i Rohtak. K“ la Mahal of tll°
P ahab, a t r i b e o f B % r i J ^ s , p r o b a b ly f o u n d i n H is s tfr .
* Sialkot Settlement Report 1865 § Ja6 " ~ ~~-------------------------
lo bo . h M I . bp
■G
o^X
III (SL
Pahari— Paldmot. IflS
Pahae{, fem. »an, a mountaineer, a bill man.

Pahi, analumminer; fr.pah, alum. DeraGhdzi KhanGazetteer, p. 12.
Pahor, aJ»t clanfoundinRabirwdlatahsil, Multdn district, and reputed
to
Alsobefo on
uendofinthM eon fotguorm m
eryost. ancient tribes inthattract. SeeKhak
Pahujaa, pae-, fr. pahul, pahul. ASikhwhohasbeenbaptized.
I Khel,seeunderW
aijjda azir.
Paklai, seeBadhau.
I akiiawaji,- auji , fr. pakhauj, a drum or tim brel: a drummer.
PAEHiwAEA.—Acriminal and vagrant tribe found chiefly intheSiilbol,
fero
in thzeepofirst
re an nadmed Gudrd dsput,rind1istric
istric 878,ts.theySin liacveothsheoywnwearotenre degniste
cyreto d
m
d igrate
istric t ain
retonth ooutw
t su oally lattec r. inTahl,ebuPtaliv
rim kheiwd b rassi-llin
y foungd vinegeth ebleLsahaonred
ta
abre
ecath eucth
use eeaylsoareknhoew rendaitasryKuh nujra
ntes.rsTahuedyfo are
wlears.lsoFcroalle
mdLuCdhhirimidudars,it
isdrreinporte
If trib dethaantdthaereP a also
khiwk nd
o ransaare
w s M im
acd ouim
lih bted dly
r an
(fish e rmoeffsh
n oM
), oteoof(w th e
ith
probablyasimilarmeaning), ChirimdrandevenArain.
peT heirnobw
ditio ynatraM duitio
ghn al eismpth atr,absould
ero tiem reoeftinragnkwithwasdesefenatt ohneso anugexht
anasyluminaKingra’s hut and eventually espoused his daughter
lie went throughthe ceremony wearinga blanket, like those still
wornat -W eddingsbythe Pakhiwdrasin Sidlkof. W hen till danger
w “ G ve r> th e so k h e r re tu rn e
withbeingapalchi-wara ordwellerina shed,* and drod to D elh i b u t tho e
m p erovretauhnimtedawhaim
y.
e tense ledinbidlko\. ±ho Pakhiwdras haveaparohit wholives
inUarhllanbanearDeliaaudoftenvisitsKotMokhalinSidlkof.
Byoccupationthe Pakhiwdrasarebird-catchers, hawkers of vege
tailie
bletrs,wwom ateenrm enoafte
are ndnlapst, butte
rostitu nos.tleast, skilful thieves andburglars,
ThemalePakhiwdrasarewheat-comploxionedandstronglybuilt,with
wear ae,y6gam a-’ôw rlu
sm uh all,,tLro°y
saryfre roquunedntly
then apecpklyancdolly riucm
affe tth. eTahpepyearaofte
ncne
of peasants. Theydress like Hdrnis except that they givea wat
Ji®
womenw tueai‘b
rath
nes,pt.ettictw oatstt. thefolds iutyiugthem. LikeUdrnistheir
seP
T s ° I aklliWdraS 310 aU Mubammadaus »ud are divided into 15
BhItK Chanan )
Bhdtd paf , e (ilokho.
Chauhia.
Dhodha. '
g*
f ™ r>
)
K
Kh
ootpkii.hw.
Dholar.
yrarb»U' 1
ÂKiMOBâJdtdan(agricultural) foundinMultAn.
e»tch»r.°tll*r bul le,s ProbaM« derivation is from paukhimim or jxmclu-tMiW, birdikiU.r or
' G°W\
P | %L
|y4 Pdkrahmani— Pandhu.
PirKAHMANi.— A Muhammadan sect or order and a branch of the Naushihis
(q. v.). Followers of Skill Rahmin, who is buried in Gujrinwila, their
practices are the same as those of the Naushdhis, except that when
subject to religious frenzy (wajd) they hang themselves on trees with
head downwards and sway their bodies violently backwards and
forwards, shouting lllallahu till they faint from exhaustion. They
explain this custom by a story about Pik Rahmin ascending to heaven,
and on being recalled by Naushah, thinking it respectful to his tutor
to descend with his head foremost. These practices are, however, said
to be confined to the illiterate members of the sect.
Pali, (1) a cattle-herd (fr. palnd to nourish) in the Eastern Punjab. (2) In
the Multin Division and the Derajit, the Pali is Baid to be identical
with the Teli. But other observers say that they are a separate caste,
• and carry on all sorts of trades as well as that of oilman. They are
recent converts from Hinduism; and their marriage customs used to bo
as much Hindu as Muhammadan, but they are abandoning the former.
Palledae, (1) a group of the Sheikhs, (2) Pilhadir or palledar is a cooly
who is disengaged and waiting for a job—fr. pallia, leisure.
Palo, a Jit got found in tahsil Jind.It claims descent from an ancestor
named Palu.
P aluhan, an agricultural clan found in Shihpur.
Pamma, Pamman, a name given to Brahmans, by Sikhs and others, in deri
sion or displeasure.
Panaich, a tribe of Jits found in Ludhiina. It observes both the jathera
and jandian rites. At the latter the bridegroom cuts the jandi tree
with his own hands, and worships at the spot of their jathera which is
dedicated to this purpose. The pair play at the kangna game on re
turning home. The first milk of a cow or buffalo is given to a Brahman
before it is used.
Pan, a Jit clan (agricultural) found in Multin.
Panjoa, fem. -f, a fortune-teller : a learned man, the title of a branch of tho
Kanauj Brahmans j a Hindu priest on auy pilgrimage.
a
Panpat, fern, - ani, learned man: a titlo bestowed on Brahmans. See
Pandit.
Pandas, a Jit clan (agricultural) found in Kabjrwila tahsil, Multin
district, and reputed to be one of tho four most anciout tribes in that
tract; see Khak,
PaNdeshi, a Jit clan (agricultural) found in Multan.
Pandha, a school-master cr Brahman who directs the weddings and other
ceremonies of a family : a teacher of arithmetic or of the Lande script—
i.q. Padlia. See also under Parohit. ’' 1
PaNDBBAlia.—The name of a Rijput family which once held Pandhril or
Rimnagar in tho Jammti hills. Bhup Dhar Deo was driven from his
territory by Mahirija Hanjit (Singh and finally settled at Shihridnur
in Ambila. The suffix of tho eldest 6on and hoir-apparont is Deo fnd
the family claimB descent from R iji Tarwar. '
PilPBP, a Hindu Karnboh clan (agricultural) found in Montgomery.
111 <§L
Pandi—Pangwal. 195
Panbi, a bazar cooly=Pallehdar. (Ibbetson). See Palledar.
Pandi, a Jdt clan (agricultural) found in Multdn,
Panbit, a title applied to any Brahman who is well versed in Sanskrit
Grammar ( Viyaharan). This qualification, however, does not in any
way exalt his social standing in his own brotherhood. Thus if an
Achfiraj becomes a pandit by acquiring a knowledge of Grammar, he is
not regarded as superior to a K&sani, or an uneducated Brahman.
Nowadays the term Pandit is generally applied out of courtesy
to any Brahman, illiterate or literate, though, strictly speaking, onlv
one versed in the Shastras is entitled to be so called.
Titles used to bo bestowed upon educated Brahmans according to
the extent of the education they had received, and there were three
grades of educated Brahmans, viz. ; — l, Ved-pdthi : 2, Shath Shastri :
and 3, Pandits.
The Ved-piithi was well versed in the four Vedas and could recite
them by heart, ho was a master of all the Sutras and Upanishads A.
Brahman who only know the six Shastras was called a Shath Shdstri
Pandu, a Kafir tribe according to Baverty.
I’anehai., a tribo of Jd£s found in Ludhidna. It observes the same customs
as the Panaich. la
PANState” A'1 inbabitant P^ngi in the Pangi mzdrat of the Chamba
This generic name includes the following high castes-Brahmans

f o £ 3’ 1 f UrS a,ndMRa* i3 5 and the following low castes—Hdlis’
r i i f c l S p T < l ghS- Thir , “re also a few Tibetans in the
do not Ini ,ng >w 10 are called Bhots, but the Pangw&ls proper
restrictions o f f m6marry Wlth them' The castas have no
are^lf o n ! f°°d °rAmama? e amollg themselves: the low castes
between 1-' gamous: Among the high castes marriage is prohibited
on the father’s side! V° d°8reeS 011 fcbe motb9r’s and ten degrees
panied W> aT rien d^

a inemi s^to
goes Th ^ Hbride s house Th®
the and boy’s
onensfather, accorm
neootiaHnno
a runef^ 8 b^rents consent the boy’s father presents the girl’s father wit’*
m osK to t t SerT n CaUed ? hakki d U i> '* • assellt‘ ® boy's fe S t t •
and this t ^ S"’ 3 10,USf agam Wltbin a year t0 confirm the alliance
f • i 1S 13 bnown as chakhhani, literally, to eat food The bov nnd ’
eaSn nnd tlleb°y P » * » l« S with a pair of
^«wd/ifandathe oT’dabraC?let whicb A c t iv e ly are ‘called
also b r i Z w hht en )T ;C' “ ° f1*f dâ. The bridegroom
birch bark and „ t f c f ^ he PQts in *b8 chula on
father, c a l l e d ^ plaT r £ S' 12 as a present to the girl’s
pargana. lie also in lvlbil.attd Darwas parganas, and banna in Sdch
presents to her ° I the gir1’8 “ <>‘ber and
Sdch. The betrothal ® * ihxlaul ln. ^ddr ftnd Barwas and gUdmi in
» « * pay the ^ r if e 1 r? i eV l r6I0r blf ’ and tb« W annuls it he
annuls it, the bov i - '>1' 1 ma?i, (consent); whereas if the girl
damages in courf ’ it V8 guard,an>lf be 18 a minor, can claim unlimited
betrothal maybeat anyage,
■G
o^X
IS <SL
196 Marriage in Fungi.
Two forms of marriage are in vogue of which the superior form ia

called jdnji or jani. The bridegroom with his friends goes to the
birde’s house and all the wedding guests are assembled in one room
the bridal pair sitting side by side, the bride being on the left!
In S,4ch pargana three lotus* (cones) of sattu (gram parched and ground
and then mixed with water) about a cubic high are prepared, with a
hollow at the top into which ghi is poured. The four sides of the
room and the two door posts are touched with a little of the sattu on
one finger, and then a portion is presented to the bridal pair by the
bride’s maternal uncle with his arms crossed, and afterwards to each
of the guests. A feast accompanied by singing, dancing and drinking
follows.
Next morning the bride’s parents and friends present the sudj
or marriage gifts to her, consisting of sheep, utensils, money, eto.,
according to their means.
The marriage procession then departs to the bridegroom’s house,
but the bride’s parents do not go, only her brother and other relatives.
There also lotus of sattu are prepared, one in Kilhr and Darwas and
seven or more in Stich. On arrival at the door tho bridegroom’s
mother meets the bridal pair with a totu, a lota full of water, incense
and a sheep, and does the warna ceremony with the sheep by passing
it three times round their heads.t All then enter the house and tho
totu or tutus are divided among all by the bridegroom’s maternal uncle,
a portion being first presented, as at the bride’s house, to the bride
and bridegroom. A feast with snDgs and dancing follows, and the
feasting is continued over the next day when tumbol or wedding presents
are presented to the bridegroom. On the third day the bride’s relatives
take their departure, but before going tlmy are givon a ball of sattu
with honey, aud each receives a present in money, varying from three
to ten rupees, some of which is often returned. Fifteen or twenty
days afterwards the phirauni ceremony takes place. The bride,
accompanied by her husband, goes to her father’s house taking with
them some sattu> luchis or other things as a present, and remains three
or four days.
rl lie bride is often taken home by her husband after the betrothal
has been completed without any ceremony whatever. This is tjone-
raily done privately and, if the girl is of age, without the know
ledge and consent of her parents. The bridegroom first goes to them
and asks them to name an early day for the wedding, and if thoy
reply that it cannot be for a year or more, he comes to an understanding
privately with the girl and when a favourable opportunity offers, they
slip away quietly to the husband’ s home. If the bride is a child the
consent of her parents must first be obtained, and the husband often
carries off liis wife on his back. A jani is held in the bridegroom’s
house fifteen or twenty days afterwards at which tambol mav be
presented to the bridegroom, but none of the bride’s friends are present.
The phirauni ceremony takes place by the couple going to the bride’s
house after a marriage with a present to her parents, wbilo a rupee is
* In Kilir and Darw.is no lotus are made at the bride's house, ~

j- The sheep is then killed and given to the HAlis.
C P (si.
Death customs in Pdngi. 197
given to the bride’s mother by the bridegroom, An inferior form of
marriage (topi lani) and the procedure in divorce resemble those in
vogue among the Churahis,
Death observances are simple. Lepers and children under a year
old are buried lying on the back and with their hands folded on the
breast, and their head to the north. All others are burnt and the ashe3
collected^ the same day and thrown into the Chandrabhdga. The
pyre [chi) may be made of any kind of wood and upon it the body
is placed on its left side, with the head to the north and the face to the
cast, the shroud {masru) is torn into two pieces from the middle—
ono piece being placed under and the other over the corpse. Ghi is
and the feofc01' ^ W°°d tlle pyre is usually lighted from the head
For three or five days after a death only one meal called upas is
oaten in the house by the relatives of the deceased. On the ninth day
or later a pitr is generally ereSfed. This consists of a piece of wood
or a small slab of stone on which is carved a rough effigy of the
Tho pitr is setup near a spring or stream by a ° Brahman in j h £ - -
presence of a brother or other relatives of the deceased .. young
girl. A sheep is killed in the house and some ‘VnoiiMis are repeated
at the stone, and a [okri or basket containing some articles belonging
to the dead person is thrown into the stream. On their return to the
house clothing is given to the Brahman and the young girl- A feast is
then given to the near relatives of ilio deceased. The pitr is some
times placed in a small hut near a stream, or near the village and then
it is called a war.
For a year the date of tho month on which the death took place is
observed every month as a fast, and only one meal, also called upas, is
eaten. At the end of a year the house is cleansed and the mourning
comes to an end.
Those who can afford it erect a clhaj in memory of a deceased rela
t e , but this ceremony is so expensive that few can afford to perform
V ,, °.n& s*ab °f stone is brought to the village, and on an appointed
‘ ay a 1 tho people of the neighbourhood assemble. A sheep is sacrificed
men one end of the slab as it lies on the ground and under the direction
SefcuP 011 er>d—one end being buried in the
?, ci 1ho relatives go round the stone three times from right to
e ■. Sometimes a rough figure of the decoased is cut on it and over
is ij n is ru.rbed—while the Brahman repeats certain mantras. A feast
is .lien given to all who are present, and this is the chief cause of
O ,c®remcmy usually takes place a year after the death.
Sometimes Rs. 600 aro spent.
- family traditions of the Pangwdls point to their having emigrat-
fiomUhuT °Wei’ ° hen6b and the Rdvi aud Bids valleys, and also
Abe festivals in Pdngi are as follows :—
cakes Eoako^^1* ° i Rt8°? <C” ,Bt Paisdkh, when sauj (small whea,ten
offered to tl„> n n?cense' vermilion, flowers, rice and gwr are
Of liquor made w aadfn? ds feasted, lugri, 5 kind
uiB.de horn ado or barley, being freely indulged in.
' '*
98 Panhal—Panni.
<3L
2. The Antarain or Maghi on 1st M&gh is held with similar observ
ance, in memory of their ancestors, to whom offerings are made.
3. The Khaul on the puranmasi or full moon of M&gh, when a large
torch called dalputi or chajgi is carried by the head of each hamlet
and waved before the nearest idols. Feasts are given as at the
Bishu mela, and boys make small torches called ghaiuku or ghiunk
which they swing round their heads in play and then throw at the
walnut trees, in the belief that if the torch gets caught in the branches
the thrower will have a son.
4. The Shorach (Shiv-r&tri) called Shiwr&t in Darwas, Slior&t or
rShaurdt in Kildr, on varying dates in Ph&gan, i3 observed as a fast.
Babris, milk, ghi, and honey are offered to Shiva and then eaten to
break the fast.
5. The SitTnelm*^ observed on the new moon after the Shiv-rdtri
in Magh or Phdgan. ft'if a day «£ jojoicing to. mark the departure of
winter and the advent of spring. Tn every house there is eating and
drinking at night. They make a totu of sattu with ghi and flowers
on the top. Rising very early, before daylight, they worship the
various objects in the house, including the family god, and touch all
of them with a little of the sattu. The younger members of each
family do obeisance to the elders. At daylight they go to the houses
of their friends that are near with a bit of sattu or chapati and make a
salam and eat and drink a little with them, the younger in age always
first, and say bhala dhada (may you be well) to one another. As soon
as the snow clears from the roads they visit their friends and relatives
in more distant villages to offer similar congratulations.
Jiitras are also observed in Phdgan accompanied by eating and
drinking. The salutation among all castes in P&ngi ia Rudr=Rular.
The Hal is say Ru.1r to the high castes and get the answer “ R&m
Ram.”
P anhal , a sept of R&jputs found in Sirtlkot. It is said to give brides to
the Bajju Rdjputs.
P anjoakhia , or Karora-Singhia— the third dera or military order, sometimes
described as the eleventh misl or confederacy of the Sikhs. Tho dera
was sub-divided into the Sh&m Singh An and Kalsia groups; and the
latter was in turn further sub-divided into the Laudpindi&n and Barti-
pindi&n or Birk and JahfllAn.*
P anjotabah , a Jdt clan (agricultural) found in Mult&n,
Panjuttha, a Jdt clan (agricultural) found in SMhpiir.
P an n i , a sept of the KAkar Pathdns, but settled among the UtuAnzai in
Pcsh&war. Raverly, however, says they are not KAkars, but only a
collateral tribe, being descended from Par?ia.i, one of the four sons of
Danai, KAkar, Ndghar and Dfiwai being the other three. Parnai had
18 sons who founded as many sub-tribes, viz., Mus4, Langa or S6ng,
Sot, Marghoz&nai, Jadfin, S&fai, Shorn, Ali, Mandu, Margliastfin,
Oilp^l, Yusai, Qifaim, Khajzak, Lawarn, Umar, Jantai and Khatanai,
* Wynyard’* Ambal» S. R.
111 , • §L
Pannuhan—Paoli. 199
but the last-named and two others, probably Umar and Jantai were
adopted by him. Some of those, e.g. the Yusai, have died out, bnt the
brADUN, S afi, M usa K hel, Ali Khol, and the descendants of Shor?i and
tJnpal are still numerous. Shorn had two sons, Usm&n and Shadai,
progenitors of tho Ufm^n Khel and Shadi or Nnshaai Khel respective-
z - -^dpil had five sons, founders of the Mamizai, Mardo Khel,
marzai, Mulfzai and Bu-Bikrzai. Ali had four sons, three of whom
oundod the Haibat Khel, Bdharzai and Ughzar Khel, the three septs
®alled the Dreplari, or ‘ sons of the three fathers.’ The Mus^,
Sibi ‘ b° 'S’ Khaizaks or Kajzaks, and others hold the country about
I annuhan, a Jd,t clan found in Shujabad tahsil, MultAn d istrict: probably

immigrants from the south.
Pannun, see Punnun.
Panohan, a Jdt clan (agricultural) found in MultAn.
P anon, a Jaf clan (agricultural) fouud in Amritsar.
Pansabi, pan-, fasabi, a druggist-
PANTHi, pan-, a sectary, Fcinjdli Dicty., p. 862.
P anwar, a clan (agricultural) found in Mult&n.
P anwar, (1) a Mjput clan (agricultural) found iu Multan • (2) » c
Jdts, according to the Panjabi Dicty., p. 802. See under PunifcT °
P anwaei, see T amboli,
r * T t ™ t a “ 'p V o f U m bD
e T .5°i f0mJ a derives’
plant, and instill points to Pr08?” 'l»t cultivated tint
Gug&heri in Bohtak a, tho tank n Z X ’ i f i » " he" P T *
P“ i i n t n : ^ ” ' i | r ! f i£ £ t l °L « « « • - -
returned:— ° olio wing sections o f tlie caste arc
a! Badhar. I }*■ Kamahtri. 27. Panwir.

3. Bhatti, i .V Jhamai. 28 Qadnna
i*■ Baloch.
lh^ I
1 }'• 7 f e ,
*80.
1 RBchar.
ta i
6- Bohat. |5- Rharral. 31. Sihal
l Chadhar. Zn- ££)clu. 33. Solgf.
8. Chanar. ^ h°k,hal- 33. Vains,
9. Chauhan. Lakhisar. 31. Warih.
10. Okoghaiti. I - R.an^ h- 35. Naul.
11. Dakhnd. !“• 36. Widhi.
8: Gout5- I 25. rSSSf. , 37- 1>harwih-
rn» 26, Mothi.
which have - " P ° f fractions °f various tribes

Qasedbs (cotton com bo \Ving eo t lat ‘^lr^3is, MullAns, fishermen, dyers,
the i r e a v e r r h S S)i B? r P6^ and eVGn are found among
invariably a ’weaverg pd°Pted th,eir o r a t i o n . But tho Paoli is not
m service o f 80mB i °nS a field labourer, a cultivator or
*nd stretching thn J U< r * 1wom*n &*80 earn EomothiDg by spinning
g th6 W00f- As r0g «d s tho Bohat 0. Bohta section, it
fit
---- ' §L
200 Paracha.
derives its name from its eponym Bohta, and was once a landholding
tribe, according to its Mfrdsis. Tho Relir or Rehre were originally
Khokliars, who, driven out of Delhi under Muhammad Shsih, while they
were yet children, were named Rehr, ‘ one who crawls/ Marriage
within the section is preferred, but it is admissible with any other sec
tion ; and in all respects Muhammadan law and usages are observed
At Pdkpattan in Montgomery til ere are two ' castes ’ of weavers one
called Bhakri, whose women weave, the other Paoli, whose women
consider it a disgrace to do so.
P abaceta, P araicha, P arancha, P arachi, P abachagi, pARAicni, and R achi
- synonym tattar in Peshawar. The term paracha is used on the
frontier, and in the central districts of the Punjab also, for any petty
Muhammadan trader. The Paracha, as a trading caste, is sometimes
called Pardcba-Khoja or Khokar-Pardcha. Indeed paracha and khoja
appear to be virtually synonyms, though, as Ibbetson said, the fact
seems to be that in the Rawalpindi and Peshdwar Divisions (i.e., in
tho north-west of these Provinces) where Parachas are a recognised
and wealthy caste, Khoja is used for miscellaneous Muhammadan
traders, chiefly hawkers and pedlers, or at least petty traders; while
in the eastern Districts and in the Derajdi, where Khojas are commer
cially important, Pardcha is used for the Muhammadan pedler. He
added :—“ The Pardchas of the Salt Range tract require a word of
separate notice. Their head-quarters are at Makhad in Pindf, and there
are also large colonies at Attock and Peshdwar, whence they carry
on an extensive trade with the cities of Central Asia, chiefly in cloth,
silk, indigo and tea. They say that their place of origin is the
village of Dangot in the Bannu district, and that they moved to
Makhad in Shdh Jahdn’s time ; but another account is that they were
Klmtris of Lahore, deported by Zarndn Shdh. They have seven clans
and give their daughters only to Parachas, though they will occasion
ally take wives of foreign origin. They still retain the Hindu title
of Rdjd. 'I hey will not marry with Khojas and have dropped the
Hindu ceremonial at their weddings, which they say the Khojds of
those parts still retain. They account for their name by deriving
it from pdreha “ cloth,” one of the principal staples of their traded
.Some of the Pardchas of Atnbdla seem to call themselves Pardclia
Khel.” The present account of the Pardchas of Makhad is that
they are descended from Naushirwdn, the famous king of Persia, in
the female line. In Attock they say they are descended from one
of bis two daughters, Mir Nigal and Mir Afzun, and that their first
known ancestor was Aziz Yamm who lived two centuries after Nau-
slurw£n. Originally settled in Persia, tlioy are said to have migrated
subsequently and settled in Dliangot on the Indus, near K&lab&gh and
11 miles south-west of Makhad, as a ruling race, bub after a time
they were subdued by the Delhi kings, and all of them left the place
and settled in Attock, Naushera, Kohdt., Peshdwar, Delhi AhmarMhAd
Lahore, Bhera, Shdbpur, Khushdb, Kdldbdgh, Makhad, Rawalpindi’
Shekhan in Peshdwar and Jaldldbdd, Kaman and Kdbnlin Afghdnistdn •
D hangot is now deserted, but its ruins exist and all the Pardchas regard
it as their ongmal home. Unlike the Khatri and Aren't converts to
I«ldm, they are not called Shaikh in Makhad, but- the title
o f Rdjd or Midn is prefixed to their names by courtesy, h i
' Go^>\
111 . <SL
Paracha customs. 2oi:
Attock they say they were originally fire-worshippers, but
were converted to Isldm by one Muhammad Mustafa and then
became carpet-makers, whence their name, 'paracha from firdsh, a
carpet. They deny that they were Hindus. All Pardchas out of
Makhad and Klldbdgh are called Midn, though sometimes they are
addressed as Shaikh. Those resident in Makhad and Kdldbdgh are
called Rdjd, because their original seat at Makhad was independent
and the title clung to them even after their expulsion from it. The
following clans of Pardchas reside in Makhad:—Mdhun, Ranydl,
1 achdngla, Bdtf, Sdwal, Kela, Kalsidl* These names are derived
from the names of their ancestors. No other clan of Pardcha is found
in Makhad, but in Attock there is a Sukhdal clan. Intermarriage
between tho clans is common and all are regarded as ejual. After
their expulsion from Dhaugot, the Pardchas took to commerce. They
trade according to their means in Bokhdrd, Kabul, Peshdwar, Bombay,
Calcutta and other important places. Pardchas in poor circumstances
earn a living by keeping petty shops in Makhad, whib some pursue
agriculture. In Attock most of the cultivating Pardchas are Bdtis.
The Pardchas know the Hindi character and nearly all of them keep
accounts in Hindi like Hiudus, though s ene of them can read and
write Urdd and Persian which they learn for religious purposes.
The Pardchas wear ordinary clothes. They live within their means
and are, on the whole, a most economical and industrious people. They
arc very strict in keeping accounts. A too economical persou iu the
northern Punjab is sometimes nicknamed pardcha, i.e. a miser. They
do not indulge in extravagauce or in liquor. Their women a:e kept in
strict parda, so much so that in Attock a woman is never allowed to see
any male relative except her father, husband, son and her paternal
and maternal uncles, l’lie quality of their dress generally depends
upon their means, but they are comparatively better dressed than the
. V ? lgl,°n are al1 Suunis *llfi are mostly the followers of
the Ghishti family of burn-a Sharif in Uera Glidzi Khdn, while a few
™ be ° ; ? , to the 8ect Generally speaking, they observe
of,IslAm semewhat more rigidly than their neighbours, the
amontt thf Pei mUtne Aw? U8* some p tty feeling
f f h.u d a ch a s themselves. The Bdtis form one party and
the wealthy and intelligent Paehdnglas another. Untif the last
iZ J l0- l “ 0t tho custom for the Bati Kheli to
comrimmKW].'( °tber 1>ai'acll‘13- d’his hhel is said to have only
o,i Kohdt six or seven generations ago. Their ancestor in the
ot Kl" ™ " z,rs - * • « * 01 •* • * * <»
mnTrv ^.ar^clia? extract marriages among themselves, and do n-t
withm»i f 11 8 I? °G'er Câus. A girl, as a rule, caunot be married
i , guai'dians conseut, i e. she is bestowed by her father,
the brirll >°r 3°me ot,her near rebition. Without such consent
the b r K ° ° m sJ.Parent3 have t0 m about Rs. 1,000 as a penalty to
preparati i ûPai^ lan- '^w0 feasts, consisting of moat and haliua la
No e x t r a ° 011r>sugar and ghi) are generally given at a wedding.
___________ agance of any sort is permitted on such occasions. Nea-ly
P 9 tbeir Ilindu look, these elan names do not appear to occur in any other caste,
' CoK<Jx
%J® 202 Para Chamkanni—Parasrami.

■ <§l
all the feasts at weddings are given with the previous consent of the
heads of the seven clans already mentioned.
These heads are called mxitabar or chif.dd.hria, 'grey-board.' They are
authorized to fix the number of guests on such occasions according to
the means of the parents of the bride and bridegroom. Thus they
may direct that the dinner be given only to the petkot (descendants
from one grandfather) or to the kabila, (other near relatives), or to the
pirchxin (all the Partichas of Makhad). No Par&cha is permitted to
borrow money on such an occasion and he is considered to have done
oil that can be expected of him if he keeps within the limit of his
savings. The dower is fixed at Rs. 350, which is equal to 500 rupees
Makhadi and one gold mohar. The Mulldh of the mosque reads the
nikah and is given a rupee for his services. A few Par&chas have
married Bokh&rd, women, and the children of such wives share equally
with those by Pardcba wives.
P apa C hamkanni or C hamkanni.—A small tribe of obscure origin, but
claiming to be G hokia K del Pa(hdns. They inhabit the Kirm&n valley
iu Kurram and the head of the Thabai Darra, a tributary of the Khar-
mdna, but are said to be connected with the Chamkannis or Chnk*
mannis of Keraia, a village west of KharMchi in Dera Ismail Kb4n and
with the village of Chamkanni near Peshawar. For the most part
Sunnis, they respect their chiefs more than Pathdns usually do and set
apart lands to enable them to exercise hospitality, but pay no taxes.
Otherwise they are described as democratic, ignorant and poverty-
stricken. They have 4 main sections, thus—
,1. KhimKhel.lBilazawaiKheL
i <Mahmud Kh&n Khcl.
r Darya Khan Kahol.
a. Hiji Khel. ) Khambar Khel.
(.Hussain Khel.
1. H im Khel I CoUeBti™^ caUed Kahol.
But in Kirm&u live the Budh or Budha Khel who are Sliias and
some Sunni Chamkannis who also look up to the Shia chief. He is to
all intents and purposes a Turi.
P arAicha, see Parhelia: Panjabi Dicty., p. 664.
P abahhami, a sect or group of Brahmans found in the Simla Hills. The
cult of Parasu R&tna is said to have been first established in the hills
at. five ethdna or places, viz., Kao and Mamel in Suket, Nirmand in
Kulu, Nirih and Nagar in Bashahr, and bhxinda* sacrifice was first
performed at them. The Parasrdmi Brahmans subsequently formed
branches of the cult, called uthari,i at tShingld, Shaneri, Larsa and
Dansa, all in Bashahr, and introduced the bhunda. sacrifice there.
• For an account ol the bhunda sacrifice nee the Simla Hill States Gazetteer, Bashahr
pp. 80, 81. It is said that the bhunda. ehand and some other ceremonies are only p e r f o r m e d
at village* where there are Khund Kanets, i.e. descendants of the old Mawi families, ibid.
p 21. But, it is also said, the rite was extended to any place where a Parasrami Bra’uroan
gettled, and it came too to be celebrated in honour of other deities besides Paras BAm.
+ 'j'he correct word appears to be thairi or (heri, which means a kind of platform used in
worship. Pandit Tika Kim Joshi gives the 4 theris as Lindas, Dindsa, Singar and Saner
and makes the 5 ethane as in the text: J. A. 8. B„ l&ll, p. 632. the Simla Hill States
Qanthtr elsewhere makeB the fhairi more important than the tthdn; see Bashahr, p. 30,
‘ e0|^ \
|ffj ■
' X ■'=X/ Parbati—Parohu. 203
PabbatI, -Ia, a mountaineer: Panjdbi Dicty., p. 867.

Parbh, Pabbhu, fem. -ahI, a patron; a term applied by 1?fans to those whoso
families they serve. Panjabi Dicty., p. 867. It literally means ‘ lord,'
as in Pai’bh-datt, *given of the Lord.’
P archonia, a doalor in grain and grocsries.
P arer, a Jilt clan (agricultural) found in Mult&n : Panjabi Dicty., p. 868.
P arhar, (1) a Muhammadan Jd.( clan (agricultural) ; (2) a Baloch clan

(agricultural) ; (3) a Mahtam clan (agricultural)—all three found in
Montgomery.
P arhar , a Jdt sept fou n d in D era Ghdzi KhAn : see under -DaM . G f. also
Mirfisi at page 118, supra. T h e Farh£r is also fou n d as a J£|
clan (agricultural) in Multfin. I f the w ord is a contraction o f Parihdr
the Parh&r Jdts are th e only representatives o f the P ra tiM ra R&jputs
in the Punjab.
Pabherha, see Rangrez.
P arm6 li or F abmuli, a Tdjik tribe according to some, but Afghans according
to others, and descended from one of the 24 sons of Kftkar. The
Parmul are maliks of the Ghilzai and appear to derive their name
from the Parmul or Far in(il darra.
Pabmaui, see Chajju-panthi.
Parohit.*-—A Brahman appointed as priest to a family. The office is here*

ditary. A parohit must attend his patrons at festivals, and on social
occasions, such as weddings and deaths. He receives all the dues of
the first class which are given in charity, the remaining dues being
distributed to other Brahmans. In the event of a parohit being illiterate
he engages a substitute to officiate on his behalf and he is paid half his
dues.
If a parohit neglects to attend his patron’s house at a death or wed
ding he is liable to dismissal from bis office. It is his client’s duty to
inform him of any important occasion, if his house is situate at a dis
tance. The women of the parohit’s family are regarded as his patron’s
own mother, sister, etc., and they are held in the same estimation as his
women folk. Similarly a parohit treats his patron’s womankind with as
much respect as his own. If either party is guilty of adultery with a
woman of the other, for instance, if the wrong-doer is a parohit, ha is
dismissed from the priesthood and if the offender be a patron, the in
jured parohit goes to the wrong-doer’s house and curses him. He also
lasts for two days, and as it is considered a heinous sin, the wrong-doer
propitiates the parohit by giving him a fee (nazrana) in cash or kind.
ie doer s brotherhood also imposes a penalty of some kind on him by
way 0 ^n0, ^ a 'pan die childless his kiria-karm or death ceremonies
are performed by his parohit. And if his heir is unfit to perform hia
neral rites, the parohit performs them iu hia stead. The parohit is
Jte?v^jp.’ 675 form &ppeara *° be Parohat> fan. •an, •«♦»», or furofitAri, •»<$?*<,
II
III <SL
204 Paropia-Patdniydn,
also deputed to officiate for the heir, at the celebration of a jag and
8hrddh. There are two classes of parohits :•—
(1) . Those employed on all auspicious occasions. They are rarely
appointed to act at a kiria-karm, and in this case, all alms given in the
name of the dead, are given to the Achdraj.
(2) . Those who are deputed on occasions of mourning such as a
death, kiria-karm, shradh, etc. They receive nil the alms given in the
name of the deceased. But in all the matters of ritual parohits of the
higher grade are employed and paid their dues in cash, after the puri
fication has been effected. The parohits of both parties are called in
to decide all disputes arising in connection with weddings or death
observances and their award is regarded as absolutely final. Their
duty consists in reading (jap) from certain books, and in finding out
the auspicious time for every observance. If a parohit does not know
the science of fortune-telling, he arranges with the one versed in the
science to do so on his behalf.
The pddha is the assistant to the parohit and serves under him on all
occasions, at weddings, deaths and festivals. The pddha is employed
to assist the parohit in the worship of the gods, and in supplying all
materials required to prepare the “ chauk,”
The pddha also interprets all the verses or mantras recited on any
occasion. He also has hereditary claims on his patrons.
P abopia, a Kharral clan (agricultural) found in Montgomery.
P absj, the Zoroastrian class who came from the Bombay Presidency into
the Punjab as merchants and shopkeepers. They are also called
Zardasht, Zartusht, or Zartushti, apparently the Indian form of
Zoroaster—and Shihinshdhi.
Pasari, fr. pasdrna, to spread out; i. q., PansM : Panjabi Didy., p. 880.
P asabye, a Gujar clan (agricultural) found in Amritsar.
PasI, PANsr, (1) a low caste closely allied to the Khanka, who indeed
are said by some to be nothing more than a P;isi tribe. They are said
to be the professional watchman and thief of the United Provinces and
to derive their name from pdsa, a 110030. Their original occupation
is said to be climbing the toddy-palm by means of a noose and making
toddy. They are a very low caste and great keepers of pigs, and
in the cantonments of the Punjab are often employed in collecting
and selling cow-dung for fuel; (2) a section of the Kh atria* ; and (3) a
sub-caste of Brahmans.
Paso!, a Baloch clan (agricultural) found in Montgomery.
Passani, a H\ clan (agricultural) found in MultAn.
Pataniyaii, a R&jput clan (agricultural) found in Amritsar. Cf. Path6nia.
* Or P*9hi. They were all residents of Bbatinla but a fire broke out and all fled leaving
, chief’s son behind. The few who remained to look after him were called P<gi to dis
tinguish them from the Apisi or Aspisi who had left the place; P&. Census Reo 1P18,
p 471. For customs see Vol. I, p. 625,
x-S*' Goi x
/^S'----
111 <SL
The Pathdn or Afghan. 205
i3AfBiN.—-The torn Pa$h£n is popularly applied to tlie members of any tribe
bailing from the north-west frontier borderland of India.* A synonym
is the well-known tenn Rohilla (Rohela, i.e. an inhabitant of the roh or
monntainons country). Another synonym is Afghan (obsolete plural
Afdghina) but an attempt has been made to distinguish Afghan from
Pathdn. On the north-west frontier of India the term Pathdn is applied
to nny member of tho tribes which speak Pashto as opposed to the
Hin-'ki (Indian) speaking subject races, and in the northern Pathdn
countries such as Dir and Swdtthe term Pathdn is not. invariably a racial
term, and even the Pathdns properly so called are not a homogeneous
race, but a congeries of dominant tribes containing affiliated Hindki
(Indian) and probably Turkish elements.
Language.
T he language of the Pathdns, w ith the exception o f the U kharis who
speak Bargastd, is the Iranian .Pashto or Pakhto, the form er being
apparently the original form o f the name.
According to Mr. Longworlh Dames Pashto or ‘ Afghdni * is the

language of all the Afghdns. It extends throughout their territory
whether within or without the existing Afghdn State. On the north it
is bounded by the Kdfir and Dard languages, on the east by western
Panjdbi or Lahnda, on the south by Balochi and on the west by
Persian. The total numbers of speakers of Pashto may, perhaps be
3.500.000 of which 2,000,COO may lie in Afghdnistdn proper and-
1.500.000 in British and independent territory. The east Iranian
character of the language ie clearly established, although it has under
gone many alterations and corruptions, and has been s« strongly
affected by Indian influence as to lead Trumpp to believe that it should
be classed ns an Indian language. Geiger gives the following distinc
tive points as indicating its origin clearly
1. Original Aryan dental s (except before f) becomes h ; often lost altogether in modern
pronunciation* °
2. The Aryan aspirates become spirants, as in Old Iranian.
later foTlLV^'’11 B" nls *’ *’ p’ betorc con8onant3 become spirant*, and often disappear in
4. Before t Aryan dentals becomo », as is usual in Iranian.
5. Aryan « becomes s, as in Iranian; the group «u> becomes sp,
6. Aryan *, sh, answering to Indian j and h appear as *.
A change which is peculiar to Pashto is the general change of d and often of / to l
have come in, acd oven a few Turkish? medlUm of PorBlan 8 lar«® IUUEber of Arabio " ordg
centred rîw arând^fstlhl^m .tw 0^ ma|' be, c*lled W th« north-eastern (with iU
and ^2) the gouth-western (with its centre at Qandat 4r). They art
of the labourinc l0naJ uee- * f-R®8hi , us,cd ih ‘ he Central Punjab to denote .. Fa'han
Strict, the ancient (Jraih^6 Word “ probably detivtd from the Crash plain in the HaUia
n
- \
<5L
206 Derivations of Palhan.
distinguished from each other by the pronunciation of certain consonants which are gut.
turak in (1) and sibilants in (2). These arc shin or kHn pronounced kh in (L) and sh
in (2), g in (1) and - in 2); also sometimes dz in (2) becomes z in (1) but this is not
uniform. Thus
(1) Khathci or khaza, “ woman” becomes (2) shadza (l)ghwag, “ the oar," becomes (2)
ghtcat.
As the same character is used in writing whatever the pronunciation, these spoken vari
ations do not affect the written language, and they are nowhere sufficient to make one
dialect unintelligible to the speakers of the other. A very distinct dialect, however, is that
spoken in Bannu, Dawar and Wazfrfstdn, a branch of (2). In this a complete system of
vowel change is found, according to which :
a becomes o I » becomes >
o „ e or o j u „ i
as in plorlna for ];lnr<U;a, pi. of pldr, “ father,' mer for mor, “ m o t h e r mizhiormuxh
" we.” Among the Afrfdfs also a is often pronounced o.
The language in its more cultivated forms tray be studied in the works of Dorn, Ravorty,
Vaughan, Bellew, Trumpp and Darmesteter.
The word Palchto certainly suggests some connection with the
Paktyike of Herodotus, but the identification of Paktyike with modern
Afghanistan, apparently assumed by McCrindie,* is quite untenable.
Steint identifies Paktyike with the territory of Gandhdra, the present
Peshdwar District. This identification suggests a possible solution
of the problem. A conjecture may be hazarded that a race, calling
itself Afghan, invaded the ancient Grandh^ra and found there a domi
nant race called Pathtin, or dominant tribes which bore that title as a
local equivalent of RAjput and a host of similar terms—and adopted
it as an alternative to their own designation of Afghan. In this
connection tho following account of the Pa(hdns in Dir, Sw&t (the
ancient Wdydna; and Biljanr, which is condensed from notes by Sir
Henry MacMahon, may be of interest:—
In Dir, Sw&t and B&jaur a shareholder or daftari, js entitled to the
name of Patli&n as long as he retains his share (daftar) of the tribal
land. A man who alienates his dajtar or loses it is no longer entitled
to be called Patliiin, but becomes a FaqirJ and has no longer a voice in
the village or tribal councils.
The PatMns of Dir, Swfit and B&janr differ little from the other
Path&ns except in that they possess a spirit of discipline, especially in
Dir and Sw&t. This spirit is, however, much less marked among the
Utmtin Khel. It has doubtless been inculcated by their long-standing
system of communal government and the periodical redistribution of
tribal lands. In treachery they may well be given the first place
among Pathfins, but in courage and hospitality they do not compare
unfavourably with them. Superstitious and collectively fanatical they
* Invasion of India, p. 341.

f Memoir on Maps illustrating the Ancient Geography of Kashmir, 1899, referred to by
ilcCrlndle in his Ancient India, p. 42. McCrindle speaks of the ethnic name Pakhtfin but
there appears to bo no such name. But the usages of pukhtunwuli, a code (.unwritten)
framed on the principles of equity and retaliation, governs the decisions of the tribal nraai
in Peshawar : Oaietteer, 1897-98, p. 180. Pandit, Hari Kisben Kaul, C.I.E suggests that
Pathdn is dorived from Pratisthina ‘ well-established .• lb. Census Rep 1912 n 471
Thi* suggestion commends itself to the present writer. ” ’
1 In Peshdwar also/ajfc is almost, if not quite, synonymous with hamsdva 'dependant'
cc ‘ vassal.'—-PesMwar Gaietlter, 1897-98, p. 134,
A
■g°iSx
/^s'---\V\
111 <SL
Balkan literature. * 207.
aroby no means fanatical individually and cases of ghazd are practically
unknown among them, but their innate spirit of discipline makes the
collective fanaticism, of which they are capable when roused, a remark
able trait in their character.
Iho tenures among the Pathans of Dir, Swat and B&jaur are strongly
analogous to their political systems. When the couutry was first occu
pied all lands were dividod into tappas botween the septs of the tribe.
Bach tappa was further divided into daftars, one to each khel, and each
dnftar was further subdivided into brahhas or bakhras, the individual
K u j 8, êrd0U possessing a share, however small, in a daftar is
called a dajtari, and in order to equalise the shares of each dajtari, as
tar as possible, the lands of each khel were classed according to the
nature of the soil into vands or wands each bearing some distinctive
local name. 'Jhus a dajtari’s share was not necessarily a compact piece
of land, but was often composed of scattered plots in several wands.
It was calculated by some recognised unit of measurement, which varied
in different localities, such as pucha, rupaiya, paisa, tura, ghonaye,
nimkai, tirao, pan, etc.
Pait of the land of the community used, however, to be excluded
from this partition, and allotted to the use of those who had served the
khel or village by sword or prayer. Such land is called seri and is ex
empt from redistribution or kliassure which is otherwise universal
save m Sam Rdnizai. Seri lands are held sometimes by a powerful
Khan, sometimes for the use of the village or tribal jirga, but more fre
quently by the village mulla or some member of the priestly classes.
As a rule, they lie on the border between two communities, or are
lands in dispute, and thus form buffers between villages. The periodical
redistribution occurs every 5, 10, 15 or 20 years, and extends to the
lands of whole septs, occasionally even to the tappas, while exchange of
the daftars of hhels ana individuals is universal. It says much for the
discipline ot he community that redistribution is accomplished down to
end oTth^l ^rac^101^ a sub-share of each individual share. At the
end ot the 1st year the whole khel casts lots for and redistributes all
ofethelrdniVesh 16 ^ °fffth°tl2nd year ^ is is repeated : at the end
l tiie old tiesh lots are cast for the rice lands mid -ilcn fm- ei.t. i m
crop ratetods: i„ e4.1, year lotf a «
th
and alsojor the single-cron rain lands • „»ri . , .1
lots are cast for the rico lands alone Ai el
1 ! , r , lant*s
u' e,ld the 5th year
khel moves off an bloc£ w Tho ^ ^
no one has the slightest interest m bn,n.w L l i r T a d,T tr°U8. as
gation or building permanent houses n '" S ? laud’ devc'uPing «m-
“ any, trees save in the sacred precincts of a’'zid7at exist g‘U^ 115’ feW*
i ^ ' i i S f J i i r * * r ot
Darweza’s Makh/an i Pa ^ ^ we8rR8Lla ^ histories, such as Akhun
&»» a.
K h a J ’s £ ^ a n d - I s l d m , and Afzal Khdn
the Khatak chief i . ‘a Pf!ncilJal P«*!* Klmshl.dl KhAn,
emperor Aurau^^.k • l aS, , l ^n*3 t-me a Pr’30U0r at the Court of the
Rahmin aud Abd „i u
of
Kb An Anslri, a^noel riTs-fi8 Dtwan after tho Persian model; Mirza
school, and the popular poets Abd-ul-
Abd-ul-liamid who have both left biudns of a mystical
■e°^X
(|1|
.'«V^>/ .. ..
<SL
208 The Pathans in History,
character, also Abd-ul-Kddir Kliaâk and Ahmad Shdh, the great
Durrani king. Abd-ul-RahrnAn is considered by Afghans to be their
best poet, but Europeans probably will give the highest place to the
more simple and energetic verse of KhushbAl Khan, On the whole
the literature must bo considered as artificial and imitative, and cannot
claim to be more than a reproduction of Persian models.
Popular poetry.—Bub side by side with it there is the genuine

popular poetry which has till lately attracted little attention. Dartnes-
teter’s collection of these poems has rescued them from oblivion ; they
are the genuine expression of popular feeling in war, politics or love.
Thorburn has also recorded some ballads, riddlea and proverbs and
some spirited ballads in the Wazfr dialect have lately been published
by Mr. E. B. Howell.'* None of the popular poetry is of ancient date,
there are no heroic ballads relating to the great migrations and
conquests of the Afghan race except one relating to Ahmad Shah.
Most are of the 19th century. There is nothing to compare with the
fine heroic ballads found in Balochi.
Religious literature.—Religious writings both in prose and verse
abound in Pashto; a great number of works of this type are litho
graphed at the presses of PeshAwar and Lahore. Most of these have
no great merit as works of literature. Mir Hamza, a long po in, by
Midn Muhammad Salihdf, may be mentioned.
Alphabet.—Pashto makes use of the Arabic characters in the Nashh

form, and has adopted certain modifications to express the peculiar
sounds of the language.!
I he Afghans in History.—Forishta hazardel a conjecture that the
people of the hills between KAbul and KandhAr, who united with the
KhokharsJ and ‘ Chowbea/ the ancient zamind ns of the Punjab, under
Durga of the tribe of Bulbas, governor of Jammu, to expel KidAr KAjA
from the Punjab, were the people called Afghans in his days, but this
theory appears untenable.^ No doubt Ferishta sp^ aks of the Afghans
as known in year 688 A. U. or even earlier. He cites a lost work, tho
Matld-ul-Anwar as authority fur saying that tho Afghdns are Copts of
the race of the Pharaohs who refused to embrace the Jewish faith when
Moses led the Israelites out of Egypt and, leaving their country, can e
to India and eventually settled in the Sulaiman mountains where they
bore the name of Afghans.[| When Ain aha marched against Mecca
a body of Afghans accompanied him, but wera annihilated. Tho
Afghdns had already been converted to IslArn when Muhammad bin
Qdsim invaded Sind and MultAu, and in 682 (A. H. 63) they issued
from their hills and laid waste Kirindu, Shiwarin and PeshAwar,
They defeated the forces sent against them by the RAjA of Lahore,
* Borne Border Ballade of the North. West Frontier,—J. R. A. 8., 1907, p 791.
Ene\rloi<aedia oj lelim, s. v. Afghanistan.
I
Ferishta has Gakkar?, but he almost certainly mistook the Khokhars for the Oakkara.
Tire Chowbea may be the Joiya It is tempting to conjeiture Lbat Bdlhas is a misreaiing
of Bitjo.
6 Briggs’ Trane, o f the H ie', o f the B ite o f the M ahom etan Boner in India, I, p luii,
HBriggs! op. cit., I, p. 6,
CP 2Vie Pafhdns in History.
• 209
%
and compelled the Indians to retreat on Lahore. The Afghans also
made aa alliance with the Khokhars* and compelled the R&ja of
Lahore to cede them certain territories in perpetuity. They also
settled the Khalj in Lamghô, agreeing to protect the frontier against
Mahammadan invasions, but the Muhammadan Afghans, notwithstand
ing this treaty, continued their depredations, advanced to Pesh&war and
built a fort in the hills which they named Khaibar. They also sub
dued the province of Roll which extended from Sw£it and Bhjaur to Siwi
near Bliakkar in Sindh and from Hassan-Abddl to KAbul and
Kandalifir. Under tlio Samanides the Afghans formed a buffer state
between the kingdom of Mult&u and Lahore, thus confining the
kam&ni inroads to Sind. But, despite their efforts Sabuktagin, governor
of SeisUn, repeatedly invaded Mulldu and Lamghdn. Jaipdl, the KAjd
of Lahore, and the Bhattia Rajd then took counsel together and ap
pointed Shaikh Hamid, Afghan,t as governor of Multdm and Lamghifn
in whioh districts he placed Afghan garrisons. Hamid, however, went
over to Sabuktagin J and thus saved his own territories from invasion,
but his son Mahmud of Ghazni made furious war ou the Afghans and
compelled all the tribes to submit to him,
Klidlid bin Abdulla, superseded in the government of Kabul, and
' afraid to return to Arabia by the route of Persia, retired with a number
of Arab retainers into the Sulaimdn mountains. There he settled and
gav^ his daughter to an Afghan chief, a convert to Isldm. From two
of their many children descended the tribes of Lodi and Sur.
At the battle of Peskiwar in 1008 A. D. 10,000 horse, Turks

Afghdns and Khalj, pursued the defeated Hindus and in 1010 Muham
mad, Sur, who appears to have held Ghor, was attacked by Mahmud
in his entrenched camp and taken prisoner. Ferishta then contradicts
his previous account and says that the sovereigns of Ghor and its
people were only converted after this disaster. This is stated on the
authority of the Tawdrikh-i-Yamini.§
After this Ferishta has littlo to tell us about the Afghans whom he
mentions incidenlally under the year 1040 A.D., when the prince
Yaz dydr was sent with a detachment to keep in check - the mountain
Afghans near Ghazni. |J Then in 1049 we read that Ali bin Rabfa
and Mirak Husain being joined by the natives, raised a great army at
Peshawar and having reduced Multdn and Sind, subdued the A f Z J s
who had dec ared their independence in ‘ that country ’ (sic) This
nation had taken advantage of the public disturbances to plunder
* Ferishta has Gakkars, as before. >

I rhL 011' at p-.40’ Feriahta odls him Shaikh Hamid, Lodi.
resided M on rth fm oL 6,^ 1 , 0'. °v ft 19 F(e,rlal(lta,fdd3 the Afghans and Khalj who
them were onhsted iu hifamy 1 k lh6 ° ath °f all°eianc0 t0 Sabuktagin and that many of
of a Msto^yVfTe^M F*khr',id Di" Mubar* Shah, Lodi, author
of ,Ah and wore the o n l y MosUma'Lhtlf!!’ ^ th affi™ that they were converted in the time
II Briggs, p. i n y Modems who remained truo to his cause undor the Oinmayyids.
If p. 130. ‘
111 '
210 27te Pathans in History.
<§L
SuMn Arsldn Ghaznavi, when expelled from Ghazni a second time,
sought an asylum among the Afghans.*
About 1118 A. D., Muhammad Bahlim, who had built the fort of
Ndgaur in the Siw&lih province, raised an army of Arabs, Persians,
Afgbaus and Khalj, with which he ravaged the territories of the
independent Indian prinoes.f He aspired to sovereignty, but waB
defeated by Balir&m Ghaznavi near MuMn. The victorious king
soon after executed Qutb-ud-Din Muhammad Ghori, Afghan, to whom
he had given his daughter in marriage, but Saif-ud-Din Suri, prince
of Ghor, brother of the deceased, drove Bahr&m into Kirrn&n (? Kurram)
a town which had been built by the Afghans to guard a pass in the
mountains between Ghazni and India. Saif-ud-Din attempted to
establish his rule at Ghazni but failed, aud he was captured and the
forces of Ghor were defeated. His brother Ala-ud-Din, in revenge,
invaded Ghazni. In the battle which ensued he owed his victory over
Bahrain to the prowess of two gigantic brothers, called Kharmil or
Firmil.f Ala-ud-Din plundered and burnt Ghazni, thereby earning
the title of Jahdnsoz, and carried off many of its most venerable and
learned men to Firoz Koh where he plastered the walls of his native
city with their blood. After this lie returned to Ghor, and soon lost
Ghazni to the Ghnzz Turkmans, but soon regained it, only to be expelled
from it again by Assamad, a general of Sultdn Khusrau, some time
before 1160 A. D. Ferishta next proceeds to make Shahab-ud-Din,
Muhammad of Ghor, a brother of Ala-ud-Din.
It is now time to pause for a moment and consider whether Ferishta’s
detailed aud circumstantial, if somewhat fragmentary and confused,
account of the origin of the Afghans is correct. According to
Raverty, a very high authority, it is not. He states that Ferishta was
misled by the misreading of ‘ Lawi ’ for *Lodi ’ as the name of the
ancestor of the Quraish rulers of Multfin, who were of the Bani Usmdn,
descendants of Sdm, son of Lawi, and who were overthrown by Sult&n
Mahmud.§ Raverty has further pointed out that Ferishta had jumped
to the conclusion that the Sur Afghans were connected with and
descended from Muhammad-i-Suri, but the Afgb&u tradition is very
different. According to it, Shdh Husain was descended from the younger
branch of the Ghorian race, while Muhammad-i-Suri, said to be the
great-great-grandfather of the Sultdns Ghiyds-nd-Din and Muizz-ud-
Din (Muhammad of Ghor) was descended from the elder branch, with
whom the sovereignty lay. Shdh Husain by one of his Afghdn wives
had three sons, Glialzi, Ibrahim surnamed Lodi, and Sarwdni. The
Afgh&n tribe of Star was founded by Sur, son of Ismail, grandson of
Hodi. 1| In the absence of all knowledge of the sources whence Ferishta
draw his history of the early Muhammadan period it is impossible to
gay that the Afghans were unknown till 1024 A. D. (as stated on p. 3
* ibid ., p 147.
f O id ., pp. 151-8.
* For the Parimll Maliks of the Ghilzai, see PaemOu .
§ J. A. S. B. 1892, p 325. Of, pp. 190-1 on which the late Major Raverty in a copy of his
article on the Mihrdn of Bind and Us T ribniarir .. has corrected Lm oai to Lawi.
||Raverty's Trans, of the TabaqdOi-Ndsiri, pp. 610-511, notes. Raverty also points out, on
p 320, that only once (and that towards the end of his work) does the author of the Tabaqdt
mention tho Afghans.
B ■ I ■ ; |f i
<SL
Dames on Pafhan History. 211
of Vol. II, supra,*) but the history of their migrations makeB it
doubtful if they were even then known within the limits of what is
now Afghanistan, and they had certainly not penetrated into the
valley of Peshdwar or any part of the plains at the eastern foot of the
SulaimSn range.
This is virtually the conclusion arrived at by Mr. Longworth Damest
who observes that;—
“ The first mention of the Afghans in written history is in the
chronicle of al-’Otbi known as the Ta’riJch-i-Yamini (the author was
secretary to Mahmud of Ghazni), and an almost contemporary mention
by ahBh’unl j Al-Idrisi in his account of KAbul and Qandahdr (end of
llth and beginning of 12th centuries) does not even mention them.
Al-’Otbi records that Sebuk-tegfn enrolled Afghans in his army, and
that Mahmud in his invasion of Tokh&rist&n led an army consisting of
Indians, Khalj, Alghfins and Ghaznawis, and that on another occasion
he attacked and punished the Afghans. Baihakf’s Chronicle, only a
little later in date, confirms this. Mahmud’s attacks on the Afghans
took place in 411 (1020-1021) and 414 (1023-1024). Al-Birun£
mentions the Afghans once (ed. Sachau, i. 208), saying that in the
western mountains of India live various tribes of Afghans who extend
to the neighbourhood of the Sind (i.e., Indus) valley. Thus in the
llth century when the Afghans are first mentioned they are found
occupying the Sulaimdn Mountains now occupied by their descendants
the very^ tribes which the advocates of the exclusive claims of
the Durranls will not admit to be true Afghans, Al-Birunf no doubt
also alludes to them in the passage [loc. cit., p. 199) where he says
that rebellious, savage races, tribes of Hindus, or akin to them, inhabit
the mountains which form the frontier of India towards the west,
lore is no record that at this time any Afghans were found west of
azmn nor in the Kdbul valley and Gandh&ra which was occupied by
a Hindu kingdom. Confusion has arisen through the error of modern
and^nrki.h^b ar ef’ ha£ poiuted out’ raisfcakcn TAjik Ghoris
fbnf fh k 3 f0f AfRhi ns> Haverty considers with good ground
that the Afghans wero at this time found only in the mbuntainf south
Persia, ii, v. 305) speaks of the “ kings of Ghur those fit ?*?*' ?
In 431 (]039 1fUfn A i ^ ^ veuturers and bill rebels only,

ea l nln i . t9uUd tei?fc^ 1S S011 Amir into the lull country
S s this intt 1,7 th6Ar± . ^ n s . (Malleson, loc. cit., p. 86
urns thm mto AfghAns, Abdalis and Ghalzais, the two latter names
a n V c Z S a U o n \ Ca ™ ° r ? * : M A D' W2il “ a i i *
after which ho returned °* j W1 1Be(la (or NaDda in oiler works) . .
inhabited by the Ainhani«r fame yaar mac*0 a ra^ into (ho moun aia
III 212
......
Davies on Pa{han History.
<SL
being absolutely unknown at that tinm). In 512 (1118-1119) an
army composed of Arabs, Ajam, Afghans and Khalj, was assembled by
Arshin Shfih. In 547 (1152-1153), Alfi says, Bahrdm Shdh assembled
an army of Afghans and Khalj. With the rise of the Ghori power
the same state of things continues. In 588 (1192) according to
Ferishta the army assembled by Muizz-al-din Muhammad bin S4m
consisted of Turks, Tdjiks and Afghans, and his Indian opponent
Pithorai (Prithwi Edja) assembled a force of Rdjput and Afghan
horsemen. Thus in this great war between Mussulmans and Hindus
Afghans are represented as fighting on both sides, which probably
indicates that they were not yet completely converted to Islam,
although the manufactured legends represent them as having been
converted from the days of Khfilid. It is not clear whence Ferishta
obtained this statement. It does not appear in the account of this
war given by Minh4j-i-Sir4j in the Tabaqat-i-Ndsiri. This author does
not mention the Afghans throughout his account of the Ghaznawi aud
Ghori kings. His first and only mention of them is in his own time
in the year 658 (1260) in the reign of Ndsir-al-din Malimdd of Delhi.
He there says that Ulugh Khfin employed 3,000 brave Afghans in
subduing the hill-tribes of Mewdt in RdjputfLna. During the next
two centuries we find occasional mention of Afghans in Indian history.
For instance in the reign of Muhammad bin Tughlaq, Barani says in
the Tarikh i-Firoz-Shahi that there was a rebellion at Multdn of a
body of Afghans headed by Multdn Mall (this name means iu the
Multdni dialect “ the champion of Multdn,” and is probably not the
proper name of an Afghdn). Again Makh Afghan was one of the
foreign amirs who rebelled at Deogir. Iu 1778 (1376-1377) the fief
of Bill dr was given to Malik BiT Afghan (Tarlkh-i-Mubdrik-SMhi).
The amir Timur found them still hill robbers, and in the Malfuzat-i-
Timuri, tho Zafar-ndma and the Matlu’-al-sadain it is related that he
ravaged the country of the Awghdni (or Agluini) who inhabited tho
Sulaimdn Mountains. Thus except as occasional soldiers of fortune they
remained a fierce race of mountain robbers until the rise to power in
India of one of these adventurers made them famous. There can be
no doubt that the collapse of tho Delhi monarchy after Timur’s
invasion gave them their opportunity. This leader was Daulat Khan
Lodi who was faujdar of the Do&b in 808 (1405) and many other
Lodis are alluded to as holding important posts. He rose to bo one
of the most important persons in the empire, and held Delhi for
some time against Khizr Khdn and is -by some classed as one of
the kings, but never took the title of Sultan. He surrendered
to Khizr Khdn in 817 (14J6j and died in confinement soon after.
Under the succeeding kings another Lodi Sultfin ShAh, alias Islam
Khfiii, rose to power and his nephew Bahlol first became governor
of the Panjdb, and in 855 (1450) he dethroned the last of the feeble
Bayyid kings and became SultAn of Delhi. He was succeeded by his
son Sikandar who was followed by Ibrahim, but the Lodi rule at first
vigorous, had failed to revive the moribund sultanate of Delhi which
fell before B&bar in 932 (1525). The Afghans, who had become
numerous and powerful m India, succeeded, however, in driving out
the Mogbals for a few years, and founded another Afghan dynasty
under the brilliant leadership of Slier Sh6h Bur. The Sur clan were
near connections of the Lodfe, both being branches of the Ghalzai stock.
♦
■e°ix
CP , Pa{hdn elements. 218

§L
Many families of the PrAngf and Sur clans settled in India at this
period, indeed they seem to have migrated bodily, and, at the same time,
the related Nid>zi and Lohtlui clans moved down from the mountains
“ to the Indus valley. In the preceding century the Yusufzais, a
branch of the great Sarbani family of Afghans (to which the Durrani's
belong) had moved from the neighbourhood of Kabul, where they had
een settled for some time into the Peshawar valley and the mountain
tact of Bajaur, Sw&t and Buner. They gave the valley the name of
usu zai which it still bears, and many of them are believed to have
accompanied Babar'into India. Their descendants are found scattered
over industdn. I he names of the Prdngls and Surs are not now
round, and they have probably merged iii the Lodfs. These settlers
were generally known in the Ganges valley by the name of Kohela
01 olnlla (from the Western Panjabi word roll, a mountain, rohela,
mountaineer), and have given their name to the province of Rohilkhand.
At the present day the Afrfdl, Orakzai, Bangaah, Tarin and B&rakzai
are strongly represented there. A population of over 100,000 in the
united Provinces of Hindustan is classed as Ghorf, and this probably
includes the descendants of the miscellaneous followers of the Ghori
kings, whether Tajik, Turk or Afghan. 'I’here are manv Kdkars also
n ,tle P °1,e! Provinces and Punjab. The Zamand tribe settled
m Multdn and Kasur m the Punjab and a large number of Abddlis,
dnveu from Qandahar by the Ghalzais in the early part of the 18th
century, pined them at MuMn. From these sources spring the Multdni
and Knsuriya Pathdns. ihe Afghans thus colonized northern India
largely, and their descendants there are still distinguishable, although
gieatly assimilated by the surrounding population. They have lost
their language and tribal organization.
injm m ?JnfW°|C0UW . ? e. i l gllS“ ' Mvw Mnceeded in .Btablishini; an

o fIh e countv T « ,8th “ " ‘ “ V- They remained, like the W t
fi i i ‘^1 ° ml? a,1y subject to the powerful rulers of the dav •
LinnsU ofpalS,th6 F-FfT18’ the MuShal emperors of India, or the Safawi
hmgs of Persia until tho nse of the Ghalzais to power under Mir
ft * a's a“ f l d ™ L d ‘ h°n f S S "S ™ Ataed Shdh.
population, that tho nam»o1 SA f g t a S f f f T V
S S IT « r V “ n known6
the Sulaimdu Mountains.” ' * ?U dr U&B f° r the Platoau couutry above
Ethnic origins.
It is as difficult to unravel the racial elements ef a( 1/
were fiequently raideTupoFbFAfgW^ FoUntoThFh’ uVho'.durin*tho last three centuries,

origin as a protection auaiuet illdreatmeu! •' ami b'f ° f n!y?Dlinfi histories of Afghan
general tendency to claim kinshin with tlm'A™nd 6 f n " Iore tlus motive was absent, tho
Moreover the origin of some o he tribesônZ T l *** T U’d >iroduce the 8ame «*«*•
afhtiatimi, with So Pathins incomnle e F l ^ a w a r frontier is doubtful, and their
which the true PalhAn Would rid manllv ? UlPV ' ' 0,?ld sct "P a claim to be Fafhin
and bitter disputes caused I y the DrenaraiinF^Fi Mr S S- 'fhorbum noticed the many
Bet lenient, and the at tempi s mmleTv l i F r L f ll0t gellealo« ical trees during tho Bannu
A low-caste w#n born and brought n bc n ‘corded as PathAna. Ho wrote
nCl Droufiht up m a PathAn country if serving away from his
/XjS*' G
oi x
—v v \
r t i (e i
VA ® / y 214 Ibbetsonon Pathan origins. ijJ L j
homo, invariably affixes IChdn to his name and dnbs himself Path&n. It goes down if he
can talk Pashto, and his honour proportionally goes up.’ Still the great mass of thoso
returned in our Consuscs as PathSns are probably really so, and tho figures represent very
fairly the genoral distribution of the race.”
We may now turn to the late Sir Denzil Ibbetson’s account of the
Pathdn nation and, though we may regret that he accepted Dr. Bellew’s
theories, we shall still find that his views were based upon a singularly
penetrating insight into the heterogeneous elements in the race.
He wrote:—•
There is great conflict of opinion concerning both the constitution and origin 'of the
Patlidn nation. Not a few deny that there is any distinction whatever between the original
Afghan and Pathan stocks, though these are for the most part officers of our frontier who are
not brought into contact with the original Afghans. I havo, however, been obliged to adopt
some one theory of the constitution of tho nation as a basis for my classification of tribes;
and I have therefore adopted that of Dr. Bellow, who probably has a greater knowledge of
tho Afghans of Afghanistan as distinct from the Punjab frontier, and especially of the old
histories of the nation, than any other of the authorities who have treated^ of the matter.
The constitution and early history of the nation according to Dr. Bollew s account are
discussed in the paragraphs presently following. But whatever the origin of the Afghdns
and Pathins proper may be, the nation to which the two names are now applied indifferent
ly in Persian and Pashto respectively, occupying as it does the mountain country lying
between the Porsian empire on the west, the Indian on the east, the Mongol on the north,
and tire Baloch on the south, includes as at present constituted many tribes of very diverse
origin. They are without exception Alusalmans, and for the most part bigoted followers of
the Sunni sect, hating and persecuting Shfas, or as they call them Rafazis.*
Constitution of the Pathdn nation.—The words Patlffin and Afghan are used indifferently
by tho natives of India to designate the nation under discussion.t But the two words are
not used as synonyms by tho people themselves. The original Afghans are a race of pro
bably Jewish or Arab extraction; and they, together with a tribe of Indian origin with
which they have long been blended, still distinguish themselves as the true Afghuns, or since
the rise of Ahmad Shill Durrani as Durranis.J and class all non-Durrini Pashto-speakers
as Opra. But they have lately given their name to Afghanistan, the country formerly
known as Khoriisan, over which they have now held sway for more than a century, and
which is bounded on the north by the Oxus, on the south by Balochistan, on the east by the
middle course of the Indus, and on the west by the Persian desert; and, just as the English
and Scotch who early in the 17th century settled among and intermarried with the Irish
aro now called Irish, though stilt a very distinct section of the population, so all inhabitants
of Afghanistan are now in common parlance known as AfghSn, the races thus included boing
the Afghan proper, the Pathan proper, the Ghilzai, the Tajik, and the Hazara, besides tribes
of less importance living on the coniines of the country.
The true PathAns aro-apparently of Indian origin. Their language is called Pashto or
Pakhto and they call themselves Pukhtana§ or Pakhto speakers ; and it is this word oi
which Pathin is- the Indian corruption. Thov hold in the early centuries of our tera tho
whole of the Safed Koh and Northern Sulaiman systems, from the Indus to the Helmand
and from the sources of the Swat river and Jalalabad to Peshin and Quetta. Tho Afghans
and Ghilzais spead into their country and adopted their language and customs ; and just
as Irish, Scotch, and Welsh speaking the English language are commonly called English
men, so all who speak the Pakhto tongue came to be included undor the name Pathan.
Thus the Afghans and Ghilzais aro PathAns by virtue of their language, though not of
PathAn origin ; the Tajiks and Hazaras, who have retained their Persian speech, are not
PathAns ; while all five aro Afghans by virtue of location, though only one of them is of
Afghan race.*§
* There are several Shia clans among tho Orakzai of TirAh on the KohAt bordor. Tho
people of the Similzai tapah of the KohAt district, which is conterminous with the territory
of tllese clans, aro also fihias. All own allegiance to the Shia Sayyids of the Orakzai Tirah:
while everywhere many of tho tribes which claim Sayyid origin are Shias,
f In Hindustan they are often called Rohillas or Highlanders, from Rohi the mountain
country of the PatbAns (roh—hoh, a mountain).
f Eithor from ihtrr-i-daur&n. “ pearl of the age " or from duir-i.daurdn “ pearl of pearls.’’
The title was adopted by Ahmad Shill AbdAli when he ascouded tho throne, in allusion to
the Abdiili custom of woaring a pearl stud in the riuht ear.
§ Dr. Bellow and Major James identified themwith the Pactiyans of Herodotus, and seem- ■ j
ed half inclined to conneot themwith the Piets of Britain, as also the Scyths with the Scots,
and certain Pathan and Brahui tribes with Cambrians and Ligurians!
1 .
i
CP ' <SL
Ibbeteon on Pathan origins. 215
Origin of the Pathdn,—The Afghans proper claim descent from Saul the first Jewish king,
and there is a formidable array of weighty authority in favour of their Semitic origin. The
question of their descent is discussed and authorities quoted in Chapter VI of the Peshiwar
Settlement Report, and in Dr. ISc] lew's Races nf AfghanisIdns.* Mr. Thorburn quoted in
support of their Jewish extraction, “ some peculiar customs obtaining among the tribes of
Purest blood, for instance, the Passover-like practice of sacrificing an animal and smearing
tho doorway with its blood in order to avert calamity, the offering up of sacrifices, the
stoning to dontli of blasphemers, the periodical distribution of land, and so forth; " and he
points out that most of tho learned men who reject the tradition of Jewish descent have no
personal acquaintance with tho Afgb&n people. The Afghan proper is said still to call
Himself indifferently Bani-Afghan or Bani-Isriil to distinguish himself from the Pathan
pioper who is of Indian, and the Ghilzai who is probably of mixed Turkish and Persian
extraction,
nnni?,!^V h\st0TV° { ihc Afj’.hd"i!—Tiie origin and early history of the various tribes which
SS22! Afsl}\n Dat-10" 'lro, !?uch disputed by authorities of weight who hold very
n l have ! V hc ff l0,wmg skoU’h f0W n d the account given by Dr. Bellew,
H ila id .n l v", which 10 base tt description of those- tribes. But
Uhin d, 1 b dou.btf.uf1 ":llBthor th® distinction which ho so strongly insists upon between
l athAn proper and Afghan proper really exists or is recognised bv the neonlo- while the
Jewish origin of any portion of the nation is most uncertain t w ■ff i
nation into tribes, tho internal affinities of those tribes and the j*L^6
wanderings are all beyond question ; and tho theories which Lcc^nt for a°JL
accepted by mo to serve as connecting links which shall bind them intn , tbem ,are onI-v
The traditions of the true Afghans who trace theirname andTeient*
» m of Jeremiah the son of Saul, and Solomon’s Commander-in-chief and the bidfdtr of his
temple, say that they were earned away from Syria by Nebuchadnezzar and
colonists in Media and Persia. Thence they emigrated eastward's into the mounTatos of
(.hor and the modern Haz&ra country. The Afghan, early embraced the creed ofIslin,
to which they were converted by a small body of their tribe on their return from Arab s'
whore they had fought for Mahomet under their leader Kais. It is from this KaSuS?
lush, namesake of Sauls father, who married a daughter of Khalfd-ibn-Wdlid a Quroshi
Arab and Muhammad s first apostle to the Afghans, that the modern genealogists trace the
descent alike of 1 athans Afghans, and Ghilzai, or at any rate of such tribes of these races
as wo have here to deal with,; and to him they say that the Prophet, pleased with his
r r .8erVT ’ -gr ^h0 tltl°, of Pa^hdn< the Syrian words for rudder, and bade him
direct h s people in the true path. Meanwhile, about the 5th and 6th centurv of our ®ra
colony Pof0nth°ef " n '3 bo/ ond the nindu Kush into the Indus valley drove a
divisiLs
ill lsions o/th a f P»ctv!nGani-h,iri’
of that Pactyan nation whichub°i is
âQdan ot Herodotus
now represented aud one
bv tho of the
Pathins four great
nrnner from
norihhtT d thev6 cmSUr ,i VaUey n°rlh ° f ,he Kabul end^n tho hillT“ X g Pit to tbe
race in their new bomos, intermarried with and «ni They soon settled as tho dominant
language; and in course of time the two laces becamc0Hfscdh|oG‘JndhAr!’ an<1 :ldoI)le<1 lhe»r
the name of Afghans as distinguished ,, . together into one nation under
presently speak, though the onginaT stook^f oV r^tS B ^ T fl P,a-lllSns of whom I shall
mark the fact that their origin was distinct from i w ! ’ d ,themselves Bani-Israil to
probable Out this traditi® of Jewish m iL w"s hSL < % » * * kinsmen. It is
Afoh 1011°f Nor.ma," daB0enl which some o f our English familios'^nf thw 13 tb<> similar
Afghan proper mcludes, firstly the original Afghans of T«2SiT 31,11 Preserve. Thus the
tLendtf/ari^ AbdAU or Durrini and liiU m ,fn d s e c L d l v T wh„°se pnnaipkl tribes
Gandhiri, who include the Yiisufzai Mabmand at l l u •h d®s,^ndanta of tho fugitive
" S S - i about tho first half of the 15A centurv of onv i ' 1^ 3 ° PeahA'VM' 'IW a tte r
esh&war valley which they had loft nearly ten . 10 1lle,r original seat in the
X-5*6' Cov\
I P
x " 1- - 216
■
Dames on Fa\han origins.
(SL
title of Bar or “ upper” Durrani, to distinguisli thorn from the Abdali Durrini who re
mained at Qandahar. . . ,
I have said that the Gandhari wero one of the four great divisions of the Pactiya of
Herodotus. The other three nations included under that name were the Aparytce or Afridi,*
the Satragydd® or Khatak, and the Dadicse or IKdi, all alike of Indian origin. At the
beginning of the Muhammadan sera the Afridi held all the country of tho Safed Koh, the
Satragyddm held the Sulaiman range and the northern part of the plains between it and
the Indus, while the Dadi held modern Sewestin and the country between tho Qandali&r
province and the Sulaimo'ns. These three nations constitute tho nucleus of the Pathans
proper. But around this nucleus have collected many tribes of foreign origin, such as the
Scythic Kdkar, tho Rajput Waziri, and the many tribos of Turk extraction included in tho
Karlrinri section who came in with Sabuktagin and Taimurjt and these foreigners have so
encroached upon the original territories of the Pactyan nation that tho Khatak and Afridi
now hold but a small portion of the countries which they once occupied, while the Didi
have been practically absorbed by their Kakar invaders. ^The whole have now become
blended into one nation by long association and intermarriage, the invaders have adopted
the Pakhto language, and all alike have accepted Islam and have invented traditions of com-
raon descent which express their present state of association. 1ho Afridi were nominally
converted to Islam by Mahmud of Ghazni; but the real conversion of the Pathfc tribes
dates from the time of Shahab-ul-dm Ghori, when Arab apostles with the title of Sayyid
and Indian converts who were called Shaikh spread through the country, and settled among,
married with, and converted the Pathans. The descendants of these holy men still preserve
distinct tribal identity, and as a rule claim Sayyid origin.
The Ghilzai are a race probably of Turkish origin, tlieir namo being another form of
Khitali the Turkish word for *swords man,’ who early settled, perhaps as mercenaries
rather than as a corporate tribe, in tho Siah-band range of the Ghor mountains where they
received a large admixture of Persian blood. The official spelling of the name is still
Ohaleji at K&bul and QandahSr. They first rose into- notice in tho time of Mahmud Ghaz-
nawi when they accompanied in his invasions of India. Not long afterwards they conquered
the tract between JaUlabad and Kelat-i-whilzai, and spread east and west over the country
they now hold. In the beginning of the 18th century they revolted against their Persian
rulers, established themselves under Mir Wais as independent rulers at Qandahhr, and
overran Persia. But a quarter of a century later they were reduced by Nadir Shah, and
their rule disappeared, to be succeeded not long after by that of the Durrani.
With the remaining races of the Tdjik and Hazdra which form part of tho Pathin nation
in its widest sense we have little concern in the Punjdb. The former are the romnants of
the old Persian inhabitants of Afghanistan, and tho word is now loosely used to express
all Pathans who speak Persian and are neither true Afghans, Say.vids, nor Ilazaras. They
are scattered through Afghanistan, Persia, and TurkistAn, in which last they hold some
hill fastnesses in independent sovereignty. The Hazdras are Tartar by origin, and are
supposed to have accompanied Chengiz Khan in his invasion. Thoy occupy all the moun
tain country formed by the western extensions of the Hindu Kush between Ghazni, Balkh,
Hirit and Qandahdr. I have included in my account of tbo Pathdns a few allied races,
who, though not usually acknowledged as Pathans, have by long association become closely
assimilated with them in manners, customs, and character. They chiefly occupy Hazdra,
and are called Dilazak, Swati, Jadun, Tanaoli and Shilmani
With reference to the foregoing excerpts from Sir Denzil Ibbor.son’s
classic report Mr. Longworth Dames' pertinent observations are best
quoted in extenso and almost verbatim. He observes that modern
writers have attempted to distinguisli between Afgh&n and Pnth&n, and
aver that only the Durr&nis and some tribes akin to them are entitled
to be styled Afghan, while the name Pat Inin (an Indian corruption of
the native form PakhttLna or Pashtflna, pi. of Pakhtun, Pashtfin)
includes all tribes, whatever their origin, which speak the Pashto
language. This distinction, however appeal’s to be a modern invention.
Pashtfin or Pakhtdn is undoubtedly the trno national namo and it is
universally used, while the word Afghan seems to be of literary origin
and like many other national appellations was first applied to this
people by foreigners, and in modern times it has been adopted as a
• xhe Afridi still call themselves Aparidi.
There is no / in Pashto proper.
+ The various accounts given cf Karlan’s origin all recognise the fact that he was not a
PatMn by birth; and even the affiliation of the Karlanri is doubtful, seme clatsing them as
garbini and not GkurghuBhti.
■ ' CV \
CP Dames on Pathan origins. 217

(si.
polite designation by educated persous and those who are proud of
their descent. The theory restricting it to the Durrdnis and their
kindred tribes first appears in Bellew’s works and it has bean accepted
by other writers without sufficient reason. According to this theory
great tribes like the Ghilzai may be called Patlidn, but not Afghan, and
this applied also to the Afridi, Bangash, Khatak, Waziri, Kdkaf,
Gand&pur, Sherdni, Ustartini and many others without any sufficient
justification. Bellew accepted the tradition of the Hebrew origin of
the Pathdns and supposed them to have come into the Kandahar
province from the west, and there to have met the Indian colony from
Gandhdra (the present district of Peshdwar), which had been driven
thither by Scythian invaders in the 5th or 6th century A. D. From
these Indians they are supposed to have acquired the Pashto language,
regardless of the fact that Gandhura was purely Indian and the language
spoken thore a form of Prakrit and not an Iranian idiom from which
Pashto could be derived. The Afghdn settlement of the Yusufzais dates
only from the 15tli century. Bellew supposes without a particle of
evidence that they were only returning to their original home. The
name Qandahdr he supposes to be identical with Gandhdra, and tq have
been carried to the Arghanddb valley by these colonists. It may be
noted here that Qandalidr is historically a modern place and we hear
nothing of it before tho 14th century. The Ghalzais are identified by
Bellew and others with the Turkish tribe which he calls the Khilichi
i. e. the Khalj. Darmesteter (Chants des Afghans, p. clxiii) supports
this view, and it may bo admitted that tho Ghalzais have probably
absorbed a good deal of Turkish blood, although the. actual identification
of names is doubtful. Tho tribes of tho Sulaimdn Range are supposed
by Bellew to bo aboriginal Indians and he follows Lassen in identifying
them with tho Paktues, who are stated by Herodotus to have occupied
aktuike on the Indus. A.mong the other identifications made are those
. ,l (or Aprfdai) with the Aparutai of Herodotus, and the
ta ak with tho Sattagudai. Of these tho first is prima facie correct,
aituoughit is by no means certain that the Aparutai occupied the
country of the modern Afridis. That of tho Khattak with the Sattagudai
cannot bo .accepted. The name given by Herodotus appears as
inscription of Behiatun, and the initial
not repLsent^ a6 corresponds to this Th, and could
PûTo X p g, / ,af ln F hattak- Tho identity of Paktues,
most likdv to beP^ ?i D“ eter considers the latter form the

Herodotus mav st./ r *' 011Slua]> and thinks that the Paktues of
remembered that i ^ ! form like P“ Bhtye9. It must be
that with 7th Tr l a ° d6,'n ianguag© the form with sh is older than
(which wo know ™Prokak'e therefore that a form like Paktuike
Pash or Pakh!, T? ^ through the Greek) could give rise to a modern
by the town of P thought that Paktuike might be represented
, y town of Pakhh* 0Q th0 Upper Indus, and thfs is not impossible
Its uamo u probably derived fromSultin Pakb&l. Seann'dar RMimtni," '

© J
X.216
.
Dames on Pafhan origins.
*§L
considering liow frequently an ancient dental passes into i in Pashtu.
But the tracts round Pakhli were not conquered by Parians till the
17th century, whon the Swdtis drove the Turks out of it.
The combination rs, rtf, in Avesta or Sanskrit frequently becomes ah
in modern Iranian languages. Thus the Pel’s, pusht Pashto puahti
represent Avesta parsti, Sanskrit prstha; Pashto Icshal — Av. here’s ;
Pashto push-tedal, Persian purs-idan = Av. pares, etc. Parsuetai or
Parshtyes therefore may well bo represented by Pasht-Pukht. The
Parsuetai are mentioned by Ptolemy among the five tribes comprised
under the head of Paropenisadai (the others being the Bohitai, Aristopha-
loi, Parisoi, and Ambautai), who occupied the southern and eastern
slopes of the Hindii-kush. A native tradition derives the name from
pushta, a mountain, and very possibly the original form from which
Parsuetai was taken may have borne the meaning of “ highlander.”
The form Pa^hdn certainly came into use in India, though it is now
used to some extent in Afghanistan, and in Baloohistdn it takes the
form Pathdn, with the accent on the first syllable. Grierson finds a
form Paith&n in use in the East Gangetic valley to denote a Muham
madan Rdjput, not an Afghd.ii. This name Pai$hdn (from the Sanskrit
pratisthana) is also the name of two well-known towns. It seems
possible that some such vernacular term may have influenced the form
taken by the Indian adaptation of Pashtana as Pathdn.
The name Pa^hdn first appears among the writers of the 16th century
and Ni’mat Alldli finds an imaginary derivation for it in the name
Pa^dn said to have been bestowed by the Prophet upon Qais Abd-ul-
Rashfd. The word is said to mean the keel of a ship, in what language
is not specified, as it is not Arabic.
Phe name Afghdn was used much earlier, and is the only name
applied to the race by the older chroniclers from the 5th to the 10th
centuries of the Hijra (11th to 15th A. D.). It was originally suggested
by Lassen, and again by Crooko that the origin of the name may be
looked for in the Assakdnoi or Assakonoi of Arrian (Astabdnoi of
Strabo), and the Aspasioi of the same writer (the Hippasioi of Strabo),
and that these names are identical with the Ashwaka of the Mahdblidrata,
who are associated with the Gandbdra (vi, 5 351). It seems that the
identification of Ashwaka with Assakdnoi may he justified as a Prakrit
form aud Aspasioi might be the Iranian equivalent and Hippasioi a
Greek version (as Skr. asliwa = Av. aspa = Gr. hippos), but the modern
name Afglnin cannot be deduced from it, as the combination sw, sp, am
never gives rise to a modern p or f, but rather to sh, ss or sp in North
India and Afghanistan (see Grierson, Pisdcu languages, pp. 293, 319),
This origin iBou these grounds rejectod by Grierson, also by Darmestoter
(Chants des Afghans, pp. clxiv, clvi). Bellew’s suggestion of an
Armenian origin (ayhwdn) has met with no suppirt. It may therefore
be stated that no satisfactory origin of the name Afghdn (often pro
nounced Awghdu or Aoghdu) has yet been found.
The theory of Hebrew descent of the Afghdus, especially of the
Durrdnis, who, as stated above, are assumed to be the only true Afghdns,
which many modem writers such as Bellow, Yule, Holdich aud to some
extent Raverty have advocated, is of purely literary origin and may be
traced back to the Makhzan-%-Afghani compiled for Khdn Jahdn Lodi
•go7X\
|1|
.■ .^7^7
<SL
Ibbetson’t description of the Pathans. 219
in tlio reign of the emperor Jah&ngir, and doea not seem to have been
recorded before the end cf the 16th centui’y. It ia an example of the
widely spread practice among the Musalman races of Persia, India and
Afghanistan of putting forward a genealogy claiming connection with
the family of the Prophet or descent from some personage mentioned
m the Koran or other sacred books. Thus the Baloch claim descent
from Mir Hemza, the Daud-potras and Kalhoras from Abbds, etc., and
the chroniclers, anxious to glorify the Afghans, who had risen in the
world and become the ruling race under the Lodis and Surs, found an
ancestor in Malik T&lut or King Saul. This legend is paralleled by
another which Firishta (p. 17, Lucknow text) quotes from the Matin'
al-anwar, to tlio effect that the Afghans were descended from certain
nobles of the Court of Fir’awn (Pharaoh), who refused to accept Islam
when preached to them by Moses, and emigrated to the Sulaimdn
Mountains. There is absolutely no historical evidence in support of
either form of the tradition ; both forms were unknown to the early
chroniclers.
Wliatover the real origin of the Pathtins may be tho true Afgha
nistan or country of tho Afghdns only extends from Kasighar*
to the boundary of the Qandahdr province as constituted under
the Safawiya dynasty, as the Tazkirdt-ul-Aluluk defines it. In
this sense the term is used, according to Raverty, by the earlier
Muhammadan chroniclers. The great range of the Sulaimdn hills
between Qaudahdr and the Derajdt and extending from the Kliaibar
and JaMlftbad on the north to Siwi and D&ctar on the south, a distance
of some 300 kuroht or kos, or nearly CIO miles, is the earliest traditional
seat of the Aigh&ns, and more especially is the Kasighar regarded as
the cradle of tho race. The breadth of this territory with its offshoots
is about 100 kuroh. Ibbetson thus described its poople:—
PaUi4n ia perhaps tho most barbaric of all the
„„ . J 1,! ■1 wf aro brought into contact in the Punjab. His life is not so primitive
tWi™. SrPsy trit*3- But ho is bloodthirsty, cruel, and vindictive in the highest
haf nassm] 1 , 7 7 ^ 7 wlmt truth or faith is, insomuch that the saying Afghdn be imdn
of a sort |u] ; 7 i , ? rOVOr') ™ on8 !“ s neighbours; and though he is not without courage
ho could stab from hphinri0^ ! rock’ef . of his lif°. bo would scorn to face an enemy whom
tago of him however toT“ fot *um 011 terms if it wore possible to take advan-
Bomo of his proverbs • “ ly’p n 75?*y to convict him out of his own mouth; here are
tooth breaks upon n cousin " ?,aIIlin 8 enraiti' smoulders liko a dung-fire.”—" A cousin’s
with him : when he in ’,,7 Ki°P ? C0U91“ P°°r*but use him."—*' When ho is little, play
enemy very softly 7 , ° V c°usia; fight him."-'* Speak good words to an
code of honour which h e ir 1y de8t,roy7 m I0?1 and b r a n c h . At thTsame time he has his
Bukhtunwali. It imposefuM^hin 7hr« 7 7 n Ch 7 qUotes with pri(1° nndcr the namo ol
which compels him to sheltor^nd f cblc*ol)ll6fttlon9. nanawatai or tho right of asylum,
tho necessity to rovence In, r7 i d.7 °tc.ct rv,en a“ °nomy who comos as a suppliant; baiial or
may demand it Andôf th«m °r open-handed hospitality to all who
------- L_. d of theso thre6 Perhaps tho last is greatest. And there is a sort of charm
SulabX' artoftvW -anf?u .th® name by the Afghans'to u 7 l ^ T i -

Pilfiiimnge known'tr, tiA \t ^ ° b-i-BuleinUn or Kohi-Syah on whoso summit is the place of
t Raverty d e U \ A¥ ftIlsl s tho ti,,rdi of Sulaimta.
12,000 yardai n „the tl<roft as tbo third Part of a fariakh of 12,000 gas (or league of
bri-adtoô f,8;„ n_ ai?k08,: anSushl or lingers' breadth, or 1 yu t-2i lingers'
each barley corn- i- 1 ■ ,d W1^ the fingers doubled up, each angusht—Obarley corns and
ages fiomcwlint i.„ y,lr3 {rora tho mane of Turki horse or a camel’s tail. Tho laroh aver,
nhich a cow’s lmvinl , a miles. The karoh is also termed gau bas—i.e., tlio diatanco at
t The Pashin ko beard at midnight ou a calm night,
to’ turufllj f. A,' ,nrl«r is used iru.ij'eieutly for •‘cousin’' or for “ ettmy' ; <'d
M Ior coiiBitihood ’’ o* for •'enmity/1
111 220 Dames? description of the Pagans.
<SL
%
about him, especially about the leading men, which almost makes one forget his trea
cherous nature. As the proverb says—“ The Pathan is one moment a saint, and the next
a devil.” For centuries he has been, on our frontier at least, subject to no man. Ho leads a
wild, free, active life in the rugged fastnesses of Ids mountains ; and there” is an air of
masculine independence about him which is refreshing in a country like India. He is a
bigot of the most fanatical typo, exceedingly proud, and extraordinarily superstitious.
Be is of stalwart make, and his features are often of a markedly Semitic type. His hair,
plentifully oiled, hangs long and straight to his shoulder ;« he wears a loose tunic, baggy
drawers, a sheet or blanket, sandals, and a sheepskin coat with its wool inside; his fav-
ourito colour is dark blue,f and his national arms the long heavy Afghan knife and the
matchlock or jazail. His women wear a loose shift, wide wrinkled drawers down to their
ankles, and a wrap over the head; and arena a rule jealously secluded. Both sexes are
filthy in their persons.
Such is the Pathan in his home among the fastnesses of the frontier ranges. But the
Pathans of our territory have been much softened by our rule and by the agricultural life
of the plains, so that they look down upon the Pathans of the hills, and their proverbs
have it—“ A hill man is no man,” end again, “ Don’t class burrs as grass or a hill man as
a human being.” The nearer he is to the frontier the more closely the Pathan assimilates
to tho original type; while on this side of the Indus, even in the riverain itself, there
is little or nothing, not even language, to distinguish him from his neighbours of the same
religion as himself. The Fathans are extraordinarily jealous of female honour, and most
of the blood feuds for which they are so famous originate in quarrels about women. As
a race they strictly seclude their females, but the poorer tribes and the poorer members
of all tribes are prevented from doing so by their poverty. Among the tribes of our terri-
tory a woman’s nose is cut off if she be detected in adultery; and it is a favourite joke to
induce a Pathan woman to unveil by saying to her suddenly, “ You have no nose ! ” The
Patlrin pretends to bo purely endogamous and beyond the border he probably is so; while
even in British Territory the first wife will generally be a Pathan, oicept among the poorest
classes. At the same timo Palhdn women are beyond the Indus seldom, if ever, married to
any but Path&ns. They intermarry very closely, avoiding only the prohibited degrees of
Isrim. Their rules of inheritance are tribal and pot Muhammadan, and tend to keep pro.
perty within the agnatic society, though some few of the moro educated families havo lately
begun to follow the Musalman law. Their social customs differ much from tribe to tribe,
or rather perhaps from tho wildor to tho more civilised sections of tho nation. The
Pathdns beyond and upon our frontier live in fortified villages, to which are attached stone
towers in commanding positions which serve as watch-towers and places of refuge for
the inhabitants. Small raids from tho hills into the plains below are still common ; and
beyond the Indus the people, even in British Territory, seldom sleep far from the walls of
the village.
Tho Pathdr.3 are tho dominant raco throughout the whole tract west of tho Indus as far
9outh as the southern border of tho tahsil of Dera Ismail Kirin, which roughly divides the
Patlrin from the Balocli. East of the Indus they hold much of the Chach country of HazSra
and Rawalpindi, they have considerable colonies along tho left bank of the Indns till it
finally leaves tho Smt-range, and they hold the northern portion of the Bhakkar that Be
sides those tracts which are territorially held by Pathdns, there are numerous Patlrin
colonies scattered about the Punjab, most of thorn descendants of men who roso to power
during the Patlrin dynasties of Dehli, and received grants of land-revenue which their
children often increased at the expense of their neighbours during the turmoil of the 18th
century.
Mr. Long-worth Dames writes:— “ Physically the Afghdn race belong
in the main to tho Turko-Iranian type with a, considerable admixture
of Indian blood among the eastern tribeB. There is great variation
of type, and the absence of anthroporaeirical observations over the
greater part of Afghanistan renders certainty unattainable at present.
It may be considered as established, however, that tho proportion of
brachycephahc heads is larger than among the Indo-Aryans of the
Punjab, and probably larger than among the pure Persians. Among
the southern tribes such as the Kdkars of Zhob and the Tarfns and
Achakzais of Pish in and Chaman the type resembles that of the Balocli*
* This is not true of the northern ratlrins, viho shave their hi ads, acJdTcn (heir tend
ftlSOi
f The colour and cut of the clothea vary greatly with the tribe.
■c%\
IS
---- / / <3L
Pathan tribal organisation. 221
with broad heads, while, among the tribes of the Indus valley, heads are
narrower. Figures are wanting for the great central body of Durrdnis
and Gliilzais. Noses are generally long and often curved and this is
perhaps the origin of the idea which some have entertained that the
Afghans are of Hebrew origin. Ujfalvy has noted that this peculiarity
is very marked in the portraits of the KusMn kings on the coins of the
1st contury (A. I).) and it is certainly not con6ned to the Afghdns but
widely spread among other races of the country as well as among the
Biloch and in the North-western Punjab and Kashmir. The Afghdns
are a tall and well-built race, often fair in complexion in comparison
with their neighbours, brown beards and even blue eyes being occa
sionally seen, but in these points there is great variation even in
neighbouring tribes.”
T rib a l o r g a n is a tio n o f th e P a th d n s .—The tribe is probably far more homogeneous in its
constitution among the Patlrins than among the Baloch. Sayyid, Turk, and other clans
have occasionally been affiliated to it ; but as a'rule people -of foreign descent preserve their
tribal individuality, becoming merely associated, and not intermingled, with the tribes
among whom they have settled Even then th.<y generally claim Path«n crigin on the
female side, and the tribe is usually descended in theory at least from a common ancestor
Tho h a m s d y a custom by which strangers are protected by the tribe with which they dwell’
is in full force among tho Pattens as among the Baloch. But with the former thouch it
does protect in many cases families of one tribe who have settled with another it seldom
accounts for any considerable portion of the tribe; and its action is chiefly confined m
trader^ menials and other dependants of foreign extraction, who are protected bTbut not
thK, ri - B- “ raith living in an Utminzai village will a ve tiis c C
as Utminzai; but his caste will of course remain I.ohar. The nation is dividedeeneaWi
♦ rally into a few great sections which have no corporate existence and the trihw f*- nnm o’
| 9 f ved p m o r y ® E a ^ W t i o n o fT J S f small T a l l i s
. i r E r i " kr w? a . Z i . “ it . “ h. i
•l « a
again into septs The triho plan nnV cn 19 9P^ UP m^° numerous clans, and these
from the name of dlSt]Dtf ishm' P^rouymics formed
corruption of tho Pashtoe o e m Z w ” ?f .tho 'vo^ “ ‘. “r z t i being the
association or company Both t^rma orP’n a 11 ^ ra^lc wor^ meaning an
divisions * The stock of names being limitod^th^nner6nt f f ° T b°th the larger and 8maller
certain namos recurring in very different Lrihnah! ° omeuclatm'0 ls exceedingly puzzling,
the titlo which genealogical accuracy would allot Mlh0*“ hSt maddemn8 ,natmer' Moreover,
from that by which it is W n for nraeit.?) n “ n’’ clan is often * « y different
called by the name of a junior ancestor who had ^se,s',lhe, peopl° hav‘ ng preferred to bo
whether within or beyond cur b o r d e r a l m o t w?h C' l0Cal ™ own- The frontier tribe,
existence, each tribe and within the tribfeaeffi elan ®X?®ption a vor-v distinct corporate
country, though they are in the Indus Va lev often MnPymg a c!earl>’ defined tract of
occupied of the country, the land and smal lr v U W . I : °";nors, merely rather than the
population of Hindu origin who cultivate ubiec to the^n arg6’y “ Jhe handa of a mixod
TAeo° p?opIe are included by the Pathins under thoh t uP0n<" n « hts of the Path,ins.
of Hindki; a term very analogous to tho lit of fhn u 9i **?*?nc semi-contemptuous nimo
Mahoraedans who, being of Hindu orirrin’ W a >â ^ *r01îer>and includes all
recent times.t °ngln' have been converted to Islam in comparatively
• i» ‘ I"; w r it e , M r.
worksstick ustho
----------^snehnst ho
JT "'t '°t l lul,âllon °f those found in more modern
Hayat-i-Afg luini. In their later parts they are
Dan!b ,W8S hying at Kibnl urTdor the’ Alter

party as Yikubzai The ending ••DrUl6h W0? J ? T n ,,s Cavae»nnzai, and tho national
T The Dilazjiv A. en(1’ng cm is never used by the Afridi.
»nd not from AfghiniaUn Cil led Bmdkis by the true Pathiins, as having cane fie in India,
' e°I^X
—<V\
III .. <§L
222 Parian genealogies.
historical, in the earlier they are valuable only as a guide to beliefs

entertained 300 years ago as to the relationship between the tribes.
According to these almost all Afghans are descended from Qais ’Abdul
Rashid, who was converted to IsMrn through the intervention of the
victorious Kli&lid, and who was himself descended from Afgh&na, son of
Irmiya, son of Malik Tdlutor S&rul (Saul). He is supposed to have
derived bis name from Kais (Kish), the father of Saul. From Kais
’Abdul-Rashid the alleged descent is as follows :—
Kais 'Abd-ul-Rashid.
Sarban.
r---------- :— Batan.
—i--------------- 1
Ghurghusht
These three sons are the eponymic founders of the three main
branches of the Afghan race, the Sarbanis, Batan is, and Ghurghnsht.is.
Sarbau had two sons, Sharkhbun and Kharshbun, and from them wo
find that a large number of the most important tribes claim descent.
Thus from Sharkhbun wo have—
Sharkhbun.
___________ .____________ ]____________ ____________ ^
Sherini Tarin. Miyana, Barech, Drmur
(by a Kakar wife), ancestor of the ancestor of the (an adopted son),
ancestor of the lliyana tribe. Barech of Shora- ancestor of the
SherinI, Jalw&ni, wak. Urmuris of
Ilaripil, B&bar and _______________ Kdniguram and
Ustarana tribes. ___________________ I__________________ Loghar.
Tor (black), ancestor Spin (white), ancestor Audal, ancestor of the
of the Tor Tarins. of tho Spin Tarins AbcUlis or DurrAnis. .
and Zaimukht.
From Kharshbun we have—

Kharshbun.
I '
r i----------------'i
Kand. Jamand or Zamand, Kasi, ancestor of the
ancestor of the ShinwAri tribe.
Muhammadzai- Kasiiriya
___________^ ofKasur.-
Ghori or Ghfira, aucostor of Khakhai or Khashai, ancestor of

the Ghorfya-KheL including the tho TarklAni, Gugiani, Maudlin
Mahmand, Khalfl, Diudzai and Ynsufzai tribes,
and Chamkanm tnbes.
Returning to the second main branoh, the Batanis, wo have-=

Batan.
f ----------- ------ - j ----------- 1----------------------------------
IsmSil, VVarapun. Kajin. Mato, daughter,
(ao descoadama).
_______ ______________ )
( ------ — -------------- 1--------- --------*---------------- .
Ghagu tribe. f ------------ L _ -------sJwfai
j doubtful, Bfir. Lohani, (now broken up).
'G
oi x
® <§L
P a fih a n g e n e a lo g ie s . 223
Prom tho Loh&ni stock the present Daulat Khel, Mf&n Khel, Nidzi,
Marvvat, Khasur and Tator tribes are derived. It will be seen that the
onij tribe claiming to belong to the Batani section in the male line is
no small Batam tribe, while the great Ghalzai tribe, almost a nation
u 1 sell, and the numerous Lodis and LoMnis are believed to descend
Kr-o^r° ? " £ân’s daughter, by her marriage with Shdh Husain, a de-
scendant of the Ghori kings. This probably means that a lafge Tdiik
ortihon element is to be found in these tribes. The legend of the
K u S t i S h ’tT rOfiWG0a Husain and Bibi Mat°> afterwards
snnf l i hZ her fathor, and the birth of a son named Ghalzoe (thief’s
’ nou doubt conceals the adoption of some such element as Afghan.
ahÎL 1 W 7 Some fchat tho Khalj Turks are the tribe thus
and that the name Ghalzai is simply Khalji. This is very
t S n tte‘f i P " ‘ “t fl“ rS “ ‘ T"rti*h “ ™ " “ *
is I !i6 GIlurghushti branch is also not very widespread. The pedigree
Ghurghusht.
Danai. Bdbai Mandu

mixed with Durr&ni. Mandu-Khel of Zhoh.
r -------------------- i---------- 1---------- j------------------ ^ - J iS H

The ! £ tribe. ThePjmitribecontain-
Tito Gadun tribe of tho ta t*
upper W u . ere l ; mine S S J S
coBuMtcd with tho Kdkars, Doehaimd '
but this seems improbable. others.
There remains a group of tribes which are jointly as Karrfini nr

n ^dmpnutQdP: - ^ deSCendodfrom Kar^n or Karian, whoJorigin
Karr&n.
r----------------- !------------------
Kodai- Kakhai,
Wardak a JL,» ,
Orakzai t tnbea- g S ?
> SSa x u [“ *■
Khugiini
Jaji, TuTi; and probably
tho Shitak which includes
tho Di waris and B&nnuoliis,
and the Khostwals.
d e f c ^ v S t j J ? “ VeT5 ai° K‘ t‘l - i M K " were aot only ol disputed

l r t i ' I mMmh*.Ttaj were generally, distiplee rftbo
sent day, eithlr In y those °f Bang?slb vvl>° even up to the pre-
aer °Peuly or secretly, continue to follow his doctrines,
f ( f )•) . . . (fiT
\a v-^5/<>/224 Earlani genealogies. KJX. J
though probably with some modifications. As regards tho question.
Who°were the Karl&nis ? Raverty records several traditions :—
1st tr a d itio n —
Yahuda.
I
Banf Makhzum.
I
I
Walid.
I
Khilid.
1
Kais-i-’Abd-ur-Rashid, the Pathin, marricdjsarah.

Saraban.
I
Sharaf-ud-din.
Amar-ud-din or Amar Din.
I
Aormar.
I____________
(— — 1
Abdulla Zakarfah.
adopted Karldnai.
2nd tradition- Sharf-ud-din, Sharkabun.
I
Aormar.
r-------------!-------------Miana.
Amar Din, Turin.
1
adopted KarlSni, by descent a Saraban.
3rd tthe Khatak) tradition—

Honai- brother of Urmur.
I
Karlanai.
m {the Vila« * ) tradition- Tho ^
The Imim Husain.

Sayyid Ja’far-i-S&dik.
I s m a il .
Khdtim.
Rij'al.
Kii'b.
1
Karlini.
5th tradition- IamAa.
Sayyid K4’in (P Khittim).
Kikl.
Kab.
i
Umar.
Gh'ur.
Muhammad Gfsfi-Daraz,' of the long lock's
I____ ____ 1
War dag. Honai-
■e°5x
5 l| §L
P a t h in observances. 225
Briefly, Baverty’s theory appeara to be this:—
Two persons of Urinur’s family found a child of the family of Ismdil,
the descendant of Ali, and adopted it. It was named Karlani, ‘ be
of the iron vessel,’ and several myths have arisen to explain why he
was so named.
The story goes that Abdulla was childless while Zakaria had a large
family and was indigent. One day they found a deserted camp and
Abdulla found a k a rh a i or shallow iron cooking-vessel, while Zakaria
round a boy newly born. They exchanged their finds and Abdulla
adopted the foundling whom he named Karldrnai* (from Jcarha) and
mamed to a girl of his own family. The legend probably means that
ths Karldrnai are not of pure descent but descendants of Pathdn woman.
The Khntak version, however, makes Karldrnai son of Honai, a brother
ofurmar. As a babe Karldrnai got left behind in the march andUrmar
went to look for him. lie brought him back in a cooking pot and adopt
ed him. But Honai was not Urmar's brother, he was like Wardag, a
son of the Sayyid Muhammad Gfsu-daraz by a Karldrnai wife, according
to the Kliatak account, but they appear to confuse this Honai with the
son of Sayyid Qdb of the Dildzdks.
These genealogies look like a mythological way of saying that the
doctrine's’13 ^ Urnnir’ e’ the fire worshippera, adopted the Ismailian
In addition to these the great Wazir tribe, divided into Mahsud
and JJarwesh Khel, and the tribes of D£war are separate, and are not
included in any of the gehealogies.
Certain sections of tribes claim to be Sayyids by origin. Such are
found among the Sheranis, Kdkars, Karrdni, Dowai, Tarfn, Midna and
fiatam. 1he Ganddpur and Ushtarana tribes also claim this descent •
they were originally sections of the Sherdnis but are now separate
tribes. I he Bangash claim to be Quraish by origin.
" ° re rec° - nized a3 Afghdns in the M aTchzan-i-
ldnk o \h £ u e.XC,PPt10? of t 16 Bangash and Wazirs and the Kar-
eluding the Afridis and Khataks, and
Jdiis and T, and Kh0Sfc’ tlie Ut,ndn Khei with the
Bannu d t ' o 'G'W ? " 8’ T Wel1 as tbe tribes of Dawar and
S o c ia l O bservances.
Hmifs6 vetVm-kbh. ^ °b™ lce* of Pathdns are, within certain

or consistently W ’ n? % d° “ofc aPPear to be either strictly tribal
___ _C0DS18tently local. The following notest do not profess to b /a coin-
^ blood “ d Urmar’s adopted brother,

child. The e s s e n t ia lL h t it w W1-h hts brothers Niauai and Tarin and found the
f&t In care tho Ea“ e in bothversfons^114™31 “ foundhng and adoPted into Umar’s
his hands and .^ôoh^nfineinent, the midwife brings water to the husband, who wathes
kted. ' non tins water is diunk by the mother, and the eculiniu tin is f.uili.
If the after.biMli n
UU1 does not ccme away, they Iring the hnshnd a (limp r, of wcod (WW)
• 'Jm
■g°5x
111 226
,
P a th a n ob serva n ces.
■ <SL
plete account of them but are given here as typical, if incomplete,
examples of local and tribal usage.
B i r t h cu s to m s .—In Dera Ghdzi Khan after 8 months of pregnancy
female relatives visit the expectant mother, the midwife puts her hand
on the woman’s abdomen and a feast is given to all the assembled
women. Among the Jnfir Parians on the completion of the 8th month
boiled grain, called g liu n g n i, is distributed among all the women of the
brotherhood through the midwife, and she in return gets somethin**
from each house. This ceremony is called h a n ji. a
In cases of difficult confinement water is brought from some pious
elderly man, who recites over it the words d am Jcarta h a i, and given to
t h e mother to drink with a view to facilitate delivery.*
In parts of Bannu outside the Marwat if it rains during a confinement

and there is thunder, a fire is kept burning and a pewter plate beaten so
that the thunder may not be audible to the lying-in woman. It
is believed that the woman risks catching a disease called gazah
which is fatal. All the deaths that occur during confinement are be
lieved to be due to gazah. If the mother suffers any inconvenience
duriog delivery, the midwife gives her a cup of water in which the
right toe of her husband or his beard has been washed. This dimin
ishes the pains. On the birth of a boy the midwife congratulates the
• child’s relations and gets Re. 1 from each of them in return. If the
father or relations be at a distance information is sent to them through
a barber or Dum. He congratulates them and gets ia lu n g i or some
cash from each of them. Whatever the sex of the child, the la fig is
recited immediately after its birth. The ‘m u lld n gets Re. 1 on the
birth of a boy and supplies a paper on which charms have been written
to guard against demoniacal influences. This paper is fastened to a
stick placed towards the child’s head. An iron instrument is also
placed near it. If the mother carries the child to any place she takes
with her this iron instrument as well as the paper. U h u tti in this dis
trict is administered in different ways. It is sometimes given by the
midwife herself and at others by the oldest and most respected matron
of the family. The mother is given a bath (w eh a m ) after seven days.
This is considered to be the first f marriage ’ of the child. The neai-er
female relations are each given a d o p a tta on this occasion. After bath
ing the mother puts on now clothes and uses a charpoy to sleep on.
For these days she i3 given white z ir a , g h i and jaggery to eat.
The child is wrapped in a cloth and tied to a string. In l’ashtu this is
styled 8 a jn a i. After the expiry of 40 days (c h h ila ) the mother purifies
herself and takes a bath, the j h a n i of the child, being also performed.
On every Sunday during this period the child's thighs and belly are
made to bleed with the odgo of a razor and in Eame cases this practice
is continued up to the ago of twelve. In order to escape the evil eye
amulets are made in the form of a garland and suspended round its
neck. People also visit their Pirs after the expiry of 40 days.
No age is fixed for circumcision. This ceremony, too, is regarded as
a marriage. The poor are fed on this occasion and rejoicing and
which he has to throw on the roof, Fo long as he docs not hit the mark <? whni mn„i.\ h i
pains continue: once it is hit delivery ensues.— ' 1110
(From Darmesteter’s Chants populires des Afghans, p. 257). ,
•G0X\
||| <§L
P a lh a n observances. 227
merriments of every kind prevail. In the afternoon all the relations
stand round the child who is seated on an earthen plate. Underneath
which a rupee, some wheat-flour and a little jaggery are placed. The
persons present on the occasion give w el to the barber, and sometimes
they give him a turban each. Circumcision is performed on Thursdays
and Mondays.
But in Marwat no particular ceremony is performed whether it be a
first or any subsequent pregnancy. The mother’s head is kept towards
the north and her feet towards the south. Only near relations are
allowed to go near her at delivery. In Lakki town on the birth of a
hoy women visit the mother to congratulate her and the child’s father is
congratulated by the males of his brotherhood in the chauh or village
meeting place. In return lie gives them each a small quantity of jag
gery. In villages the people congratulate the child’s parents three days
after the birth: some people also sacrifice a lie-goat or a ram and distri
bute its raw flesh among the brotherhood. A woman suffering from
a\hrali is not allowed to go near the mother. On the birth of a girl
people offer no. felicitations and no jaggery is distributed. The child is
wrapped in a white cloth called badhna in order that its limbs may be
come straight. In villages a midwife is called a b a ri sia n i, and she is
• displeased if called a midwife. She gets a rupee on the birth of a boy
but only eight annas on that of a girl. She also gets her food for
seven days, but the relatives give her nothing as w el. On the seventh
day the mother is given a bath regardless of its being Friday, and so on.
Boiled grain called g h u n g a n ia n is distributed by way of charity. Imme
diately after the birth the midwife severs the child’s navel-string with
a knife, and it is then buried by the mother in a pit dug for the pur
pose.^ No name is given to the child for three days, but after that a
rnulldn is sent for to name it. The bang is recited in its right ear.
The custom of whispering the ban g is extinct in rural villages and in
these the name is given to the child by the eldest representative of the
family, but when previous children have died in infancy the name is
given by the rnulldn, who get eight annas or a rupee for this service.
In some places Qur&n is placed near the child and its mother for seven
or forty days. The knife with which the navel-string was severed is
kept turned towards the child’s head.
Ihe custom of g h u tti is not found in the Marwat. The child is
given its mother’s milk. But in one family in Maina Khel the child
is fed at the breast of a Kutdui or sweeper. When a woman is purified
Bhe bathes on the 40th day. She also washes her old clothes herself,
and they are not given to the midwife. The custom of w eh a m is not
known in Marwat. When the mother has bathed on the 40th day she
takes the child to her parent’s house for a few days, and on her depar
ture they give her bangles or bracelet worth 4 or 5 rupees as well aB
a ch ola .
The jh a n d is removed on the 40:,h day or eight days later. The child
sb uved at home by a barber, and the hair is buried outside or thrown
a.y‘ ^ vef equal to it in weight is given away in charity. The
child,m}i ’3 exttQcb in Marwat, and no lock of hair kept on the
tnnd >B cases where children have died, if a vow has boeu
fa ie"g°at is sacrificed. The obild’s head is pressed by tho mid*
or SeYea days bo that it may grow rouud.
( |I | 228 P a fh a n observances.
<SL
Circumcision is called su n n a ta n in Marwat. No age is fixed for this
ceremony. Some people circumcise the boy within seven days of his
birth, while others do it at any time before he attains his majority.
Pathdns do not sing songs on this occasion, but Jd^s and other tribes
make merry. The members of the brotherhood are feasted and ta m b ol
is realised from them. Ihe foreskin is buried at a place where pitchers
full of water are kept. Circumcision is effected by a barber, and he
gets a rupee or so from the child's parents. A boy born circumcised is
called P a ig h a m b a r S u n n a t, and is not circumcised a second time,
though in order to fulfil uhe behests of the S h a r ’ a a very little piece is
cut off.
Among the Nidzi Pa^hans of Midnwali tahsil, a marriage proposal
is generally made and accepted by the parents or other elder rela
tions of the contracting parties. Sometimes a trusted friend or a
holy man is requested to conduct the negotiations. At betrothal
some cash and clothes are given to the parents for the bride's use.
The money is converted into ornaments. When everything is ready
for the wedding, the parties mutually agree upon a date for its cele
bration. Generally the bride’s parents accept a present of money aB a
help towards defraying its expenses, including the girl’s ornaments
and clothes. Poor parents nowadays accept money as the price of
the girl. For seven or eight days before the wedding both bride and
bridegroom have to perform rndiyan, during which time they enjoy
absolute immunity from work, and are fed sumptuously while their
bodies are rubbed with a sweet scented batnd. When the b ira d a ri
and friends assemble at the bridegroom’s house, they are feasted and
n eon d ra is collected. This is a gift of money generally not exceeding
five rupees. A careful record of it is kept so that the same amount may
be given in return when a marriage is celebrated in the giver’s family.
After this t h e j a n j or procession goes to the bride’s house. It consists
of the b ira d a ri and friends. It is accompanied by the village menials;
the d im 8 with d h ol and s h a rn a (a long flute) being prominent, and to
complete it camels as well as borseB are almost indisponsable as the
former carry the women. The horsemen must perform tent-pegging
during the wedding and sometimes have to unearth a peg driven deep
in by villagers of some village in the way, who stop the procession and
will not let it pass until the peg has been taken.
The bridegroom is accompanied by a friend called sa b a la , and
the corners of their sheets are tied together. The sa b a la is always at
the bridegroom’s elbow, to assist him in the part he has to play.
The procession is timed to arrive in the evening. Wheu it nears the
village the play and the women, sing and on approaching the
brides’s house th e j a n j is opposed, clods being thrown at it and abuse
freely given. 'Jhis resistanco may or may not become serious, it is en
joyed just the same. Then a village menial, generally a Mdchhi (a
woodcutter and baker), or a diim appears and stops the j a n j with a
rope stretched across the road and will not allow it to proceed until he
is paid a rupee or two. The procession then enter and is accommodated
and feasted. At bed-time or at dawn the n ik d h is performed.*
* Among the Paikhels and the Tajakhels of Sawans and Mochh the nikuh is performed
in the bridegroom's house on the return of tho janj ; but this custom is now declining and
it is considered derogatory to hand over a damsel without first performing the nik&h.
‘ Sov\
A r s '— \V\
ffi P a ih a n observa n ces. 229

(si.
After the n ik a h the bridegroom has to don new clothes made
for him by his parents-in-law, and the bride does the same. At
night m eh n d i is applied and the bridegroom with his S a b a la has
to play with the girls and women (sa h e lis ) of the bride’s party. The
tojs used are generally made of kneaded wheat-flour and are caricatures
of members of both families. They cause an immense amount of mirth
and sometimes the bridegroom and his sa b a la receive severe blows
irom the merry damsels with whom they play. At the same time the
girls also try to test the physical strengths of the bridegroom, they
will, for instance, givo him a heavy gharra (pitcher) full of sand and
bid him lift it with his teeth. Among some clans the bridegroom has
to pick up his bride and carry her from one place to another, generally
a distance of 10 or 12 feet.* Woe be to the bridegroom who cannot do
so. While the toys are being played with, the bride is seated at a little
distance with her b u rq a over her face but, of course, able to watch the
whole fun. When the game is over the bridegroom goes to sa ld m his
mother-in-law : he touches her feet and presents a rupee, this coin is
sometimes presented to his sister-in-law. Next morning the d a j (or the
bride’s dowry) is shown to the assembled b ird d a ri. It comes from the
following sources:—
(1) Presents—i.e., ornaments, clothes, cooking utensils, beds, etc.
from the parents.
(2) 4Presents—i.e ., ornaments, clothes, etc., from the paternal re
lations.
(3) Presents—i.e., ornaments, clothes, etc., from the maternal re
lations.
(4) 1 resents—i.e., ornaments, clothes, etc., from such relations as are
connected by marriages alone.
(5) Presents from the friends of (1), (2), (3) and (4).
When the bride is fully attired and ornamented, the procession returns
with her. She rides on a horse either by herself, supported by some
other person, or else behind the bridegroom. The horse earning her
leads the procession Sometimes she is put in a k a ch d v a on a camel.
Among Wattu Khel and Balo Khel Pathdns the bride is put into a
w »7 ^ 0Ur T nerS f V eized by four men who carry her
away. If the distance be great she is carried in this way for a few
paces and then put on a horse or a camel.t At her departure it is
customary for the bride to weep aloud h oo-k oo. On reaching tbe bride-
S ^ r s h e ^ v e n 6 Sh° Uld C'Hngf t0 thv,6 d° ° r and refuso t0 ent° r tbe room»
“ t h f b r l E n T pre8eDt’ 8UCh “ acoin« et°- She then stays
2 S \ seven days; after which one of her brothers or
b r o S J l t ^ ' ’er back t° her father house. She is then
wrought back by the bridegroom or lus father.
I t t hnntCeiT 0nie? an6 dee;ply, r00ted but nobody can tell their origin.
con W ! ™he ber Pa*Uns adopted them when they came in
own homes 1 ^ bîndua ^ 10 coUDtJ,y or brought them from their
* This is a general custom in Hindustan.

T No body can tell what this custom means
.
■e° i x
|1|
1X''^-' 280
-
P a lh a n observances.
- <SL
P a th d n m a rria g e custom s in H a za ra .—Among the Swdtis tlie father
or brother or some other near relation of the youth goes to the girl’s
parents. If they consent to her betrothal, then a jirg a of five or six per
sons, or &j a n j , goes to the house of the bride’s parents but the bride
groom does not accompany it. The nikd h is performed then.
If the girl is of age, two men go to her to obtain her concent to its cele
bration but, if she is a minor, her father gives his consent and the
bridegroom’s father accepts the girl on his son’s behalf. Some parents
exact large sums for their daughters and the .money is paid at this
time. The d u m , n a i and other menials are also paid email fees. The
m u lla who performs the n ikd h gets a rupee on his return home. The
bridegroom’s parents send clothes and sweetmeats to the bride by a
dum or n a i. On the I d festivals also clothes are sent to the bride, bub
this is not essential.
Before the actual wedding, a ceremony called f r i k a n has to be per
formed. The bridegroom’s father goes to the girl’s father taking with
him some people of his own village, or of the girl’s village, to settle
how much rice and g h i and how many goats, etc., the girl’s parents
demand for the entertainment of the j a n j and of the people of the
bride’s own village. The day for the wedding is then fixed. The
marriage party is accompanied by the bridegroom. By the people of the
girl’s village in the Pakhli plain of the Mausehra tahsil, no resist
ance is offered to the ja n j, but in the Bhogarmong glen small stones
are thrown at it by young boys. In the Pakhli plain the j a n j is fed
both at night and in the morning by the bride’s parents, but in Bho
garmong it is fed in the morning by the people of the bride’ s village,
each house holds feeding one or more of its members. In the early
morning, the girls of the bride’s village take the bridegroom’s friend
to a spring or stream and make him cut the water thrice with his
sword. The women meanwhile abusing him. On their return to the
bride’s village the n ik d h is performed a second time but the first n ik d h
at the betrothal, is also held to bo valid.
Among the Gaduns the boy’s parents send a n a i to the girl’s father
to enquire if he agrees to his daughter’s betrothal. He says that he
will give a definite reply after consulting hi3 friends. A few days later
the boy’s sister, brother, or other relation goes to the girl’s father. If
he consents to the betrothal, a man is sent to him to fix a day for its
solemnisation. In caso it is agreed that the betrothal j i r g a is to be fed
by the girl’s parents, this man takes with him also some rice, gh i, etc.,
whioh he gives to the girl’s parents. On the day fixed, the boy’s father
or brother with some five or ten other persons goes to the girl’s house
at night. After they have eaten, the n a i or dum of the girl’s village
places th a l or ch a u k i before the boy’s father, brother, uncle or
other relation who haB come to arrange the betrothal. The n u i or
4d m says that a certain amount which he mentions, e. g ., Rs. 100, 200,
300, or 400 may be put into the ih a l. He generally demands a sum
larger than what is to be paid by the boy’s parents. The boy’s father
then puts a certain sum in the th a l. Some parents only take Rs. 5
out of this for the girl’s sisters and other female relations and return the
rest to the boy’s father. Others keep the whole amount, but when the
th a l is taken they give back a few rupees to the boy’s relations as p a g r i.
W hen the betrothal takes place among near relations the girl’e parents
' Goi x
\($)\
\% ---- ^^c/ _
<SL
P a th a n observan ces. 231
trifoFJ,wbatcvei '3 P}1^ ^ 0 îe th u l, but when the girl belongs to another
Aft6V S ,T ^ 7aleV0r ' S demandcd fey * e gMfr parents has to be paid.
The L ! ' ! t l haf '• reino'red>th° M m brings sh a rb a t and m eh n d i..
fin-er of ? atj°-U tak1GS a Httle sh a rb a t and diPS the little
tl” rif h.t hand into the m eh n d i. A rupee is put into each of
t ie ffirPs LC°n ainipig bhe. f h arh at and m eh n d i for the diim and ndi of
is cW h o. wl Th,° « lrl 3 fafcher fchen says that he has betrothed
Z a t S return.0? Le mU/?t,0n? nam«> fco the son of so and so. Tire
boy’s nd t h e S i ? " 10' N° 18 Performed at the betrothal. If the
home 8 1 S 1 . 10? T ^ b° ? illfche «aine village, the /^ re tu rn s
food is not taken f *ley refcurl1 next day, but the morning
to food the iirn n ' U1 " n s house. Some parents do not undertake
w . s E r * * •*- * > ■ » .« ■ = « »
n a S fJ ffi8 gti[1 attains puberty « n d i or dum is sent to the girl’s

? ■j . , x 'h® daJ» On the day fixed before starting for the
mrPs & *8*The?/?110* “g Parry H fed by the boy’s Parents, not by the
* “ ? f; ^the marriage party loaves for the bride’s house in the'day time
and also returns by day. No resistance is offered to it The h S
groom accompanies the marriage nartv Tb/ \ ? 't ' • ? ,
in the bridegroom’s house. No “ relation/ nfthJ 13* Performed
the n ik d h . Her dower is fixed f a ® girl aT0 Present at
behalf. Shoi taken bVok S L i L “ atl.a^ hon^ by her in this
her marriacre T f? ? ? -, , the seventh, ninth, or eleventh day after
husband’s house on the ninth if'on ^ 1S !3r0Dgbt back W her
house on the eleventh On the thiv 1 1niufcb sllo is brought back to his
groom goes to t h e h o m e o f i t * ¥ * * ? e T ™ * ® tte brid°’
rupee and a p a g r i. S atbei’-in-law to saldrn and is given a
..ft S it o r i MUr ot ihe b-» ' * * “ « .

girl’s house to arrange the bel/tW i Y n ”8 ° a“” ' pwa™s' S "« tho
head of tho/b-pa is giveu°s/iarlaf fir.t !101’,Parents agree to it, the
Phe n ik d h ceremony called Iid b k a h ' J ^ ^ companions after him,
H M m are each p a i c X rnpee^ LmeS )S P.erfo™ ed- The nefi and
suits of clothes for the .dri w f f h T Z e1 t iej'?r?afeake3 one or two
sent after the betrothal. "For fiiu t nn L80’11? 1™68 tbe clofcl188 aro
boy s father, uncle or other relation /roes to fl ° fi the mamaSe< fche
Parents. If they demand anything for the w« t i — ° f the S^l’s
as nee, wheat, g h i g n r , m e h n d i etc il wedding expenses suoh
& ***■ w r tI,e * * fOT
The marriage party is fed by the girl’s parents to F W 11? ,or Fnday-
of the bridegroom’s parents, but s o m e tim e s tb w °f af> tbe exPeuse
their own expense. N e o n d r a is also W h ? ? A f.°F“16r feed them at
invited by them to the weddincr sim'l V° ^lr 8 Parents from those
be men invited by them, t h e v ^ T l 7 WJ°n tho parents feed
8 not fixed. The n ik t h k ^,c v _y n eo n d r a , ihe amount however
of the n ik d h the money deni in ]°'n ? tl'° bouse. At the time
bat ‘be j i r g a n su X Z d Z T > by the gil1’8 ^tber is put into a t U i
Gft.e[od to%hr m a U l ^ L ? 8 ? i’0unfc- Resistance l very rarely
ndegrooin’Brelations b T l' / ' d 16 Sud 8 parents give clothes to the
18 Bbown to th e Z n fo P ? ? - g,VOntotbobrid^ ^ ber parento
b f 1 ait of it is sent with her when she is taken
■e° i x
H I 282
,
P a th a n a h — P a m n d a .
<SL
away and part is given her when she returns to her parent’s house.
The m u lla who performs the n ik a h is given one rupee.
P athanah, a Gujar clan (agricultural) found in Amritsar.
X" I
P athania, the Rdjput tribe to which the ruling family of Nurpur in KYwgra
belonged. It took its name from PathfLnkot in Gurddspur, “ the
first possession which the family occupied on their emigration to this
neighbourhood from Hindustan.” Pathdnkot, formerly Paithfln, with
Mau was held by Jetpal, otherwise Rdna Bhet, who was not a Katoch
but a Tunwar from Delhi and who established himself there about 700
years ago.* The first acquisitions of the family were iu the plains at
the head of the Bdri Doab. They afterwards withdrew into the hills
and Nurpur, named after the empress Nur Jahdn, became their capital.
For a history of the downfall of the dynasty see the K&ngra G a zetteer,
1904.
P athar- patore, see Saug-tarash.
Pateeisa, a brick-maker : P a n ja b i D i c t y ., 885.
P atoha a Jfit clan (agricultural) found in Multdn.
P atohli, -Ya, patoi, - in , a Btringer o f pearls, a maker o f silk fringe, or tape,
a worker in silk : P a n ja b i D i c t y ., p. 888.
P atoi, a weaver.
P atolkhel, see under Hatikliel.
P aton, a Jdt clan (agricultural) found in Amritsar.
P atpheba, P a n ja b i D i c t y ., 888.
P atba, a Hindu dancing girl.
P atbang, - gga, a silk-dyer; see Rangrez.
P atbe, a J&t clan (agricultural) found in Amritsar.
P atwa, Silk-spinners, who also put silk cords into jewelry, and make silk
cords in general: Sanskrit p a tta su tr a icasa, silk-twister, mentioned
in the T a n tra s, which are ancient (Colebrooke’s Essay, p. 275).
PAt5nf, a weaver (Mult&ni), see Paoli.
P aongar, a clan (agricultural) found in Amritsar.
P awania , see Pdniya.
P awab, a Kharral clan (agricultural) found in Montgomery.
P aw A?, a Gujar clan (agricultural) found iu Amritsar.
P awinda.—To the Ghilzai and Lodi, and especially to the former, belong
almost all the tribes of warrior traders who are included under the
* It is difficult to reconcile the above story with the Kuhidl legend given on d 133 suma
For the derivation of PaithAn from PratisthSna see the A rch . S u r v e y Rep 19C4-G n ill •
also p. 206, tupra, ’
111
----"VV <SL
P a w n —P ern a . 283
term p a w in d a h ,* from p a rw in d a h , the Persian word for a bale of goods
or, perhaps more probably, from the same root as p o ic a l, a Pashto word
tor “ to graze.” They are almost wholly engaged in the carrying trade
between India and Afghanistan and the Northern States of Central
Asia, a trade which is almost entirely in their hands. They assemble
every autumn in the plains east of Ghazni, with their families, flocks,
“ ®rd8>ilnd loDg sfcrin.£8 of camels laden with the goods of Bukhara and
andahSr; and forming enormous caravans numbering many thousands,
march in military order through the Kdkar and Wazirai country
to the Gomal and Zhob passes through the Suleimans. Entering tho
era Ismiiil Khan district, they leave their families, flocks, and some
two-thirds of their fighting men in the great grazing grounds which
lie on either side of the Indus, and while some wander off in search of
employment, others pass on with their laden camels and merchandise
to Multri,n, Rdjputana, Lahore, Amritsar, Delhi, Cawnpore, Benares,
and even Patna. In the spring they again assemble, and return, by
the same route to their homes in the hills about Ghazni and Keldt-i-
Gbilzai. When the hot weather begins the men, leaving their belong
ings behind them, move off to Kandahar, Herdt, and Bukhara with the
Indian and European merchandize which they have brought from
Hindustan. In October they return and prepare to start once more
for India. But the extension of the Railway system iBchanging all the
conditions of the traffic.
.. T!“f Fiacipal P f ^ n clans engaged in the Pawinda traffic are or were
th° Mnhdni, the Mutln and Maphel clans and some of the Kundi clan of
theNidzi are also engaged in the trade. The Bdhars, with their two sub*
divisions Anpr and bandar; the Ndsir, Dotanui, Luni, Panui, Bakhtidr
and Gandapur, with the Ghilzai Sulaimdn Khel, Tarakki and Kharoti
and many others, are also engaged in the traffic. 'f
PAwai, a Muhammadan Jfif clan (agricultural) found in Montgomery.
also called Pinjdra (see under Qastai), Paniora, PaniwAra Punii or
P enja,
Pmjta, is a cotton-scutcher, who striking a bow with nh ’ ,
S S * Hs !s ofle“ “ Nac1" ' A L S h
P eena,fern, -i, a vagrant tribe of gipsies, exceedingly similar to xr .

or Bazfgai’s. But there is said to be this great d“ incttn ^ f f
Pernas habitually and professedly prostitute Stheir women tho
Nats do not.t It is believed that Pernas sometimL^ f
women, who have no protectors, into joining their fraternity ‘ °The
Perna women are said to be jugglers and tumhW i ty‘ A,
^ P e rform their acrobatic feats hSkKg a
ttS d t e £ dofthfsreP8Skhe8°ft °r "'eBtern^ W h ^ ^ c o n n e c U o a w ii

anft pages 103# of Du Belief’s Races o f A fg h a n is t a n .
detailed information^llest e>. 8 translation of the U a iy a t-i-A fg h a n i. while Tucker gives much
LmiU Kh«n concenunS them at Pafies 18i# of his ■Settlement lieport of Dora
selves onônlv fcay tlic esact converse is the caBo. The kanjars prldo thorn-
Hcluiion than mniiv U j ng , elf daughtera, and on keeping their wives in even aliktor
“ man many pardmathin families. Cf. Nfchi,
rk ,, (j m . .. M ■ leiHI
|I | 234 P h a g a r —P h aphra.
<3L
but their characteristic occupation is dancing and singing rather than
tumbling. The men apparently do not perform, but merely play the
drum for the women to dunce to. It is not quite clear that the word
is anything more than the name of an occupation like B4zigar, for
some Pernas are said to be Chukra by caste. It is possible that they
are a true caste, but like many of the vagrant tribes will admit
strangers to their fraternity on payment. They are almost all
Musalmdns, and are said to marry by n ih a h . They are said to bo
divided into two classes, h a rd ta li and tera ta li, from the sort of music to
wbioh they dance, td l meaning a “ beat ” in music. If so, the music
with thirteen beats in a bar must be worth listening to as a curiosity.
.They are probably found almost all over the Punjab, but not on the
frontier.
P haga$, a JDogar clan (agricultural) found in Amritsar.
P hage , an Araip clan (agricultural) found in Amritsar.
Phagpa, Phakpa, “ The Holy,” a term applied to the Buddhist religion
and to shrines and other objects held sacred by Buddhists. The word
therefore in our CensuB returns merely means that the person returning
it is a Buddhist.
Phakiwab, a Jd$ clan (agricultural) found in Multdn.
P halae, a Jht clan (agricultural) found in MultAu.
Phalron, a Jd( clan (agricultural) found in MuMn.

m P halyon, a J&t clan âgricultural) found in Mult&n.
PlIANLEp, a Gujar clan (agricultural) found in Amritsar.
P h a m r a , a small tribe of Jd( status, occupying a compact area of about 25
square miles at the foot of the Salt Range, east of Pind Usidan Khan
in Jhelum ; and to this small block of 10 or 11 villages they are al
most entirely confined. They were described by Mr. R. G. Thomson
as a “ semi-Jdt tribe,” but have long claimed to be of Mughal descent,
and of jionrse have no difficulty in producing a pedigree showing their
descent from Taimur : the only other evidenco adduced forward is a
sa n a d of a Jcdrddr of Mughal times, conferring an assignment on the
headmen of Mauza Dhudhi, still one of their principal villages,' in
which the grantees are referred to as “ Mughal za m in d d r ” : but ex
amination shows the word Mughal to be a clumsy interpolation : and tho
interpolator has also thought fit to alter the year from 1133 to 1033 H.,
overlooking the fact that the document bears a seal with the date
1133. The sa n a d tlms proves no more than that the tribe was well
estr.blished in its present location in 1133 H,, or 1720 A. D., and tends
to prove that in Mughal times they were considered to bo za m in d a rs
not Mnglials. For the rest, their Mughal origin is not admitted by
the surrounding tribes : and they intermarry with such tribes as tho
Lilias, Gondals, Waraich, etc., who are almost certainly J£(a. Their
claim must therefore be rejected, and they must be regarded as pro
bably of Jdt origin, though it should be added that in popular estima
tion they rank somewhat above those who are admittedly Jdts. They
state that they came to Jhelum from the direction of Farfdkot, and
settled in that District as traders and agriculturists; the name of their
' eoi^X
|1| <SL
P h a r e r i— P h o g h a t. 285
leader at, that time is said by some to have been Phapbra, from whom
JJ®IT® d0rived'ts name, but by others Nitthdran, some fifteen genera-
‘T COrdmgr ° th? PediSree-table> while Phaphra is shown
nme generations earlier. In character, customs and physique they do
ot seem to differ from the other minor agricultural tribes of Jholurn,
p rod u ced ^ r m6r3> Tbf,earlier Part °f *•. pedigree table now
settlement re™ 1°°*l 18 w®1'^1^638> 111 those forming part of the earliest
Bah or Sh^h f° arfcoe° generations are as follows: Har,
T ,\ °ttP , Birdham, Tilocliar, Shdh, Mai, Phaphra Pheru Vatrd
an £ 5 ? & .°S lra fJ T / Ua> JOeo/ S f f k i & n : 0 }
» l f T V r° “ Nitthdran, who had five sons, G-barflJ
Rdd and Dh !dl1n (Qh°S° S;Ul 8 d08^ndanfcs are found in Sduwdl),
au, and Dhudhf Some of the earlier names are clearly Hindu the
common descent from Nitthdran, whose date according to th e tr e e
be about the m ^ e of the 15th century, is in favour of tho
account which makes him the first settler in thoso parts. The Phuphrd
are also found as an agricultural clan in Slidlipur. C f. Phiphra. ^
P iiareba, the name for a Hindu Rangsdz in Jullundur.
P hiphra, a Muhammadan Jdt tribe, found in Gujrdt. It claims Chamrhafctai

jt i ls a r c “/haps. ° pm,m c“ ° *”• ti,e “ ““■ *>
PhirH, Pirahin, a devotee of Sakhi Sarwar. The Pirdhin e o about «riti
KhT’ bt-n fng’ !1" daccomPany pilgrims to the sh*nf in Dora Ghd/d
Khdn. Hie great offering to Saklu Sarwar is a r o t or thick flat cake
of bread, which the Pirdhin cook with ghi and sugar divide narf
S t o l * ™ hi" « » > ~ 4 ££«S a
firfsfa**T &&&&&
202*- AWStWidt
ta j m - h”
>»"«•, .Tbej claim

village in Dddri, but Mahi Bhallan, son o ^ S a n ^ R a f v m, Sanwf ’ a
abandoned Sanwar and founded a v i l l ^ ^ n i his descendant,
expelled Knndu, Jdt and took ,™oc, • a??, or hahera, whence ho
him. The Knndu 'Nvsta * °k Posse88i°ii of the twelve villages held by
derive t h e i r foand * Jind ^hsil. The Phogdt
also eaten by people in V h t ru P ^ ^ 8-6? SS fodder for camels and
village which woL.i * P%ar)> which grew abundantly in the
Shami Dydl a B a ir L T /T 6*1 \ h0g^ ' •TllQ g ot worshiPa its sid h Brtbd
- _________ Bairagi/agfr, whose shrine is at Dddri, on Bhddoii b a d i
IV, 821,f}l0a is lbe EatIlor,s pet shrub for eomo reason, If. is of vpluo as fuel. P. N. Q,
■e° ix
111 ■ 288 P h w — P o h ea .
<5L
8th. He inspired an ancestor of the tribe to build this shrine and
promised him his blessing. The g ot does not worship a yafhera, but at
weddings the pair make offerings to the b h v m ia , the spot set aside in
memory of its ancestor who founded the village. The offerings are
taken by a Brahman.
hoe, (1) a synonym of Dhaltwal, in Karndl: (2) a Jdj; clan (agricultural)
found in Multan. C f. Porwdl.
PHntKiAN, one of the four d era s or militant orders of the Sikhs, and sometimes
described as the twelfth m isl or confederacy.
Phih.larwan, a sept of Suraj-bansi Rdjpnts found in Gujr&t, claiming de
scent from Rajd, Earn through their eponym. They also hold 12
villages in Sidlkot where they claim Sfiroa king of Delhi as their ances
tor and say that they were once called Suroa, but Phuloru, their
eponym, came from Delhi in the reign of Feroz Shdh and settled at
Thirwdn rr Bhinvdl in Jliang. Fifth in descent from him Bagah or
Tfioga escaped the destruction which threatened the tribe and fled to his
grandmother. They intermarry with the Bhatti and Khokhar. They
are found as a Rdjput and Pushkarna Jilt clan, both agricultural, in
Montgomery.
Phulsawal, a tribe of Jilts, found in Ndbha. They derive their descent
from Bechal, a famous warrior, whose four sons were sent in turn to
defend the gate (p h u h a ) of a fort, whence the name. They ordinarily
worship the goddess (sic) Bhairon, and perform the first tonsure of their
children at Durgd’s shrine in the Dahmi ild q a of Alwar.
P ipa, or more politely Piling, is the term applied to the ' outsider ’ or menial
classes in Spiti as opposed to Chajang. It is also applied to Muham
madans and Christians, and the p i p a as a class find themselves excluded
from the church, as well as outcast from society, since they cannot
become monks; but they may run round a m a n i wall, turn a prayer-
wheel and listen to a service at a little distance from.a chapel. Thus
they may acquire merit and even earn re-incarnation as n on os. Four
classes of menials are recognised :—
(») tlio Shing khan or carpenter,
(»») the Gar(h)a or smith,
(Hi) the Thag khan or weaver,
(iv) the Bhbda or musician.
Each craft is endogamous and marriage in a lower craft involves de
gradation to its ranks and a carpenter is reluctant to entertain a
* weaver.
PntAi, a drummer, i . q . , Bhardf: P a n ja b i D i c t y ., p. 926. Reference is also
made to Parnd.fi, but that word is not given in the Dicty. Another and
commoner form is Pirdhin, a non-descript kind of f a q i r who acts as a
circumcisor.
PlROKE, an impure sept of the Kharrals also called Chuhrera : see Jdlahko.
It is also found as an agricultural clan in Montgomery.
PoOAh, a Jdt clan (agricultural) found in Multdn.
PohXdiye, an Ardin clan- (agricultural) found in Amritsar.
Pohea, a Jd| clan (agricultural) found in Amritsar.
111 t P oh hw at —P u ja h . jgy
<SL
P okhwat, a tribe of Jd{s, found in Gurgaon.
Polandar, a tribe found in Bahslwalpur. The Lanrr claim fo h« rt
I w t h l S6pta’ f 6 ° LhT ,being tlie Dulle> Lile and Kanjur. They

say they came from a far land with Sher Shdii Sayyid Jaldl. 7
iONAR, a clan (agricultural) found in Multan.
PoNf, a Jilt clan (agricultural) found in Amritsar,
Poniya, a J6t clan (agricultural) found in Mult&n.
Pontau, a 3&X clau (agricultural) found in Mulfcln.
Pob, a Gujar clan (agricultural) found in Amritsar.
P obawal, a synonym for the Her Jilts.
P°SIj ^ » * “ “ m M ‘ - In Si41kot “ V m “> « »

Pote, a clan of Jd£s found in Hoshiilrpur.
pRAnu, according to Gust, 'a tribe of hillmou who descend each season from
[Jammu] hills, cultivate the land and return to their homoa m'l-i
their portion of the produce.’ in Gurddspur. The Prahus lirro lfcb
not a tribe of hillmen, but immigrant t e n a n t s ‘ f 1 a™
Gujars from the Shakargarh tahsd * and the correct form o l ^ w n r d
is v p r a h u , a tenant-who tills one crop and then disappears Ha *
called o p ra in the TSajwantf and in KAngra op&hu% PI U 18
Pranqi, said tobe'derived from p r a n g , meaning ’ leopard.’ A branch of
the Lodi Pathdns, descended from Prangai, I n of Si£ai son °r
the Pr“ n LikB and Sfir branches of the same Jibe
the Prangi are generally known as Lodis, and have almost disar/
peared from the Afghan territories, having mostly taken service under
AfgMn rulers in Hindustan and settled there. 06 nuclei
P^ Tde^hlo f a S r ABrah“ an selected on the
the hand of the dead Pap! veryLhortlvLfoeTL toucl\ed wiA
forward entertained for a y e a / w t H fcjl ™ 8 ^ a,nd theoce-
IMjA All the articles usedfoythe * 5 are f 6nd° ^ °f the
believed that through him the dead K W a to him and it is
journey to the higher regions which occupies’ ^"feSTlf®3 *n ^ da*y
the end of the year tlie Prlt-pilla is supplied with r L b y®ar‘ Afc
for Me and expelled the state, never to re-enter °Jhe8>money) etc.,
excommunicated he cannot re-visit his home and paving been
world.§ In Bashahr he is styled S th -S lu and r e {lv \ ^ the
similar status to the Aclnlrj. but some of the latter8 7 garded 83 of
with him.|| 6 Jatter reâe to marry
P i,,i i i ap S f clM (ag" c“ 'tl'ra') ,o m d in " • * • « * > n . * i of

P“JAK- a worshipper.— P a n ja b i P ie t y ., p. 934.
+ 2S2*?£ur ar >1891-°2. P- 3. ~ ------------------------ —----------
i! S C K & to c fiB S m * o. v.f

' G°SfX
® l 288 Pum ba— P u n m n .

<5L
P cmba, see P enja.
Pundit. a R&jpufc tribe which would appear to belong to the Dahmm* royal
race of which Tod says :—“ Seven centuries have swept away all
recollection of n tribe who once afforded one of the proudest themes
for the song of the bard. ” They were the most powerful vassals of
the Chauh&n°of Delhi, and Pundir commanded the Lahore Frontier
under Pirthi RAj. The original seat of the Punjab Pundir was
Thdnesar and the Kurukshetr of Karndl and AmMla, with local
capitals at Pundri, Iiamba,t Hdbri, and Pundrak; but they were
dispossessed by the Chauhdn under Rana Har Rai, and for the most
part fled beyond the Jumna. They are, however, still found in the
Indri p a r g a n a of Karnhl and the adjoining portion of AmbdJa.
P ungab, see Rangrez.
Pijni, a tribe of Jdfs : P a n ja b i D i c t y ., p. 936.
P dnia a Jfit tribe of the Shibgotra branch descended from its eponym,
the eldest son of Bdrh. They claim no Rdjput origin but say they are
by origin Jdts having been made so by th e p u n ov favour of MahAdeo,
Another account derives their name from a ‘ title of Mah&deo. They
once held 360 villages in, or on the borders of, Bikiner, ancl are now
found in Hiss&r and the adjacent parts of Rohtak, Jind (Dadn and
Sangrur tahsils) and Patidla.
P onj B ando, a sept of Brahmans, clients of the Muhidl Brahmans, whose
p a r o h its they are, in Jhelum.
Punn, a tribe of Jd*s claiming Solar Rdjput origin through R&jA Diram.
Fouud in Sidlkof.
P dnnun.—A JAt tribe, claiming Solar Rdjput ancestry. They are chiefly
found in AmritBar and Gurddspur, but they also own five villages in
Sidlkot. They say that their ancestors came from Ghazni; or accord
ing to another story, from Hindustan. In Amritsar they say their
first settlement was Arab Kot, but they do nob know where it was.
According to the following pedigree they are akin to the Aulakh.
Ragha.
i
Ajg.
Jasrat.
Rim Chandar.
Laliu.
Parichliat.
Talochar.
Shah.
Achraj.
Dhanioh.
Punnun.
’ ♦ C f. Vol. I, p. 220, ThoDahiya Kshatriyas recognise Dadhmati devi, as their family

goddess, fust as tho Dfihfma Brahmans do. Ilor temple is near Gotha and Manglod two
villages in Nagaur (Jodhpur State). As goddess of the Damma Brahmans Bhe is called Sri
Dadhimati Mataji, 8eo Ind. Ant., 1912, pp. 87, 88.
+ The Kamil Gazetteer of 18U0 has Churangar or Charm for Ramba and says it must
have been a place of groat importance as it lay in a great bond on tie old bank of tho
-Jumna- Here Pnnmr made their last stand againat the Chanhan; §§ i 34(
111
---- 1<*/ _ j
F um car. 239
<SL
Ihe Clihajan, an offshoot of the Punnun, do not intermarry with
them, because the daughter of Chaudhri Rasul was married to a
Sindhu. Her brother offended the Sindhus and this led to a feud iu
which only the Sindhus and Punnuns of Sirhdli Kaldn took part—not
tlie whole of the two tribes. The boy’s descendants were known as
Chhuttan (discarded) and have now founded a new village. The
Punnuns founded Bdrd Punnudn in Amritsar.
Hie Punnun are also found in Montgomery as a Hindu Jdt clan
(agricultural).
They are found too in Ludhidna, where at weddings the bridegroom’s
uncle or the elder brother cuts a j a n d i twig with an axe or sword.
10 bride and bridegroom then play with the twigs, the bridegroom
irst striking the bride with them and she afterwards doing the same to
n™' j - ;le p u ( a articles are given to a Brahman. The Punnun worship
Huru Rdm Hdi. '1'he first milk of a cow or buffalo as well as g in is
given on the 10th day to a Sikh, in the name of the Guru, whose derci
is at Kfratpur. Previous to this not even ch h a ch h may be given to a
Muhammadan. °
Pdnwae, a Rdjput tribe of the Western Plains. The Punwdr or Pramara

was once the most important of all the Agnikula Rajputs. « The
world is the Pramara’s ” is an ancient saying denoting their extensive
sway ; and the N a u hot M d riisth a li, extending along and below the
Sutlej from the InduB almost to the Jumna, signified the in a ru a s th a l
or arid territory occupied by them, and nine divisions of which it
consisted. But many centuries have passed since they were driven
from their possessions, and in 1826 they held in independent sway only
the Binall State of Dhat in the desert. The Punwdr are found in
considerable numbers up the whole course of the Sutlej and along the
lower Indus though iu the Derajdt and in the Multdn division many
of them rank as Juts. They have also spread up the Beds into
nllundur, Gurdaspur and Sidlkot- There is also a very largo colony
ted hT nln Rohtaf ^ , HlSSf r d 0D ,he C01lfines of Aose districts*
indeed they once held the whole of the Rohtak, Badri, and Gohdna
country, and their quarrels with the Jatu Tunwar of Hissdr have been
Jhelurn UUder dAT° ‘ ^ ûnw“r are also found in the Pabbi in
According to local tradition in Rohtak the Punwdrs • ,

from JUopattmn or Darandgri and intermarried with t h e c E ' 6*
who gave them lands round Rohtak and Kalanaur In
say that Rdjd Vikrdmajft was a Punwdr and divide them2 ^ ^
four branches; Bhautidl from Bhota, Wandila from
from Sirfili and Pinjaurid, from Pinjam-,* all nami 3 p W ’ °l
In Bahdwalpur the Puuwdrs have the following 15 8epts
I Gachckil. g0at'hords who livo b* aclllu8 «>ilk. A few hold land,
iii. Fahua-Ruo : a small sept.
« .* « & * m { . S S S A C . * ® * " " ”* " ' ta‘ “ E»« w * — .
• S H i w.lltelh.KzgwmarKiltaT AJU.mpl,M
77pp.„ toli.ia W *.
' Go%\
® l , • <3L
240 P u ra h w d l —Pushlcarna.
RAI KHANGAB.
I
Raja Jag-deo.
I
Rdja Mongra.
(______________ I_____________
Baran or WAran. ----------

(------------------- -
r i
Jaipal. Kirdru.
The Jaipdls and Kirarus originally came from Mdrwdr, but the Wdran had their home
at Dhdra-nagri.
viii, Wasrr : a small sept.
ix. Tangi-d : also a small sept; some are tenants and others are proprietors.
x. Satthus : tenants and cattle-breeders.
xi. Butt: chiefly found in Ahmadpur, but there aro also a few in Khairpur
peshkari. They refuse to give daughters outside tho sept and usually
intermarry.
xii. Lakk : chiefly found in the peshkdri of Khairpur East.
xiii. Labdna: the Muhammadan Labdnas claim to be Punwdrs from Delhi.
xiv. Parhar, divided into three sub-septs, (i) Dangar, (ii) Nachna, and (iii) Mahpa.
A branch of the Parhars, called Burarna, lives in the Rohi and tends
camels.
xv. Dhuddi: a widely spread clan found both in the Lamma and Ubha and com
prising several Bepts, of which the principal are
(i) Kadar. I (iii) Chanan. I (v) Pannan.
(ii) Katdri. | (iv) „ pakhmdr. I (vi) Wake.
To these may bo added the Buhars,* who are akin to tho Parhars, and the Dahds who
are dohtras or daughters’ sons of the latter, DahA, a Jaqir, having married the daughter of a
Parhar RAjput and founded this sept.
P cbahwal, a tribe of J&ts which claims to be descended from RAi Purah,
a Solar Rdjput, and settled in the NarowAl p a r g a n a of SiAlkof in
Akbar’s reign.
P urba, see under Hati Kliel.
P ubbera, a Kharral lau (agricultural) found in Montgomery.

PtrREEi, a Baloch clan (agricultural) found in Montgomery.
PtjRiWAL, a clan (agricultural) found in Amritsar.
P usHKabna, a sub-caste of Brahmans who take their name from tho
sacred lake of Pnshkar or Pokhar near Ajmer. One section of thorn
is said to have been originally Beld&rs or Ods who were raised to
Brahminical rank as a reward for excavating the tank. They still
worship the pickaxe. They are the hereditary Br&hmans of the R&j-
pptdna Bh&tias, and are more strict in caste matters than the S&rsut.
They aro found in some numbers in tho western districts of tho Punjab,
and in the town of B&wal in Jind there are a few Pushkarnas, belong
ing to the Sahwdria sd sa n . They engage in no occupation save >
priestly service in the temples to Puskharji and assert that thoy
had been specially created by Brahma to worship in his temples,
and hence they aro so named ; they do not associate with the Gaura
in any way, though the existence of ed ea n s among them would indicate
a Ganr origin. ___________________
------Buiiar Bhriues see Pb. 0. B. 1909, § 58 on p. 157. "
f(fj yy
x ^gf .v& y/ % 241
<SL
A P P E N D IX -
The late Sir Denzil Jbbetson’s account of the Afghan tribes is repro
duced here owing to its value for administrative purposes. It follows
the geographical location of the tribes from south to north.
P a t h d n t r ib e s o f H e r a Isrn 6.il K h & n .—The tribes of our lower frontier belong almost
exclusively to the lineage of Shaikh Baitan,* third son of Kais. His descendants in the
male line are known as Bitanni, and are comparatively unimportant. But while, in the
early part of tho 8th century, Baitan was living in his original home on the western slopes
of the Siih-band range of the Ghor mountains, a prince of Persian origin flying before the
Arab invaders took refuge with him, and there seduced and married his daughter Bibi
Matto. From him are descended the Matti section of the nation, which embraces the
Ghilzai, Lodi, and Sarwini Pathins. The Ghilzai were the most famous of all the Afghan
tribes till the riseôf the Durrani powor, while the Lodi section gave to Delhi the Lodi and
Sur dynasties. The Sarwani never rose to prominence, and are now hardly known in
Afghanistan. To tho Ghilzai and Lodi, and especially to the former, belong almost all the
tribes of warrior traders who are included under the term Pawindah, from p a r w i n d a h , the
Persian word for a balo of goods or, perhaps more probably, from the same root as y o w a l ,
a Pashto word for ‘ to graze.'t They are almost wholly engaged in the carrying trade
between India and Afghanistan and the northern States of Central Asia, a trade which is
almost entirely in their hards. They assemble every autumn in the plains east of Ghazni,
with their families, flocks, herds, and long strings of camels laden with the goods of Bn-
khira and Kandahar; and forming enormous caravans numbering many thousands, march
in military order through the Kakar and Wazir country to the Gomal and Zhob passes
through the 8ulaim4ns. Entering tho Dera Ismail Khan district, they leave their families,
flocks, and some two-thirds of their fighting men in the great grazing grounds which lie
on either side of the Indus, and while some wander of! in search of employment, others
pass on with their laden earned and merchandise to Multan, fUjputana, Lahore, Amritsar,
Delhi, Cawnporo, Benares, and even Patna. In the spring they again assemble, and return
by tho same route to their homes in the hill about Ghazni and KeUt-i-Ghilzai. When the
hot weather begins the men, leaving their belongings behind them, move off to Kandahir,
Herit and Bukhara with the Indian and European merchandise which they have brought
from Hindustan. In October they return and prepare to start once more for India. These
Pawindah tribes speak the soft or western Pashto, and have little connection with th*
settled tribes of the same stock. J
It is not to be wondered at that these warlike tribes cast covetous eyes on the rich
plains of the Indus, held as they were by a peaceful Jat population. Early in the 18th
century, about the time of Shahib-ud-dfn Ghori, the Prangi and Sur tribes of the Lodi
branch, with their kinsmen the Sarwani, settled in the northern part of the district immedi
ately under the 8ulaim4ns, the Pringi and Sur holding Tink and Rori, while the Sarwani
settled south of the Luni in Driban and ChandwAn. With them came the Biluch, Kbasor,
and other tribes who occupied the branch of the Salt Range which runs along the
nght bank of the river, and still hold their original location. In the early part of tho
15th century tho Nazi, another Lodi tribe, followed their kinsmen from Ghazni into
Tank, where they lived quietly as P a w in d a h s for nearly a century, when they crossed the
trans-Indus Salt Range and settled in the country now held by the Marwat in the south
of the Bannu district, then almost uninhabited save by a sprinkling of pastoral Jits where
Bibar mentions them as cultivators in 1505. *’
During the reign of the Lodi and Sur Sultins of Delhi (1450 to 1555 A. D.) the Pringi
and Sur tribes from which llieso dynasties sprang, and their neighbours the Niizi seem
to have migrated almost bodily from Afghanistan into Hindustan, where the Niizi rose to
. * Dr. Bellow points out that Baitan has an Indian sound ; while Shekh is the title given,
m contradistinction to Sayyid, to Indian converts in Afghanistan. Thus the Ghilzai (the
lurk term for swordsman) are probably of Turk extraction, with Indian and Persian
admixtures.
I S e Pron,inciation is Powindah, rather than Pawindah,
? , 6 p < w in d a h s are well described at page 103f of Dr. Bellew's R a c e s o f A fy h & n is t& n ,
• l8 if of Priestley's translation of the E a i y i t - i - A f g h d n i , while Mr. Tuoker
Der* Ismiil K b i y in^0rmali 0Q concerning them at page 18*j5' of his Settlement Report o!
Cl). •
V 242
' ■ Pafhdn tribes.
creat power, one of their tribo being SubahdAr of Lahore.^ These last_waxed insolent and
revolted in alliance with the Gakkhars, and in 1547 Sultan Salim Shah Suri crushed the
rebellion, and with it the tribe. At any rate, when in the early days of Akbar's reign the
Lohani, another Lodi tribe, who had been expelled by the Sulaimdn Khel Ghilzai from
their homes in Katawaz in the Ghazni mountains, crossed the Sulaimans, the Lodi tribes
were too weak to resist them ; and they expelled the remaining Prangi and Stir from link,
killing many, while the remainder fled into Hindustan. The Lohdni are divided into four
great tribes, the Marwat, Daulat Khel,* Mian Khel and Tator.f About the beginning of
the 17th century the Daulat Khel quarrelled with the Marwats and Mian Khel and drove
them out of Tank. The Marwats moved northwards across the Salt Range and drove the
Niazi eastwards across the Kurram and Salt Range into Isa Khel on the banks of the InduB,
where they found a mixed Awan and J4t population, expelled the former, and reduced the
latter to servitude. The Mian Khel passed southward across the Luni river and, with the
assistance of the Bakhtiar, a small Persian tribe of Ispahan origin who had become asso-
dated with them in their nomad life,J drove the Sarwani, already weakoned by feuds
with the Sur, out of their country into Hindustan. In this quarrel the Daulat Khel were .
assisted by the Gandapur, a Sayyid tribe of Ushtarani stock (see next paragraph); and
the hitter were settled by them at Rori and gradually spread over their present country.
The ShibAni Afghans had been settled from of old in the mountains about the Takht-i-
Sulaimdn. They are by descent Sarbani Afghans; but their ancestor, having quarrelled
with his brothers, left them and joined the Kakar from whom his mother had come; and
bis descendants are now classed as Ghurghushti and not as SarbSni. About the time that
the Loh-ini came into the district, the B abar, a Shiraoi tribe, descended from the hills
into the plains below and subjugated the Jat and Baloch population. Finally, about a
century ago, the UshtarSni proper, a Saiyad tribe affiliated to the ShirAni Afghans, having
quarrelled with the Musa Knur,, acquired a good deal of the plain country below the hills
at the foot of which they still live, subjugating the Baloch inhabitants and encroaching
northwards upon the Bibar. These are tho most recently located of the trans-Indus tribes
of Dora Ismgil Kh&n. Thus the Pathans hold a brond strip of the trans-Indus portion of
the district, running northwards from the border of the Khotrin and KasrAni Baloch (see
p. 480 of Vol. II) along the foot of the hills and including the western half of the plain
country between them and the Indus, and turning eastwards below tho Salt Range to the
river. They also hold the trans-Tndus Salt Range, and the Sulaimfios as far south as the
Baloch Border. But while in the extreme northern portion of the tract tho population is
almost exclusively Pathan, the proportion lessens southwards, the Pathans holding only the
superior property in the land, which is cultivated by a subject population of Jit and Baloch.
East of the Indus the Baluch who hold the north of the Bhakkar t h a t are the only Pathan
tribe of importance. Their head-quarters are at PaniAla in the trans-Indus Salt Range, and
they seem to have spread across the river below MianwAli, and then to have turned south
wards down the left bank. Although living at a distance from the frontier, they still talk
Pashto and are fairly pure Pathans. The other Pathans of the Khasor hills, though trans-
Indus, are, like all the cis-Indus Pathins, so much intermixed with Jats as to have for
gotten their native tongue. The Mi An Khbd and Gas dapur were deprived of many of
their eastern villages in the beginning of this century by Nawab Muhammad Khan Saddo-
zai, governor of Leiah.
T i e P a th & n t r ib e s o f V e r a I s m d i l K h d n continued.-—I now proceed to give a brief de
scription of the various tribes, beginning from the south
The Usiitabani.— The UshtarAni proper are the descendants of Hannar, one of the sons
of UataryAni, a Saiyad who settled among and married into tho ShirAni section of AfghAns;
rHannar UahtarAnl 8113 whoBe Progcny Me sll0wn in the margin. They
\Amarkbol i.’S ‘ were settled with the ShirSnis to the south of the
■DataryAni 7 Gandapar (oandApur. Takht-i-SulaimAn, and till about a century ago they
( shakbi were wholly pastoral and p a u i n d a h . But a quarrel
with their neighbours, the Musa Khel, put a stop to
their annual westward migration, and they wore forced to take to agriculture. Their de
scent into the plains has been described in section 40o, They still own a large tract of hill
country, in which indeed most of them live, cultivating land immediately under the hills
and pasturing their flocks beyond tbo border. Their territory only includes the eastern
slopes of the SulairaAns, tho creet of the rango being hold by tho Miisa Khel and Zmari
" * The Daulat IChol is really only a elan of the MAmu Khel tribe; but it has bocomo so
nrominent as practically to absorb the other clans and to give its name to the whole frihn
P t Wrongly spelt JAtor throughout Mr. Tucker's Settlement Report. ®tnbe-
j They are a section of tho Bakhtiiri of Persia. They first settled with the ShirAni
. fL a/ aad a section now lives at Margha in tho Ghilzai country, and is engaged in the
£a£ Z h . trade, but has little or no connection with the Bakhtiar of DoraShJBT “
■G° i x
!B Pathaiijribes . 243
<§L
They are divided into two main clans, the Ahmadzai or Amazai and the Gngalzai, and
those again ihto numerous septs. They are a fine manly race, many of them are in our
army and police, and they are quiet and well behaved, cultivating largely with their own
hands. A few of them are Btill p a w i n d a h s . They are much harassed by the independent
Bozdir (Baloch). They are all Sunnis. The boundary between the UshtarSni and Babar
was originally the Ramak stream. But in a war between them the former drove the latter
back beyond the Shiran stream which now forms their common boundary.
The Babarare a tribe of the Shirani stock whose affinities have been described in the
preceding section, though they are now quite separate from the Shirani proper. They are
divided into two sections, ono living wholly within our border, while the other holds the
hill country opposite, but on the other side of the Sulaimans. The two have now little
connection with each other. The Babar of the plains hold some 180 square miles between
the Ushtardni and Ilian Khel, Chaudwan being their chief town; and include the Mahsiid
and Ghora Khel clans of the tribe. The result of their quarrels with the Ushtarinihas
just been mentioned, while their advent in the plains has been described above—see also
Vol. II, p. 31.
The Mian K heo are aLohfini tribe whose coming to the district and subsequent move
ments havo already been described. They hold some 260 square miles of plain country
between the Gandapur and the Babar. With them are associated the Bakhtjar (see above
also) who, though of Persian origin, now form one of their principal sections. The greater
number of them still engage in the trans-Indus trade; and they are the richest of all the
p a tcin d a h . tribes, doaling in tko more costly descriptions of merchandise. They are divided
by locality into the Uriiban and Musa Khel sections, the latter of which hold the south
west quarter of their tract. They are a peaceable people with pleasant faces, and more
civilised than most of the p a w in d a h tribes. They seldom take military service, and culti
vate but little themselves, leaving the business of agriculture to their Jat tenants. They
have a hereditary Kh£n who has never possessed much power. ' ’ '
The Gandapur.—The origin and the manner in which they obtained their present coun‘ rv
of the Gandapur have been described above; see also Vol. II, p. 277, y
The Bitanni or Bhittanni include all the descendants in the male line of Baitan the
third son of Iiais. They originally occupied the western slopes of the northern Sulaimdns -
but being hard pressed by tho Ghilzai, moved, in the time of Bahlol Lodi, through the
Gomal Pass and occupied the eastern side of the north of the range, as far north on its junc
tion with the Salt Range and as far west as K&nfguram. Some time after the Wazfr drove
them back to beyond Garangi, while the Gurbuz contested with them the possession of
the Ghabbar mountain. They now hold the hills on the west border of Tank and Bannu
from the Ghabbar on the north to the Gomal valley on the south. In their disputes many
of the tribe left for Hindustan where their Lodi kinsmen occupied the throne of Delhi and
the tribe has thus beon much weakened. Shaikh Baitan had four sons, Tajin, kajin
Ismifl and Warshpnn. The tribe consists chiefly of the descendants of Kajin, with a few
of those of Warshpun. IsmsUl was adopted by Sarban, and his descendants still live with
the Sarbani Afghans. The Tajin branch is chiefly represented by the clans Dhanne and
latte, said to be descended from slaves ot Tajin. A small Sayyid clan called Koti is affi
liated to the Bitanni. Till some 80 years ago they lived wholly beyond our border ■but
of lato they have spread into the Tank plains where they now form'a large proportion of
the Pathan population, occupying some 550 squaro miles, chiefly south of tho Tnkwara
They also hold some land in the Bannu district at tho mouth of the passes which lead uii
mto their hills. They are a rude people just emerging from barbarism, but keen-witted
They are of medium weight, wiry, and active, and inveterate thieves and abetoWnf
thieves; and they have been colled the jackals of the Wazirs Thev have nn n rZ L Z ,™
chief. The proverbial wit of tho country side thus expresses their stupiditv and th?ifr
lessness—“ The drum was beating in the plains and the Bitanui were (W in ,, ‘ L’
h ills;" and A hundred Bitanui eat a hundred sheep." At pp 10(5-7 of vld llT s „
produced Tucker’s account of this tribe which differs in some Tespects from the above 16
The Daulat K hel. The coming of this tribe to the district has already been describe
Kbe!ir T T T ,clal\ waa thG Katti Kho! ; and under itheir chief KatAl Khan the DaSat
K-net ruled lank and were numerous and powerful aboutthe middle of the 18th centurv
l hey accompanied the Durntni into Hindustan, and brought back much wealth. But since
that time the Bitanni and other tribes have encroached, and they are now small and feeble
ihe Kawab of Tank, the principal j & g i r d a r of the district, is a Katti Khel.
Tator have been mentioned above. They were very roughly treated by Nadir SWh,
Dau*at Khel completed their ruin. They are now'almost extinct Their
frontier18’ the Bila Khel and &hel, hold a small area on the Tint and Kuliohi
■G
oi x
!B ■
244
■ Pathdn tribeB
■ <sl
P a w in d a h B o rd er a n d o th er tr ib e s .- The tribes not possessing sufficient importance to
merit detailed description are— *
The Zarkanni, a small colony of Shaikhs, who settled some 500 years aco in a corner
between the Gandapur and Miln Khel country, under the foot of the Sulaunins.
The Baluch, a small tribe of uncertain origin affiliated to the Lodi tribes* They seem
to have come m with the earhest Pathin invaders. They hold the country round
at the foot of the Salt Range where 'it leaves the Indus toturn n c Z ^ ^
dominant race in the north of the ilianwali district. nortnwards, and are tho
The R hasob, with the Nur Khel and JIalli Khel form a small tribe which claims kinship
wth the Lodi, who repudiate the claim. They hold tho Khasor range, or the ridge of the
lower Salt Range which rnns down the right bank of the Indus. b £ tn
cl“ fhe Tabarak Kaka, and the Miani an insignificant p a w i n d a h
clan of the Shiram tribe, hold lands in the Gomal valley, the former lying south and the
latter north or the Lum river. They graze their flocks during summer on the westorn
t e t o t £ e o ? o T p l L 8A, r r fthe Mi' niar° indeP " v a u in d a k s. but closely
m,The ^ " f 1- ar! , a s m a l l p a w i n d a h clan who claim descent from the ancestor of tbe Niizi
They settled m T^nk with the Daulat Khel Lohani, and originally held the tract along tho
Suheli stream in the north-east corner of Tank. But within the last 80 years Marwat
immigrants have encroached largely on their eastern lands. Macgregor says they are Quiet
out of dateHve a° dth6 unfavourable descripticn of them given in Vol. U, p. 571, is probably
alth™Jh0 which wiU bB described generally on p. 240 below

m tbe d,|6tnct. are of considerable administrative interest, as
iSdfrn0 ti? ^ ? ¥ h®m spend tho coId weather in the pastures on either side of the
Indus. The principal tribes are noticed below
)b^hnrÂaApainlaw i deSCen!i fr°m ,Hot,ak> a grandson of Ghilzai; but the Hotak say that
£ ey ffe a Bal°rh clan, and merely dependent on them.f They speak Pashto but differ
£ mi >hySlqUe- Thoy are tb0 l«ast settled of all the p a w i n d a h e a n d S r
Sief^weSth s“ in ^ c k ^ T h e r H 1 the.(Jbilzai country, having no homo of their own. Their
are a rough sT u S /b ^ b u t^ rty well behaved^ 83 Carraers ratbor tha“ as tradc™- They
are an o£fsho°t pf Tokhi mother of Hotak mentioned above. But
tho Tokhi say they are descended from a foundling whom the tribe adopted Thev hold tho
S B 7inabt°heT nk tahsil riTOrt “ /a rgjriin -u th b y t a s T o f l t f t
carriers*1 Dr a,p°o r 'tnbc>acd many of them work as labourers or
out that they still live in the ancien?1 ? ltbl*b(? Araclioti of Alexander’s historians, and points
S “ S & j S ,h" t e g G
4S h,? “ *- “ * “ “ I K " *»d t o NS»r to be of
i s s *—*«—•»
w“ ,r “d
Kandahir about 1 7 1 0 of all the Ghilzai tribios till the Hotak gave rulers to
Argandib, with KettUi-Glnizai n3 thd|dpri^cipld0ceDtre0 TalDak 3nd 016 “ orth vaUey of tbe
With them are assocmteTthe Mfisa'Khel KSkar*'who lr ad'triot ¥ f ¥ ,gar BOUth of Ghazni,
and Hve south and west of SMlgar.J ’ ho are des<*nded from an Andar woman
• It is not perhaps impossible that these mav be nt n.w u ~ — ~ --------— ----- -

of Pathin origin, have become the nucleus of aB^h^trib^ °ngm’ Tie Kbetrah, perhaps
t One story makes them the descendants of a gang of blacksmith. • ,
accompanied tho Mfan Khel on one of their return journevs to K w a °’ ln ,tbe l4th century,
$ In 1881 some of the tribesmen in Hera Ismii Khan refr £ ¥ sap and settled there,
Andar. returned themselves as Balocb
■G
oi x
ml ■ <§l
• \ P a th a n trib ei. 246
The tarakki winter about KandaMr. They are largely nomad.

The Border Tribes.—Tho most important tribes on tbo Pera Ismail border are, beginning
from the south, the Qasrani Raloch and the Ushtarani, already described on page 224
and pago 225, the Shirani, and the Mahsud Waziri. The Wazi'ri will be described when
I come to tho border tribes of Bannu.
Tho Shirani have already been mentioned and their origin described. They occupy the
country round the Takht-i-Sulaiman, bounded to the north by the Zarkanni stream and to
the south by the Ushtarani border, their principal habitat being the low valleys to the east
of tho Takht. They are divided into the Shirani proper who hold the greater part of the ~
tract, the Babar of our plains described above, and the small tribes of Haripal and
Jalwani lying to the south of the Shirani proper. They are of medium height, wiry, and
active, and wild anti manly in their appearance. Their dress consists of a couple of coarse
blankets and their principal occupation is agriculture.
T h e P a th d n tr ib e s o f B a n n u .—On the southern border of the Bannu district, marching
with Dera Ismail, we find the Mabwat and the NiAzi, the northernmost of the Indian
descendants of Baitan, whilo further north lio the W azir and Bankconi, of the great
KarUnri section of tho Patnans. Tho migration of tho Niazi from Tank across the Salt
Range, and how the Marwat followed them and drove them across the Kurram, have already
been described. Their ancestor Niazai had three sons, Bahai, Jamfll and Khaku. Tho
descendants of the first are no longer distinguishable; while tho Isa Khel among the JamSI
and the Mushani and Sarhang clans among tho Khiiku, have overshadowed the other clans
and given their names to tho most important existing divisions of the tribe. The Isa Kh«l
settled in the south and the MushAni in the north of the country between the Kohat Salt
Rango and the Indus, while the Sarhang crossed the river,* "and after a struggle lasting
nearly a century and a half with their quondam allies the Gakkhars and their Jat and Awan
subjocts, fmaUy drove the Gakkhars, whoso stronghold on the Indus was destr iv bv
Ahmad Shah in 1748, eastwards across the Salt Range, and established themselves in
MiAnwAli.
Towards the close of the 13th century! the Mangal, a tribe of the Kodai KarUnri and the
Hanni, an affiliated tribe of Sayyid origin left their KurhAnri home in Birmi], crossed the
SulaimAns into the Bannu district, and settled in the valleys of the Kurram and Gambits
• rivers. About a century later the Bannuchi, the descendants of Shitak, a Kakai KarlAnri
by his wife,-Bannu, who with their Daur kinsmen then held the hills lying east of the Khost
range in the angle between the Kohat and Bannu districts, with their head-quartors at
Bhawal, were driven from their homes by the Wazfir, and, sweeping down the Kurram
valley, drove the Mangal and Hanni back again into the mountains of Kohat and Kurram
where they still dwell, and occupied the country between the Kurram and Tochi rivers
which they now hold in the north-western corner of the district. At the same time the
iJawan, a tribe of evil repute in every sense of the word, occupied the banks of the Tochi
beyond our border, which they still hold. Some 400 years ago the Bangi Khel K hattak
Mcumed the trans-Indus portion of tho district above KiilAbAgb and tho spur which the
Salt Range throws out at that point. This they have since held without disturband
When the Darvesh Khel Wazfrs (see above), moving from their ancestral homes in
Birm'l, drove the Bannuchi out of tho ShawAl hills, they occupied the country thus vacated
and for 350 years confined thotnsolves to the hills beyond our bordor. Butdurffi" the latter
half of last century they began to encroach upon the plain country of the ™ Vh«
right bank of the Tochi, and of tho Bannuchi on tho left bank of the Kurrani At firct
visits were confined to tho cold season ; but early in tho present centurv f t .
anarchy which accompanied the establishment of the Sikh rule in Bannu’
good their footing in the lands which they had thus acquired and still hold \ f ua^-v ma<*e
The latest comers are the Bitanni, who have within the last 60 years „ „„ . .
on tho north-eastern border of the Marwat at the foot of the hills Thus
trans-Indus Bannu, and as much of the cis Indus portion of tho district as lies north ef l lit ,
joining the junction of the Kurram and Indus with Sakesar, the peak at which the Salt
enters the district and turns northwards. The trans-Indus Pathans, with tho partial ,T. i
Jsyswsitt'*'
th.‘ Md “ a “ ” »■ « • ™
•eoi^X.
a ^V— 'X X
246
* F a$h d n tr ib e t.
(fix
I now proceed to p detailed description of the different tribes, beginning from tht>
south:—
The Uahwat hold almost tho whole of the Lakki tahsil, that is to say, the south-eastern
half and the whole central portion of the country between the trans-Indus Salt Range and
the Wazir hills. Within tho last 80 years they have begun to retrace their footsteps and
have passed southwards over Ihe Salt Range into Dera Ismitil, where they occupy small
tracts wrested from the Kundi in the northern corner of Tank and along the foot of the
hills, and from tho Baluch in the Tamila country. Their most important clans are the Musa
Khel, Acha Khel, Khuda Khel, Bahram, and Tapi. With them are associated a few of the
Niazi, who remained behind when the main body of the tribe was expelled. The Marwat
are as fine and law-abiding a body of men as are to be found on our border. They are a
simple, manly, and slow-witted people, strongly attached to their homes, good cultivators,
and of pleasing appearance. Their women are not secluded. Their history has been
sketched above. Their heroditary enemies, tho Khatak, say of them: “ Keep a Marwat to
look after asses ; his stomach well filled and his feet well worn,’’
The Bannuchi hold the central portion of the Bannu tahsil, between the Kurram and
Toehi rivers. Their history has already been narrated. They are at present, perhaps more
hybrid than any other Pathan tribe. They have attracted to themselves Savyids and other
doctors of Islam in great numbers, and have not hesitated to intermarry with these, with the
scattered representatives of the former inhabitants of their tract who remained with them as
hams&ya, and with the familierof the various adventurers who have at different times
settled amongst them; insomuch that “ Bannuchi in its broadest sense now means all
Mahomedans, and by a stretch, even Hindus long domiciled within the limits of tho irrigated
tract originally occupied by the tribe.” The descendants of Shitak, however, still preserve
the memory of their separate origin and distinguish themselves as Bannuchi proper. They
are of inferior physique, envious, secretive, cowardly, lying, great bigots, inoffensive, and
capital cultivators. Sir Herbert Edwardes says of them: "Tho Bannuchis are bad
specimens of Afghans ; can worse be said of any race ? They have all the vices of Pathans,
rankly luxuriant, their virtues stunted.” Their Isakhi clan, however, is famed for the
beauty of its womon. “ Who marries not an Isakhi woman deserves an ass for a bride.”
The Niazi hold all the southern portion of Isa Khel and the country between Mfanwili
and the hills ; in other words, so much of tho Bannu and Miinwili districts as is contained
between the Salt Range on either side the Indus, and Kurram and a line drawn from its
mouth due east across the Indus. Their history and distribution have already been related.
They are indifferent cultivators, and still retain much of the Pathfin pride of race. Tho
cis-Indus branch is the more orderly and skilful in agriculture. The Isa Khel is the
predominant and most warlike section ; but they all make good soldiers. A section of them
is still independent and engaged in pawinaah traffic, spending tho summer above Kandahir
and wintering in Dera Ismail. They are strict Sunnis. They seem to be a quarrelsome
people, for the proverb says—"The Niizi like rows.”
Minor tribes are the Mughal Khel clan of Yusufzai who conquered a small tract round
GLoriwal some seven centuries ago, and still show their origin in speech and physiognomy.
The Gcbbuz, an unimportant tribe, have now returned to their original seat west of tho
Khost range, and north of the Dowari.
The W a z i r s are one of the most powerful and most troublesome tribes on our border
the Mahsrtd being pre-eminent for turbulence and lawlessness. They are exceedingly
democratic and have no recognised headmen, which increases the difficulty of dealing with
them. They are tall, active, muscular, and courageous, and their customs differ in several
respects from those of the Pathans in general. They are still in a state of semi-barbarism
Tluy are well described in the I h n y a U -A fg M n i (pages 227 f f of tho translation). Mr!
ThorUrn estimate the Wazir population of the purely Wazir border villages alone at 13,523
and there are a ways many members of tribe scattered about the district ‘ in search of work
or of opportunities for theft,’ especially during the spring months.
r u M h d n t , i i e s o/ffohdt.-Thc Pathos of Kohat belong almost entirely to two great
iC u*.l^.e âkai ecc!ion of tl)c Karlanri, and the Banoasb. a Qureshi tribe of
Arab descent. 1 he original home of the Khattak, in common with the other sections of the
Karlanri. was the west face of the northern Sulnimins, where they held the valley of Rhawiil
now occupied by the M azirs* Towards the close of the 13th centuryt they, with the Maneal
* Dr. Bellew says that the Khattak held all the plate country of the I n d u T ^ u '- 'T !^ *
Dera Ismail Khan til driven out by the Wazir who being in their turn driven southw»Jte
bv the pressure of Biloch tribes moving up the Indus valley, passed onwards intTiU wii
tlien held by the Bannuchi. He gives no authority for this account, which f i n i s h lul1
with the tradition of tho Khattak themselves as related in the K a l i d - i - A f g h a n i DOt a®ree
f The K a U d - i - A f g h d n i places the inigralion in the middle of the 12th cent,,™ m.
Pannuchi migration at about 130U A. D. century. *ud the
CP §L
Pafkdn tribes. 247
and Hanni, two tribes of the Kodai section of tho Kar)anri, moved eastwards, the two last
descending into the Bannu district and settling along the Kurram and Gambiia, while the
Khattak held the hills to the west of our border. A century later the Bannuchi drove as
already related the Mangal and Hanni out of Bannu; and not long after this the Khattak
uarrelling with the Bannuchi, moved to the north and east and occupied the hilly country
S ren uninhabited, which stretches across the centre of the Kohit district to the Indus leav
ing behind them the Para Chamkanni, a tribe (perhaps of Persian origin) who had taken
refuge with them, and the bulk of whom now occupy the north-east corner of the Kurram
Valley, while another section still lives in a state of barbarism about Kam'guram as subjects
of the Wazir. At this time the Obakzai, another tribe of the Kodai Karlanri held all the
valley of KohAt in the north and north-east of the district from Resi on the Indus to Kohat •
while the Bangash, already alluded to, lived in the country about Gardez in Zurmat. But
in tho latter part of the l4tb century the Bangash, increasing in number and being preyed
upon by tho Ghilzai, emigrated eastwards e n m a sse and settled in Kurram. Being presently
driven out by the Tvbi* and JXjt, tribes r.f doubtful origin who claim descent from Khugi-
am, son of Kakai, but who are perhaps of Awan stockf though now Pathans for all practi-
cid purposes, and who siiU occupy the valley, they joined with the Khattak who had guar-
rolled with tho Orakzai, and drove the latter out of Kohat. The struggle was prolonged for
nearly a century; but by the close of the 15th century the Orakzai had been driven into the
lower of the ranges which form the eastern extremity of tho Safcd Koh and lie along the
north-western border of the Kohut district. The Khattak and Bangash then possessed them
selves of all the northern and central portions of KohAt and divided the country between them
tho former taking all the southern and central portions while (he latter took the northern and
north-western tract consisting of the Kohat and Jliranzai valleys up to the base of the Orakzai
or Santana range ; and the hills between Gada Khel and Ihichi were then filed and still remain
as tho boundary between the two tribes. In tho time of Akbar, Malik Akor was the leader
of the Khattak, and he was granted an extensive tract of land south of the Kabul river
between KhairabAd and Naushahra on condition of his guarding the high road betwee
Attack and FeshAwar. This brought him into contact with the Mandanr of Yiisnfrei
held the country opposite on the loft bank of the Kiibul river. Their quarrels were ™ r
nual; and at length in the time of ShAhjahAn the Khattak crossed the river
themselves of the strip of land along its north bank from the junction of the Swift ,
the Indus and lor a short distance along the right bank of the Indus, and also , I !
the plain and acquired a position about Jamdlgarhi to tho north of Hardin in
heart of the Mandanr country, which commands the approaches to Swat on’ the Z l w u
and Bunor on the other. They have also encroached on the Mohmand and Khalil who i£
to the west of their reshAwar territory. Meanwhile they had gradually spread southwards
to the trans-Indus Salt Range and the Bsnnu border, and across the Sait Range to the Indus
at Kalabngh j and they now hold a broad strip running along its right bank’ from a little
above the junction of the Kibul river to Kalabagh ; all Kohat save the portion occupied
by the Bangash in the north and noith-west of the district and the western half ofthe
LundkhwAr valley lnthe north of \ usufzai. They crossed the Indus and are said to have
ef I S th® Av i n Cr ^ . as far e!lst as tha Jhelam. But about the middle
of tho 11 th century they relinquished the greater part of this tract • imd nnw v^ h
Makhad in the Attock district, and the left bank of the riveras^far siuth as v!ri Lnn ?
There are other Khattak holdings scattered about the ds InduV pidna but h .r owners
have no connection with the tnbe. p uieir owners
About the middle of the 18th century two parties grew up in the tribe T W
combined to accompany and assist Ahmad Shah Durranf in hb t i r u T
but after his departure tho divirion bocamo permanent, the eastern or Akorn
mg the north eastern portion of Kohat and all the Khattak country of Pp-ua factl°n hold,
capital at Akora on the Kdbul river, while the western or Teri divisio«Shold*1’ii tbelr
mainder of KohAt, including the south-eastern corner occupied by the i i y ,R 1 th®
adjoining territory of the Bangi Khel Khattak of Bannu. * The woriern h .•C and fhe
capital at Teri south-west of KohAt, and in the centre of the hills they fcrst occupied™
Thus with the exception of a few AwAn villages in tho Bangash on,inf™ , _ .,
village here and there, the whole of Kohat is held by PatbAns an i , v7’ nn( ®. ,c'a5'J'ld
narrow strip of land stretching along the northern border of the Teri V W i.y <ffib°11-r0f f
to Dhoda which is held by the Niszi, the whole is in the hands of the B w a h a n ^ a 'k J ^
The NawAb of Khattak holds the Teri tract in jd gir, possessing t e S t f W * -
tion, and large criminal and police powers. S Ue reVenue Jlinedlc-
ma*tars.Tdri W6r9 ° r‘ginaUy h ,,m s d y ,lh s o l tde Bangash, but r o s e l ^ d ^ u a^ a~ ’^ ^ ir

t Mr. Mark howavor, tells me that the Khugtfni claim Durrani origin ■ and that tho
olaim is admitted by the Durrim, and supported by their genealogies. ** Q’ aa 1 tb
— n\ \
111 • ' • P a \ M n tribes.

<si.
The K hattak.— The history o f the Khattak tribe has been sketched above and a m ore
detailed account had been given on pages 520—30 of Vol, II. They are descended from
Luqman surnamed Khattak, son of Burhin, son of Kakai.1* Luqmin had two sons Turman
and Bulaq. The descendants of the latter are still known as the BuUqi section; while
Tarai, son of Turman, roso to such distinction that tho whole section, including two main
clans, the Tari proper and the Tarkai, is called by his name. They have absorbed several
small tribes of doubtful origin, the Muglaki and Saminif belonging to the BulAq, while the
Jalozai, Dangarzai, and Uria Khel belong to the Tari section. The most important clans
of the Tari section are the Anokhel to which the chief’s family belongs, and which includes
the septs of the uppor and lower MohmandiJ who hold tho right bank of the Indus below
Attock, and the Mir Khel who hold the Chauntra valley in the centre of tho Teri tract.
Among the BuUqi the most important clan is the SAghri, with its practically independent
Bangi Khel sept. These hold the right bank of the Indus above K&libigh, while the
Saghri, with the Babar family of the Bangi Khel, also occupy the cis-lndus possessions of
the tribe. Most of the Khattak in Yusufzai are also Bulaq. The Kaka Khel section of the
Khattak are descended from the famous saint Shaikh Rahim Y&r, and are consequently
venerated by all northern Pathins. The Khattak are a fine manly race, and differ front all
other PathSns in features, general appearance, and many of their customs. They are the
northernmost of all the Path&ns settled on our frontier who speak tho soft or western
dialect of Pashto. They are of a warlike nature and have been for centuries at feud
with all their neighbours and with one another. They are active, industrious, and “ a most
favourable specimen of PatMn,” and are good cultivators, though their country is Btouy
and unfertile. They are also great carriers and traders, and especially hold all the salt
trade with Sw£t and Bunor in their hands. They are all 8unnis. The Mnrwat, the
hereditary enemy of the Khattak, says : 11Friendship is good with any one but a Khattak ” :
may the devil take “ a Khattak," and ‘ A Khatak is a hen. If you seize him slowly ho sits
down; and if suddenly he clucks.’ Another proverb runs thus: “ Though the Khattak ia
a good horseman, yet he is a man of but one charge,"
The Bangash.—The early history of the Bangash has also been narrated above. Since
they settled down in their Kohfit possessions no event of importance has marked their
history. They claim descent from Khalid ibn WAlid, Muhammad’s apostle to the Afghans
of Ghor,§ and himself of the original stock from which they sprang; but they are Pathfins
“ asrogards character, customs, crimes, and vices.” Their ancestor had two sons Gar and
S&mil, who, on account of the bitter enmity that existed between them, were nicknamed
Bunkash or root destroyers. These sons have given their names to the two great political
factions into which not only the Bangash themselves, but their Afrfdi, Orakzai, Khattak,
Turi, Zaimusht, and other neighbours of the Karlanri branch aro divided, though the
division has of late lost most of its importance.|| The G4ri are divided into Miranzai and
Faizai clans. The Baizai hold the valley of Kohat proper; the Mirdnzai lie to the west of
them in the valley to which they have given their name; while the Similzai occupy the
northern portion of Kohat and hold Shaloziin at the foot of the Orakzai hills, where they
are independent, or live in Paiw&r and Kurram under the protection of the Turi, The
Bangash Nawabs of Farrukhabid belong to this tribe.
Border tribes—The tribes on the Koh&t border, beginning from the south, are the
Darvcsh Khel Wazirs, the Zaimusht, the Orakzai, and the Afridi. The Wazfrs have already
been described. The Zaimusht are a tribe of Spfn Tarfn Afghans who inhabit the hills
between the Kurram and the Orakzai border on the north-west frontier of Kohfit. They
belong to the Samil faction. The early history of the Orakzai has also been given above.
With them are associated the Alikhel, Mishti, the Shaikhdn, and some of the Malla Khel'
all of whom are now classed as Orakzai of the Hamsiya clan, though, as the name implies,'
distinct by descent. The Orakzai hold the lower south-eastern spurs of the Safed Koh and
! DrkBfiF?w K.ar!fn' founder of the Karldnri division of.the Afghans.

J TheMolfmand? Jnl4! ™ 8e name3a9 meaning respectively Mongol and Chinese (!)
Mo* mandof Peshiwar Khwarrd valley of the Koh4t district are quite distinct from the
, § Dr^ Bf ‘1f,w„ ‘ hinks ^ , th?y a.f;d the Orakzai are, perhaps, both of Scythian origin and
belonged to the group of Turk tribes, among whom he includes all tbe Karlinri, o r as he
cans them Turklinn who came in with the invasion of Sabuktagin in tho 10th and Taimur
in the 16th century of our sera. taimur
i| Dr. Bellew is of opinion that these names denote respectively the Magian and Buddhist
religions of their ancestors. The present division of the tribes is given as follows h s T
James: BdmiL-Half the Orakzai, half the Bangash, the Mohmand and the Mahkdin vt1?
Sep&b, Katnr, Zakha Khel, Aka Khel, and Adam Khel clans of Afridi O d V - H u l 1
Orakzai, half the Bangash, the Khaltt and the Kuki Khel and Qainbar Khel clans J l / , tdf
The fead between the two factions is still very strong and bitter, and is sunnismi T a w
ti# sectarian animosity between Shfah and Sunni. ’ 13 8UPP«>awntod by
/ fy —sVv
CP • ■ • <SL
P a fia n tribes. 249
Uie greater part of TirAh. They are divided into five great clans, the Allezai, Massozai.
Daulatzai, Ismauzai, and Laahkarzai, of which the Daulatzai and Massozai are the most
numerous. The Muhammad Khel is the largest sept of the Daulatzai, and, alone of the
Orakzai, belongs to the Shiah sect. They are a fine manly tribe, but exceedingly turbulent.
They are divided between the SAmil and Gar factions. There are a considerable number
of Orakzai tenants scattered about the KohAt district. The present rulers of Bhopal belong
w this tribe. The Afridi will be found described below among the border tribes of
reshawar.
T h e P ath& n tr ib e s o f P ea h d w a r .—The PathAns of Peshawar belong, with the exception of
the Khattak described above, almost wholly to the Afghans proper, descendants of
oarban; and among them to the line of Karshabun or the representatives of the ancient
Oandhan, as distinguished from the true Afghans of Jewish origin who trace their descent
trom bharkhabun. I have already told, how during the 5th or 6th centurv a Gandhiri
colony emigrated to KandahAr, and there were joined and converted by the Afghan stock
of Ghor who blended with them into a single nation. Their original emigration was due
to the pressure of Jit and Scythic tribes who crossed the Hindu Kush and descended into
the valley of tho Kabul river. Among those tribes was probably the DilazAk,* who are
now classed as one of the Kodai Karlanri, and who were converted by Mahmud Ghaznavi
in the opening of the 11th century. They extended their sway over the Rawalpindi and
reshawar districts and the valley of the Kabul as far west as JaialAbid, driving many of the
i Hindki or GandhAri inhabitants into the valleys of Swat and Buner which lie in
tho hills to the north,_ and ravaging and laying wnste the fertile plain country. Amalga-
mating with the remaining Hindkis they lost tho purity of their faith, and were described as
infidels by the Afghans who subsequently drove them out.
The Kandahar colony of GandhAri was divided into two principal sections, the Khakhai
and Ghoria Khel, besides whom it included the descendants of Zamand and KAnsi. I give
below the principal tribes which trace their descent from Kharshabun for convenience of
reference i~
f f Mandanr............. Hold the PeshAwar plain

north of the KAbul river
„, , . called British Yusufzai, the
Yusufzai ... ■{ Chamlah valley on IhePe.
shAwar border, and part o!
Tr. . . . _ . . the Haripur tract in HazAra.
Khakhai ...< lYusufzat proper... Hold Sw4t, Buner, Panjkora,
and Dir; the hills north of
the Yfisufzai plain.
Gngi&nl .............................. Hold DoAba; the plains in the
angle between the Kibnl
K&nd . and Swat river.
.............................................. Hold Bajaur tract west of
Swst
, ( Plains Mohmand Hold plains of PeshAwar on
(Mohmand ... j right bank of B4ra river.
Ghoria Khel \ L Bar Mohmand - H°ld mountains north of KA-
■ bul river and west of the
SwAt-Kibul Dodb.
.............................. Hold PeshAwar plain on right
of KAbul river to
JittlG below tho j unction of
l ... Khalil ........... J ta ffi-r.
... Hold the Pesh4war plains bo-
tween the D4ud*ai and tho
.. . .................. * . pua.
........... j east of 8w4t river in PeshA-
IsMnwAri .................................. Scattered.

i ( .............................. ®°kl part of Khaibar moun-
........... ••• v tains and the northern
i Other. ..................... : . . A “ r » S' M K «h-
U.V.ji t t S t .r t jS " ““ Klrnol R.jput .ItetlM,

■Gc%X
111
xgx 250
,.
F a th d n tribes.
<SL
About the middle of the 13th century they were settled about the headwaters of the Taraak
and Arghasan rivers, while the Tarin Afghans held, as they still hold, the lower valleys of
those streams. As they increased in numbers the weaker yielded to pressuro, and the Klia-
khai Khel, accompanied by their first cousins the Muhammadzai descendants of Zamand
and by their Karlnnri neighbours, the UtmAn Khel of the Gomal valley * left their homes’
and migrated to Kdbul. Thence they were expelled during the latter half of the 15th
century by Ulugh Beg, a lineal descendant of Taimur and Babar’s uncle, and passed east
wards into Ningrahar on the northern slopes of the Safed Koh, and into tho JalAlabAd
valley. Here the Gugiani settled in eastern and the Muhammadzai in westorn Ningrahar
the TarklAnri occupied Lughman, while tho Yusufzai (I used the word throughout in its’
widest, sense to include both the Mandanr and the Yusufzai proper! and UtmAn Khel moved
still further east through the Khaibar pass to PeshAwar. Here they settled peacefully for
a while; but presently quarrelled with the Uilazak and expelled them from the Doaba or
plain country in the angle between the Swat and KAbul rivers, into which they moved.
They then crossed the SwAt river into Hashtnagar and attacked tho Eastern Shilmam a"
tribe probably of Indian origin, who had only lately left their homes in Shilman on the
Kurram river for the Khaibar mountains and Ilashtnagar. These they dispossessed of
Hashtnagar and drove them northwards across the mountains into SwAt, thus acquiring all
the plain country north of the KAbul river and west of Hoti MardAn.
Meanwhile the Ghoria Khel whom they had left behind in the Kandahar country had
been following in their track; and early in the 16th century they reached the western
mouth of the Khaibar pass. Here they seem to have divided, a part of the Mohmand now
known as tho bar llohmand crossing the Kabul river at Dakka, while the remainder went
on through tho pass to the plain of PeBhAwar lately vacated by the Yusufzai, where they
defeated the Dilazak in a battle close to Peshawar, drove them across the Kabul river into
what are now called the Yusufzai plains, and occupied all the flat country south of the
Kabul river and west of Jnlozai This they still hold, the Oaudzai holding the right bank
of the Kabul river, and the Khalil tho left bank of the BAra river and the border strip
between the two streams facing the Khaibar pass, while the Mohmand took the country
south of the Bara and along the right bank of the Kabul as far as Naushahra, though
they have since lost the south-eastern portion of it to the Khatak. Meanwhile the Bar
Mohmand made themselves masters of the hill country lying north of the KAbul .river as
far up as LAlpura and west of the Doaba, and possessed themselves of their ancestral capital
GandhAra, driving out into KAiiristAn tho inhabitants, who were probably tbeir ancient
kinsmen, the descendants of such Gandhitri as had not accompanied them when, two
centuries earlier, they had migrated to Kandahar. They then crossed the Kabul river,
and possessed themselves of the country between its right bank and the ore3t of the Afridi
hills to the north of the Khaibar pass.
While these events were occurring, the Gugiani, TarklAnri.t and Muhammadzai, who had
been left behind in Ningrah.tr, moved eastwards, whether driven before them by the
advancing Ghoria Khel, or called in ns allies against the DilazAk by the Yusufzai. At any
rate they joined their friends in DoAba and Hashtnagar, and attacking the DilazAk, drove
them out of Yusufzai and across tho Indus. They then divided their old and new
possessions among the allies, the GugiAni receiving Doaba, the Muhammadzai Hashtnagar,
whib' the Yusufzai, UtmAn Khel, and TarklAnri took the great Yusufzai plain During
the next iwenty years these three tribes made thomselves masters of all tho hill country
along the Yusufzai, Hashtnagar, and Bar Mohmand border, from the Indus to the range
separating the Kunar and Bajaur valleys, the inhabitants of which, again tho ancient
GandhAn who had already suffered at the hands of the Bar Mohmand, they drove east and
west across the Indus into HazAra and across the Kurram into KAfiristan. This country
S , Z divided, tho TarklAnri taking Bajaur, and the Utmin Khel the valley of the
ii fin P ! ° (4 rang Baran« and ita junction with the Panjkora, while the Yusufzai held
■ i , ii™ i, as far as the Indus and bordering'upon their plain country,
including SwAt, Buner, and Ohamlah. Some time later the Khatak obtained from
AHbar, as “ “ already been related, a grant of the plains in the south-east of the Peshdwar
d‘Strict, inns the Khakhai and their allies held all the country north of the KAbul river
from the Indus to Kunar, including the hills north of the PeshAwar but excluding those
lying west or Doaba which were occupied by the Bar Mohmand; while all the nlain
country south of the Kabul was held, in the east by the Khatak ar.d in the west bv the
Ohona Kliei. Phase last attempted to cross the river into Yusufzai, but were siunallv
defeated by the Yusufzai, and have never extendbd their dominions. How the Khatak
pushed across into the Yusufzai plain has already been told. The PilazAk, thus expelled
•Another story makes the UtmAn Khel descendants of one UtmAn, a foUower^Mahimld
Ghainavi, who settled c i r c a looo A. D. in the country which they novr hold
f A section of TarklAnri remained in Lnghmfin, where they still dwell ‘
IP §L
P a th a n tribes. 25i
from their territory, made incessant efforts to recover it; until finally, as the cause of
tumult and disorder, they were deported e n m a sse by the emperor JahSngir and scattered
over the Indian peninsula. When tho Yusufzai settled in their possessions they divided
the hill and plain country equally between their two great sections, the Mandanr and the
Yusufzai proper. But feuds sprang up amongst them which wore fomented by the
Mughal rulers; and early in tho 17th century the Yusufzai expelled the Mandanr from
ow£t and Buner, while the Mandanr in their turn expelled the Yusufzai -from the greater
part of the Yfisufzai plain. Thus the Yusufzai now hold Swit, Buner, and the Lundkhwar
and Ranfzai valleys in tho north-west of Yusufzai; while tho Mandanr hold Chamlah and
the remainder of the plain country.
T h e P a th a n tr ib e s o f P e s h a w a r c o n tin u e d .—The Plain Mohmand.— I now proceed to
describe tho tribes in detail. Passing from ICohat into Peshiwar through tho country of
the Khatak, who have already been described and turning west, wo first come to the lower
or Plain Mohmand, who occupy the south-west corner of the district, south of tho Bira
stream. They are divided into five main sections, the Mayjtzai, Musazai, Dawezai, Matannl
and Sarganni. Their headmen, in common with those of all the Ghoria Khel, aro a r b a b , a
title meaning master, and conferred by the Mughal emperors.* They are good and indus-
trious cultivators, and peacefully disposed except on the Afridi border. Their relation with
tho Bar Mohmand, from whom they are now quite separate, differing from them in both
manners and customs, is described on page 254.
The K halil occupy the loft bank of tho Bara, and the country along the front o f the
Khaibar pass. They have four main clans, Matuzai, Barozai, Isb&qzai, and Tilarzai, of
which ihe Barozai is tho most powerful. They are not good cultivators. There aro some
of the tribe still to be found in Kandahir.
Tho DAudzai occupy tho left bank of tho KAbul river as far down as the junction of the
BAra. Tho Mohmand and Daudzai aro descended from a common ancestor Daulatyar son
of Ghorai, the progenitor of tho Ghoria Khel. Daud had three sons, Mandkai. Mamur and
Yusuf, from whom are descended the main sections of the tribe. Mandkai had three sons
Husain, Nekai and Balo of whom'only the first is represented in PeshAwar. Nekai fled into
Hindustan, while Balo’s few descendants live in parts of Tirah.
The G ugiani hold tho Doaba or plain country in the angle between the KAbul and
Swat rivers. They are descended from Mak, tho son of Khakhai, by a h a m s d y a shepherd
who married Mak’s daughter Gugi, whence the name. They are divided into two great
sections, Hotak and Zirak. Macgregor says that other PathAns do not recognise them a«
of pure Pathan blood.
The M uH AM M AD ZAif hold Ilashtnagar, a strip of territory some 1 3 miles broad running
down the left bank of the SwAt river from our border to Naushahra. They are desoended
from Muhammad, one of the sons of Zamand; and with them are settled a few descendants
of his brothers, from one of whom, Kheshgi, one of their principal villages is named. Their
clans aro Prang, Chdrsadda, Razar, Utmauzai, Turangzai, Omarzai, Sherpao and Tangi
with its two septs Barazai and Nasralzai.
Tho Baizai.—-The Yusufzai proper are divided into tho Badi Khel (now extinct), IsAzai,
lltaszai, Malizai and Akozai. The Akozai are further divided into three clans, the BAnfzaij
who hold the western portion of the hills between Yusufzai and Swat, the KhwAjazai who
occupy tho country betweon the SwAt and Panjkora rivers, and the Baizai. The last origi
nally held tho Lundkhw&r valley in the centre of the northernmost portion" of the Peshawar
district, and all tho eastern hill country botween that and the Swat river. The hills they
still hold ; but tho Khattak have,§ ns already recounted, obtained all the western nnrtion
of the valley, while the LJtman Khel KarlAuri, whom the Baizai called in as allies in a feud
with their neighbours and kinsmen the RAnfzai, have obtained its north-east corner and
tho Baizai now hold on’v a small tract to tho south of these last. Thevars divide,Unto
six septs, Abba Khel, Aziz Khel, Babozai, Matorezai, Musa Khel, and Zanei Khel The
last lies south of tho Ilam range which divides Swat from Buner. Tho other five originally
held the Baizai valley and the hills to the north; but since tho irruption of tho Khatak
and UtmAu Khel, only the first three hold land m our territory.
* Arbiib is the plural of the Arabic r a b or lord; a term often applied to the Deity.
T The tribe is often called Mohmandzai or Mamanzai, and their ancestor, Hohinand or
MAman. (
i The Baiydt-i-A f g h a n i calls the Ranizai a sept of the Baizai. This seems improbable,
as they descend from different wives of A.ko.
8aY that the Khatak, as well as the UtmSn Khel, were called in as allies against
tut) R&mzAi.
ill
Xs^ - ' P a t h
.... d n tribes.
<SL
The M a n d a n r hold the remainder of the PeshAwar district. They ere divided, into main
clan as follows:—
- . . r » “ ~ {s s a a
rD“ “ “ .............................................. i g s s a
f Alfzai.
„ , „ UtmAnzai ............. < KanAzai.
Mandanr ...•{ (AkAzai.
Saddozai.
fMAnezai.
! Malakzai.
‘'-Bazar........................-j Ako Khel.
Khidrzai.
^Mamuzai.
The Saddozai are by origin a branch of the UtmAnzai by a second wife of UtmAn, but they
are practically separated from them. The UsmAnzai occupy all the northern and western
portions of the Mandanr tract, the KamAlzai lyiDg to the west immediately south of the
Lundkhwar valley and stretching as far down as the border for the BulAq Khatak, while
the AmAzai lie to the east and south-east of the same valley. Of the septs, the KishrAnzai,
who hold Hoti and MardAn, and the Daulatzai lie to the north, and the Mishranzai and the
IsmAilzai to the south of the respective tracts. South of tho AmAzai, and between them and
the Khatak territory, come the Razar ; while tho UtmAnzai and Saddozai hold the extreme
east of the district on the right bank of the Indus, the Saddozai lying to the west and tho
UtmAnzai to the east. These latter also hold a small area in the south of tho independent
Gadun valley, and early in the 18th century were called across the Indus by the Gujars of
HazAra as allies against the Train Afghans, and appropriated the Gandgarh tract from
Torbela to the southern border of HazAra. In this tract all throe of their main septs aro
represented, the Tarkheli section of the Alizai holding the southern half of the tract, and
stretching across tho border into Attock. The Khudu Khel, a Saddozai sept, occupy the
valleys between Chamlah and the Gadun country. The valley of Chamlah, on the Peshiwar
border and north of tho Gadun country, is occupied by a mixture of Mandanr clans, in
which the AmAzai, whose IsmAilzai sept hold the MahAban country, largely preponderate.
Tho Mandanr, living almost wholly within our territory and long subject to the rulers of
PeshAwar, are perhaps more civilised and less impatient of control than any other Pathdn
tribe.
T h e P a th d n t r ib e e o f th e P e e h d w a r b o r d e r .—The A fri' di.—Dr, Bellow says that the Afridi,
whom he identifies with the Aparytco of Herodotus, originally held the whole of the Safed
Koh systc-m between the Kubul and Kurram river, from the Indus to the headwaters of the
Kurram and the PewAr ridge. But since the great Scythic invasions of the 5th and sue.
ceeding centuries, they have been successively encroached upon by tribes of very diverse
origin; first by tho Orakzai and Bangash to the south, and later by the Waziri and Turi
to the south-west, the Khatak to the east, and the Ghilzai, Khugiani and ShinwAri to the
west. They now hold only tho central fastnesses of the eastern extremity of the Safed
Koh; namely, the Khaihar mountains, the valley of the BAra and the range south of that
valley which separates Kobdt from Peshawar, and the northern parts of Tirah, which they
recovered from the Orakzai in the time of JahAngir. The Pathnn historians trace their
descent from BurhAn, son of Kakai, grandson of Karl-inn, by his son UsmAn surnamod
Afrfdi, and say that in tho 7th century the Kbaibar tract was held by RAjputs of the Bkatti
tribe and Yadubansi stock, subjects of the RAja of Lahore, who were constantly harassed
by the Afghans of Ghor and the SulaimAns ; and that about tho end of the century the
Afndi, then in alliance with the Gakkhars, obtained from the Lahore government all the
hill country west of the Indus and south of the Kabul rivor on condition of guarding the
frontier against invasion. The Afrfdi aro divided into five clans, of which tho Ula Khel
and in i{ the Zakba Khel srpt is the largest, while the Mita Khel are no longer to be found
in Afghanistan and the Miri Khel have been amalgamated with the Malikdin and Aka Khel
Some of the principal divisions are shown below
1, Mfta Khel.
2. Miri Khel.
Bassi Khel.
f
Madda Khel.
SultAn Khel.
Miro Khel.
■e° i x
CP '' §L
P a th a n tribes. 953
fFl,o.KM j £ “ f» ,.
.. Ola Khel............. “ - - j M<, A b«,d Kh., [ ^ S £ -
(Khaibar Afridi), J {S ep d h .
CZaJcha K h e l.
r Hasan Khel.
5. Adam K hel ... j ^ 7 ^ '

( Ashu Khel.
But for practical purposes they are divided at present into eight clans—v i t . , Kuki Khel,
Malikdin Khel, Qambar Khel, Kamar Khel, Zakha Khel, Aka Khel, Sepih, and Adam Khel,
whose names are printod in italics in the above table.
The Adam Khel, who include the Hasan Khel and Jawaki septs so well known on oar
border, occupy the range between KohAt and PeshAwar, from Akor west of the Kohat pas3
to the Khatak boundary. The Hasan Khel hold the land along the southern border
of the PeshAwar, from Akor west of the Kohrlt pass to the Khattak boundary. The
Hasan Khel hold the land along the southern border of the PeshAwar and the north
eastern border of the Kohat district. Next to them come the Aka Khel who hold
the low range of hills from Akor to the Bara river, the Bassi Khel sept lying nearest
to British territory. These two clans occupy tho south-eastern corner of the Afridi
country, and lead a more sottled life than their kinsmen, being largely engaged in
the carriage of wood and salt botween Protected Territory and British India. The other
tribes are in some degree migratory, wintering in the lower hills and valleys, whilo in the
hot wcatbor they retire to the cool recesses of the upper mountains. But their general
distribution is as follows : North of tho Bara river is the Kajnri plain, which forms the
winter quarters of the Malikdin Khel, Qambar Khel, Sepah, and Kamar Khel. The Qambar
Khel pass the summer in Tirah. The Sepah’s summer quarters are in the BAra valley ;
while the Kamar Khel spend tho hot months in the spurs of Safed Koh between MaidAn and
Bara, and are better cultivators and graziers and less habitual robbers than their kinsmen.
The Zakha Khel are the most wild and lawless of the Afridi clans. Their upper settlements
are in the Maidin and Biira districts, and their winter quarters lie in the Bazar valley
north of Landi Kotal, and in the Khaibar from Ali Masjid to Landi Kotal. Their children
are christened by being passed backwards and forwards through a hole made in a wall after
tho fashion of a burglar,1while the parents repeat “ Be a thief; be thief " —an exhortation
which they comply with scrupulously when they arrivo at years of discretion. They are
notorious as liars and thieves, even among the lying and thieving Afridi. The Kuki Ivhel
hold the eastern mouth of tho Khaibar, and the pass,itself as far as Ali Masjid. In summer
they retire to the glen of Rajgal. north of Maidan, in the Safed Koh. They trade in fire-
wood, and offend rather by harbouring criminals than by overt acts of aggression. The
Afridi is the most barbarous of all the tribes of our border. All the Karlanrj, with the
single exception of the Khatak, are wild and uncontrollable; but most of all the Afridi.
“ Ruthless cowardly robbery and cold-blooded treacherous murder are to an Afridi the salt
of life. Brought up from earliest childhood amid scenes of appalling treachery and merci
less revenge, nothing has yet changed him : as he lives, a shameless cruel savage, so he
dies. Yet he is reputed brave, and that by men who have seen him fighting; and lie is on
the whole the finest of tho Pathan races of our border, His physique is exceptionally fine,
and he is really braver, more open and more treacherous than other Pathans. This much
is certain, that ho has the power of prejudicing Englishmen in his favour; and few are
brought into contact with him who do not at least begin with enthnsiastic admiration for
his manliness."* He is tall, sparo, wiry, and athletic ; hardy and active, but impationt of
heat. His women are notoriously unchaste. Ho is only nominally a MusalmAn being
wholly ignorant and intensely superstitions. The Zakha Khel romoved the odium under
which they suffered of possessing no shrino at which to worship, by inducing a sainted man
of the Kaka Khel to come and settle among them, and then murdering him in order to bury
his corpse and thus acquire a holy place of their own. The Afridi are intensely democratic
the nominal chiefs having but little power. , •
The Mullagohi.—North of the Afridi come the MullAgori, a small and inoffensive tribe
who i«ro associated with the hill Mohmand but whoso PathAn origin is doubtful. They
hold the Tartars country north of the Khaibar range. They are noted thieves but confine
themselves to petty offenoes.
The Shinwar i are the only branch of the descendants of KAnsi, third son of Karshabun.t
who still retain a corporate existence as a tribe. They1lie west of the Mullagori, hold the
* Macgregor s G a z e tte e r o f th e N o r th -W e s te r n F r o n tie r, cub voce Afridi.
t Dr. Bellow says they came from Persia in the time of Nadir Shih, and settled arnoa*
the PathAni.
■g°5pX
f(I)| 254
,.
P a p ia n tribes.
<SL
hills to the north of the western end of the Khaibar pasB, and thence stretch along the
northern slopes of the Safed Koh up to tho KhugiAni territory. They are divided into
four great clans, Saugu Khel, Ali Shor Khel, Sopah, and Mandozai. The Khaibar Shinw iri
belong to the Ali Sher Khel, and live in the LoArgi valley at Landi Kotal. Their princi
pal septs are Piro Khel, Mir D id Khel, Khuga Khel, Shekh Mai Khel, and Suleman Khel.
They are largely engaged in the carrying trade between Peshawar and Kabul ; and are
stalwart, hardworking and inoffensive, though much addicted to petty thieving. They
probably came up to this part of the country with the Ghoria Khel (see page 250).
The Bi b Mohmand.—T he history of the hill or Bar Mohmand has been related in section
409. They hold the hills to the west of the Doiiba botweou the Kabul river and Bajanr
and UtmAn Khel country, the southern portion of Kunar, and some of the northern hills
of tho Khaibar. They have also spread across our border along the Kabul river, between
the two branches of which the Halimzai clan hold a small area lying between the DAudzai
and the Gugiani. Their principal sections are Baizai, KhwAezai, Dawozai, Utmanzai,
Kukozai, and Tarakzai, tho last of which is divided into Halimzai, Isa Khel, BurhAn Khel
and Tarakzai proper. The Halimzai and Tarakzai proper hold land on our border, the
others living further west. The KhAu of Lalpura, Chief of the Mohmand, who belongs to
the'Tarakzai clan, probably enjoys more real power than any other tribal chief among
the Pathans of our immediate border. Tho Mohmand is almost as great a savage as the
Afridi, while his venality is even greater. “ You have only got to put a rupee in your
eye, and you may look at any Mohmand, man or woman." They formerly gave much
trouble on our border.
The U tman K hel.— The history of tho UtmAn Khel has already been sketched. Thoy
occupy both banks of tho SwAt river beyond our border as far up as Arang Barang, aud
have, ns stated in section 410, obtained a portion of the Baizai valley of Lundkhwar. The
two chief clans are the Umar Khel and Aeil Khel, the former of which hold the bills on
the Peshawar frontier, while the latter who live on tho Swat river are more powerful.
“ They are described as tall, stout, and fair, often going naked to the waist. The women
labour like the men, and everything Bhows the absence of civilization. They aro
a sober people, with none of the vices of the Yusufzai.’ ’* They give us but little
trouble.
The Y usdfzai proper.— The history of the Yusufzai has already been related. Their
Bidi Khel.. (almost eitinot). main divisions are shown in the margin. The holdings of
r Hasanzai. the Akozni clans have already been described in section
IsAzai ...| Madakhel. 410. The Isizai hold the north-east slopes of MahAban,
UUazol '■AkAzai. and the raountaiuouB country on both sides of the Indus
(Daulatzai. in HazAra and the Gadun valloy. The Malizai hold
Malizai . s Ohagbarzai. eastern and the UiAszai western Buner. Tho Kanizai and
( BAnizai*.’ Baizai septs of the Akozai hold all tho hills beyond the
Akozai ...i KhwAiaaai. northern border of Y-fisufzai, the form er to the west and
(Baizai. the latter to the east. Beyond them in Buner lie the
SalArzai sept of the lliABZni, and again between them and the Chamlah valley are the
Nurazai of the Malizai clan, which includes the Abazai section. The Yusufzai are
incredibly superstitious, proud, avaricious, turbulent, merciless, and revengeful. But they
are o f a lively, merry, BOciable disposition, fond of mueio and poetry, and very jealous of
the honour o f their women. Their tribal constitution is distinctly democratic.
T h e J a d u n C o u n t r y .— S o u t h of the Yusufzai territory come Chamlah and the Khudu
Khel territory already noticed. The southern parts of the country between Peshawar
and Hazara constitute the G adun or J adun country. The holdings of other tribes in this
valley have already been noticed. The Jadun themselves oocupy all tho eastern portions
of the valley and the southern slopes of Mababan down to the Indus, as well ns a con
siderable area in HazAra.
T h e P a t h d n t r ib e s o f H a z a r a .—The Hazara mountains on this side of the Indus were from
a very early date inhabited by a mixed population of Indian origin, the Gakkhars occupying
tho portion to tho south and having authority over tbo Rajputs of the eastern hills, while a
Gujar population held most of the northern and contral parts of the district. In 1399 A D.
a family of Karlugh Turks came into India with Taimur, settled in the Pakhli plain in tho
north and centre of the district, and established their rule over tho whole of the district
then known as the kingdom of Pakhli.f I have already related how, about tho middle of tho
I6th century, the DilazAk were driven out of PeshSwar across the Indus, and were presently
* Maccregor’s G a z e tte e r , su b v o c e Utmfin Khel.
t Colonel Waco said they were a clau of tho HazAra TArks. But the Tdrks who gave
their name to the district aro supposed to have come with Changxz Khkn and not with
Taimur. Perhaps they were the same men, and havo confused the two invaders in their
traditions.
— nV \ . ^
IP ■ : Pa\hAn tribes. - 256

§L
followed by the representatives of the old GandMri, the present inhabitants of SwAt and
Buner and the mountains north and east of Peshawar. As the Afghnns who had possessed
themselves of the trans-Indus tract opposite the Hazara district increased in ■numbers and
extended their rule, successive bands of the old inhabitants crossed tho river and settled in
IlazAra. About the end of the 17th century* a Sayyid named JalAl Baba, ancestor of the
famous Sayyids of Kagan, came with a heterogeneous following from'SwAt. drove out tho
KarlAgh. and appropriated the northern half of the district, including the valley of Kagan.
About the same time the Tanaoli crossed the river and occupied the hill country between
Abbottabad and the river, now known by their name as Tandwal; while the Jadiin came
over from their original seat between Peshawar and HazAra and possessed themselves of the
tract south of AbbottabAd, the Turin drove out or subjected the Gujar families of the
Hazara plain, and tho Utmdnzai, called across the Indus by the Gdjars as allies, appropriated
tho Gandgarh tract along the bank of the river from Torbela to the boundary of the district.
During tho first 20 years of the 10th century tho Durr.'ini lost their hold on the district,
something liko anarchy prevailed, and the distribution of tribes gradually assumed its
present form. This may be broadly described as follows. Afghans hold the country
between the Gandgarh range and the Indus, and the plains for some little distance south-east
of the junction of the Siran and Dor. Tribes of Indian origin'll old the whole south-east of
the district and the eastern hills as high up as Garhi Habfbullah opposite AluzaffarAbad,
the Gakkhars holding the south of tho tract along both banks of the Haro river, while
above them the Dhunds, Kamils, and SarrAls, occupy the hills in the south-eastern
corner of the district, and the adjoining Harfpur plains are held by a mired population of
AwAns and Giijars. The remainder of the district, that is the northern and central portion,
is held by tribes which, whatov.or their origin, have by long association become assimilated
with the Patlmns in language and customs, the Jadiin holding the Dor valley from Bagra
upwards to Mangal, the Tanaoli holding the Tanawal tract in the west centre of the district
between Abbottabad and tho Indus, much of which belongs to the semi-independent Kawab
of Amb, while the Swatis hold the whole mountain country north of Mansehra and Garhi
Habfbullah.
The U tm a n z a i have been already fully described among the PeshAwar tribes. The
T a r k h c li is one of the principal Utmanzai clans in Hazara, and occupies the Gandgarh
country. A few T a r in Afghans, first cousins of the AbdAli, wrested a considerable portion
of the Ilarfpur plains from Gujars early in the 18th century, and still live there, but are now
few and unimportant, Tho M is h w d n i are descended from a Sayyid father by a Kakar
woman, and are allied to tho KAkar Pathans. A small number of them came across the
Indus with the Utmanzai, to whom they were attached as retainers, and now occupy tho
north-eastorn end of tho Gandgarh range, about Srfkot. With the Utmanzai came also a
few P an n i , a Kakar sect, who are still settled among them.
N o n - F r o n t i e r P a t h a n s — During the Lodi and Sfir dynasties many PathAns migrated to
India, especially during the reign of Bahlol Lodi and Sher Shah Sur. These naturally
belonged to tho Ghilzai section from which those kings sprang. But large nupabers of
PaihAns also accompanied the armies of Mahmud Gbaznavi, ShahAb-ud-din, and Babar, and
many of them obtained grants of land in tho Punjab plains and founded Pathan colonies
which still exist. Many more Pathans have been driven out of Afghanistan by internal
feuds or by famine, and have taken refuge in tho plains east of the Indus, The tribes most
commonly to bo found in Hindustan are the Yusufzai, including the Mandanr, the Lodi,
Kakar, SarwAni, Orakzai, the KarlAnri tribes, and the Zamand Pathans, Of these the most
widely distributed are the Yiisufzai, of whom a body of 1,200 accompanied Babar in liis final
invasion of India, and settled in the plains of Hindustan and the Punjab. But as a rule the
PathAns who have settled away from the frontier have lost all memory of their tribal
divisions, and indeed almost all their national characteristics.
The descendants of Zamand very early migrated in large numbors to Multan to which
province they furnished rulers till the time of Aurangzeb; when a number of'the AbdAli
tribe under the leadership of Shah Husain were driven from Kandahar by tribal feuds,
took refuge m Multan, and being early supplemented by other of their kinsmen who were
expelled by Mir U bis, the great Ghilzai chief, conquered Multan and founded tho tribe well
known in the 1 unjab as MultSm Pathans. NawAb Muzallar Khan of Multan was fourth in
descent from bhah Ilusam When the Zamand section was broken up, tho Khweshgi clan
migrated to the Ghorband defile, and a large number marched thence with Babar and found
greatfav,0^ ^ “ ls bands and those of Humayun. One section of them settled at Kasur. and
are now known as Kasuria Pathiins of GuriAni and Gohnna in Robtak are KAkar. They are
SB' i , °i,„ Yusuf* • t,'e l‘me °* Ibrihim Lodi. Those of Jhajjar in the same district are
said to be lusufzai. In the time of Bahlol Lodi, Sarhind was ruled by memliors of tho
•entury'earlier dat<3 e ‘ V6u approximately by Colouel Wace. It should, perhaps, be put «

■c%\
III gg6 R a ces a k in to P a t h in .

<SL
Pr^ngi tribe from which he sprang, and many of this tribe are still to bo found in LudhiAna,
Rupar, and the north of Ambala. The reigning family of Haler Kotla belong to the Saripal
clan of the Sarwani Afghans, who, as already related, were driven out of Afghanistan by the
MiAn Khel and Bakhtiar in the time of IIumAyun. Jahangir, for what reason I do not know,
deported the Mtta Khel sept of the Afrfdi to Hindustan ; and some of the Afghans of
Panipat and Ludhiana are said to be descended from this stock.
R aces a l l ie d to the P athan .
T anaoli.— The Tanaoli are said to claim descent from Amfr KhAn, a Barits Mughal, whose
two sons Bind Khan and Pal KhAn crossed the Indus some four centuries ago and settled
in TanAwal of HazAra ; and they say that they are named after some other place of the same
name in Afghanistan. But there can be little doubt that they are of Aryan and probably of
Indian stock. We first find them in the tians-Indus basin of the MahAban, from which they
were driven across the Indus by the Yusufzai some two centuries ago. They now occupy
TanAwal or the extensive hill country between the river and the Urash plains. They are
divided into two great tribes the Hindwiil and PallAl, of which tho latter occupy the
northern portion of TanAwal, and their territory forms the j d g i r of the semi-independent
Chief of Amb. Of the'10.000 Hazara Tanaolis, 8,737 returned themselves in 1881 as PallAl,
1,964 as DafrAl, a sept of the Pallal, and only 1,076 as Hindwal. It is probablo that clans
were not recorded in the Amb territory where tho HindwAl, and indeed the great mass of
the Tanaolis dwell. They are an industrious and peaceful race of cultivators ; but their
bad faith has given rise to tho saying— T a n a o l i b e -q a u li, “ tho TanAoli’s word is naught.”
Dilazak and Tajik.—The DilazAk are distinct from the Tajik. The origin and early
history of the DilazAk have already been noticed in Vol. II, pp 241—2. But according to
some authorities they were the inhabitants of the PesbAwar valley before the PathAn inva
sion, and are apparently of Scythic origin and came into the Punjab with the Jits and Katti
in the 5th and 6th centuries. They soon became powerful and important and ruled the whole
valley as far as the Indus and the foot of the northern hills. In the first half of the 18th
century the Yusufzai and Mohmand drove them across the Indus into Chach-Pakhli. But
their efforts to regain their lost territories were such a perpetual source of disturbance,
that at length JahAngfr deported them e n m a s s e and distributed them over Hindustan and
the Dakhan. Scattered families of them are still to be found along the left bank of the
Indus in HazAra and Rawalpindi.
The TAjik are apparently the original inhabitants of Persia ; but now-a-days the word is
used throughout Afghanistan to denote any Persian-speaking people who are not either
Sayyid, Afghan, or HazAra; much as JAt, or Hindki is used on the upper Indus to denote
the speakers of Panjabi or its dialects. They are described by Dr. Bellew as peaceable,
industrious, faithful, and intelligent. In the villages they cultivate, and in the towns they
are artisans and traders; while almost all the clerkly classes of Afghanistan are TAjiks.
Hazaras.—Our Census figures certainly do not represent tho whole number of HazAras
in the North-West 1’rontier Province and probably most of them return themselves as
Paths ns simply, without specifying any tribe. The Hazaras of KAbul have already been
noticed. They hold the Parapomisus of the ancients, extending from KAbul and Ghazni to
HirAt, and from Kandahar to Balkh. They are almost certainly Mongol Tartars, and wore
settled in their present abodes by Changiz KbAn. They have now almost wholly lost their
Mongol speech, but retain the physical and physiognomic characters of the race, and are
“ as pure Mongols as when they settled 600 years ago with their families, their flocks, and
their worldly possessions.” They intermarry only among themselves, and in the interior
of their territory are almost wholly independent. They are described at length by Dr.
Bellew in Chapter XIII o f his R a c e s o f A f g h a n i s t a n . Sir Alexander Cunningham said that
in Babar’s time the Karluki (? KarlAghi) HazAras held the country on both banks of the
Sohan in Rawalpindi; and he refers to them the well-known coins pf Sri Hasan KarlAki of the
bull and horseman type, which he ascribes to the beginning of the 13th century. But the
descendants o f these people are apparently returned as T urks and not as HazAras. Their
history in the Hazara district has been sketched above. Dr. Bellow describes the HazAras
as a “ very simple-minded people, and very much in tho hands of their priests. They are
for the mo9t part entirely illiterate, are governed by tribal and clan chiefs whose authority
over their people is absolute, and they aro generally very poor and hardy. Many thousands
of them come down to the Punjab every cold season in search o f labour either on the roads
or as well-sink®18* wall.bui]der3, etc. In their own country they have the reputation of beine
a brave and hardy race, and amongst the Afghans they are considered a faithful industrious
and intelligent P«°Plfi as servants. Many thousands of them find employment at K&bul and
Ghazni and Kandahar during the winter moDthsas labourers-n the two former cities
makdy in removing the snow from the house-tops and streets. In consequence of their
hninff heretics, the Suum AfghAns hold them in slavery, and in most of the larger town, the
J g g £ S K p u r c h a s e d slavea of this peopl..” They are all Shias gM th*
IP ■ §L
■G
°ix
257
§
Q adarj, Q adria. See under S ufi.
Qaim Khani, a sept of Cliaulid.D Rajputs found in the Bdwal n iza m a t of
Jind and in Jaipur State and descended from Qaim Khdn, a famous
convert to IslAm. They are said to abstain from using planks of wood
in their doorways.
Qaim-makam, lit. a locum ten en s. A small group of Muhammadans who in
Hiss&r claim to be Mughals, and owe their institution to the Mughal
emperors. But in Rohtak they say they are Pathdns.
Q alandaej, the Kalender of the A ra b ia n N ig h ts, is properly a holy
Muhammadan ascetic who abandons the world and wanders about
with shaven head and beard. But the word is generally used in
the Punjab for a monkey-man. Some of them have a sort of pretence
to a religious character; but their ostensible occupation is that of
leading about bears, monkeys, and other performing animals, and
they are said, like the Kanjars, to make clay pipe-bowls of superior
quality* The numbers returned are small except in Gurg&on, where
Mr. Canning suggested, the Qalandars of the Census returns of 1881
may be the f a q ir s of the shrine of Sh&h Chokha, a saint much
venerated by the Meos ; insomuch that the abduction of a married
woman from this saint’s fair is held to be allowable, Shfih Chokha
being held to have given the woman to the abductor. The Qalandars
have a secret vocabulary, which includes a number of pure Persian
words. They settle most of their disputes among themselves, and conduct
their debates with great orderliness and dignity. The most famous
Qalandar shrine is that of Abu Ali or Bd Ali Qalandar who is
buried at Pdnipat.t Another Qalandar, Shah Bdz, a notorious heretic
from Khurdsdn settled in the Samah tract on the Peshdwar border.
Q alhabi, a Jdt clan (agricultural) found in Multdn.
QANtfNao, lit. ‘ an expounder of law.’ The title of a family in Karndl
who were originally m od is or store-keepers and also engaged in
commerce at Joli. One member of the family was appointed Qdnungo
of Karndl and the family then settled there. Originally Mahdjan by
caste, its founder Maidi Mal had a son Rai Mai, ancestor of the present
Qdnungo family, but he subsequently embraced Isldm and his son
Shaikh Taydb by a Muhammadan wife is paid to have risen to the
rank of U'azir at the Mughal court and to have obtained his brother's
appointment as Qdnungo. Qdnungo families are also found in Hoshidr-
pur, where a family of Jirath Khatris were once qarvungos of Bajwdra
in Mughal times! : in Gujrdt: in Julluudur, at which town there was
* As in Gurdispur where their speciality is Baid to be a pottery made by mixing goat’s
dung with clay. According to Garnett {M y tticiim and Magic in T urkey), the founder of the
• Qalandari Darwesh was Qalandar Yussuf Andalusi, a native of Andalusia, who was for long a
disciple of Shaikh H&ji Doktish. He was, however, expelled from his brotherhood on account
of his overbearing temper and arrogant conduot. Ho then; tried to gain admittance to tbo ■
Maulavi order, but eventually founded a brotherhood, the rules of which prescribe perpetual
wandering and eternal hatred against the orders which had rejected him. The title of ,
Qalandar means *pure ’ aud is not confined to the order.
Macauliffe, Sikh Religion, I, p. 62, For his legend, see Kamil Gazetteer, 1890, p. 100,
i Tawarikh QaumK h a triin , p, 20.
r ^ jJn .1 f.Bfr ijj , ( 4* i

'G
°v\ ^
—XV\
|I | - 258 Q a rlu g h — Qassab.

<SL
an old Sahgal Khatri family* which held the office and is now partly
Muhammadan : in Kdngfa at Kotla :t at Palwal in Gurgaon ; and else
where. The family last mentioned affects the shrine of Shaikh Ahmad
Chishti whose shrine is at Sajw&ri in Palwal tahsil. One of their
ancestors died at this shrine and such was his attachment to the saint
that until one of his fingers was cut off and buried at the shrine his
body could not be removed and taken to the Jumna to be burnt.
Q arlugft, Q ab-, or Q arltJq, a well-known Turk tribe whose m a lih or chief,
Saif-ud-Din Hasan and his son Ndsir-ud-Diu Muhammad appear in
the account of the Mughal invasions of the Indus territories in the
period from 1221 to 1260 A.D. The former held Ghazni, Karmdn and
Banian, the latter a place between Karman (Kurram) and the Jhelum
and not far from the banks of the Indus, but hitherto not identified.
To it Saif-ud-Din retired when driven from Ghazni and Karman, and
his son became *a vassal of the Mughals, retaining the k h i[ia h of
.BamfLii which Raverty located on the east bank of the Indus. The
h h itla h probably extended as far north as Pakhli in Hazara where the
Qdrlughs were probably reinforced by Timur’s v iin g or h a za rah . The
Qfirlughs declined before the Afghdn inroads, but in 1786-7 Timur
Shdh Durrdni reinstated the headman of the Turki p a t t i and Mdnakrai
in those possessions and a few of this Turkish race were at the British
annexation still settled at Manakrai, a little to the east and south of
Haripur, and in Agror.
Qasai, a cotton-comber. The Qasdis have several sections, Arbi Bhatfi,
Bhatta, Khokliar, Gordha, Thahfm, Tbahfm-Ansdri and Suhal. The
Bhiitta say they used to be m u lla h s until their territory was invaded
when they said they were Qasdis. The ’ caste’ is further cross-divided
into two occupational groups, the Bdkarif who sell goat’s flesh and
deal with Hindus, and the Pinjaras or cotton-cleaners. These two
groups do not intermarry or hold any social intercourse with each other
as a rule. The Qasai almost certainly overlap the Q assab, if indeed
the two names are not identical. See also Penja. The Persian trans
lation of Qasdi is Nadd&f.
Q a s n a n a , a Kharral clan (agricultural) found in Montgomery.
Q asrani, Q aisarani : See Kasrdni (Baloch).
Q assab.—A butcher who slaughters after the Muhammadan fashion, dresses
the carcase and sells the meat. But in Karndl the Qassdb is often a
market gardener. In Rohtak the butcher class is the very worst
in the District, and is noted for its callousness in taking human life,
and general turbulence in all matters. A proverb says : “ He who has
not seen a tiger has still seen a cat. He also has not seen a Thag has
still seen a Qassdb.”
In Kapurtliala the Qassdbs have two territorial groups, (i) the Lahore
who immigrated there under Rai Ibrahim, (ii) the Slmikhopuria who
came from Shaikhopur under RAjd Fateh Singh. The village or Do&bia
‘ Pyhis"appears to be distinct fromthe Qinfingo family at lUhon, originally Khi Khatria
w now Muhammadan by creed : P. N. Q. I. § 478.
+ Tawdrlkh Jldjagdn i-Kdngra, by Diwon Sarb Diil, Kingra, 1883.
I Fr bakra, goat Also termed Shaikh out of respect. The Qasiis who do not kill cows
call themselves Sikkhu or to distinguish more exactly m e k n -^ m (from m«kn<, a goat)
as opposed to UakkarnilthM (from bhakkar, a bull, cow or buffalo). They have a secret
vocabulary'
/■jS* ■G°iix
III
/ --- 'N^V\
Qaw wal —Qizilbash. 259

§L
9
Q a ssd b s form a third group, rarely connected with the two former
b y marriage. The Lahori were originally Bhafti Rdjputs, converted
to Islam under Akbar: while the Shaikhoptiria were Khokbars.
Both are iu practice endogamous. No outsiders are admitted into
the caste—not even an apprentice who has been taught butchering.
The Qassdb would certainly appear to be sometimes identical with
the Qasdi. Thus the Bhatti (or Bhutti) Qasdbs of Jhang are cotton-
combers. They observe the jh a n d ceremony in front of a mosque, gur
worth five annas and 2^ sers of ch urt (bread baked with ghi and sugar)
being distributed. In Gurgaon the b eopd ri or ‘ dealer ’ iu cattle is said
to be a butcher also. These dealers are very numerous about Firozpur
Jhirka in the south of that District. They are probably Meos by origin.
Q aw w al, See under Mirasi.
Q iz i, a Muhammadan law-doctor who gives opinions on all religious and
legal questions. The descendants of a famous Qdzi often retain the
title and there are several well-known Qdzi families. In Dera Gkdzi
KMn the Qdzis are said to be all Awdns, and the more important among
them call themselves Ulamd. The Qdzis do not claim descent from one
and the same ancestor. During the times of the Musalmdn kings of
Delhi some men were appointed judges of the Muhammadan Law, and
their descendants continue to practise as expounders of its tenets.
Qizi Shaikh Razo (-Riio), a Jat clan (agricultural) found in Multdn.
Qizil- oe QAzAL-BisH— (Turki qizil ‘ red,’ and bash, ‘ head.’)— The Qizil-bdsh
are supposed to be descendants of the captives given to Shaikh
Haidar the Safawi* by Timur. They wore the red caps assumed
by those captives as a mark of distinction and were considered the
best troops in the Persian armies. Ibbetson described them as a
tribe of Tartar horsemen from the Eastern Caucasus, who formed
the backbone of the old Persian army and of the force with which
Nddir Shdh invaded India. Many of the great Mughal ministers were
Qizilbdsh and notably Mir Jumla, the famous minister of Aurangzeb.
The red cap of peculiar shape, which they wear, was invented by
the founder of the Soplii dynasty of Persia, an intolerant Skid, as
the distinguishing mark to that sect, and which his son Shdh
Tahmdsp compelled Humdyun to wear when a refugee at the Persian
Court. There are some 1,200 families of Qizilbdsh in the city of
Kdbul alone, where they were located by Nddir Shdh, and still form
an important military colony and exercise considerable influence in
local politics. They are not uncommon throughout Afghdnistdn. See
also under Ghuldrn. Ferishtat appears to assign to the Kazilbdsh a
much earlier origin than any other writer, for he mentions the
“ Turkmdns of Kandahdr, called Kazilbdsh, owing to their wearing red
caps,” under the year 1044 A.D4
*.\heoS«ai^ S r (, al,Udf d t0, must 161110 Safavid who was fourth in descent from
Shaikh Safi and added the role of warrior to the profession of saint: S Lane-Poole's
Mohammadan Dynasties, p. 255.
t Briggs’ Mahomedan Poieer in India, p. 101.
I Kizzilbash is also described an ' offensive nieknamo' given by the Turks to the Bektish ‘
of Cappad<Kia,Bmasm faith, or with a curiously composite religion. The Bektdshis are
followers ot nap Bektash who blessed the Janissaries when that corps was enrolled by the
Arafr Orcuan anil it remained closely associated with the order found by that famous saint:
Barnetts SlysU cim and M iy ic in Turkey, pp. 18 and (for the doctrines of the BejtUehj
|1 | .
'<« - 260
. Q om — Qureahi.
<SL
Qoir, a Jfit clan (agricultural) found in Multfin.
Qdeaishi, Qcbaish, was the tribe to which the Prophet belonged. The word
is said to mean trader.* But a learned m a u la v i in Jhang declares that
the name is derived from qarsh , a marine animal hunted by the Quresh
or Quraish. Owing to its lofty origin the Quraish is a favourite
tribe from which to claim descent, and it is to be feared that
comparatively few of those who return themselves as Quraishi have
any real title to the name. The true Qureshis of the south-western
districts, however, are often possessed of great influence, and hold
a high character for sanctity. Such are the descendants of Bahfi-ul-
haqq the renowned saint of Multdn, who are known as Hfishmi
Qureshis, and whose family is described at pages 490/ of Griffin’s
P a n ja b C h iefs. They are chiefly found in the Multfin, Jhang, and
Muzaffargarh districts. Among those who style themselves Quraish
many belong to the Faruqis or descendants of Umar, the second
Caliph, or to the Sadfqis or descendants of Abu Bakar, the first Caliph,
both of whom belonged to the Quraish tribe. But the term Sadiqi is
often confused with Sidqi.
In Jhang the Quraishis are divided into the following eight families
or septs :—•
Hfishami, from Hfisham. Shaikh.
Bodla, q. v . Abbfissi, from Abbfis.
Minin. Allfihbeli.
Shahfina. Hfirsi, from Hfiris.
The Allfihbeli were so named by a f a q i r who blessed them with tha
words: A l l i h b e l i , 1 may God be your friend.’ The Hfishamis take
wives from the other septs, but do not bestow daughters outside their
town sept. Similarly the Shahfina and Abbfissi only give daughters to
the Hfishami and take brides from the other septs, but otherwise give
none in return. The Quraishi give daughters to Sayyids. The
Hfirsis’ claim to be Quraishis has been disputed, but those of Haweli
Bahfidur Shfih and Garh Mahfirfij or Pir Abdur Rahmfin are of some
importance. The flfirsis too sometimes claim to be endogamous.
The Quraishi in Multfin are confined mainly to the families of B a h fiw a l
Haqq at Multfin, the guardians of the shrine at Makhdum Rashid, and
their immediate connections.t Several tribes, e .g ., the L a n g r i a l also
claim Quraish origin. The Quraishi appear to have entered Multfin
in the 13th century A. D. and their proselytizing movements throw
some light on the tribal arrangements of the day.J
* Aroir Ali, Spirit of 1,1dm. p. 61, derives it from qaraiha, to trade. The sanctity of the
tribe dates from 440 AB or nearly two centuries before the Prophet's power reached its
zenith, m which year Kosbai acquired for his family the guardianship of the Ka’bah-the
f o u r - s q u a r e s a c r e d stone at which the gazelle was sacred-at Mecca. Before the birth of
PS s s Tsaszszsr* * ,utt' ^ ^
t i f f i n g a u ttu r, 1802, p. 128 and p. 166. '
£
i Ibid., P*
111 Q u reja h -~ Q u re8 h i. 261
‘SL
The Hiins in Montgomory also elaim to he QuraiBH but the history
or the tribe shows how the claim arose. Under Alamgir Shaikh Qutb
™ s' a. learned man and apparently a teacher of some of the nobility
at rjelln obtained a grant of several villages in talu h a QutMb&d. The
mns were then simple land-holders, living a little to the north-west
or FAkpattan. Shaikh Qutb became powerful, owing to his ability and
inuuence at court, and wealthy, as the Ffira, Sohdg and Llhaddar
screams flowed through his lands. The ta p p a or tract of the Hfins
was transferred by Alamgir from the p a rg a n a of Kabulu, to that of
Alamgirpur. At the downfall of the Mughal empire Shaikh Qutb’s
descendant made himself independent and about 1764 Muhammad
Azirn was chief of the clan. He seized as much of the country round
Mahka Hdns as he could, but in 1766 the Sikhs overran it and took
bun prisoner by treachery. His brother is said to have called in the
Bahrwal Sikhs to assist him, promising them half his territory, but
instead of helping him against his rival, the d iw d n of Pdkpattan,
they put down cow-killing and the call to prayer, and so he called in
the Dogars, and drove out the Sikhs. But about this time the streams
which watered his lands had dried up and he was unable to resist the
Sikhs when they returned and he had to seek refuge with the d iw d n of
Pcikpattan. But this account is far from satisfactory as it is irreconcil
able with the received chronology of Sikh historians. However this
may be it is dearly possible that the H&ns are, as they claim to be
Quraishi by descent and that Shaikh Qutb owed his position at Delhi
to that fact, and obtained a grant for his family or tribe on that
account.*
Certain holy clans also claim Quraishi descent. Such are the
KnAaQAf and the Chishti. The latter claim to be Paruqi Quraishi
as descendants of the Caliph Umr. The most illustrious descendant
of Abu Izh&k, their founder, was B4M Farid Shakarganj, the saint
of P&kpattan, and his descendants are the d iw d n s of that shrine.
The B odlab also claim Quraishi origin.
Qcekjah, a J&t clan (agricultural) found in MultSn.

Q ubeshi, an Awdn clan (agricultural) found in Amritsar.
* Monty. O a tetteer. 1899, pp. 35-38 and 86.

f See Vol. II, p. 489 Rhagga means a kind offish, but shag also means a ‘ stream’
according to Purser, Montgomery Sett. R ep ., p. 14. means a stream,
© ' 268
<SL
B
RababI ( a ) , a player on the ra b a b (a violin with three strings): see under
Mfrdsi.
R abana, an agricultural clan found in Shdhpur.
R abeea,one of the principal m u h in s or clans of the Khavrals, with its head
quarters at Fatehpur in Montgomery : classed as agricultural.
Rip, a Ja( clan (agricultural) found in Multan.
R a Deo, Raja Deo, the people of Maldna, a village in Kullu, separate from
the main valley. The village gives its name to the valley, the Maldna
N&l, in which it lies. Maldna is said to be so called from Maldnu,
a Thdkur, brother of Jdna (Jdna is a hamlet in Nagar Kothi), who
ruled over Maldna some time after its foundation.
Tradition says that a band of hunters came to the valley, and having
eaten food on the spot where the temple now is, went on to hunt.
The fragments of bread left behind sprang up into a crop of corn
and seeing this on their return the hunters knew that the d e o ta had
taken them under his special protection. They remained and founded
Maldna. It is a large village of some 300 or 400 souls, lying in a
remote valley east of the Beas. The village consists of two main b eh ra
o r quarters, the first called Sara b eh r, on the east, and the second
Dhdrd b eh r, on the west side. Sara beh r again really includes two
smaller but ill-defined behra, and is occupied by the Nagwdnis (from
Nagoni in Kothi Naggar)* and the Sarwdlas (from Sar in Kothi Kais).
The Nagwdnis are the p u jd r i s of the temple, and the Sarwdlas are the
guardians of the sar or b a o li of the D e o t a Jamlu, their b e h r being close
to it. They carry loads and do ether work for the Rd Deo. Dhard b e h r
also consists of three minor beh ra , those of the Thamiani, Paehidni and
Dhardm c h u g s or families respectively. These came from Thale, in
Baragarh Kothi, from Pos in Kandwar Kothif and from Dhdrd in Kais
Kothi. The Thamidni correspond to the Bhdts or lower grade of
p u j a n a in Kullu and usually intermarry with the Nagwdnis. The
Pachidnis are tenants of the d e o t a and the Dhardni are bearers of the
silver maces, in common use in all ceremonies, which they carrv before
the d e o ta . J
Sir James Lyall writes:—

•‘ The hamlet consists of two quarters, one of which lies rather hicher un th« hill side
than the other which contains the buildings sacred to the god. The m en Vftho upper
quarter take bndes from the lower, and nee vend. This custom of intermarriage they
.allege to be due not to exclusiveness on their part, but to their inability to pav the consider-
ation for a betrothal which is demanded by the parents of girls in the other parts of Kullu,
Kullu” 61*110 demand for0l6lr own marriageable girls among the marrying menof
The Maldna people admit themselves to be Kanets, but they are

too much under the deota'a protection to iutermarry with any Kullu
Kanets, though occasionally they take wives from Rasol, not, however,
Kullu is a collection of hamlets rather than a village.
Tinia Kaa&war Kothi in Kullu must not be confused withKanaur ia Bashahr.
P t JbauflwauililfVw
xS* ■e°5x
|I |- 284 T he R a-deo o f M ald n a.

<SL
giving women to the Rasol men in return, Rasol is a remote village
not far from another Malana in Kandwar Kothi. In Rasol there is a
large m d fi of Jamlu. It is curious that the Dhard, behr people
admit themselves to be Rao or inferior Kanets, the Sard beh r men
alone claiming to be Khash or superior Kanets.
The only exogamous rule is a vague one, the idea being that relatives
within seven degrees may not marry. But this only applies to agnatic
kinship, regard being paid to the h a d d i k a n a th a , not to the d u d h ka
n a th a .
Widows can take a man to live with him, but do not m a rry a second
time. An informal feast is held to celebrate the occasion. Adultery
is not, of course, severely punished, Rs. 20 being the usual price
being paid for another man’s wife, or Rs. 40 if there is enmity
between the husband and the seducer. It may be noted that there are
fixed rates for all dealings between Maldna men, and these can only
be exceeded when trading with outsiders.* A woman who escapes into
the Nagwdn beh r or Thamian beh r cannot be arrested. If a wronged
husband refuses to accept Rs. 20 as damages for losing his wife the
seducer can take refuge in the Nagwdn or Thamidn beh r. If he does
this he must be protected by the Rd Deo who deduct Rs. 5 from the
fine of Rs. 20 and credit it to the god’s account, the husband being
given only Rs. 15 instead of Rs. 20, because he has refused to act in
accordance with rule.
Bach class burns its dead separately in defined spots. The ashes are
simply left there. The Brahmans of Harkandi are the p r o h its of Maldna,
and in every respect their customs seem to tally with those of Kullu
generally. They do not know the Maldna tongue. The loh a rs of Maldna
village itself, who beat the drums in Jamlu’s band, do not understand the
Maldna language.
The whole concourse of the men of Maldna are themselves an em
bodiment of the d e o : such concourse is called the R d D e o . The
kd rdd rs, ch ela s, p u ja r is , etc., in fact all the office-bearers, are all
Maldna Kanets, who are appointed from time to time from among
themselves by the Maldna men. This body of officials, when they go
their rounds to collect revenue fees, etc., are known as the b a ri, in
distinction to the grand host of Maldna, the R d D eo.
The d e o ta has first a k a r v n s h t (== the Kulu k a r d a r or steward), and
this term seems peculiar to Jamlu’s managers, second, a chief and
Assistant p u jd r i and a g u r o r ch e la . In addition there are eight
ja i h e r a s , elected! every one or two years, who call the villagers to
work for the d eota . Any one absent a whole day is fined annas 4 (or
twice the amount imposed for refusing to do Government work) The
signal for the closing of the attendance roll is the throwing down of
a small stick (kandicifa
*'Tfc»e-are oldrêewid it is stated have never been changed. Wheat i T h h ^ Z r runp,

Bariev and buckwheat 2 bhar per rupee. A bhar is a seed measure containim? 1ft J .!?,i
f S S „ is roughly a ,e r and a quarter of bailey and a ser and a half of S 8 18pathas and
t According to Sir James Lyall the ltd Deo appoint the council of 8 jaih eras 0r iurvmen
and they decide all disputes which arise among the people of ifalana, their decision is
never questioned, and our couits are never troubled with cases fromthe Ullage “
/<V^£ ■G
°ix
© ■ T h e R a-d eo o f M ald n a. 265

§L
All the R d D eo, except a few men, old women and children, cross the
pass in the end of M a gh ar or beginning of P o h , and spend more than a
month in the villages in Kulu containing land assigned to their god,
billeting themselves on every house. In the same way at other times
the R d D eo visits for a few days Buladi and Bishna, two villages in
Kotlii Kais, where it borders on Maldna, which are held by the deo,
and at other times the villages in Harkandi which are assigned to it!
The bari, i.c. the band of office-bearers, pays separate and more fre
quent visits, the R d D e o only visits large villages which can support it,
JJuring these visits all the Maldna men feed free at the expense of their
hosts, but no doubt their food is considered in the accounts of the
revenue taken with more or less accuracy. Some of the Maldna men
are detached in parties to visit the other shrines of Jarnlu in Kulu,
which are separate from the Maldna shrine. These parties get food
tree for a few days. The b a ri also makes rounds to the other Jamlu
temples; when it comes a goat is killed and a feast held, and some eight
annas are paid as a tribute. The zamfnddrjs of all this part of the
country commonly put aside a few sers of rice to give to the b a ri when
it comes round, none of the Malana men can read or write, they profess
to keep accounts from memory only. Some of them come with the b a ri
as porters to carry the rents, which are paid in grain back to Maldna
The Maldna karm ish t keeps Kulu accountants in the Kulu villao-es
where Jamlu has mndfis and these keep the rent rolls in the various
mudfis. The Maldna people do not give any accurate detail of how their
gram is expended, but at the fairs (m ela s ) held at Maldna all comers
are fed free as long as the fairs last.
The Maldna folk have good flocks of sheep and goats, which they
barter for rice at an annual fair held at Naggar. They are not liked
but dreaded to some extent as uncanny by the other Kulu people!
bince the approach to their glen from the Beas vallev was so far im-
proved in 1883 under the influence of Mr. L. W. Dane,‘ Assistant Com
missioner, as to be traversed by a mule battery, they have become much
more amenable to authority. Jamlu is said to be the bhdi (n ot
necessarily broth er) of d ev i Hirma, of Gyephan, the god of a snowy
lnnfLf i V'8lb ° fT f rtS ° ! the Beas vall°y> and of Jaghtham
thre« i W r ,m Kan4vvaI> but «s to the parentage of any of the
£ h*™ K • Hirma’ Qyephan and Ja“ lu are supposed not
to have divided their property. But Jaghtham and Jamlu lrive sepa
rated them joint property having been partitioned, Jamlu taking t h e
ila q a west of Mamkaran and Jaghtham the ild q a east of tlvit 0
curiously modern fable ! There is°a peculiar custom in con£ec iE w ^
he worship of Jamlu, namely, the dedication to him of a handETden
S h a S idase" “W ” « * • resident at M a S a i
wllLl n i l f Pre8en1ted.a« a lu;8ba« d to the god at a festival (kaiha),
dron n „ 7 / lrreg!' ,,u ,ntervals of severul years, on the first of Bhd-
receivnaft1 d.^ ,ca,10n to ,t}'° god the girl, who is four or five years old,
gi of a complete set of valuable ornaments from the shrine.
inteIwal!'naTfS 1!' h6r P9rent®’ b°nse, gefct5ng clothes and ornaments at
wavof wfirn.1 8hf 7 ° ? t0 7 aldna she is fed. She does nothing in the
maiden is nrn?B 7 âu3 a' 7 ben sbe “ *5 or 16 years old a new hand-
while »he iaâmlu's w i l ^ ^ RCe‘ *8 81lPP08ed to be really a viqjiq
® ..
26 g
• T he R a-deo o f M alana.
<§L
Jamlu was mucli feared in the Rdja’s time; on bis account Maldna
wa3 a city of refuge, wlience no criminal could be carried off if he got
there. A g a in , Jamlu neither paid tribute to the Kugndth temple at
Sultdnpur uor attended at that temple his respects on the Dasehra, as
most other Kulu deotas were compelled to do. Again the Maldna men,
who are all under his special protection, were allowed great license,
they used to say that the other deotas’ temples were their deo’s dogris,
or out-houses, and help themselves to anything they admired in them.
Their god has strong prejudices against use of liquor, even for medi
cinal purposes, and also against vaccination, but the village was more
than decimated by small-pox early in the decade 1880—1890, and in
1889 all the inhabitants cheerfully submitted to be vaccinated. Since
then they have got vaccinated regularly, but only because Government
wishes this. To get vaccinated whs considered, however, a sinful thing,
though it is now denied by the karm isht that this prejudice ever existed.
The buildings of Jamlu are all said to face north-west, but this is
doubtful.* The p in d i or image is a high rounded stone. Ue-goats and
thms (even though castrated) are sacrificed to him, but slie-goats, etc.,
are only offered to Ranka Devi, his wife. Jamlu is said to be the Hindu
Jamdaggan. Mr. G. M. Young records a theory that Jamlu is Jaimal
Khan the Mughal general. He has temples in Spiti, Laddkh, and in
manyplaces in Kulu, but most of the latter are simply resting places of
the Malana Jamlu.
The chief buildings are a granary for storing the grain rents of the
land assigned to the god, a house entered only on the occasion of one
of the annual fairs and kept barred during the rest of the year, a
building within which barley is sown fifteen days before that fair, so
that the blanched shoots may be offered to the god at the fair (this
offering, called j a r i , is made to other d eotas as well as Jamlu, and the
young shoots are worn by the men in their caps at most fairs), and an
edifice built for the custody of a golden image of an elephant, which
image was presented by the emperor Akbarf according t" the tradition
in recognition of an oracular revelation of the god that led to the cure
of a deformity in the person of the emperor’s daughter. There is thus
no temple, in the proper sense of the word, at Mal&na, though there
are temples dedicated to Jamlu iu many villages throughout Kulu ;
the god is supposed to dwell on the inaccessible mountain at the head
of tlio glen, whence he rarely, if ever, descends. It is for this reason,
perhaps, that there is no idol representing the d eota.
In case of the slightest injury to the building, it must be entirely
rebuilt within eight days, the workers not coming into contact with
outsiders or women and eating but once a day. A Thawi or ' mason
i*Mr. G. M. Young says : - Tho main buildings are arranged round three sides of a square,
11 facing inwards as far as I remember. Thero is a flat low stone in the grave where the
eat takes place, from which the snow is swept away first before the j.uja. Jamlu is
^nosed to come to this stone to receive a kbar’s homage. There is no image, or stone, I
n'feve in the temple. There is a very similar stone, called Jagatipat, in Nagar Castle.
+ i he image i8 a 8tatuette of a male figure, supposed to be Akbar. It may be gilt, but
J r should say gold There is a building into which it and a number of tiny images of
U elephants, (said to be Akbar's gift) are placed on the night before the great puja.
In the rest of the year these images are all kept by the p u jiri in the bhand&r where he lives.
(G. M.Y.) ' "
M i <SL
The R a-d eo o f M alan a. 267
lias to be g o t elsewhere, but he must havebe9n guilty of no immorality
(with a lower caste woman).
Two ceremonial feasts are held in his honour, the first in Pbdgan
and the second in S&wan, each lasts about a week. The first is when
the chief p u ja takes place and the second is the Maldna ja t r n or regular
fair at which there is a large attendance of pilgrims, many of whom
present offerings, the prescribed form of which'is a small silver model
oi a horse or of an elephant. These offerings* are afterwards melted
down, and shaped into larger statuettes of one or other of these
animals or into whistles or other furniture for worship. There are now
5 elephants, 11 horses, 1 deert and an umbrella in the storehouse. The
sheep and goats sacrificed at the fairs are slaughtered in a style
resembling that followed by Muhammadans rather than the Hindu
fashion, and this has given rise to a belief in some parts of Kulu that
the deota is a Musalmhn.
Once a month and sometimes more, there are Uchhabe, or feasts,
which are attended mainly by the Maldna men alone. Any sa d h u or
beggar who visits Medina gets food and a blanket if he wants it. Such
visitors are not very numerous, owing to the difficulty of the roads.
The Maldna people, in common with all the Kulu tribes, are also
firm believers in demons, etc. There are many iti the valley D&nu
Bhut signifies his wrath by a gale of wind. Be dwells on the
mountains west of the valley, and waylays men in the shape of
a bear or an ox or a tree, and once a man has seen him the
man’s heart is filled with a growing fear which kills him in time most
certainly, even if a goat is sacrificed to the Bhut,.
Banu Bhut lives in the Dugher t h d c h t About 1892 be came down
with such force that he brought down a large d ev id ia r or jumper tree
which is still shown, and damaged Jamlu’s temple. Jtunlu has a sheep
sacrificed to him. . r
Jogni is a d ev i who attacks men who go up to the high ranges with
too many flowers in their caps or in gaudy clothes. Illness follows,
and to cure it a ch elu (kid), not black in colour, must be sacrificed
very early in the morning on the roof of the bouse. (This is the
regular Jogiu Deota of Kulu).
The MalAna people have the usual Kulu household gods v i z , the
Bastar Deo or D w e llin g god of the foundation stone, before whom a
sprig of yew (raftfcal) is placed, and the ThSp Deo, outside the house,
to whom p in d s of flour, etc., are offered on the first day of harvest.
In certain villages, e. g. in Kanawar, there are Tluin Deotas with
regular temples. , Lastly, there is the Fatal Deota, who is also placed
outside the house and goes with the sheep to the Alpine pastures. He
Rh±nmlU^.e0t-a ‘T othel; fairs, a Phagli jdtrU in Ph&gan, a Shami jdtra parly in

’ a Jitrvirshu in Chet and a Kaurvirshu (on 17th Bais4kh)-i. e , the great and
ITtti PKrf. ' mu°r fe8.tlvals- ln a ction there is the fai,r of Ranks Devi, Jamlu’s wife, on
rl-irn mn.li these, of course, do not include the kaifl or expiatory sacrifices, which take
mnnntatr? n ,, 110 Deot^\s special orders. A very great one (ook place in 1883 after the
S ,ry marchmS through the valley had killed some cows. The people of Maliua
't ‘ 'nages of cow9 aud paid huge sacrifices to them.
I y., . Mr. Q, M. Young that he did not knowthe exact numbor.
+ >a gathering place for flocks in the upper pastures.
111 268 R ffiz i— R d g i.
<SL
is worshipped by the phvials ? or shepherds under the form of a trident
(ta rsh u l) on first going to the pastures and on returning home.
In a few other details the Maldna people differ from those of Knlu.
They are not compelled to wash their hands before touching food
because they scrupulously avoid contact witli low castes. The k a rd a r
and ch ela do not plough land, do not smoke tobacco, and must not
remain near any corpse even if the corpse is one of the family, and will
not use skins to cross rivers. The ceremony of dedicating the hair of
the head (vm n d a n ) is called p a s in Malana, and the Karmisht, p u jd r is
and g u r have been exempted from it. Similarly there are no cere
monies at betrothal or marriage, the Ueota’s consent being merely
asked and Re. 1 paid to the girl’s father at betrothal. Marriage
occurs when the girl is from 15 up to 25. The Maldna people only
performs the Sradh ceremonies on the last of the 16 days of the
Krishnapaksh in Asoj. The Ddgis* in the village are forbidden to
approach the temple.
The Malana people are by some considered to be superior physically
to those of Knlu, but there are a lew lepers among them, due
probably to inter-breeding. It may be that their physical qualities and
their exclusiveness are due to the fact that they (and the Rasol
people) have never been contaminated by intercourse with the Sikhs,
etc., who overran Kulu, and whose invasion brought venereal diseases
into the hills. It seems cnrious that Kulu women are so despised by
them. They resemble the Kulu people in admittedly allowing two
brothers to possess a common wife. They say, however, that mere than
two do not do so.
The dialect spoken in Malana has some affinities with that spoken in
Kanaur, but little with the dialects of Lahul or the Tibetan of Spiti.
It is called Kanasbi. The land revenue of all the hamlets in the Malana
valley is assigned to the temple of Jamlu.
R afizI, p i. R awafjz, ' forsaker,’ * deserter,’ a term properly applied to a sect
of Shfas who deserted Zaid, the grandson of Ali, because he refused
to curse the first two. Khalifas; but in the Punjab, at any rate, it is a
general term applied by outsiders to any class of Shia.
R agha, a sept of Rdjputs, closely akin to the Jdtus (q. v .). H is s a r G a zetteer.
RAGHUBA^sf, R aohbansi, ‘ a descendant of R dghu/ a branch of the Rajputs.

They are, perhaps, most numerous in the eastern part of the United
Provinces. In the Punjab they are chiefly found in the Hill States
and the sub-montane of Gurd&spur and Sidlkot, though there are a few
in the Jumna districts also. But the name would appear to imply little
more than traditional origin. Thus the Haghbansi in Gurddspur and
Sidlkot are now Manhds by tribe. In Hoshidrpur the Bohwa Rajputs
cal] themselves Raghfibansf, and say they came from Jaipur and
Jodhpur.
RaGI » Sikh title : a musician : fr. ra g , a mode or time. Also described as
a Jdt sub-caste.t
speak the Maldna tongue, although they can understand it Thev a™ rmt
forbidden to speak it. Foreigners who graze their flocks with the Malana flo'ck cm
•IniWRtaud and speak the Malitna language,
t S b Census Report, 1912, p 431.
III ' &
'G
oi x
R a g ya l —Rahbari. 260
HaoyAl, a RAjput clan (agricultural) found in Multdn.
Rahal. A Jdt clan found in Ndbha. It claims Rdjput descent, having

become Jdf by adopting widow remarriage. Their ancestor was born
on the way (rah) when his mother was taking her husband’s food to
the field. They wear a ja n e o at marriage, but remove it afterwards,
and reverence a sa ti’s shrine at Hallotali in Amloh nizdm at.
Rahan, a Jd$ clan (agricultural) found in Multdn.
Rahbari,* a caste of Hindu camelmen, hunters and drivers. Their story is
that when Shiva created the camel be made a man out of his sweat to
look after it.f When he grew up the man demanded a wife, so Shiva
bade him bring a fmry’s clothes from a bank where Indra’s p a r ts were
wont to bathe. The man brought him the clothes of two fairies, so
Shiva gave him one to wife, and bestowed the other on a chdran (Bhdt).
The camelman’s wife bore him 7 daughters and a son named Sdmaf.
The girls were given to Rdjput husbands who founded as many Rahbdri
gots and the son founded the Sdmap gat. The Rahbaris have two
groups—Hdru and Pitalid. The latter is found in Jaisalmir, whence the
Rahbdris originally came,f and owes its name to the fact that its women
may not wear ornaments made of any metal save brass.
The Mdru Rahbaris do not even smoke with the Pitalid, as they regard
them as their inferior. Still less do these two sub-castes intermarry.
Rahbdri women wear a distinctive dress: their ivory bangles§ recall
their Rdjput origin, silver bangles being a sign of widowhood ; their
gowns are of specially stamped cloth, of three varieties, m a tra , lasdri
and qa ich i, no other being used; the head is covered with a ch in d a ri,
not with coloured or white cloth. Unmarried girls alone wear the
fcurfa, women the angia.
The Rahbari gots in Jind include:—
Al. Bhimhalia. Haun. Lsngas.
B&r. Chaulana. Kfilar. MahfwAn.
BhAtf. CbubAn. Kangal. MakwiuA.
Bhim. Dh6gal. KhAtAna. PAjhka.
Bhokia. Gaihar. Kiramfca. PaswAla
Bhoku. Ghangar. Kohli,' Pokba.
SAmar.
In Ndbha, however, the gots of each group are said to be separate.
The Mdru are said to have 120 gots, including the Rajput sept-name
of BhaUi, Chauhdn, Panwar and Tandr, which indicate a Rdjput
origin.
* Probably from rahwir, quick-paced, active.

t Another version is that Shiva made PArbati look after it until ono day she refused to do
so any longer, so ho made a doll of dab grass, put life into it and entrusted the camel to hi»
care.
I mêse are presented to the bride by the bridegroom’a father.
S The Rahbaris probably came from BikAnir and Jodhpur with RAjput princesses who
married Mughal princes. They were skilled eamel-kcopcrs, which the Muhammadans were
,a story goes that once, when camel's milk was prescribed for a Jodhpur prince**
at Akbar » court, no one could milk d she-camel except a RahbAri.
( f
® 2^0
The g ots are divided into
G ot.
( A1.
T h e B a h la r is .
n aklis named from ancestors.

N a k h s.
<SL
Bhattit ... ■<^°ûn ’ " r- All found in NAbha.

(.Raslat .,. J
Bhfm ... (none).
Ghangal ... ,,
f Beka.
Songra ... ^ Gujar.
(Ghia.
j Chaupani.
Tanur ... < MadhAnf.
/ x Pardm.
Generally 4 g o ts are avoided in marriage and widow remarriage is
allowed.! No ja n e o is worn, but R&jputs, Ahirs, Jits and Gujars may
drink water at their hands. R&jputs, however, do not smoke with a
Hahbirl.
C u lts .—A Rahbiri boy is baptised either at birth or marriage _by a
Bairigi, who ties a k a n th i round the boy’s neck, is fed and given a
rupee. Thenceforward he is the boy’s g u r u . The first tonsure is
performed at a place chosen by the barber.§
The Rahbdris of Jind and Sangrur tahsils are followers of Biwds
Mast Nith and Chait Nith, the famous Jogis of Bohar near Rohtak,
which shrine most of them visit on Ghait 9th b a d i. The wealthy present
camels, others money to the shrine,
In the Bagar the Rahbdris affect Pabup&l, brother of Bur6, Ra^hor
Rijput, aud sing his sd k a or epic.
Unlike most other Hindus Rahbiris will lop leaves from a p ip a l to
feed their camels. They do not reverence their animals on the Diwili
night, but light lamps at the place where they are tethered.
W e d d in g c e r e m o n ie s .—The Rahbaris have few distinctive observances
at weddings. At betrothal a barber, a rnirisi and a Brahman are sent
to the bridegroom's father to apply for tila k . This is followed by the
la g a n and then the wedding party sets out and generally arrives next
morning. It waits for the bride’s father to arrive with his brotherhood
outside the village gates, and he brings boiled rice and sugar with
which the bridegroom’s party is feasted. The bridegroom’s father pays
Rs. 7 at this visit of which 14o. 1 is given to a mir&si, Re. 1 to a barber
and Rs. 5 are kept by the bride’s father. A ceremony, called ta h u r ti
c h a ta n c h a ti, is performed before the p h er a s , at which the bride’s father
pays Rs. ‘JO, or as much as he can afford, to the bridegroom.
At night the wedding party is entertained with porridge.in which ghi
is poured when eaten.
------- ~ 7 l'T T ^ a k h will not wear a silver waist-belt, as other IiahWris do, because their
j to1io wore one died on a pilgrimage to the Ganges,
ancestor d be according to the Rohtak note.
I t « Rahbari* of N»bha observe it at Bohar in Alwar, at the shrine of Sid4 faqir.
| Qjj]y with the husband's younger brother, not with the jeth or elder.-(Rohtak).
@ <SL
• R ah d a ri —R ajoa . 271
the01*b r i d e f ^ t W ° f ? 6 Party ’ wMcllf ^ te s Place after three days,

a n d « l? • i putS a ncckiace of cam el-dung on the bridegroom
and also gtves hnn a rosary of the same material. In return f o f Z
the other party gives cash, etc. * '8*
R ahdaeI, an agricultural clan found in Shabpur.
R ahela, R ahella, see Rohilla.
R ahi, an Ardin clan (agricultural) found in Amritsar.
R aoiaieke, a Kharral clan (agricultural) found in Montgomery.
AH slavery ^ ^ r m ’,annrU^dfling ' ' 'vl' ° enfcers il)to a state o f voluntary

P a n jd b i D i r t ™ rtaln Prostltut^8 and their descendants:
R ahmanke, a Kharral clan (agricultural) found in Montgomery.

K ahoea, a Jat clan (agricultural) found in Multdn.
T N . t ” t « M ? P° ‘ 0l" ' C /' & o M 'w 'U’* ■“ »=! Sisodi*, •W

R abu , a sept of Kanete, which holds Kannher p a r g a v a in Dhdmf State
R ahu a class o f Kanets which is also called Kurau in Bashahr Tn V i
they are called by both names. -aasnahr. in K ulu
R aI, (1) a J4f clan (agricultural) found in Amritsar, and also in q;.5iu .
where they claim descent from Jogra, like the K an g • (21 an ™ ^
tural clan found in Shdhpur; (3) see under Bhat and* Mirasi. ° UC
R aibdar, a tribe o f J&\,s found in Gurgaon. It is famnno r , .. .
and other Jd$s tell many amusing stories at its expense. * 1 8 8 Upld‘ty
R ain , (1) = A eain : (2) a tribe o f Jdts found in Jind. Jdansa Rdm is their
sidh. His sam adh is at Burid, and they offer him 4 Iorvps -m1 6
p o r n d g , at a . e d d i . g aad i * tll3 £ . 1 i
10th and 15th sudi o f each month. A lso found iu L udhidna in which
A Tb
S“ tree « * re d d in g , „n d p k j m th tho t w i m -
■ first ZJK
IT ^
i. prokftbiy the Of i , * Z T u ™rf- “

real caste of these men being said to be !i *7 ? ot a true casie< the
Rdj is returned only for the eastern and p lt°8 a!vva7s TarkMn- The
be generally Musalmdn save in Delhi GurUnn d and St'em9 to
appears to be a synonym for Rdi’ in Jullnnd d ^ ngra' Batahrft
Cliamba the Batahra seems to be a true Cast?dUr Am nbs&r> bufc in
stone-masons and carpenters, and not I*01* 10*, generally as
land. In Kulu however tbe f i n • nwfrequently cultivating
Who has taken t o W to a by cast?
R ajadeke, a K harral clan (agricultural) found in M ontgom erv
R ajak , an agricultural clan found in Shdhpur g y’
(agricultural) fou n d iu Multan.
r L o? 1(M 1|/Un!ir’ R^ sb4hi or Thdkar.
C f. R a jw tf In > ^ an *ndePendent elan. P a n ja b i D ic ty ., p. 948,
' C°iX
111
xfV 272
-I . T ne R a jp u ts.
<SL
RajpOT1,* fem.-Ki. Iu the Vedic literature the term Rdja-putra, 'son of
a Rdjan’ or king, was apparently used in its literal sense, though it
may also be capable of a wider interpretation. Later the Rdjaputra
degenerates into a mere *landowner’t and possibly is identifiable
with the Rdjanya or noble. As stated in the article on the Khatris
the Rdjput was a later development than the Kshatriya.J Indeed,
if a conjecture be permissible, the rise of the Rdjput represents the
change from the ancient Vedic system of administration to a ruler
and more feudal type of society under which a hereditary nobility
replaced the more bureaucratic Kshatriya. In the article ou the Jd£ are
reproduced Sir Denzil Ibbetson’s views as to the identity of Jd$ and
Rfijput stock a9 it stands at present, and as to bow the Rdjputs really
consist of the royal families of that stock. It might perhaps be said
ihat a Rajput tribe is not necessarily descended from a ruling chief or
sovereign, but that the rise to political power or independence of a
member of a tribe tended to promote his collateral kinsmen as well as
his direct descendants to the status of Rajput. Sir Denzil Ibbetson
might well, as he thought, have gone further and said that a tribe of
any caste whatever, which had in ancient times (or even in com
paratively modem times) possessed supreme power throughout any
fairly extensive tract of country would be classed as Rajput. It seemed
to him almost certain that that some of the so-called Rdjput families
were aboriginal, and he instanced the Chandel. A very similar process
has gone on all through the Himalayas from Chitrdl§ to Nepdl,||
especially in the Kdngra and Kulu hills. In the latter tract the
T hakcb is often an ennobled Kanet, or even, in Lahul, a Tibetan. In
Kdngra the Rdthi is a debased Rajput or a promoted Ghirth. On the
other hand, the Kanet may be a degraded Rdjput, as occurs in the Simla
Hills, where some Kanet septs are unquestionably descended from cadet
branches of ruling families. The use of the term ‘ debased’ aud
‘ degraded ’ is however apt to be misleading because the gradual
merging of a younger brother’s descendants into the ranks of the
commoners does not connote any loss of *caste,’ but only such lessening
of social rank as is found under similar circumstances in Europe.
A -T H E RAJPUTS OF THE JAMMU BORDER OR DUGGAR.
We have already seen how, along the Jammu border and beyond it
into Gurddspur, the Rdjputs are confined to the hills and the Jdts to
* The pronunciation of the word in the Punjab is Rajput or R&jputt, and I have therefore
in this work been content to accent the first syllable only.
f Macdonnell and Keith : V ed ic I n d e x , II, p. 218. Rijanya was the regular term for a
man of the royal family: it may also have been applied to all the nobles irrespective of
kingly power. Later the term Kshatriya normally takes the place of Rijanya as a
designation for the ruling class: ib id , p. 216. Hence the chronological sequence wa*
Rdjanya, Kshatriya, and Rajput. But, even in modern times the term Kshatriya retains a
ghade of superiority oyer Rdjput and in 1888 ?in tho Hill States, the late Sir Denzil Ibbetson
found Rdjputs of proximate royal descent entered in the Census schedules separately as
Kshatriya, a* being above ordinary R d jp u ts, and he noted that R a jd p u h a not only denotes
K s h a tr iy a or 80n'1of kings, but is also the name ot a mixed caste, and rf n tribe of fabulouB
c • In The T a n tra says: “ R d jd p u tr a s spring from a Vaisyaon an A m la s h th a tphyaician).
Traill thousands of others sprang from the foreheads of cows kept to supply oblation*’’
(Colebrooke’BE ssa y , p. 272).
+ Vol. H, P- 505>suPra-
t u « the article ou Ohitrdli at p. 174 et seqq. of Vol. II.
if S o u -3 E ssa y 3 me of the distinctive features of
o i t h i il U it a r y T r i b s s o f I fe p d l.
IIp •ftjKhatri organisation appear to be reproduced inJNepal
fit <SL
T he D og ra R ajp u ts. 273
the plains,* but the line is not perhaps as rigid in oilier districts
along the Jammu border as it is in Gurdiispur. The Rajput tribes being
found in the plains interspersed among the J&t tribes which appear to
have gradually confined them to the hills and sub-montane tracts.
But between the Rajput system of the hills and the Jdt system of the
plains, there is a very clear line of demarcation. The Jdt tribes in the
plains are essentially democratic.-! The Rajput tribes of the hills are
classified on a loose and ever-shifting system into hypergamous grades.
Thus in Jammu itself the Rajput table of social precedence is thus
described} :—
“ By special precedence the Rhjputs stand as follows:—
1st C lass1— Original Rajputs {Solar race).
(a) Jamwil. 1 (i>) Jasrotia. | (c) ilankotia.
( Lunar race).
(а ) Bandral. (g) Kishtwdria. (m) Mandi.
( б) Bhadwill.} nn_ famik. W Katoch. (a) Kullu.
(c) Bilauri. ) 0ne ({) Goler. (o) Kalerio.
(d) HantAl. (j) Sabba. (p) Guleria.
(c) Bhotiill. (i) Jaswil. (9) Sarmorie.
(/) Bhadarwdh. (t) Suket.
The above two stand almost equal to each other in superiority.
2nd 2nd class
Class ?— E alf Rajputs, {Solar race).
(a) Manhds.
(lunar race).
{a \ Ambarai. I Q>) Chib. j lc) Jar&l. | (cl) Bhao.
3rd Class {Lunar race).
(а) Rakw&l. I (c) Charak. I (e) Langeh. I (9) Andotra.
(б) Salaria (Salehria).§ |(d) B&gbal. 1 (J) Bajia.1. 1 {h ) Jaj.
ith Class { Lunar race).
(a ) Mandal. I (d) Samsdl. I (9) Ratal. I (j) Bajju.
(b) Rasiil. (e) Jaggi. (h) Bhulwal. (k) Balwal.
{c) Kharakhatr. I (/) Lalotre. | (i) Hans. I (l) Gori.
_ (m) Seroch.
These Rdjputs are considered first class Thakkars now-a-days.
RAjputs of Solar and Lunar races intermarry ; while the Lunar race,
with the exception of their own caste, intermarry with other castes!
RAjputs of Solar and Lunar races receive their wives from half RAjputs
of both the races. Bat JamwAls do not take their wives from Manilas
because of their being descended from the same ancestor. RokwAls
give their daughters to JamwAl and ManhAs only.
Manhiis, Ambarai, Chib, Bhao and JarAl intermarry and give their
daughters to first class RAjputs.
* Vol. II, p. 361.
t This statement is subjeetto several qualifications-see the art, on Jafcs in Vol, II, bat
It is in the main correct.
t By tho late Kh£n Bahadur Munshi Gliulam Ahmad Khan in the Kashmir Census
Rep., 1902, pp, 79-80. The value of the account is much impaired by the many typographi
cal errors in it and I have only ventured to correct a few of them.
§ It is usual to speak of tho Salohria Rajputs as a tribe, butthe term appears to merely
mean ‘ low-lander' and it is possible that the Salohria ‘ tribe ’ is really composed of a
number of septs or fragments of tribes which happen to be sottled in the salshr or
•ub-montaae tract: H. A. R.
; 1' .
r
fflj : ; <SL
274 T/iC Manilas Rajputs.
Rokwdl, Salebria, Charak, Baglidl, Langeb, Bojvvdl, Andotra and Jaj

intermarry and give tbeir daughters to Rd,jput3 of first and second
classes, and receive tbeir wives from half Rdjputs of class IV.
Half Rdjputs of class IV who are considered as first class Thakkars,
intermarry between themselves, and receive their wives from other
Thakkars, but give their daughters to third class Rdjputs only.
Thakkars of lower class, not coming under tbo category of Rdjputs,
now intermarry and give their daughters to Rdjputs of fourth class, but
cannot take their wives from out of them because tbo customary widow-
marriage among these has degraded them. ”
The Manhds* appear to have been a nomad tribe, averse to settled
abodes and the lat6 Mr. J. T. Christie recorded the following account ■
of their separation from the parent stock:—Samman Deo, eldest son
and heir to the family estate quitted Jammu in dudgeon and founded
Gamrola, a village in the Chamdl th an a of Gurddspur. Thence sprang
22 Manhds villages in that District, Sidlkofc and Jammu. Not one of
these contains a brick or stono building. On his father’s death a de
putation waited upon Samman Deo to beg him to return and assume his
rightful place, but he refused and, for some unknown reason, invoked
a curse upon those of his race who should live in masonry buildings.
Recent instances of the curse working are cited.t
It will be seen that in Jammu itself the Jamwdl, who are naturally
placed first in the Rdjput peerage as the clan of the ruling house, are
treated as quite distinct from the Manhds. Ibbetson’s view was that :
“ Jamwdl was the old name of the whole tribe, but is now confined to
the royal branch who do not engage in agriculture, and look down
upon their cultivating brethren who are commonly styled Manhds.
The Manhds intermarry with the Salahria and other second class
Rdjputs of the neighbourhood. They call their eldest son Rdjd and the
younger ones Midn, and use the salutation J a i ! In Sidlkofc 765 Manhds
have roturned themselves also as Bhatti, 741 as Salahria, and 755 as
Raghbansi ; while in Gurdaspur 2,080 are also shown as Raghbansi.
So, of the Jdt Manhds of Gujrdnwdla, 1,325 are Virk who have shown
themselves as Manhds also. The Manhds are real husbandmen, and
therefore occupy a very inferior position in the local scale of Rdjput
precedence.” These facts and figures go far to show that Manhds is
an old term for cultivator (possibly meaning 1 middleman’ or tacksman),
and that its original significance is still vaguely remembered.
In the Una tahsil of Iloshidrpnr tho Manhds are said to have a
synonym Sagnai, derived from tho village of that name, Manhds being
derived from Marn Hans Deo. Tho ancestor of. the tribe came from
Ajudhia, settled in Lahore, and then in Jammu, which Pars Rdm,
another ancestor, re-peopled, and his brother, Autdr Deo, founded the fort
of Bdhu. Pai s Bdm’s son, Kami Deo, had several sons, Marn Hans Deo
* An account of tho Manluis tribe has already been given at p. 67 supra, but variants
mi»ht be added almost indefinitely. Thus in Gujr&t thoir tradition is that Jodh Deo had
two sons, Mai Deo and Jakhar Deo. The l itters descendants took to cultivation, which
the Rajputs despise, and so were sarcastically dubbed Manilas. They date their settlements
in Gujrat to Hurodyun's lime, when Fargo came to Jammu and founded Pargowal where
their first tonsure is still performed. One of his 22 sons, Mahi, served under Akbar, turned
Muhammadan, and obtained a grant of land on the left bank of the Jhelum. Hence the
Muhammadan Manilas regard the Main sept, as well as the Salahria, Jardh and Bhao, as
their offshoots, but loo completely separated from them to allow of intermarriage.
f P. N. Q., I, &755, *
CP • %
■g°«2>\
/ s s ~ ^ S \ '
, T h e R a jp u ts in G urdaspur, 275
being one. His descendants Dharm Deo and Harm Deo founded the
fort of Dliarbgarh in Mangarwdl, west of Sagnai. Rdjd Abhi Chacd
of Datdrpur killed Karen Deo in battle whereupon Dliartn Deo aban
doned Dliarbgarh and founded Sagnai 17 generations ago. The ruins
of Dharbgarli still exist. The Malkolid, Surname], and Lakhan Pur
appear to date from the same period. Some years ago, the Manlids
assembled at Sagnai and decided that they were entitled to the saluta
tion ja i-d ia , but this form is not conceded to them by the Rdjputs of
the first grade. The tribe claims to have erected the temple of Tirkata
Devi and the fort of Sabanu at Jasrota in Jammu, and also the fort of
Dhupgarh since demolished. The Manhds cannot obtain wives from
the Rdjputs of the first grade nor will they give daughters to the
fourth or fifth grades except the Dhongotar, a tribe of the fourth
grade, but daughters are taken from fourth grade tribes and even
from the fifth grade, but only in case a wife is not obtainable from the
second or third grade: for example a headman of Sagnai has married a
girl of the Dhantidl, a fourth grade tribe. At marriage feasts or other
occasions the order of precedence is according to age and if there be
men of a higher grade present they sit above those of lower grades.
There aro said* to bo eight tribes of the second grade. Alter the
Manhds come the Dud, JaridI, and Soukhld. The Manhds and Sonkhla
came from the West and claim to be superior to the Jaikdria Itdjputs
in Kdngra. But their statu s varies w ith th eir lo ca lity . Thus the
Manhds are regarded as the highest class in Hamirpur and the Sonkhla
as the highest class in Dera tahBil.
On the eastern part of the Jammu border lies Gurcbtspur in which
District theJRdiput system was thus described by Sir Louis Dane* •—
“ The hilly tract of Gurdaspur is peopled almost entirely by Thakkars
or spurious Rdjputs, the sub-montane is mainly Rdjputs, and plains
population is principally JtiL There are very few true J a ikaria Rdjputs,
as the Pathsinias and Manhds, who might lay claim to this rank, have
lost grade by turning personally to direct agriculture. Practically, all
of these tribes come under the generic term of S a ld m ia s, and many of
them hardly deserve the name of Rdjputs at all, and would be called
Rdthis iu Kdngra, who are repudiated by the true-blood Rdjputs. The
lowest clans of all are known as Rdm-Rdmias. Leaving the classification
based on the method of salutation adopted, and arranging the Rdjputs
by the traditional races of S u ra jb a n si and S om -b a n si , we have the
following results:—
Chandar-bansi. Suraj-bansi.
„ , . , Jamwdl. Thakiil.
Guleria. Ghandar. Jnsnotia (? Jasrotia). Bhadiiir.
Pathdnia. Makhotra. Janglotia. Salohria*
Samria. Rakwal. Jlait/uis, Gahotra.
Khokhar. Chauh&n. Harchand. M&lotra.*
Koh&l. Madacr. Jurrdl. - Manj*
Bhatti. Kanauoh, Si»; Manjriil.
Bhamrotra. Awan. Indanria. Rial,
hamin. Samancli. Chibh. Jhaggi.*
Kakotra. Jhanjua. Bigal. Sauauria.
hdru. Dhamdiil. Tangral. j\lahotra.
Ladit. Balim. Savooh. Katil.
__________ Thakkar. Loloti^______ i .
* Gurdaspur ffaietteor, 189X-2, pp, 6 8 -7 0 .

AS*' G
oi x
111 •
'~5« .,s^/ 276 -
■ T he R a jp u ts in G urddspur.
<SL
Those shown in italics call themselves J a ik a ria s, but except the first
two Cliandar-bansi, and the first three, Suraj-bansi the other clans have
reallv lost their claim to the salutation of J a id eya in this District. The
clans against whose names an asterisk has been placed are all locally
known as k a h r i ,* or those who only take from or give wives to a parti
cular clan, and the others or d oh ri, or those who take and give wives
in the same clan. The former class are considered superior. The five
true Jailcaria classes give and take in marriage amongst themselves,
and take from the order Jailcaria and kah ri clans. The d ohri clans
intermarry, except with their own clan or that of tlieii’ mothers and
paternal or maternal grandfather. Amongst the inferior Jailcaria
and k a h ri clans there is a regular order of precedence, and they take
from a lower and give to a higher clan. Thus the Tangrdls take from
the Kdtils, Lalotras and KoLulls, and give to the Jamils, Salehnas
and Indaurias, the Kohdls take from the K&tils and hill Thak-
kars, and give to the Tangr&ls, and the Salehrias give to the Manhfls
and take fi’om the Gahotras, Kltils and Lalotras. A tendency is,
however, observable amongst them to level away these distinctions^ to
some extent, and if this extends it will be an excellent thing. Ihe
Thakkars in the hill occupy the very lowest rung of the ladder, and so
have not been shown in the list. They have innumerable subdivisions
amongst themselves, and practice widow remarriage. The custom of
k a reica is also not uncommon amongst most of the d o h ri clans. This
classification into g ots or clans is not only interesting as an historical
and ethnological study, but is also of considerable importance from the
baser points of view of the revenue assessing officer and vital statisti
cian. A curious feature of the race is that the lower classes appear to
be dying out. Their estates are undertnanned, so far as the proprietors
go, and badly farmed ; all sorts of reasons based on poverty of soil,
climate, and general impoverishment are adduced by the people
themselves to explain this, but, in my opinion, none of these are suffi-
* The term kahri appears to be derive 1 from ek ‘ one,’ and dohri from do, ‘ two.’ Appa
rently the latter class nuke reciprocal betrotiials, while the latter only arranse unilateral
ones. This conjecture is confirmed by the Kashmir Census Rep. of 1912, which says
“ Among the Rajputs, even a3 between the sub castes of undisputed nobility _of birth, there
are minute distinctions as to which can give and which can take girls in marriage and
these limitations aro adhered to with great pride. It is this practice that has led to the
distinction that exists between the ekehra and dohra clans. The former (i. e. the ekehra,
clearly) sections of a caste or sub-caste aro those which can contract only u one-sided match,
that is to say they can accept only the daughters of the other parly for marriage with their
sons, but, because of their superiority in the social scale, cannot give their own daughters in
marriage to the sons of that party. The dohrn olasses exchange sons and daughters without
any restriction. In fact marriages amongst them are settled only on a system of oxchange.
A, for in- ;ance, marries his son to B’s daugh'or only if he has a daughter to give to B’s son.
One of the evil consequences of this is that the ckehras have to pay cash by way of compen
sation to dohras when taking girls from the latter for marriago to their sons. This has led
to making marriago a merely mercenary affair. On the other hand the ekehra classes may
sometimes have to pay for boys from higher families (though this custom is denied by the
higher classes'. That is, too, why such mea of these classes as cannot afford to pay the
bride-price remain unmarriod."
The hypergamous grading appears to be
i. Jai-Kiria j ^yoiding widow remarriage.
iii’ Dohri. who exchanges brides apparently and certainly practise widow remarriage,
iv Thakkar, corresponding to the RAthis of Kangra, but probably including ii and iii.
Tlie Jai-Kiria further have two grades, hypergamous inter ee, one the true or acknow-
lodged Jai-iWria, the othor with a doubtful right to that title.
CP' Rajputs of the Eastern Hills. 277
<SL
cient to entirely account for the results noticed. The first two affect
all tribes alike, and yet amongst the higher classes there is a general
tendency to increase, while, where the Rajputs have embraced Isidro,
they are just as numerous as any other race. The last result probably
lends the required clue. The marriage law amongst the Hindu Rdjput
ordinarily requires that a higher clan should not give its daughters in
marriage to a lower, though they may take from the lower class. The
lower, therefore, they descend the tribal ladder the more difficult it is
for a man to obtain a suitable wife: and the climax is reached in the
case of the Tkakkars, who are here at the bottom of the scale, and
amongst whom the deterioration of race and generally dwindling ten
dency are most marked. The daughters leave the clan, and the men
must either remain unmarried or take their brides from sub-tribes
which, though not regarded consanguinous, have so frequently in
termarried during past centuries as to ruin the physical prospects of
the progeny. On embracing Isldm the strict rules of the marriago
law are much released, and though outside marriages are preferred,
there is nothing to prevent general marriages even within the clan. As
a consequence we find that, while the Muhammadan Manhds, Kdtil and
Salehria Rajputs have so multiplied, as to have reduced their aver
age holding 7 acres in Shakargarh, the Hindu have dwindled until each
proprietor owns as much as 13 acres, and in the case of the lower clans
the contrast is much more striking.”
, Going still furthur east we have the Rdjput system of the Punjab
Himalayas which is imperfectly described below.
B.—THE HINDU RAJPUTS OP THE EASTERN HILLS.

In the eastern hills, which lie in the north-east corner of the Punjab,
we have a type, and undoubtedly a very ancient type, of Hindu society
which has been practically untouched by Muhammadan influences
though possibly Buddhism may at one time have affected its develop
ment. This society has an exceedingly complicated organization
based on the two principles of natural descent and social status inde
pendent of that descent, which we have found to exist, in a compara-
tively simp10 form among the Khatris. Caste, in the accepted meaning
of that term, may be said not to exist. The highest stratum of society
is composed of a number of tribes which are split up into several groups
of different social status, and which are generally called Rajputs. Below
these Rdjput tribes are the cultivating classes, the Kanets and Ghiratks,
and below them again the artizans and menials.
The Rdjputs consist of numerous tribes, divided into still more nu
merous septa or a ls, both tribes and septs being based on natural descent.
Ihe at does not appear to bo necessarily exogamous, for in some cases
the term is used as practically equivalent to family, and what the
exogamous unit really is I am unable to say.*
* “ ft!?, ,wortlly of notico that there ia some vagueness of idea, and probably indefinite.
east p L u w o ’ t 11011'1 the prohibited degrees " among the J&ts and Brahmans of the south
east, run jab (Code o f Tribal Custom, Gurgaon, p. 20).
♦ i
■ ■ ■* * -
C P
^----- .... ............... /
§L •
~~ ~ ----- —= = a- to
Btatds-gboops. ^ P3?4
Tribe or Race. B I.— Thikur. ~

T T 7^ . , • *F,—Ratnx,
I.~~Mian or Jaikana. II.—Rdjput. ---------------- --------------------------- -- _____-------------- --
________________ !______________________ lat grade Rfaas. 2nd grade Rdnas. 1st grade. 2nd grade.
Kattwh*:— Katoch s e p t s K a t o c b septs: - Katoch sept

Kashab-gotra. Bhim-Ohandia. Babhauria. Gararwal
Dilawar-Chandia. Indauria.
Dalpatia.
Khem Chandia.
Goleria clans:— Goleria septs:— Golerfa sept:— to
Septs:— Sanwaria. Gahlotia.
Gadotia. Malothar.
Chand. Changra.
Batlohar.
Bangolar. g
Muradpuria. S.
Saroch. \ &
Kadol. §•
Hatnoch. g
Kishen-Singbia.
Gagli.
Hatrial.
Hamirporia.
Badn-Chandia. ,
Jaswal clan. Jaswal sept:— Jaswil septs
Jasiil. Dongarwdl.
Malial.
Sudiil.
Balobi.
Kadebria.
Dadhw&l clan. Dadbw&l s e p t D a d h w d l sept:—
Sibala clan. Bujherwil. Sobaru.
Cbibb.
, JLhaadr-bwsi:— Ciambiil clan, I Chambial sept:— Chambiil septs:— 1 j
Bathor. Bajrotha. Ba^na.
Cbambolia.
Sonkhla. Sonkhla sept:— •
'KSir J“sss“:_ toS3“:' “ise-

Rachar. t i *
Kondal-gotra. Gbarwal Bhelwal. Sarubi. Bhandrai.

K a e h h w a h a Sept s : - Kan41. f^ * jj
Bhardwai-gotra. MankotiA. Bawal.
Jasrotia. Bhalabhar.
SampaL
Path^nia clan. PatMnia s e p t s P a t M m ^ s e p t s .
Septs:— i Jaleria. s’
Okhial. Khantwat. Anotra. ~-
Thadiil. Gangeta. Jangliali. S’
Suliilch. Joseta Dingrdl.
Talaria. Dhann41. Ladhiarach. a
Goiralia. X)°lana. Ghanoria (Dod). S.
I Tukrolia. Bapothna. Jarfij 2
Holar. Magrolana. • 3
Tharia. Oghiil. ^
Manpuria.
Luria. S*
Anotar.
Bbalakhria.
Banolar.
RaU41.
Kokhria.
Gorezal.
Dagla.
Dhamriil. _ .a
Chanjol.
Gangwatia.
Hariil,
(All names of places.) ________ i
______________ ~~T , i i Hu, Fntmli country, as Forster and Moorcroft called the KSngra State. They
* The original form was Katochan, possibly ‘ an 1 j the KingraState as late as the beginning of the XIX century, and there g
style the ruling famflyW h i n . But Trigadh was in use as the nam
Stfeer ffirect «rrid«trte th*t it *«* ©vei called Katod*.
• f r
d
/
\ I)| - <SL
------- • N>
Status-qboots. v, o *
• ------------— --------------------------- — --------------- ------------------------------------------------------------------------------------------------ .— ________
Tribe or Race, iir.-TMftur. iv.-R athi.
I . — Mian o r Jaildria. I I . —Rajput. ---------------------7-----------------------------------------— _________ ___________________________________
1st grade Ranas. 2nd grade Rinas. 1st grade. 2nd grade.
Trrnwar.-- S epts:- nei,«i.

P n ^ f r*'
Pnndrit^- 1 SSSSti
BhadwiL Dhumrial.
Chaharia.
Itn-gotra. Dhoria.
ft)'
Pundrit:— The Kola (Kulu). ,»■.
Itri-gotra. Mandiil, Suketar. 'a '
Cl.
Patriil sub-clan:— 2
Septs:— o'
Manaswalia. c-.
Dad.
Banloch. S
Halkaia.
Chandel Kahl uri a. Kahluria septs:—
Itri-gotra. Chandla.
Chandpuria.
Jadu-bansi:— Kotlehria. Kotlehria sept:—
Kondal-gotra. Ranot.
Manhas. Manhas septs

Jamuw&l.
Samial. etc. etc. etc. eto. etc.
— . - —■ . ■1
X-'S*--■G
(%x
n\\ .
111 in th e E a s te r n H ills. 2$t

<SL
The tribes are split up into six status-groups in the manner shown
in the table on pages 278—280, so that the order of social precedence
stands thus:—
I.-Midn. II.—Rajput. m .—Thdkur { *3td^ ade R*nas‘
IV.—Rdthi ... 11st grade Ednas.
I 2nd „ „
These terms require some comment. It will be observed that the
term Rajput appears to be used in a restricted as well as in a general
sense, and as this two-fold meaning has led to confusion I propose to
call these groups, collectively, the Rdjput-Rdthi groups. It will further
be seen that each of the terms used denotes status, not race, or caste,
or tribe. Baines1^, for instance, says ■—-’ Two of the old royal and now
essentially Rajput families (of Kdugra) are said to be Brahman by origi
nal stock.’ Midn literally means ’ prince, ’ and as the members of that
grade are entitled to the salutation ja i d ia they are also called Jaikdra
but this group is also called, vaguely, Rdjput. Of the other terms Thd
kur, or baron, and Rdnd or chief, are simply titles denoting status or rank
while it is suggested that Rdthi is derived from ra k h eb i (which is an equi
valent of Icarewa, or widow remarriage). However this may be, Rdthi
is a term which implies loss of status and so is rarely used by theRathis
themselves. Thus all the terms in use denote status and nothing else.
Lastly, it will be seen that the trib es are not graded according to
status, for we find that even some Katoch septs are quite low down in
thb" scale, though for the most part the Katoch are Midn of Jaikdria
status. Status depends mainly on the strictness with which certain
social rules are observed. Thus ‘ the Midn and the Thdkur must not
permit widow remarriage.’ Further a Midn should not plough, give
his daughter in an inferior class, nor take a wife from it.t He may
not accept any price for a daughter, and his women-folk must observe
3tnct p a r d a . The chief distinctions between a Midn and a Thdkur
p be, that *h®!atter may P]ough and also may take a wife from a
mth,. The Jaikdria are not supposed to eat h ach ch i, or smoke except
with one another, but in practice it is regarded as a venial offence if
gr&(ie ,below them- The l^thi practises
h a rew a , and that distinguishes him from the Rdjput. They also accept
a bride-price, but are in this respect only on a level with the T h S s
who often do the same, or effect exchange betrothals.} ' ’
But in former times, if not now, status could also be gained bv royal
favour tor a Rdja might promote a Gbirth to be a Rdthi" or a Thdku/to
be a R,d]put, lor service done or money given. By giving a daughter
it wonldP°Veri? ed .r^ a a rich R ^bi may raise his clan-uot merely,
aee™h™self ?r h'8 family—to Thdkur Rdjput status. If a
love wdh tiRl ia . gU. ’ ,whT be ba3 seen herding cattle and fallen in
and nr th! S " 19 'vhole ?Lan beg 'ns give its daughters to Midns
widmjUnS a 8*eP m ^be. 30C*a On the other hand, by practising
could , e“ amj$ e or living a daughter to au inferior grade, status
____ ma be diminished or lost.§ b
t Butfe1^^tlemeut Report, § 73.
to be used i S ^ 6 a " ife Irom*n inferior status-group. Thi term ‘ class’ here seem*
lLvftir»v/'ely f0Tcaste.
y K4n«t'a Settlement Rep., $78, | § Ibid, §§ 73 and 66.
t(f)| ; "
/ / y —vV\
282 R a jp u t an d low er gra d es.
The effects of this system are seen in the varying status of the septs
in each tribe, but the complexity of the system is^not fully brought out
in the table, for there are degrees of social status, even within the sept
based on proximity to its original home. Further we find that in each
status-group some a ls or septs are hypergamous, while others are not,
for they refuse to give daughters to the next highest group. Lastly,
the status of a tribe may vary with the locality in which it is settled.
In fine, Riijput society is in a state of chaos and it is hardly possible
to give any clear account in detail of ifs various ramifications. Moreover,
any such account would probably be obsolete in a few years, for society
is in a state of flux, but the fluctuating units are the septs or a ls , or at
least the families, not the individual members of the tribe.
T h e r ela tio n s o f the R a jp u t -R a th i g r o u p s to th e low er ca stes. —As we
have seen the Rdthis give daughters to the Thdkurs and they in turn to
the Midn, a system which apparently finds expression in the saying:—
‘ C h a u th i p ir h i R a th n i h i r a n i b a n ja e or in the fo u r t h generation
the R&thi’s daughter becomes a queen.’ This is to be explained as mean
ing that a Rdthi’s daughter, the first generation, may marry a Th^kur
in the second generation. In the third her daughter may marry a
Rfijput and her daughter again may marry a Midn or a ruling chief. At
least this is the only way in which the expression “ fourth generation ”
seems explicable. Thero is a similar saying regarding a Kanetni, or the
daughter of a Kanet, who may in the fifth generation become a queen.
Lastly, there is the saying:—‘ S a tv in p ir h i G h ir th n i ki dhi r a n i hojdi
or in the seventh generation a Ghirth’s daughter becomes a queen.’*
But even this does not close the circle of marriage relationships.
The Rdithi may contract a jh a n jr a r a or second maiTiago with a woman
of another caste, such as Jsit or Jhiwar, and the issue by such a
marriage are deemed legitimate. Thus we arrive at oDce at the obvious
conclusion that there is no endogamous Kfijput ‘ caste’ at all, and
moreover there are no sub-castes, but a series of status-groups each
more or less hypergamous.
R e s u lts o f th e R a jp u t s o c ia l s y s te m . —The Rdjputs of the hills exhibit
some of the usual features of a society organized on a system of hyper-
gamy. ‘ Rajputs of high family are heavily bribed to marry owing to
the feeling of pride which forbids a Rdjput to marry a daughter to
any but a man of equal or rather superior family but his own.’ Here
we have Kulinism in full force. The Rdjputs of the third grade or
Thdkurs are thus placed in a peculiarly unfortunate position. On the
one hand, they have to buy husbands for their daughters. On the
other hand, the R&this will not give them daughters without exacting
a price so that they are mulcted both when marrying and when
giving in marriage.
Rija Jai Chand, Rdja of Lambagraon, thus classified the RAjputs of
KAngra, but it is doubtful whether all his septs (a l s ) are in fact exogam-
ous, and there is some uncertainty also as to the exact nature of the
groups here called clans,
* Pandit Hari Kisiien Haul gives tho steps thus: (1) a Ghirath girl may marrv~a
Kachcha Rathi, and <2 , her daughter a Pakka iUthi. Their daughter in turn may marry
(W) a Thakkar, and (4) a Thskkar may give his daughter to a Kijput, he (5) to a Mian
jy'j (0) a Mien’s daughter may be married to a B£ja, and bo become a rdni.
■G°ix
111 •TAe R a jp u ts in th e S im la H ills. 283

<SL
The chief clans of Rfijputs found in the Simla hills are shown below
together with the place whence they are said to have come.
PramSr or Panwari Ujjain. MabLlli
unauhin. Loh&kri
&ES*- Ranglidni ... >
LM4rwar, etc,, different
GamT , Trondi - i districts.
- Bengal. GhtAni
... Gaya. Nir41 . I
... Kanchananagar Ifini j Mirvifa,
(Deccan), Pathfoia DeRii.
Padwdl ... Malwa.
Kshatriya ... Descended from Pars
Ram.
Many of those clans are said to have come when the Rajputs were
massacred by Balrdmji; the Gaur is said to have come in 1267 Bikr-
majit, nnd tiio Pa|lninia about three centuries ago, but no precise date
can be assigned to the Rdjput invasions, and they appear to have come
m small numbers winning their way to sovereignty over the country
rather by their superior civilization than by conquest on a large scale.
All the chiefs of the hill States are Riljputs and their ancestors are
mentioned in the Bhagvafc and the Mahdbharat. The Rdwats and
Rathis may be classed also as Rajputs. They however plough and
cultivate land with their own hands, and their rites at a weddin^ or a
death are not according to the ShAstras. Sartoras are those born of
a RAjput father and a Kanet or some other low caste mother. Rajputs
do not intermarry with thorn nor eat food prepared by them.
The writer of the above paragraph then goes on to say that the first
four sections of the Dash&la—Gonds, Theogs, Madh&ns, Darkotis, etc.—
were for a long time after their migration to the hills, considered to be
iow caste like the Kanets, ar.d did not wear the sacred thread nor
perform the orthodox death ceremonies. Gradually, however, they
mixed with the Rajputs, and began to give their daughters in marriage
to wealthy Rajputs. Afterwards the Rajput also' condescended to
marry their daughters to them. The history of the migration of the
„ Gilrua and Jar KatAls is very much the same. In reality they were
Brahmans, and Brahmans of their brotherhood are still to be fouud.
But they gave up their Brahmanical functions and, adopting the
marriage and death ceremonies of RAjputs, mixed with them For
example the states of Kot Khai, Kumharsain, Karangla, Delath,
Kanethi Jubbal, Rdwra, Sam, Taroch and Khash were foil of low
castes of Kanets, but now they have adopted the ceremonies of the
superior Kanets. The Sdrsut and Gaur Brahmans did not intermarry
but now they do so. J
The writer it will be observed, does not tell us who the Dashes are, but
he apparently means that they were immigrants from the plains who
founded the baromes of Gond, Theog, MndMn and Darkoti, with others
specified. IheBe baronies are now ruled by R&n£s owning a more
p 688 n°uunal allegiance to their suzerain states. The Gidru (from
pya) and the Katdl both appear to be called J&r, but the important
nng about them is that both are of Brahman origin, but adopted
,a!V0Ca^Pn8 aQd usages, and so became amalgamated with the
aiwfVwi a^8’ ^'ask 53 ^le Janets of Kofc Khai and the other States
■ C1 uc^Sot mixed up aud the Gaur and S&rsut Brahmans intermingled,
(I) .
284 2%e R a jp u ts o f th e Jasw an D u n .
The writer is quoted v erb a tim because what he writes is not only
interesting in itself, but his way of writing illustrates the mental pro
cesses by°wbich Brahmaps come to be accepted as Rajputs by caste,
and so on.
Descending from the Kdngra Valley and crossing the range which
running parallel with the Siwdliks forms the Jasw&n Dun or valley
and is included in the Una tahsil of Hoshidrpur, we find the following
elaborate classification of the Rajputs put forward :—
1. First grade containing 13 classes.
2. Second „ „ 8 „
3. Third „ „ 24 „
4. Fourth „ „ 40 „
5. Fifth „ „ 109 „
I .— R ajputs op thh F irst G rade.

1. Katoch, 3. Jaswd.1,
2. Goleria, 4. Sibia,
5. Dadhw&l,
but the last four are mere offshoots of the first. To these are added
Kahluria, Kotlehria, Hinduria, Sirmuria, Mankotia, Mandidl and
Dhadwdh* Sipdhia is a modern form of 4.
The original settlement of the Jaswfil waB at Bhir Jaswdn in Th&na
Amb, and remains of buildings, wells and fountains still exist on a
hill at that place. They acquired the name of Jasi&l or Jaswdl from
the Jasw&n Dun in Hoshidrpur.
The Sibdia were settled at Sfba oi Sivia in tahsil Dera, but they
may have derived their name from R6j4 Sapuran Chand who founded
Siba, or indeed Siba may have been named from him. Sapuran Chand
became a r6j4 four generations after Rdj& Hari Chand who founded
Haripur.
The Dadhwdl appear to have been undoubtedly first settled at Dadh,
but possibly they derive their name from the Dadwa Latta tract which
comprises parts of Hdjipur, Dat&rpur, and certain villages in Amb,
Gaj-hdiwdla and Hari&na: or perhaps the tract takes its name from
the tribe.
Although the Goleria, Sib&ia, Dadhw4l and Jasw&l were originally
only branches of the Katoch they intermarry amongst themselves but
not with the Katoch. ,This is the more remarkable because Goleria is
an older branch than the Katoch and still performs the r a j-t ila h . The
four septs mentioned may however take wives from the second and
third grades except that the Jaswdl may not intermarry with the
.Taai&l of the second grade. Certain villages held by these septs
appear to be regarded as of lower status, for example the Jasw&l of
Fhadsale Wasoh are of the first grade, those of Pandogah of the
are clearly territorial designations. Thus
Kahldria—of Kahltir or Bilispnr; Kotlehria—of Kotlehr, the ruling family of that state;
ffinduria—of Hindur or NAldgarh; Sirmuria—of Sirmtir or Nfihan; Mankotia-of
Jfankot, and Mandiil of Mandi; Dadhwil—of Dadh (and so on),
■Go$x
III §L
T h e R a jp u ts o f th e Jasw an D u n . 285
second and those of Amb, Una, Kalwa-badob and Kothra, or of Devia,
Phore, Amalhar, Pbolar and Amb-Tallu are even below (junior to)
the second grade and so on.
The Ka(och,* etc., have a similar classification and these gradations
are scrupulously observed on all occasions.
r .
I I — T he R ajputs op the S econd G rade.

Manhds. Dud.
Jasrotia. Jari&l.
Sonkhla.
The origin of the Dud is ascribed to Garhmnktear, whence they went
to Bindraban, thence to Garlii Manaswfil in tahsil Garhsliankar and
thence to Kungrat and Batin in Una tahsil. Finally they settled in
Salvi, etc., in Thiina Amb.
The Jariltt (or Tamur, a synonym of unknown origin), are also
called Rdjauri from Ildjaur, a province of Jammu. Their ancestor
Nihil Singh was defeated and killed by one of the Mughals. His
daughters committed suicide, but one of his ranis escaped to EAl&naur
accompanied by her p a ro h it and gave birth to a son named Jfird, whence
the namo of the tribe. She took refuge in Chamba with a merchant
who acquired great wealth owing to the boy’s good fortune, in conse
quence of which he changed his name to Bhdg Singh and his descen
dants settled in Nangal .lari&lan and other villages of Amb.
The Sonkhla, or Sankhudh&ra, the name of their original home, are
descended from Rftjds Bhoj and Vikramaditya. Their ancestor Raj&
Jagdes came to the hills to worship at Jaw&la Mukhi. He was
accompanied by various retainers, including his p a r o h it. Having
married into the Kafoch family he .settled at Jateri near Nddaun.
A f a q t r gave one of their ancestors, by name Sangu, the bar or power
to cure small-pox and this gift was inherited by Kangu’s descendants,
one of whom practised inoculation of the right hand, using a certain
herb. In order to practise this inoculation the tribe settled in various
villages, especially m Nagholi in tahsil Una. They are also spread
over the Simla hills and KAngra. 8 a t i worship is common amongst
these tribes. Amongst the Jarial five women of the bride’s brother-
m u ' paIfcJ n fcile 9 °tk tin d la j which is not the case with the
Manhfis or tribes of the first grade. It is also said that the whole of
the brotherhood and la g is should attend a wedding. Amongst the
Sonkhla on the samobai day, before a wedding, a feast is given to the
brotherhood of the bridegroom, that is to say this feast is regarded
as a part of the s a m o h a t ; other tribes feast the members of the
marriage procession at the bridegroom’s house.
The Jarid.1 regard Shiv-ji as their Isht or patron deity. The Jarial
and Sonkhla appear to perform no sacrifices. The Dud consult a
Brahman and feed him before sowing.
with\hn the Hemat-or Hom-Okandia Katoch of Bijaour in KAngra will not. smoke
orAr>n . °I cortAn other villagoa simply bocause tho former livo oIobo to Lnmba-
8 i the origma1residence of the family.
111 ■
' v. 286 T h e R a jp u t s o f th e J asw an D u n ,
<SL
The remaining four tribes are Laddu, Ghorebaha, Chandla, and
Bhanot.
I I I .— R ajputs op the T hibd G rade.

This grade comprises eight tribes
Nam e. Synonym . Name. Synonym.
JasiAl. BariA It ... Chaudhri.
Pfitifil ... PathAnia. PAtial _ ... Raghu-bans.
Phadiirtakhi ... Taschak. Bhamnauria ... NAru.
SAndal ... Chaudhri. Chanwaria.
The Jueidl say they came from the South and conquered the Jasw&n
valley, but were all exterminated by an invader Purab Chand (who had
married their king’s daughter), except one boy who escaped. R&j&
Purab Chand was afflicted with a disease on account of his cruelty to the
JasiM, until he sought out the boy and made him enter the K&shab
got, hitherto the got only of the Katoch.
Sandal’s ancestor Jadhbir abandoning Chhalkdkra took refuge from
Muhammadan oppression with his mother’s father in Arnklla-Sh&hpur
in tahsil Hoshi&rpur and was given 5 villages for maintenance, includ
ing Ami&la-Sbdhpur, which the tribe still holds.
I V . — T ribes op the F ourth G rade .

Nam e. Synonym . Name, Synonym .
Rajan ... Khokhar. Sihanda.
Dhantial ... RAnS. Badkmdnia ... PunwAr.
Ladol ... JamwAl. Salohar.
Bangwai ... Kaloth. RanAwat.
LAori ... Punwar. Dangoher ... JaswAl.
Alalputh.
1. Many years ago the ancestor of the Rfljan came to R&jni Devi in
Hoshi&rpur and settled there— whence the name R&jan. Khokhar
is said to be their original name.
The Rijan of R4jni went on a wedding procession to Hindur but were
attacked by the Rajputs and all save one woman exterminated. She
had a son whose three sons Adu, Santu and Bagga founded the villages
of those names in Amb in their mother’s country.
2. Dhantidl derives its name from M. Dhontha in tahsil Dera.
R£nfi was a title bestowed by a Rdj& on an ancestor.
3. The Ladol or Jarnw&l came originally from Oudh to Jammu
where they settled at Ladw^ra.*
* The names of some of these tribes also are territorial, thus

PnadiArtakhi from Pbandura. I Bhamnanria from Bhamnnr in Dasuya tahsil
PatiAl from Patna, I Cbanwaria from GhawAsan Ohanwar in De’ra
! tahsil.
t There is also a BariAIt which claims to be superior to BariA I, while Sandal and BariA I
are also said to be synonyms.
BariA II has 8 ala:_
PhuriAl from Dbaru village. I SurlAl from Suri village.
NahriAl from Nahri „ I flatotalia from Tila Satotslgarh in Kothri
liapiAl from Main „ | Baaawat from AraiAla,
■e°ix
W T m R a jp u ts o f th e J am & n D u n . 287
&
The Ladol tradition ia that they are descended thus
Rim Ohandr.
f _________ 1
tîtu Kashu
(founded (founded K ashi war,
Lahore). or Kasur).
Their, descendants were Autdr Deo and Paras Rdm and the latter
established six rajad h d n ia or kingdoms and 16 m an d is or fiefs. Jam-
nast Deo s descendants still live in Jammu, but Eala Deo left it on a
pilgrimage and settled at Ladoli, their present village, with Thathal,
Katohar and Athmdnia.
4. The Bangwdi derive their name from Bangoi in Qoler.
The Bacli Brahman are the p a r o h its of the Bangwdi, because, as
usual, one of that Brahman section harboured the two wives of their
ancestor, who had been poisoned. Their sons settled, one in Bhul in
Hajipur, the other in Bangoi. The latter’s descendants emigrated to
Abhipur, Fatehpur, and thence to Goyandpur Nabhra, still holding the
last two villages.
5. Lfiori is from Ldwar, the locality of which is given as iu Hindu
stan.
The Ldore migrated from Lawar to Babhar, in Una, and thence to
Komerdn, a settlement of tho Kulsu Rdjputs (who seem to be extinct).
6. M a lp u t h is d e r iv e d f r o m M u lt d n !
7-» S ih a n d a — f r o m S in d h .
8. B a d h m a n ia — f r o m a p la c e B a d h m a n a .
9. S a lo h a r — f r o m S a lw a .
10. R a n d w a t— n o t e x p la in e d .
1 1 ^ D a n g o h a r — a b r a n c h o f t h e J a s w d l s e t t le d in D a n g o h . b u t t h is
c la im is n o t a d m i t t e d b y t h e K a f o c h . °
T h e e x a c t p l a c e s o f 1 0 a n d 11 a r e d o u b t f u l .
V .— T ribes op the F ifth G rade.

E l e v e n t r ib e s o f t h is g r a d e n r e f o u n d in T a h s i l U n a
1. Bringwdl (synonym Chandla) is said to derive its name from

Pmgal or Bengal in Dasuya (?). Their ancestor Hnv ivi “ an\e trom
from Hindustan to Kablfir,whence his ^
G h a w d sa u m D e ra a n d th e n ce to B e n g li, in U n a , n e a r A m b a n d * L o b d m .
• 2- M a s o t h a , o r T h a k k a r , d e s c e n d e d f r o m M e d a , c a m e f r o m M a s tid n i
iu K d n g p i ( w h e n c e t h e n a m e ) a n d t h e n c e t o N a k r o h in U n a Thakkar
a p p e a r s t o d o n o t e th e ir r a n k . una* 1n aK K a r
T h d n a m ^ n ' f e8i i tS Bh°i* Ifc ca™ Katra

B b ttS AG h i ™ A r \ eT aS a rulin* tl,ibe to Delhi aud
inh £ f P b A ft° r t M t 1 ^ a ^ h e d ltf l f in B ir m fir th e n in K a tra ,
iu D e r a , G h a m r o r , M a n d h o h , N d r i a n d T o h l o .
nr P a t h w d l ( P u n w d r ) is d e r i v e d f r o m b h a th i, a 's t i l l / b e c a u s e th e ir
p r o g e n i t o r w a s s u p e r in t e n d e n t o f a d is t ille r y .
a n d i f o n k h l a ^ Sa' d t0 b e ^ a n c e s t o r o f fclie P a t h w d l, B a d h m d n ia , G o r i
■Goi x
K m .
' 288
. ..
T h e R a jp u ts o f the E astern p la in s. ~~
(fiT
5. Gurtaye (Sd,ndal or Muqaddam) derives its name from Gaggar-
garh, or Goret according to another tradition, where they once lived.
They emigrated from Sirmnr.
6. ChAngri, from Changar in Kdngra, near Jawdlamukhi. Thence
they came to Nathnhi.
7. Dohal (Chauhdn), from the village of that name near Amb. They
also hold Karotia and Dhanotia, and hence the Karotia and DhontiAl
are regarded as sub-divisions of this tribe.
8. Gangdet—from Ganga (Ganges). They first settled in Bit
Manaswdl and now occupy Amb and Mawa. -
9. Jdbrd or Chambidl—from Jabar in Kdngra. Migrating from
Chamba, they founded a state at Haripur but were exterminated with *
the exception of a woman who escaped. Her descendants settled in
Jabar and Ghuwai, and at Nakroh.
10. Ragwdlij from Rugwdlgarh in K&ngra where their ancestor
Ratn Pdl settled after migrating from Delhi v ia Jammu. They have 4
branches:—
(1) . Raghwdli, descended from Sucheta, his eldest son, living in
Chalar.
(2) . Banidli from Bania, living in Balidna in Kdngra.
(3) . Tidliya, from Tija (also living in Kdngja), besides Baghwdli.
C.—THE RAJPUTS OP THE EASTERN PLAINS.
Next come the Rajputs of the Delhi territory and the Jumna valley.*
They belong for the most part to the two great tribes of Chauhan and
Punwar which gave Delhi its most famous dynasties, but several other
tribes have to be added to these two and their origins are ascribed to
three different races. Like the Hill Rajputs these tribes all claim to be
ultimately descended from the fev^ great tribes or royal races or k u ls ,
as they are commonly called, of the Rajput annals, and each of these
races is divided again into innumerable local clans called s a c h i or
g o ts . Thus according to the account given in the Phulkidn States
G a z e tte e r
“ The Rajputs are divided into three races (ba n s) Suraj-bansi (solar) f
Chandar-bansi (lunar) and Agni-kul or Baragh-bansi. Each b a n s i s
again divided into k h a n p s, each k h a n p into n a k h s and each n a k h it is
said, into g ots. The Agni-kul have four branches (? k h a n p s ). (i) the
Solankhi, or f 16-handed’ ; (ii) the Sdnkbla, blowing sa n k h or shell •
( i n ) the Pramara or FunwAr fwhose ancestor had no arms), and (iv ) the
ChauhAn, the ‘ four-handed >, also called the Chatr-bhuj. The eponym
of the latter had two sons Sikand whose descendants are found in
* According to Cunningham the term Rijputina extended previous to the
conquest from the Sutlej on the west to the Chhota Sindh river of M«rwar on the east The
term Bajwira (?) _ ...... ’ 8
+ The following is a curious Bcrap of Mirasi genealogy from Lahore
1 Raja, Ghang, Surajbansi.
r~ ~ i i “
rihfma Ch.uhan Duggle ^ I
. septa which do not intermarry, except when Muhammadans iNanSra
Goria Missis say that Ghang had 12 Bons-one of whom was Gorin a , ,
r l- n nro Telis, others horse-breakers. The Chima would appear to be thS
S Nagra Jit., but who the Duggle are it is im S ib le to 8ay. ChfmaJa*s and
CP • <§L
’ ' e°ix
—-OV\
The R a jp u ts o f the E astern plain s. 289

B&wal, and Bhdl whose descendants inhabit the Bagar. Sikand had 12
sons, each of whom founded a separate natch, thus: (1) Alan Deop,
eponym of the Chauhdn Riijputs in B&wal, founded the Alanot natch,
(2) Hardaljf founded the Hdda natch, (8) Deoji founded the Dewara
natch, (4) Suraj Mai founded the Adsongra natch, (5) Bdlaji founded the
Balia natch. The (6) Khenchi,* (7) Narrnan, (8) Bhag, (9) Bargala,
(10) Dasotra, (11) Basotra and (12) Kaliil nalchs are named after his
other sons. The Chauhdns form an exogamous group. Those of Bdwal
nizdm at are Alanot by natch and Bach by g ot, Bachash having been
their aucestor. Like Sikaud’s descendants they worship Asawdri Devi,
whoso temple is at Samber in Jaipur. Bhdl’s descendants worship Jibbi
Devi of Khandela. The descendants of Sikand worship the Bhirgwat
God&wari stream, wear a three stringed ja n eo , and specially follow the
tSham Veda. Every tchanp of these ftdjput* has a tree as its d h ir i, i.e. its
members do not cut or use it. Thus the Rajputs of Bfiwal niz ! it do not
cut the asa p a la tree. Prior to the period of Rdjput supremacy Bfiwal,
including the modern'tahsils of Rewfiri and Kot Qasim with a part of
Jaipur, was ruled by Bhagra, a Jd-t, whence it is still called Bhigota.
The Hdjputs of this tract are followers of a Muhammadan saint whose
shrine is at Nangal Tejn in Bdwal. They avoid the use of liquor and
use hal'il flesh, but preserve tlie belief in satis. A man may not visit
his father-in-law’s house unless invited and given a present of orna
ments. The mntcldwa is considered unnecessary when the parties are
young.
Of the various branches of the lunar race the Badgujar, Kachhwaha
and Sliaikhdwat tchdnps have a common descent. The former claim
descent fromLahu, son of Ham and Sita, and the Kachhwdhas’ ancestor
was created by Bdlnnk out of hush grass. Raid)!, a Kacbhwdha, had a
son by the favour of Shaikh Burhdu-ud-din, the Muhammadan sa’nt, and
so his descendants are called Shaikhawats. They have 36 nakhs includ
ing the Katnawat (descendants of Bhairon-ji), Dunawat, Chand&wat and
Khachhrolia, of which the first is found iu Ndbha, though only in
small numbers. Ratndwat women do not use the spinning wheel or
grind corn, and the men would rather starve than eat flour ground by
their women. Those who do so are excommunicated. All the Shaikh
awats are followers of Shaikh Burhdn-ud-din, whose shrine is at
Jaipur. They bind a skin round a child’s waist and only use haldl
flesh according to the Shaikh’s behests. Kachhwdhds and Shaikhdwata
do not intermarry, being descendants of one ancestor. The Badeuiars
K“ chhw!ih^ but not so the ShaikhLatsJ’fhis
the custom A * * * * * * to îputdua it has been
the custom. A Kachhwaha oluef set the example by marrying a
Badgujarg.rl whomheraetwhen hunting a tiger. Other Lunar branches
found in the State are the Jddu and TdnwarHdjputs. The former are
escended from Jaddu, one of the five sons of Rdja Jajdti, 5th in
oescent from the moon. They have a number of n akhs, of which the
BiiiKtawftfc (so called because Sri Krishn, their ancestor, wore a m ilcat
r crownj is found iu Nhbha. They are disciples of Atri, from whom
fir got is derived, and avoid marriage with the Sharis, who are
a rancb of their tribe. Tavis, the ancestors'of the Tunwara was
t O & K T t0 1,8 tt)8 ^ticlii of Cuaniaghim's A. 8. R., II, pp. 294—301,

* —V
X\ê ■e°ix
lift
\J% "r "'V y/ 290 The Rajputs of the Eastern plains.
. khK
the second son of Rajd, Jaj&ti; they are again divided into nahhs
and gots and though J&du and Tunwar descend from a common
ancestor, yet they intermarry with one another, but Tunwars and
Jdtus do not intermarry. Once a Tunwar Rdja had a son who
was born with long hair and the pandits warned him that the boy
endangered his life, so he was abandoned in the desert. A Ldta
Brahman, however, declared that the birth was auspicious to the Rdja,
so he had the child traced. He waB found sheltered by a hawk’s (chil)
wings: one of the followers of the Rdja threw an arrow at the bird, it
flew away, and at the place where it alighted a temple was erected
to the bird as the goddess Chila. The boy was named Jdtu or
"longhaired,” and his descendants avoid billing a chil and worship
the goddess. Their special parohits are Brahmans of the Ldta got.
Rdjputs pride themselves on the title of Thdkur. Those born of slave
girls are said to be of the Suretwdl got and also called Ddroghas.
Unlike other Hindus, Rajput women often wear blue clothes, but they
do not wear hanch or silver bracelets, only ivory ones. The women
avoid flesh and liquor, but not so the men. They will take water
from the skin of a Muhammadan saqqa or water-carrier. Marriage is
consummated without waiting for the mukldiva and sometimes the pair
meet in the house of the girl’s parents. The bride is not sent back to
her home three or four days after the wedding, and she is not allowed
to visit her parents until the bhora ceremony, which takes place some
time after the wedding has been performed. But a wife goes to her
parents’ house for her first confinement. Early marriage is no longer
practised.
The primary sub-division of the tribes is into thapas or thdmbas, i.e.
groups of villages bound together by common descent. Sub-feudal
ties are still recognised, the village occupied by the descendants of the
common ancestor in the eldest line being, however small or reduced
in circumstances, still acknowledged as the head. To this day, when
a headman dies, the other villages of the thdpa assemble to install
his heirs, and the turban of the parent village is first tied on his
head. In old days the subordinate villages used to pay some small
chaudhrdyat to the head village on the day of the great Diwdli. The
head village is still called the ‘ great,’ or ‘ turban ’ y ^ age>the tika
or village of origin, the tika being the sign of authority formally
impressed in old days on the forehead of the heir of a deceased leader
in the presence of the assembled thdpa. No village cau change its
thdpa. The imperial revenue system of the Mughals in adopting the
tribal thdpa as one of its units somewhat modified its constitution, but
the revenue thapas generally coincided with those of the tribe. In
addition to the limitations imposed on intermarriage with neighbours
there is a further restriction, imposed by the Rdjputs, whereby no
man can marry into any family living in the thdpa into which his
father, grandfather or great grandfather married.* Thus if a Mandh&r
RAjput married a Chaulkn girl of thdpa Juudla his sou, grandson
and great-grandson would not be able to marry any Chauh&n of
any village in the Jundla thdpa. But beyond this and the normal
• In Indri the Ohauhiins say they avoid their own byong or natural sept and got,~
/Bachchas)and also their maternal grandfather’s
thumba in marriage. ia Kaithal the
yimdhiri avoid their own tribe and thematernal grandfathor’s thamba,
—n\ \
The Rajputs of the Eastern plains. 29l

prohibitionagainst marrying withinthe clan, theit&jputs have in
generaluofurtherlimitationsonintermarriage.*
The Rajput migrations.— T heanRdArjp utdtra deitionig
shsabyouth atgthtra
eCchtanfrdoelm
o n c e h e ld K aithal an d S a m dn a u le th
Kohand, that the Babas Rajputs held thecountry round Asaudh, n e rin
1 SafidonandSalivan, andthe Bundies that round Th&nesarandthe
N
m aard
deakJu. nTd heth
la laette
irrliew
a edrqeuahrto
ow ev;eranedxpoelle
rs cc dpiebdyathgereaU
u thauhanw
p
a rt of hoe
th
NardaktogetherwithlargepossessionsintheDoab.t
ean
ndT hethtw
tly eosafo
mremertrib
tim e eexs,pei.llee.dthbeyC thheanMdealndaanh
daBr awrahho, w
seettle
redatinapJin
par d
madetheircapital Kalayat, nowinPatidla.J
* Among the Tunwar Rajputs of Karnal girls may bo given to Mandhars, Chaubins
etc., but the idea is that the part of the country from which Tunwars get their wives ought
to be avoided. For this purpose tho Tunwar villages are divided into thambua (pillar?) ;
for instance, the thamba of Lukhi comprises the villages of Lukhi, Chanarheri, Bhusthala
and Jalberi: Pharal thamba includes those of Pharal, Bipur, Ghandlana, Sudpur, Kuhwa:-
Tangaur thamba has Tangaur, Kalsana and Dhakala. To take an dimple, the Tinwar
girls of Bhusthala aro married in Rajaund to Alandhur Rajputs; the Lukhi Rijputs caucot
then take girls from Rajauad. Moreover, tho bhanji (sister's daughter) and dahiti
(daughter's daughter) aro avoided. If it bo found that the girl is descended, however remote,
ly, from a Tunwar woman of tho thamba she cannot be taken in marriage, fo take a
concrete example, a BhusthAla girl was married at Bahuna j her daughter was marrie 1at
,' lb Baras ; the Baras girl at Baragaun ; the Baragaun girl was betrothed to a man in Lukhi and
MUon this being discovered the Baragaun people raised objections and the nai came to say that
the alliance could not be completed; it had to be broken off.
In this case the origin of the rule seems clear. There is a danger of marrying a woman
who may be descended, through females, from a common ancestor. The number of goti
amongst the Rajputs being few, only the father's got need be avoided, but the thamba
.. system appears to effectively prevent all risk of interbreeding.
Lukhi appears to owe its pre-eminence to the existence there of the tomb of Chichu
from whom and his brother Singhan all the Tunwars are descended. Chichu was made a
Muhammadan by some king but his tomb is in Lukhi, a Hindu village, and ha is greatly
respected by the Hindu villagers of the place. When a wedding procession returns to the
village the pair visit the tomb before entering their own house, do obeisance to it and offer
a rupee. So too when any girl of the village is married a rupee is offered to it. Every
Thursday lamps are lit and vows made at it. When illness breaks out Tunwar3, both
Hindu and Muhammadan, offer the first day’s pickings of every cotton-field at the tomb •
and it is visited by Tunwars from Chila Rattan, described as lying to the south-west in the
Wilayat Dea, or •homo-land,’ towards Mirwar. While Hindu Tunwars, says Sir Jamos
Uouie, marry into got except their own, Muhammadan Tunwars are only debarred from
marrying a paternal uncle's daughter. The Markanda Bet is occupied by Muhammadan
tunwars while the Ilmdus hold villages furtbor south in ThAnesar ildga where the land
is less valuablo. All the Tunwars of those parts are Biagarpat by oat Tunwar beinu the
al or beong (original stock) of the tribe : P. N. Q., I, § 540. 1 - • 1 °
i I n cll<iuhins in Karnal all claim descent from liana Har Rai. He had been bathinc
Se P u n d T rf3 T W , ' ^ 2 ? K u r u k s h e t r a , w h e r e h e f e l l i n t o a q Z r e i w Tth
th e P u n d ir s . H e fo u n d e d J u n d l a in 8 9 1 S a m b a t = 83-1 A . D „ b u t h a d to c a l l m h is u n c le s
c o n q u e r io g th e P u n d ir s and th e y fo u n d e d or a c q u ir e d grou ps of
th e n fb r id o s ^ 6 Chauh4n3 W1 t a k e 1116 d a u g h t e r s o t P u n d ir s i n m a r r i a g e b u t w i l l n o t g iv e
t The accounts however do not all agree, as it is also said that in very earlv days the
Mandahar were settled about Samina, for Firoz Shah chastised them and made many of
them Muhammadans. When they first came into what is now the Karnil District, they
drove the Chandel out of Kohand and Gharaunda, but were obliged to relinquish thorn and
their final occupation of Asandh, Gharaunda and Safidon was probably effected from KalAyat,
One bardic legend gives precise details. It makes tho Mandahar descendants of Lao
luunar, son of Ram Chand and adopted son oi his uncle Laohhman. Lao ruled in various
places, including Ajudhia, and came to visit the Kurukshetr. At a iirath near Jiud his wife
H?1,® a aon> Jindhra, who founded Jind in 891 Sarabat= 831 A. D. and his grandson
own wrested Kaithal from the Chandel in 1093. Sadh’s son Bampra begot liAlia and Kstlu
who founded Kalayat and Rajaundh, and MAmrAj who settled in Kaithal, Kalla's sen
Kina Uurkha took the forts of Asandh, Safidon and SalwAn from the Barah RAjputs,
Milling in the first named in U31 Sambat.
t(S)l.
292
*/
The Rajputs of the Central Runjah.
(el
The Tunwara originally held Pdnipat and the country round, and
they do not seem to have been dispossessed till the early days of the
Muhammadan conquest. They once held the whole Naili tract but
were driven out of part of it by the Mandahdrs. They now hold the
Bet or lowland of the Markanda, with many villages in the Pehowa
pargana of Kaithal and their country is popularly known as
Tuharwdra.
D .-TH E RAJPUTS OF THE CENTRAL PUNJAB.
The Rajputs of the Central Punjab are connected with the Rdjputs
of Rdjputdua, at least by tradition. Although a legend preserved by
tradition states that after the Mahdbhdrata war Susanna Chandra, a
Somabansi Rfijput who had held Multdn, retired to the Jullundur Dodb
and there founded a kingdom which comprised the Trigartta, i. e. the
country watered by the three rivers, the Sutlej, Beds and Rdvi, and
was also called Jdlandhara, the Rdjputs do not look to the hills for
their origins, but to Udaipur or Jaipur, Mathura and Ajudhia. But
with few exceptions these traditions rest upon tlm slanderest of founda
tions. No historical records link up the ancient history of the central
districts with the early history of the Rdjput clans which have from
time to time set up a sort of semi-independence or acquiesced in feudal
recognition of a central authority. However fortunes may have
fluctuated the right of internecine war has almost invariably existed,
even if it was not formally recognised by the suzerain power.
It is impossible to say which is the oldest Rdjput tribe of this area, so
vague and conflicting are the tribal legends. Thus the tradition of the
Ghorewdba Kdjputs is that in Sambat 1130 or 1070 A. D., two brothers
Ahwdha or Hawaha and Kachwaha, came from KotKurmdn or Udaipur
and obtained a grant of territory from Muhammad of Gbor, but he
did not invade India till a century later. But the true Kachwdha
Rdjputs belonged to Jaipur, not Udaipur, and so Purser was driven to
suggest that Kot Kurmdn was only a general term for the seat of the
Kdchwdha,* hurma and kachwa both meaning 'tortoise.’ But Purser
also proposed to identify the Ghorewdha with the Hdrd, a branch of the
Chauhdn not found in the modern Punjab, though they may possibly
have given their name to the Haridna, and it is noteworthy that their
bards, who still visit them periodically, come from Kotah and Bdndi in
Rdjputdna, where theHdrd are to.be found.
The Ghorewdha have at least 12 muhins or septs of which the follow
ing are found in Jullundur:— Rajpdl, Sedsur, Bhinsi or Bhimsi, Sahnpal
(or Balm Chand) and Dip. The Sard, Aju and Rdjpur septs are found
in Hoshidrpur, the Bbup and Lndha in Ambdla-, and the Maint and
Salkho in Ludhidna, The original territory of the Ghorewdha is said to
have been bounded in the north-east by that of the
south-west by the Manj and by the Ndru.
Jaswal,
on the
The Ndru Rajputs hold some villages in Jullundur which form a

sort of intermediate zone between the Manj and Ghorewaha, though
The MandahArs held 3fi0 kherun or villnges J> tween Kalavnt and Gha'raanH, k .
of thrm arc now held b y Jits Another etorj; is that the Saftdon Mondahars^bteined the
villages now h-Id by themin the Nardak by intermarriage with the Chauhans inhlnara
tivelv recent times. aJa compara-
* Kachebhwald is a corruption of Kachchhapsghiita.
j. Thus the Ghorewdha have a Main sept, but the Manj have not.
f / y —' n>\
® ■ <§L
. I h e R a jp u ts o f the C en tral P u n jab . 288
they are mostly found in the north of the Jullundur tahsil on the
Hoshiarput- border. A variant of the account already given of them
(at p. 161, supra) makes ltd.]a Tilochan, father of Nih&l Cliand
otherwise N&ru Shdh, and says Tilochan having applied for help in a
civil war to the king of Delhi was sent to conquer the Punjab, which
ho did, and in return was made ruler of the country.*
TheManj Rajputsgivethefollowingtableoftheirdescent;—
Salivdhan, 26th in descent from Krishna.
31 sons, including Bfsals, ancestor of the Bhattis.
I
Rana Jundal, 7th in descent from Bisal, ruler of Bhatner.
Jagpal. Achhal, founded Jaisahner.

f -------------------- *------------------- 'I
Ohun Ben. Sen or Dhan.
I I
Manj. Bhatti.
I
Mokhal 9th in descent from Manj, foundedHathdr in Ludhidna.
Walrsi (ancestor Mailsi. Jairsi.

of the Nawdbs I |
of Kot lad). The Manj of Tulsi Das, alias
Malsian Shaikh Chdcho.
with 27 villages. |
Rai Jft, founded
Tulwan on the Sutlej,
the head township
of 360 villages
in Jullundur.
An offshoot of the Taiwan family held Nakodar with 227 villages.
The Manj also held B^rdpind, a group of 12 villages near Phagwdra.
The Grand Trunk road approximately separates the Mani or Maniki
country from the Dbak.t J
But the Manj genealogists go further and include among the 84
sons of S&livdhan Tavcsar, ancestor of the Tunwars, and Ras Tavas
ancestor of the Tdonis in Ambala. But Hathur or Athur in Ludhidna
is universally regarded as the original seat of the race and Tulsi Dds
as the first to settle there. Hathur, doubtless originally Arhatpur may
have been a famous place in Jain or Buddhist times, but its occupation
by the Manj can hardly have been of very great antiquity for his
" ' * The central Punjab is full of places associated Iftus Shekhopm
near Kapurthala is said to have been he old 'capital’ of the Bhatti Biim-ta Phillaur
was originally called Phdlnagar after Phul, a Sanghera JAt, who foiiuded it His brother
N4g founded Nagaura, now Nagar, nearby. Subsequently Phillaur was'occupied by a
NSru Raiput, Rai Shahr whose territory extended from Mau to Selkinna, and when Rai Hatn
PA1 abandoned Mau and settled in Phillaur the Jats left it. The Rajputs too eventually
deserted it. But the Niru tradition is that Ratn Pal was a son of Naru Shah or Nihil
Chund.
t In Jullundur the whole country to the east and north-east of Phagwara is called the
in o i l or Dirdhak : P. N. Q„ I, §132. In the reign of Alamgir ihe Dnrdak wahal
that ' ’ ô.*“ !■'>/«. P.Ahon and Phillaur: ibid. § 478. Mr. D. G. Barkley, howevor, notes
ih# ni i “i Ddrdak of the Ain-iAHari evidently corresponded with what is now called
’ c.0tI1Pr'RiD6 the Rnhon tahsil, the eastern part of Phillaur tahsil. and part of
f W * On Kapfiitbalat: ib. § 872. But elsowliero he states that the Dwdak makal
nan Uahon as its capital and included Newashalir tahsil with parts of Phillaur: IU, § 678.
■G
oi x
/ / y—~sV\
(((f)?) , 294 Gradations of Rajput villages.

(fiT
k J
descendants who founded Kofc Isa Khdn and Raikot only rose to con
sequence during the decay of the Delhi empire.
T he R ajput tika, chhat and makan villages.

The word chhat is explained as an abbreviation of chhatar and
an equivalent to tdj or ‘ crown.’ It may possibly be translated canopy.
The canopy used to be one of the insignia of sovereign power. A
chhat-makdn is a village which enjoys a pre-eminence over, or is held in
special veneration by, the other villages of the brotherhood (laradari).
It is generally called simply chhat. A makan is a village of lower grade
than a chhat. Chhats and makans appear to be confined to the Rdjputs.
The title of makan is earned for a village by some person’s perform
ing a meritorious deed at a wedding or a funeral and it is then said
of it that ‘ village so-and-so is a makan,’ koi lallu panju gaon nahin
hai—‘ it is not an ordinary village, but a famous place.’
Tika is the title of the heir-apparent to a reigning prince. Hence
it is applied to villages which are the seats of a prince s rule. It
would appear that a chhat makan was originally a tika, a tika being
a village which is the seat of a house still actually ruling or exercising
authority in some way.
The chhat or makan comes into prominence at weddings. At the
wedding of a tika, hhaji is first distributed among the laradari. . Then
a Brahm bhoj is performed and all the laradari feasted. In this feast
all the headmen of the villages, in which the tika has taluqdari rights,
take part, and each then presents a rupee as nazr to the tika. During
the milni, 5 animals, including a horse, a shawl and some money are given
to the tika’s father by the bride’s father, who also makes presents of
cash and clothes to the near relatives of the tika, his more distant
relatives getting a x’upee only. On the tika s part a sagi (ornament),
gandu (a check scarf) and other clothes are given to the bride.*
R&jputs resident in a chhat or makan have to maintain their social
prestige by lavish expenditure at weddings, etc. If a leading member
of the village dies, a great deal is spent in feasting for 10 days all
who come to condole with his family. Mir&sis, Bhdts and barbers
from other chhat, makan or tika villages also receive heavy fees at
weddings, etc., according to the status of their chhats, etc., e.g. the
Mir&si of a chhat will get a rupee, that of a makan annas 8 while
those of ordinary villages only receive one or two annas.
The Ghorewdha Rdjputs have 9 chhat and 12 makan, and these
villages do not seem to have any relation to the genealogical divi
sions of the tribe, which is also divided into- 12 muhins or septs,
depending on descent.
In Gurgaon each R&jput tribe has its chhat, with one, or more,
apparently subordinate makans. The Deputy Commissioner furnishes
a list of 23 tribes which have numerous chhats or makdns, and states
that six months at least would be required to obtain a complete list.
In Karadl and HissSr the system appears to be unknown, but in
Amb&la, Ludhiana and Patidla it is in full force. Originally there
were, it is said, six Rdjput darldrs or ‘ courts,’ at Kapurthala (of the
*------ tfjjarfra, defined as a kind of pap mado of Hour and milk, also appears to he given.
/ f> —
Im .
*Rajputs ’ in the Western Punjab. 295
§l
Bh
m ir.aîs),
InT lieau
lw
oafnth
di,ese
H,ain
thuth
r,eKreotigIsa
noK fhBdanbu(M
r.a1n2j),chhats
Bhatnaenrda2n4dmakdns Jaisal-
wereconstituted, butthenumberssoonincreased to36ana35 respec
tively,andthelistsobtainedshowthatthepresentnumbersmustbefar
larger. Each tribe hasacertainnumberofchhat andmakdn andthe
mrem
te sbm
erarria
of agechhat
as thaelw
maeymsbpearyosftw
aicmakdn*
easmuchBto utth theewfeu'erd
ssvisaarytaindau
eagchh
tribe, thus theBardhRdjputshave12 chhats (payingRe. 1toeachmi-
rtm) and24makdns (paying As. 8,'. The Taonis have 14 chhats
12 rnakans (p
s! ayingfo2rm 4makdns
erly R s.(p1a1y
,in
bugtnRos.w3R
-8e).. 1oTnhly
e),Cn hu aut bn&
o nchhats,
shave
anathe KaoandDehiatoohave, itseems, makdns only.
THE TERM RAJPUT IN THE WESTERN PUNJAB.
It may be doubted whether the term Rdjput is really indigenous to
the western Punjab at all, and it is certainly a foreign word to the
west of tho Indus. There the corresponding term is P athan or Baloch
and any tribe which is lowly or middling status may be promoted to
the dignity of affiliation to the Pathdn or Baloch tribe into which it is
incorporated, and it then acquires full status as such. East of the
Indus even in Bahawalpur,t which adjoins the Rdjputdna descent on
the west, the distinction between Rdjput and Jtfy is in truth unknown
and such tribes as the Sumras, Sammas, Samejas, Dahrs and Kharis
might be with equal accuracy classed either as Jdfcs or as Rdjputs.
The Joiyas and W attus, who are almost entirely confined to the Ubha
i.s’ to Mincliindbad and Khairpuv East, are the only tribes in this State
which can be at all correctly styled Rdjput, because they belong to
the Sutlej valley, not to that of the Indus. In all the Districts on
the left bank of the Indus there is no marked line of cleavage between
Rajput and Jafc and it is only when we get to the Jhelum hills that we
find the former term in popular use. Thus, according to Mr. W. S.
Talbot, * a small number of Panwdro, Chibhs, and Solilans are found in
the Jhelum tashil: the former live in the Pabbi, while the Chibhs and
Sohlans hold a few of the river villages above Jhelum. All three claim
to be Rdjputs, and arc so regarded by their neighbours : the claim is
probably correct. There are also a fair number of Bhattis scattered
about the District, who are probably of Rdjput extraction : but they
are here unpretentious hard-working cultivators, and little esteemed
socially. The Gondals along the river are a more doubtful case •they
do not always say they are Rdjputs, and seem more like the ordinary
Jdls ; they are fond of cattle-lifting. There are few Sidls in the
south-west corner of the District, who are generally admitted to be
Punwdr Rdjputs. A few others such as the Kluwas have some pre
tensions to Rdjput origin, and locally rank rather above the Jd(s ; their
origin is doubtful. But these tribes are all immigrants from the
eastward. Lite term Rdjput is replaced among the dominant tribes of
.*esInapargana
giv hou s
e fuNaorfnaallulrth
ll eeuriseite
q isstaocu7»t>dn
rious rituleis.caW hdentydgthe; w
lle fah
th
erheofontly
e
n hegiv
tridegroom
esafiled
Bum forthehouseitis calledlekh oraccount. 1
t Two sayings are current in this tract; one runs: kid chhit-pntar-dd, sarddr Abro
in! VI ° ‘ aU petticoat wearing tribes Abra is chief, because the women of tho Chiehar.
" “°kh-ar, Michhi, liahr, Samma and Tarali tribes wear the petticoat. The other is: kul
ghaghe da sarddr Baloch ha: i,e. ‘ the Baloch are the chief of the tribes whoso women we»r
tud ghaghQ, or long shift.’
'G
oi x
({(f )?) (fiT

293 ZTie Rajputs of the Bar.
the District by Sahu. Even the tribes of ipiddle rank, like the Kaliut,
Kasar and Mair, who now belong to the Dhani country in ChakwAl
tahsil, a part of the Salt Range, are sometimes said to be AwAn, but
never apparently RAjput. Their bards indeed claim for them a Mughal
origin, probably because they say that, although they came from the
Jammu hills, they joined Babur’s army and were located by him in
their present seats which were then almost uninhabited. Even the
more respectable among the Mair only aspire, according to Ibbet.son,
to the title of Manhits which is no doubt the same word as the well-
known Manilas tribe described at p. 274 above, and not to the title
of Rajput. In Rawalpindi the status of RAjpufc is no doubt claimed
by several tribes, though Ss.hu is here too the term for ‘ gentry,’
and though the claim to that status is expressed by saying that the
Dhuuds, for instance, are a hill tribe of RAjput origin and claim
such descent, yet they themselves assert that they are descended from
Abbas and they are certainly classed as SAhu. A similar remark
applies to the Sattis. Even the oldest tribes in the Murree hills do not
appear to claim a RAjput origin. They resemble the Sattis rather than
the Dhunds, but do not aspire to the rank of SAhu, as they do.
But as we go eastward into the heart of the Punjab we find not only
the term RAjput in general use but also that its traditional branches are
known. Thus the Chadrars of the Sandal BAr claim to be Solar RAjputs,
like the Tunwars,* while the Wazirs and Kharrals, like the PunwArs,
say they are Agnikul. The chap or ballad, given at p. 158 of Yol. II
which Sir E. D. Maclagan recorded, shows that the Chadrars’ claim
is not a mere afterthought, put forward in answer to an official demand
for information, but one preserved by their mirdsis or genealogists.
The following ballad describes the birth of Bhaî. It comes from a
Bhatti MfrAsi, or a mvrdsi of the Bliaîs, of a village in HAfizAbAd
tahsil. It is curious to find that it mentions the name of JAdu under
the form JAdab or JAdam, as this adds support to the theory that the
JAdust represent the JAdavas.
The following description of the birth of Bhatti is given by a Bhafti
Mirasi of Pakkadalla (tahsil HAfizabad):—
Gorahh tappea te Jddab chela Goraknith was an ascetic and Jadu was
his pupil
Bans vjdre te rahe akela He lived solitarily in the desert.
Rdji Nil Paic&r dd Thieves broke into
Ghar hhanna chord; Nil Pawir RAja’s house ;
Khetr khddd mired; Deer ate his fields ;
Sir <Mhord. The punishment came on others' heads.
A pdpi, Jdddb The evil ltd]a came: and
Phar iiti ditto. 8eized and hung Jddfi.
Sachchi jagga ntchcha tole, The place was good, his calibre was good,
Sdli charhda mAh na hole. Even when being hung, ho said not a word.
‘ * ipjjg Kethwil have an old tradition to the effect that, at a time when they held the
. , 0f the Murice hills, on of the women, named Abh, eloped with a man to the other
. ? e ttje Jhelum. Nearly all the able-bodied men of the tribe went in pursuit. They
81 e to a frozen lake which they mistook lor hard ground, and settled down unon it for the
c®nJ, nd lit their fires ; this melted the ico, and they were all engulfed. In the meantime
*}.1S nhunds came down upon their undefended honvsteadi, and destroyed what remained
of the tribe. Hence this proverb: Abh loro to sabh chhoro. " Go in search of Abh, and
noted that JAdfi appears in the Shdhrdma as the name of a Persian tribe and
JAdusto as a country distinct from HindustSn. But the possibility of a oonneotion o*unot
|l | , . <SL
The Rdjd hears that his daughter will bring forth a son who will
kill him: bo he tarns her out and tells her to marry the faqir who hag
been hung.
Kulcmhuc, “ Qhatt kotha, The RiijA ordered: “ Make your house here.
Ban girdn, chaun clialcke Count this a village : on all sides
Jad Jadam dina." It will be called after JAdu.”
Jddam Puli charhea, JAdu was hanging,
u w fi,? -4 The queen came up.
7.. \ ^6 ki bharea She said: “ What have you done to the Riji
itiJfs That he should persecute you so f ”
rdh 1. „ He said: “ Sit you down,
o jj f 7? , . I have given you to God’s hand."
Huadh a t : jal khclea : vaddi vaddth : She believed : his seed fell* : a wonderful
thing:
Sirchohea : pethdmla : li&ni jaea Autakh. It fell on her head: she conceived: tho
. ...... , queen brought forth Autakhfi.e., Bhatti).
Bant wah chall tagir, The queen went in distress,
Shaihro tur peii. From the city.
Bart puttha gerie If a well wore turned round the wrong way,
Chir dohd pur. All the gear would break.
Bhatti jammea Abohar ilahmddpur, Bhatti was born at Abohar Mahmudpur,
Dud kari Kinmdwati KinmAwatif (the Queen) gave thanks
Babb sachche agge. To the true God.
Bdrd baras guzdre, Twelve years went by.
Lagg utthi dhande : She was occupied entirely in this task:
Pdk Parwar Rahmdna God the Pure, Protector, Merciful,
Rabb parde kajje. Shielded her.
Chdti mari nir di (The young Bhatti) threw a gharra of water
* . down.J
Chore te munas gajje ; I ho (clay) horses^ and men gave a sound :
Chattar charhaea Bhattid. The Bhattfs raised, their canopies
Takhsdld agge. The year before.
'The same Mirdsi gave the following song about the Bhattis and
their kinsmen the Sdmil:—
Bhatti kaise Rijput, Bhattfs aro Rajputs,
Jaiee DIM 8ajdde, Such as the princes in Delhi;
Ae hajj gujdrde They came after pilgrimage,
Paighambar.zdde. Sons of the Prophet.
Bhattidn fiit it sachche Rabbdi, The shadow of God is over the Bhattis,
Sharmi kot vasende. They inhabit forts with virtue.
Sdmil nti sdm Khudd di, Sfcnil|| has the protection of God,
Panyd pird di pakkar : He has the help of the Five Pfrs:
Majjhi, gdi, ghorid, Buffaloes, cows, mares,
Qhco tulle trakkar \ Qh{ weighed in the balance:
Trar Sdmil tc flat mahelidn The SAmfl’s fortune is such that people
com© everywhere,
Lai milie Rd Thanddl nd To meet Rd, TbandAl (Sdmil),
Gal pagga te hatthi chhelti. With their turbans round their necks and
j. , she-goats in their hands (as offerings).
Barwdsa dalbnch leUd. In battle he trusts in his brethren.
Bhatti is said to have been a Musalmdn, but Shaikh Sdmil is also
said to have been the first’ to convert the Bhattis to Isldm. Rd
lhanddi was a Sdmil of Kot Bhdi Khdn beyond Kirdna. The five Pirs
are given as : Shaikh Sdmail, Shdh Daulat, Shdh Fateh d.ii, Fir Fatteh
Khdn and Shdh Murdd—all Bhatti saints.*§
*Cf. N.I. H Q.; 1891, § 570.

t In Tod's RdjasthAn, ii, 189 (Cal. Edm), Kainarwati is represented as an anceitrew,
some way back, of Bhatti, not as his mother.
$ This is a stock incident in Punjab folk-lore.
§ Bhatti is supposed to have created an army of real horses and men from clay image*.
II In the BAr the SAmil, MAnake, Jaloke, Jaodrake, Bhagsf, Kaliir, Mutamal, Daohcln and
rf‘ r are said to be Bhattfs. The Dachehi however marry with the Chadr ar, but not w»fl
the Bhagsf or JandrAfcas although those two tribes are also Bhattfs.
/ f> ~ ' nV\
mi 298
..
Origins of the Rajputs.
THE RAJPUT GROUPS AND THEIR ORIGINS.
The Rdjputs of the Punjab may be broadly grouped, as Ibbetson
grouped them, into four territorial groups. First come the Rdjputs of
the Delhi Territory and the Jumna valley, for the most part belonging
to the two great tribes of Tunwar and Chauhdn which gave Delhi its
most famous dynasties. Next come the Rdjputs of the river valleys
of the Western Plains, many of them hardly or not at all to be dis
tinguished from Jdts and belonging for the most part to the Bhatî
of Jaisalmer and Bikdner, and their predecessors the Punwdr. The
third group is the Rdjput of the western hills, including the Salt
Range, including both dominant tribes of proud position such as the
Janjua and Mongul Rdjputs from the Jammu hills, and descendants
either of Yddubansi (Bhatti) dynasty of Kashmir and the mythical
Raja Rasalu of Sialkot, so ‘famous in Punjab folk-lore, or of a group of
tribes, apparently of Punwdr origin, which now hold the hills on either
bank of the Jhelum. Finally we have the Rdjputs of the Kdngra
hills of whom the Katoch may be taken as the type, so ancient that
their very origin and advent to their present abodes are lost in the
past; and the Rdjputs of the lower hills which fringe _the Punjab
Himalayas. To these must, however, be added the Rdjputs of the
Central Punjab, mainly represented by the Sials, Bliaîs and kindred
tribes of the Sandal Bdr, but these hardly form a fifth group.
Ibbetson expressly refrained from noticing the Rdjputs of the Sikh
tract, of the central districts, and of the Phulkidn States. In the
latter the Rdjputs are, however, of some importance, especially in
those territories, acquired by the States after 1857, which lie on the
borders of Rdjputdna. In the Sikh tracts, the districts round Lahore
and Amritsar, the Rdjput is found in depressed communities, scattered
representatives of such tribes as are found upon its borders, though
the Khokhars, the Man] and a few others have held their ground
fairly well in tracts where Sikhism was not so well established as it was
in the Jd$ tracts.
The Rdjput elements are however by no means represented solely by
the tribeB which style themselves Rdjputs or are recognised as such.
In the territory about Delhi we find a number of tribes now Jd$, but
claiming Rajput origin, and besides those tribes like the G a u b w a or
Gaur which terms appear to be merely a refinement of G aba , or half-
caste, as opposed to mu or pure. In precisely the same fashion we find
tribes of impure descent recognised, more or less, as Gakkhars in the
Rawalpindi hills, where the T bcnd take the place of the Gaurwah in
the south-east of the Province. The conditions in the plain country
along the Jammu border are much the same, but in the Kdngju "hills
we find the principles on which the Rdjput system is based in full
working order. Below and yet belonging to the Rdjput as a ‘ caste'
stand the Rdthis or Thdkkars and even the Rdwat, Kanet and Ghirth.
In the reBt of the eastern Himalayas the Kanet is separated from the
Rdjput by a more strictly defined line, but he is often of Rdjput descent.
The sirlora represents the Trund or Gdjd and re-appears in Sidlkoj, as
the chhatrora of the Manhds.
To describe the various theories regarding the origins of the
Rdjput would be in itself a very heavy task, aud it is impossible to
y what value should ba attached to the attempts made to explain
III Rajput origins.
SOrae°f them Solar> °êrs Lunar and others

again Agmkula. The origin of this last term is variously described
' §L 299
According to the EAjpnt bards the Chauhdn is one of the four S k d a

or ‘ fountain1^ 1fi >?S W m " T by tbe S°da in the anatf W
demons But a, P °“ •Mt Unt*AbU i°J ^ ht aSain9t tlle Asuras or
c ntent to be regarded as descendants of the sa<re Bhrio-u through

Jamdagnya Vatsa Similarly none of the numerous in s S t io lT o f
the Chdlukya or Solnnki family alludes to this fable of their origin
The first appearance of the ‘ fire-pit' legend is in Chand’s Prithvirdi-
Sea a3 m j . witt * her0 wW w“ « w L
Again according to a famous bard of the Khichi Thanh.*™

Solanki sprang from Brahma's essence and so was named ChJuk
Rao the Punwdr from Siva's essence and the Parih&r from Devi’s wHit
CMhuwan sprang up from the fount of fire and wandered forth of
chosen race. This would make the Chauhdn the only fire-sprung r ’ ^
Cuntungham aiw that the Parihdr is universally a d f f i f t o be
one of the four Agmkulas, but as we have seen his place is taken in
“ ,d " it s e ir i‘ “
When however we come to history we are on much firmer ground

though the materials are as yet very fragmentary. There armpats
be very little doubt that the Tunwdr r e p r e s e n t , n a l e i 'f f f S e S
sonmar i l tri °r °rfd^ ^ 3ty whlc]l was su^dued by a Chdharadna the
of thf S P ‘ t1 ° f ! T ’ ab°Ufc 950 A' D> Aboufc the beginning
o the 15th century the Tomara gave a dynasty to Gwalior! Th!
T e i U l°fa Wer iUUl\0 Jteldly the Predecessor; in title of the ChauhL
lhey had founded a dynasty at Ajmer long before 950 A. D.||
With equal certainty the PunwArs are to be identified with the
ParamAras who rose to power in Mdlava about 825 A, D They were
P‘ “ mSr“ 0t Mi'm “ n<1Uered
A m t t u l f ' p1.1 “ leSS ? sy, t0 follow OoMingham in his derivation of

pointedout its site to the SolanU king“ m R4ja SUS6 * ChaUMn C°W‘held Ana!a
t Op. cit., p. 255. 1'
w i f h M l S l ! 8 1« a}lB8re.Bt a connecfion between the Tomara and 'Foramina, the loader,
than •! s n m o .i;1 1'? ^ unl c- 290 A. fiut there is absolutely no warranty for any more
Vol, it, pfc|io 0n’ thQ Tomaras themselves appear to have advanced the claim: see
has w £ Sphreaolojj/ of indii p. 306. The accepted belief in a Tomara dynasty of Kanauj
« S d phpT77.°8 Unf0Und6d : J R' S- »A P‘ “ ■
1J Kid., pp. 74,300 and 02.
■e°ix
f(S)| ,
27te Gnjar origin of the Rajputs.
The foundation of the Chandel or Chandella dynasty dates back to
about the same period for we first hear of it in c.. 881 A. D. when Ndrnika
overthrew the Parihars of Mahola and founded the Ohandella dynasty,
which by 955 extended from the Jumna in the north to the Chedi
frontiers in the south, and from K&linjar in the east to Gwalior in the
north-west.*
The question of the origins of these R&jput tribes raises the most
difficult problems connected with the early ethnology of India. The
Chandels were probably of Gond origin, but claim descent from the
moon by its union with a Brahman maiden.t The suggestion advanced
in Yol. II o. 15U supra, that they are of the same stock as the Chand&l
must be rejected for the very simple reason that a ruling tribe or dynasty
would speedily divest itself of any name likely to recall an out-caste
origin. But the other Rajput tribes are of much more certain origin.
Seeing that “ the Gurjara origin of the Parih&rs has been proved con
clusively,” writes Mr. Vincent Smith,%a strong presumption has been
made that the three other f fireborn ’ (agnikula) clans, viz., the Solanki
or Ch&lakya, the Pawdr or Paramdra and the Ohauhdn or Ghahamana,
must be of like origin. To these Hoernle would add the lomaras
(Tunwars) and Kachhwdhas, for very good reasons. Hence we arrive
at the conclusion that the great mass of the Punjab Rdjputs, excluding
perhaps those of Kdngra, are of Gurjara descent and as Mr. Vincent
Smith says, no one could think of doubting the identity of the modern
caste name Gujar with Gujara, the spoken form of Gurjara. Strange
as this theory will appear to many it holds the field for the present.
It may however, be pointed out that the mere fact that Rdjput tribes
hear Gurjara names is not conclusive proof that they are of Gurjara
blood. We have just heard of a Kshatriya Huna and it is qmt0
nossible that the indigenous tribes adopted Gurjara names when their
founders were enfiefd by Gurjara rulers. With this suggestion the
question must be left where it now stands.
A still more difficult question is the origin of the Bhattis, Dogars,
Naipdls and various other tribes which claim Rfijput origins and are
certainly of Rdjput status. The word Bhata occurs frequently in
compound names. For example a Nagabha(a I claims to have
conquered the Mlechha armies, probably the Muhammadan invaders
of Sindh, and he belonged to the race which bore the 1 ratihara
banner.§ The Bhatfi in Babdwalpur have a Pahor sept, which
looks like a variant of Punwdr. But the present writer is by no means
convinced that the Bliaîs are a homogeneous class. They claim to be
Lunar Rfijputs, yet their kinsmen the Sdmil, who are also described
as a class of the Bhatt's, ore said to be Solar. To his mind the
Bhatt'i8 are a confederation of various stocks which formed itself like
pp.
» Ibid, 75 and 92. For a full account of the Bist. and Coinage of the Chandel
n„nadu'by Mr. Vincent Smith, see Ind. Ant,, 1908, p. 114 et seq.
t V. Smith, ojk eit-,, pp. 137 and 130.
t In J B A, S 1909, pp. 53-75. Mr. Vincent Smith thus accepts Hoernle’s conclusions,
with one exception. He regards the J&ts as identical in origin with the Gujars. But
„ , ‘ rniP wi|.h whom the present writer concurs, regards the J4ts as belonging to an earlier
nlda Aryan) stratum of immigration : Hid. p. 142
6 J R A. S., 1909, p. 58. Ferishla mentions a Bhattia Kdja as an ally of Jaipal: p, 9
of Briggs’ translation
//>— xV\
© ■ <3L
The Rajput a foreigner. SOi
the Meos, the Gaddia of Kdngra and the Kanets, and in precisely the
same way as the Pathdns and Balocb, out of the debris of various Rdjput
and other affiliated tribes. The Dogar traditions are conflicting but
Purser is probably right in saying that- one part of the tribe is Punwdr
and other Chauhan.* Like the Naipdls they are akin to the Lodies.
Anyone who will read the articles on Dogra. Gaddi, Kanet, Meo and
others will see that fusion plays a very important part in the formation
of the so called Punjab tribes and that there is a strong tendency from
time to time for new federations to evolve in a more or less well defined
area under strong local chiefs aided by the pressure of circumstances.
It remains to call attention to one curious fact. The Punjab Rdj-
put tribes owe their names to dynasties which all arose to power beyond
its borders. To some extent this supports the theory of their arti
ficial origin. They do not appear to have settled in the present seats as
conquering tribes from the north-west, but to have sprung from feudal
or semi-sovereign chiefs who rose to power under the great kingdoms
which fell finally before the Muhammadan invaders. Even before that
epoch internecine warfare between rival local potentate's had been
the normal condition of India, but the dominant dynasty appears to
have generally left the fiefs of conquered nobles in the hands of their
descendants, and the settlements of tribes, like the Ghauhdut in the
Jumna valley and elsewhere, doubtless date from "the epoch of their
olitical supremacy at Delhi. No doubt the rise and fall of each new
S ynasty led to tribal mirations so that the present seats of these
tribes are not identical with their original fiefs, and they have been
broken up and dispersed. Nevertheless they contrived to retain control
of fairly definite areas with some degree of tribal authority within them.
The ohronology of the Rajputs’ ascendancy at Delhi is preserved in
the well-known popular rhyme.
But latter-day erudition, in the Sandal Bdr, has improved upon this
version, and the grandfather of the present faqir of Shaikh Sdbu %in
that tract made the following rhyme about the fortunes of D e l h i -
Awal Dilli TM ghar apne pdf: First the Tunwars brought Delhi into their
possession i
Phir leiisi Qorid hichh mudd vasdi: Then the Ghors took it and remained for
some time:
Phir leii Pa(hdna khushang lag&r: Then the Path&ns took it and enjoyed them
selves :
Phir leii Chauhind ghar tije di: Then the Chauhins, the third house that
came.:
Phir leii Bdbar he Chaughetted, Aar sir Then Bibar’s Chughattis, smiting with
kutdi. sword in hand.
Dilli tit Shaht&ded nittkhah hundi di: At Delhi princes have been ever at strife t
Dilli sadd nawarnij jit ratdi dhari lawdi: Delhi is always a young woman, who has
put on a coronet of blood:
Sake faqir 31arid, jit yih chip bandi. Saith faqir Murid, who made this poem.
* Vol. II, p. 245.

t These tribes are not of course wholly confined to the Jumna valley. For example, the
Chauhin are also important in tho west of the Hoshiarpur District, bolding a chaurtui or
84 villages round Shim ChaurSsi and another about Zahilra. This settlement may represent
ah old Chauhan military colony settled below the Siwiliks to keop in check the triboa of the
Ilimalayan area, just as Afghan colonios wore cantoned in this very tract at a later epoch,
or it may be relic of an unknown OhauhAn kingdom of the Jullundur Doab.
$ A place in the Bar where there is a celebrated graveyard. People with sick cattle tie
them up there at night, and Shaikh Sabu cornea out of his grave in tho form o f» tiger ana
eat» one of the cattle; then the rest get well,
302
• ' • The Rajput character.
<SL
The poet appears to have anticipated some of the errors of modern
scholarship in making the earlier kings of Delhi Pa^Mne. They were
in reality Turks, and the Ohauhans came before, not after, the
Ghorian Sultdns,
But whatever the facts of their history may be Ibbetson’s description
of them still merits quotation. As he wrote : " The Rajputs of the
Punjab are fine brave men; and retain the feudal instinct more strongly
developed than perhaps any other non-menial caste, the tribal heads
wielding extraordinary authority. They are very tenacious of the
integrity of their communal property in the village lands, seldom
admitting strangers to share it with them. Pride of blood is their
strongest characteristic, for pride of blood is the very essence of .
their R4jputhood. They are lazy, poor husbandmen and much prefer
pastoral to agricultural pursuits, looking upon all manual labour as
derogatory and upon the actual operation of ploughing as degrading ;
and it is only the poorest class of Rdjput who will himself follow the
plough. They are, in most parts of the Punjab plains, cattle-stealers
by ancestral profession but they exercise their calling in a gentlemanly
way, and there is certainly honour among Rdjput thieves.”
*** Dr. J. Hutchison of Cbamba in a paper on the history of the Punjab Hill States
writes regarding the family surnames of tho Rajputs of the Himalayan area that each clan
has numerous sub-divisions which boar distinctive als or surnames in addition to the
general clan-name. Thus the Katoch has 4 great sub-divisions, Jaswal, Goleria, DadwiI
and SibAia, in addition to its generic appellation, and each of these comprises several als, so
that the Katoch have in all 24 als or so. Tho Jamwal has 4 main sub-divisions, Jasrotia,
llankotia, 8ambial and Lakhanpuria, each with its separate al» .- in addition the JamwAl
clan ha3 24 als The Pathinias have similarly 22 recognised sub-divisions, the Balaurias
12, the ChambiAls 12, and so on. The number of ah is a pretty sure indication of the
antiquity of the clan.
4 ■. • —
f I )|
■•v^r—
\j^r? .urt^«<
v //
>/
<SL
" ^ 803
APPENDIX I.
The following table of the Rajputs of tbe Hill Rdjputs is taken from
■Dingley 3 Dogras, bufe its sources are not indicated :—
I.— J ullundur Circle.
Rands or superior class Rdjputs of the 2nd grade—
DodhU (LUddU)' f “ Ieh- Bhanot (Banot). Mail..
Manilas. DatiSrach. Indanria.
Gborowdha. | Sonkb. gJ S U4nk0tia'
The Sonkla and Mdnkotia clans are sometimes included among Mfdns.
Inferior class Rdjputs of the 2nd grade_
Tairnia (Taoni), Sandhwil. Changra R. „ „ .
Ohauhdn. Cbmnauria. g K S S &
sa&
Ra^huhaiiai.
Padluar-Takhi.
Hi
Kopahtia.
Pahria.
a
BhandAri.
Ja“ '
Hp.
bS ‘
S f “d- Khanaur. Kfirwfl. aSSrt

Banaba. Gon. Surial “ anaut>
BarHil. Pathiil. SonkTa.
Nan&l. Kanthwil. Gar^
of the above, the Chauhdn Changra, Malautar, and Ranaut clans are
by some classified as Rdnds. The exact positiou of the rest is hard
al d“ RdihiJ10 0fficer,Commanding the 2ud Sikhs describes them all
i ia t ’•? Ujie, 81tnP 01 ^hs following subsidiary list of Rdnd
clans is furnished by the same authority -
Jwrfii” 8- I ®amfraria' I Guttrne. | Bhnri*
lJdrlil- I Patbrach. | Kaniirach. | ™ *'
U .—J ammu oe D ogab C iboli.

Superior class Rdjputs of the 2nd grade—
I S t | | ***.
Inferior class Rdjputs of the 2nd grade-
ST ! ■*
•Ja n » a . i .1 .id
304 * { <SL
APPENDIX II.
The following Rajput pedigree is printed as a curiosity. Its courageous compiler’s object
appears to be to dovetail into it every name famous in Punjab legend.
A Rajput pedigree table given by a JagA Bhit or genealogist of the Rajputs in Kapurthala.
BAWA ADAM.
Ka'bfr. ,,
Kap.
Kali.
Suraj.
Pup.
I
Dheer.
Garpil,
.s i
Kaul.
Narais.
Jidu.
Bhatti,
i”
Gaj.
Sut.
Kilia,
Tuman.
Rija Salwan (got Pawar).
Sankh Alb Puran IUja Pachh R4i Dod Tanlbas Teiar KLag
i ' (iBBU6. Bhagat Ras.ilu (o.s.p.) (descend- (descend- (o. a. p.) (o. s,p.)
Ja'?Bar’ less), (acele- (o. s. p.) ants in ants are
Muibar. bratcd Jammu), the Jdom
„i hermit). KAjputs).
Mann.
SaLil.
L _ ------------------- ------ |
Jondhar. *■
Achal.
Jamil.
r-------------- !--------------n
Dham. Chhan.
________ |________ _________| I |
_________ ^
Phauhan. Manj. Bhatti. Ransi Wirsi Malsi Jirsi
i (descendants (descendants (descendants (descendants
Dheer. at Ranyin at Athur, at Jalfilabid). found at
Farm Rath. in Halwan, Kot Isa
BMni Ludhiina). Ghalib, etc.). Khin).
Jpn SuchPil Nibil Guryil Digil

. ,B? w d o u r ). (in tahsil (in tahsfl I (descendants
(at Anmaapur; guMnpurj Sult&npur, Singh Rii. atDogalpur
Kapdrthala). Kapdrthala). | in Amritsar).
Pathra.
i — *— i .
Hanspil. Jasrii,
OuAmtb.
// n
■
1* y J p ) 1j Rajiva—Ramana, 30a I
Rai Purab.
I
r-------------- i
Harpal. Makhan Paul.
v. I
hatha.
SahanSadPal. Natikha. Ndsir. Muhammad. Ahmad. Paroj. Sikandar. Bdju. Hakeem
Rdi Randeer.
______________________ !_____________________
i i i i i
Rdi Ndnak Chand Jaspaul. Urdin. Dalia. Pandu.
(the first to settle in the i |
Punjab and embrace Isldrr). Budha. Fata.
Rdi Ghoka.
I I
Saroop (in tahsil Abul Khair
Sultdnpur). (in Fatu Dinga).
( i f | ‘ I i ^
Shdh, Daud. Mansur. Rai 'Abdullah. Malik Shdli. Rai Brahm R4i Rain Deo,
whose descendants Khan, whose descendants
are found in are found in
several villages. numerous villages.
R ajvva, a class of J&ts: ? = Rajoa, Panjabi Didy., p, 949.
R ajwa' na, a Jatclan (agricultural) found in Multan.
Rak, a Jdt clan (agricultural) found in Multdn.
Rakhya, a Jdt; clan (agricultural) found in Multdn.
Rakshas, a sept of second grade Kanets found in Rirang, a village of the
Inner Tukpa pargana in Kanawar. Cf. Sanskr. rakshasa, a demon,
and see Mashdn.
Rakwal, a Rdjput tribe claiming descent from Rdjd Rdm Chandar through
its eponym whose descendants founded two villages in Sidlkot tahsil
under R&jd Abta Doo of Jammu.
R amaiga, a wanderer, fr. ramna, to wander (cf. ramta, ‘ peripatetic,’ a faqir).

The Ramaiga of the eastern Punjab appears to correspond exactly with
the Bhatra and to be the same porsou under a different name, Ramama
being used in Delili and Hussar, Bluitra in Lahore and Rawalpindi, and
both in Ambdla. But various accounts of them are given. Some
describe them as shepherds, others as faqirs, who beg and pierce their
ears and noses, and are Juldhds by origin. Some again say they are
Khatik, who dye leather, others that they ate a olass°of Dukauts who
have taken to karewa, while in Karmil they claim descent from M&dho
Bhat and go about boring other peoples’ ears and noies. They are
also pedlars, and some go so far as to confuse them with the RdmjanU
or prostitute class, saying they came originally fr o m Rdjputdna.
R aman, an A r d in c la n ( a g r ic u lt u r a l) f o u u d in M o n t g o m e r y .
R aman, an A r d i n c l a n ( a g r i c u l t u r a l ) f o u n d i n A m r it s a r .
Ramana, a Muhammadan Jd,^ olau (agricultural) fouud in M o n t g o m e r y .

iffW)%
\-A fSg / 7303
.
Ramanandi—Rdmddsi.
(ct 7 1 1 j
Ramanandi,* a follower of Ramanand, whose foyir disciples founded as
many sub-sects, each divided into two classes, Ndgas who are purely
ascetic,- practising seclusion, and Samayogis who marry and lead
domestic lives. Both may eat together. Mostly Sudras, some of the
sect wear janeo and style themselves Gaur Brahmans. All details of
the sect and its founder are kept a profound secret.t
Ramanoji, a follower of Ramanuj, a Swdmi who flourished in the Uth
century A. D. His followers believe that Vishnu is the supremo Being.
Their sectorial marks vary. On the forehead they have two vertical
streaks of g^picliandan, a calcareous clay, and inside them is a vertical
red streak of turmeric and lime. The white streaks are connected over
the nose by a transverse streak which admits of several varieties. The
usual marks on the forehead denote that body, tongue and mind
should be kept under subjection. On the breast and upper arms
Rdmanujis paint white patches (to represent the shell, quoit, club and
'lotus of Vishnu) and in these they enclose red streaks to represent his
consort or energy Lakshmi.
R amba, an Ardin clan (agricultuial) found in Montgomery.
Ramdasi, R ai- or Raodas!. These terms are loosely used with several
different meanings. In its widest sense Rarndds! means a follower of
Guru Rdm Dds, or indeed of any other Guru; but it 13 more usually
applied to a Chamdr or Juldbd who has taken the pahul. It is
generally explained that this Guru first admitted Chamdrs into the
Sikh community, but this theory is untenable, and the name was pro
bably adopted because it closely resembled Raodas, Rdi- or Rafdds, a
famous bhagat of the Chamdr caste.
“ Bhagat Ravdtls, Railds or Rahdds, a saint of the Chamdr caste,”
writes Mr. Maclagan, “ was, according to some accounts, a disciple of
Kdmanand ; according to others he lived in the time of Akbar.J He is
said to have been born at Benares, and his followers are men of low
caste, mainly Chamdrs. The Census gives us no idea of the numbers of
the followers of Ravdds,because there are Rdmddsi or Rdmddsi Chamdrs, as
wellasRavdasf or Raidas! Chamdrs, and the two have become hopelessly
mixed in the returns. Ibbetson distinguishes the two sects of Chamdrs
as follows: the Rdmddsi, he Says, are true Sikhs, and take the pahul;
the Ravddsis are not Sikhs, or, if Sikhs, are only Ndnakpanthis, and do
not take the pahul. Among the people themselves the two terms are
by no means clearly distinguished. Tor instance, not a few persons
termed themselves at the Census as followers of Bhagat Rdmdds.” Mr.
Fagan wrote: “ As far as the Hissdr district is concerned, the confu
sion is, I think, an actual fact, the Hindu Chamdrs arc really Rahddsia,
being so called alter the Bhagat Halidas. The name appears to have
been corrupted into Rdmddsi, probably from confusion with the name
of the Sikh Guru Rdmdds. The Sikh Chamdrs are also Rdmdasis, but
in their case the name may imply a connection with the Gurfi Rdmdds
but my owu impression is that it is a name which they had before their
* y» is said to have had four disciples yet the nameB of ten are given. 1 ""
tMftcanliffe: S ikh Heligion : VI, ip. 100, 105. Wmanuji’s Sectarial Marks n no
j The stories of the Bhakta Mdla regarding him are given in Wilson's Sketch <r n
Uindu. 8eoti >J n°
/ / y —' n s \
111 i ... .
Ramdasia—Rand. 307
§L
conversion to Sikhism by corruption from Rahddsi or Raiddsi, and the
xaot that there are Rdidasi Sikhs as well as Kdmdusi Sikhs corroborates
this theory to some extent. On the other hand, it may be that the
1
^ n^ra aft.er conversion changed the name of their sect from
ltaidasi to Rdmddsi in order to claim some connection with Rdmdds one
of the leaders of their newly adopted faith.”
The fact that the Rafddsfs, like the followers of Kabir or Ndmdeo,
must have held views very similar to those inculcated by Ndnak,
accounts doubtless for part of the confusion. Of the teachings of
Ravdds little is known, except that he believed in the unity of God and
forbade tlie worship of idols. He is said to have compiled certain b'-oks
which are held in reverence, and he is quoted in the Adi Granth. His
followers pay him worship by repeating his name as they count their
beads. ^ The Satndmis of the Central Provinces are an offshoot of the
Rdidasi Chamdrs.
R amdasia.—According to Ibbetson in the north and centre of the Eastern
Plains a very considerable number of Chamdrs have embraced the Sikh
religion. These men are called Ramdasia after Guru Ram Das, though
what connection they have with him I have been unable to discover
Perhaps he was the first Guru to admit Chamars to the religion. Many
perhaps most, of the Ramddsi Chamdrs have abandoned°leather-work
for the loom; they do not eat carrion, and they occupy a much higher
position than the Hindu Chamars, though they are not admitted to
religious equality by the other Sikhs. The Rdmddsi are often confused
with the Raiddsi or Rabddsi Chamdrs. The former are true Sikhs and
take the pahul. The latter are Hindus, or if Sikhs, only Nanakplnthi
Sikhs and do not take the pahul; and are followers of Bhagat Rav
Dds or Rab Dds, himself a Oliamdr. They are apparently as -true
Hindus as any Chamdrs can bo, and are wrongly called Sikhs by con
fusion with the Rdmddsias. ‘
Ramgaehia, the third of the Sikh misls or confederacies, which was recruited
from iokhas or Bharais (carpenters; and Jd(s. It derives its name
from Kdmgarh, a village near Amritsar.
Rammali In Arabic means‘ sand.’ T h esis a species of divination
? {I1eACasSt ^ scl®nce of sand ’ J-J 1 . (Ilm-ul rammali.—
J. R. A. b., X Iir, p. 2/2. Among the Baloch there are professional
augurs called rammali, but they appear to.divine from t h e L es on tlm
‘ shoulder-blade of a newly killed goat. Balochi kardaif t ?v '
P. N. Q., I I , § 148. Cf. Rdwal. ’ h a r d a a t , J«tki, I m j r i .
RI m Raia.—A Sikh sect which owes its origin to Rdm Rai, the eldest son of
H.V Eal f t , » ™ „ f t Gurfi, to r t „,» they adhered
became Guru. They have a considerable establishment near Hardwd "
Ramye, an Ardin clan (agricultural) found in Amritsar.
^
RAN\her w Sern^ H m° 1 aking: th®. >
title. borne ^ the’ petty rulers of '
descendants \ma ay'- ln, anoi|1^ times, now a caste-name for their
descendants. A superior class of Rdjputs.
c !r ’ . * S' ’ * ti
* / p
\. \ / .308 The Ranas or ThdJcurs. V i I i
' kJ L 1
Among tlie most interesting families in the Punjab Hills are the
Rdntfs and Thdkurs, whose ancestors ruled the country as petty chiefs
previous to,the advent, of the Rdjds. At the present time few of them
retain any influence, most of them having been reduced to the position
of common farmers, but the traditions and folklore of the people leave
no doubt that in former times their ancestors held independent sivay
over a large part of the Western Hills. In the slab inscriptions and
copper plates they aie usually indicated by the name rdjdnaka, and
referring to the origin of this word Dr. Vogel says :—
“ This word is not found in the classical literature of India and seems, therefore, to bo
a Sauskritized raiher than u true Sanskrit word. Dr. Grierson has suggested a connection
between this word and the Pr&krit title rajana (i.e„ rajanna = Skr. rajanya) which occurs •
on coins. 'Jo me it seems more probable that the word rand is derived directly from
rajan. Perhaps it is the oblique case of this word transferred to the nominative. In any
case there can be little doubt that the word corresponds with the modern rand, used either
as the title of a petty chief or as a caste-name. In the former meaning it is synonymous
with Sanskrit sdmuvta and ihdkura. In one of our inscriptions (No. 32) we find the terms
rdjdnaka and sdmanla applied to the same person. The word thakkura occurs in the form
thakura in the Harkula image inscription (No. 48). It is not found elsewhere in the
Chtmba epigraphs, but in the Rrijatarangini it is used in exactly the same sense as
rdjdnaka, to denote a feudal chieftain. I may add that nowadays the titles rand and thdkur
are employed promiscuously.’’* *
It is probable, however, that in former times, as at the present day,

the two names implied a difference of caste, the rands being of the
warrior caste and the thdfours of the Thdkur or Rdthi caste. The
Rdnas seem to have been more numerous in some parts of the hills
and tho Thdkurs in others. In Chamba, Bhadrawdh, Pdcfar and
Pdngi, for example, almost all the old rulers appear to have been
rands. In the middle Chandrabhdga Valley, on the other hand, the
name rand is little known, and the ancient rulers, who are several
times referred to in the Rdjatarangfnf, bore the title of ihahur. In
ICulu and Ldhnl also the title ihahur was most common, though there
were also ranas in both of these tracts. In the outer hills, however, the
ranas seem to have been numerous and a good many Rdnd families are
still to be found in Kdngja, where their ancestors held rule in former
times. Mr. Barnes makes the following remarks regarding them : _
‘‘ Another class of Rdjputs who enjoy great distinction in the hills
are the descendants of ancient petty chiefs or rands, whose title and
tenure is said to have preceded that of the Rdjas themselves. These
petty chiefs have long since been dispossessed and their holdings
absorbed in the larger principalities, still the name of rdnd is retained
aud their alliance is eagerly desired by the Midns. The principal
fair dies are those of Chan, Giro, Kanhiydri, Pathidr, Habrol, Gurnbar
and Dadw&l.”
Till recently the rdjdnaka of the Punjab Hills were known exclu-
s.vely Iroin the Rajatarangini or History of Kashmir, and the Baiindth
eulogies Speaking of the latter, Dr. Vogel says The latter acquaint
us w, h a bar.-n,al house which ruled at Kiragrdmn, the modern
Baijnath, for eight generations and owned allegiance to Dm , - r
Trig art a (K lngra). Their importance may b e f X t e d t r J T t °f
that the mother of Lakelilraua Chandra, the Rina of the JJmjjf ^
•it?*) ' i The Ram chivalry. - SOd
<SL
a daughter of Hardaya Chandra of Trigarta. The inscription how
ever, does not say whether her mother was a rani. It is certainly
T r S f a sbonldlTve’f
ingarfca dUST f ^ in tl,e
should give a daughter head °ftotlleone
marriage i]1^trious
of his house of
vassal*
How punctilious the Katoches were in matrimonial matters even in the
expiring days of their rule, is shown by the example of Anirudh Chand
5 f. «l™' ° l f f a g f , wbo, rather thou aequiesce “ a
r ; ; ™ " 131/ 111* ” 6 lo comid.red below the dimity o£ his
house, abandoned his state and everything.” * ° y
^ Referring to the abovepamed Bind, the Baijndth eulogy says —
lik e T a tDs l e Xo f m ^ ° 11 WOnderifu l fiUed w ikh devotio“ to I ^ a r a ,
f l l ! „ r Ve T v!rtue> the Hajdnaka named Lakshmana
Chandra, who after performing a pilgrimage to Kfeddra that cleanses
Irom old sin, made even this vow, ‘ Henceforth shall all wives of others
be sisters to me. What wonder is it that in battle he was secure from
the assaults of warriors of irresistible bravery, since he, a Cupid at the
head of the bowmen, was not to be subdued even by that (deitvl At
present rulers, whoso commands are disregarded by their opponents
because they deem them to be of small prowess, think the J S n t v
over a town as yielding its legitimate result only by the rape o T tS
wives of its mhab,touts. Fresh youth, beautiW form hberalh,
sovereignty over a town, many flatterers, all these arp hf* 7
theless liis heart avoids the wives of others TOW +6 • d “ ever-
to perform after th at!” S r “ “ “
fa . unf<" d iS — w /n t r :
of° S ™ t c tm b 'a ^ n f'th

of the Hills, a fall account of which wiiThe foundT 5 .™ ?
Chamba, Vol. I. These inscriptions convey to i ,
impression of the ancient chiefs. Referring1 to them Dr
e™ i aims of life” But t o r i l o v f w S 5

* ” T * m *' “ •
spirit was not rarely displayed in loyal service to their W p m ?nd their warlike
tion of theso warlike barons we have ample proof in theef®* l0^*' r ° f tbe conill6al devo-
they set up for the sake of the future bliss of their dewase^’ w f° UnAtaii l slabs- which
pressed even more clearly in the solemn Sanskrit nf ihlp i -Wlves- And we find it ex-
weight of rhetorical ornament, we still feel the pulsôns^nf’f °3 T 1"® ’ hidden under the
to cast on the hero of the Sarahan eulogy, the Reproach t v° ^ 'Vould it bo just
Somaprabha was inspired merely by her fair f o ? t t s & lo™ .tot the beauteous
glowing measures, in that love song carved in stone ? nnin? yt°f which is sung in such
to establish a firm friendship between her and the mountain h°rlPI0' aj S sillcerity when,
built a tornple to the moon-crowned Shiva. mountam-born goddess (Parvati), ho
In the half-obliterated lines of the Mul-kiMr strain » .mi
the chieftain of that placo and his children? when ‘ hosUle fate^ °f the tear3 shed b?
beloved, seated on his lap, the delight of his eyes ami m-aU A P1 r ted her' 158 most
husband, even as the passing of the yamm separates the Moon-sickl? S f f ’& S
noSlady who? at h ^ h n staS ^death be^ngSdy ?t f f o l b ? ' &n°th b" l0Ve’ that ol a
back by her two sons, and who •henceforth,'Whilst by r e / ™ . ° V he pyre’ was kept
reduced her body to meagreness, brought up her sons ami In 3 of constant fasts she
compassion for the poor and her devotion to Krishna a her chari!y' i f
- _____ ___________________ _______ uu“ ' -n-uu at every stop conceiving the
•Loc.ctf. i t Op. cit, pp. 111-2."
V ‘ ■ •*•>
; ' f {(
\( ^ 310 T h e B dna, a scen d a n cy. vC I
world of the living to be unstable, like the crescent reflected in a garland of wave3, restless
and trembling with the fleeting breeze, she caused a cistern to be made for the sake of tho
bliss of her lord.
I know of no Indian inscriptions in which true human sentiment finds so eloquent an
expression as in those two, alas ! irreparably mutilated fountain slabs; nor would it be
easy to point to another group of epigraphical records in which the feminine element is so
prominent as in those of Chamba."
In their relations with one another the Rdnds appear in a much less
favourable light. By each of them his next neighbours seem to have
been regarded as natural enemies, with whom the only possible re
lationship was one of mortal feud. When not opposing a common foe
they were engaged in oppressing and despoiling one another, and in
the memory of the hillmen they are associated only with dissension and
siTrife. Numerous incidents of those stirring times have been handed
down by local tradition, and are treasured in the folklore of the people.
One of them is worth recording. In Loh-Tikri there resided two r a n a s
at the neighbouring villages of Bdhnota and Siya, who were at con
tinual feud with each other. At length the less powerful, being weary
of the harassing treatment to which he was subjected, entered into a
compact with a third r i n d , who promised to come to his help on
hearing the alarm-horn. Soon afterwards the signal was given and
the new ally hastened to the spot to find that the horn had been
sounded only to test his fidelity. The result, was that when next the
alarm was heard, at a time of real need, it was disregarded, and the
weaker r a n i bad to submit to any humiliation his powerful neighbour
chose to inflict on him.
The period during which the Rands and Thdkurs ruled in the hills
is spoken of as the ‘ Thdkuri ’ or ‘ Thdkurain/* and in Chamba the
name ‘ Kanhui’ is sometimes heard. This Thdkurain rule seems to
have been of ancient origin, but when it began and how long it lasted
are questions to which no satisfactory answers can be given. It
probably dated from a very remote antiquity ; and it continued in
force till a much later period in some parts of the hills
than in others. Sir J. B. Lyall points out that the traditions relating
to the Thdkurain are much older in Kdngra than in Kulu, owino- probabl?
to the fact that theRdnds were subjected at a much earlier period in the
former than in the latter. In Kulu they continued t o C n t l a
semi-independent existence till the reign of Rdja Bahddur Sino-b A n
1559, by whom most of them were finally subdued. In the upper Rdvi
Valley they lost their independence at a very early p f e o ^ S S g *
vassal bs styles himself la the lower

a
Valle, and K n g i X , were
r*-
probably independent down to the tenth or eleventh oenturv wliln
became subject to Chamba. The Thdkurs of Ldhul we rtf in ^
times subject to Tibet or Laddkh, but in the tenth or eleventh anC,ient
those of the upper Chandrabhdga Valley came under the 1 ? “ ’!
Chamba. In Pddar the Hdnds ruled tho country till the contro1 °f
centnry when they were displaced by Rdja Chatar Sinch
A. D. 16G4—90, but it is probable that, from t h e twelfth
* WiMurai also means a ' barony.’ ~ ~ ~ — ■—— — «
• *
® - - The
,
R am ascendancy. 311
<5L
they were dependent on Chamba. The Tkdknrs of the middle Chand-
rabliuga Valley retained their independence till a date later than
the tenth centuiy when the Kashtwdr State was founded : while the
Riinds of Ehadrawah seem to have been in power down to the sixteenth
century.
Indeed, all through the hills traces are still to be found of the old
order of things, and local tradition can often point to the sites of the
Eiinas forts, or recall stories of their exploits, aud even define the
boundaries of.their territories. In the Chamba State there are several
cases in which their descendants retain possession to this day of the
whole, or a part of the old family domain, and still bear the old family
title ; while many more wbo have sunk to the position of common
« cultivators are spoken of, and addressed as ran a, In the Kulu SefctU-
meat Report, Sir J. B. Lyall says: " Many of the existing k olh is and
ta p p a s are said to have possessed their present limits from the day wh^n
each of them formed the domain of a Th&kur.’' The same is probably
true as regards some of the p a rg a n a s of Chamba btate, though, iudo-inC-
from common tradition, the country would seem to have~been m04
minutely subdivided than was the case in Kulu. In former times
however, these p a r g a n a s were more numerous than at present ami
then have represented, to a greater extent than they d»’ now thl
ancient limits of the old ra n h i,s. Some of the State k o th is are said to
stand on the very sites formerly occupied by the lands’ forts, and there
is hardly a locality where the villagers cannot recall the place of residence
of the local ra n a , andean often point out the very site on which his.
house or fort formerly stood. In some cases in Chamba as U Mulkilulr
and Devi Kotin, the ruins are still visible, and in others, as at Kothi.
in actual use6r ^ ^ ^ aUC16ut ^Mings are, or till recently were
The baronies owned by these petty chiefs were called ra n h u , and

were always of small extent often comprising only a few villages
As regards their relation to the more powerful states in the^ vicinity,
b.r J. B. Lyall suggests that the small states of the Thakurain period
can seldom have been entirely independent. He says - “ Withom
lord paramount, and with no bond of confederacy, L ch diminutive
states could never liavo existed side by side for any W i l l of time It
is pretty certain, therefore, that with short intervals of complete in
dependence m periods of confusion they must have been more o r le 's
subject and tributary to some superior power.” That in . *
the bills the Rnnds acknowledged tfe i p ^ y , £ a p lS u n
power seems probable, but that in others, especially in the I
they were ree aud independent rulers is full? borne out by Sea tr dT-
tion, and the negative evidence of some of the slab inscriptions.
The earliest known inscription in which the title r a j an a k a occurs is

of Chi6 baS6 ° i V Sfc0nf Dl0VI \mage afc Svaim in the Himgari p a r g a n a
of Chamba, and ,t records that the image was made by the order of
lt^ f H atn’ iS01\i°f Soc?ata>born in fche strict of Kishkindha.
e l l th o r n aif d’ b r ^dgmg from the characters it must belong to the
a f J ? ° f S l f ent1ury- Neither in this inscription nor in that of
oautnan of the tenth century, is any mention made of an overlord, from
CP .
■e°ix
312 Origins of the Bands.

winch we may conclude that these rands were independent rulers. On
the other hand, the rands of Church and Pangi, in the twelfth century,
<SL
dated their inscriptions in the regnal year of the ruling Edjd. For
several centuries after their subjection the Rinas continued to rank as
feudal barons under the ruling chiefs, and the copper-plates of the
tenth, eleventh and twelfth centuries clearly prove that they then held
a prominent position in the State. They are mentioned immediately
after the Rajd in the order of precedence, and at the head of all the
State officials. In the reign of Riji Soma Varma of Chamba (A. D.
]060—80) two Rdnis—Rihila and Kahila by name—filled, respectively,
the important offices of Prime Minister and Lord Chancellor. On the
fountain slabs the Rinds are rudely depicted as knights on horseback, .
armed with sword and shield, and as feudal barons each of them had
his own retainers with whom he accompanied his lord-superior, the
Rfijfi, on military expeditions. In this relationship we see a close
analogy to the feudal system of mediaeval Europe.
The title rdjdnaka soems originally to have been held only by the
ancient petty chiefs, but in later times the Rijis of Kashmir, Chamba,
and probably other States, were in the habit of conferring it on sorno
of their officers, as a personal distinction for special services. The title
was probably given along with a jdgir or grant of land.
Several instances are found in the Rdjitarangini in which the title
was so conferred, and Dr. Stein in referring to them says :—
“ The title R djdnaka. meaning literally ‘ almost a king,' used to be given for services
rendered to the king. The title has survived in tho form Razdon as a farhily namo of
very frequent occurrence among the Brahmans of Kashmir. As the designation of certain
high officers (Muhammadans) the term Rujitnaka is often used by Shrivara and in the fourth
Chronicle. The title was also known in Trigarta or K angra.”
Referring to the same subject Dr. Vogel says :—It appears from
the Rdjitaraugini that in Kashmir the title rdjdnaka came to be given
to high officials as a purely honorary distinction. Thus we read that
Queen Didda (A. D. 980—1003) called her favourite, Ilarawihana, into
the council of ministers and conferred on. him the tiile of rdjdnaka.
This practice apparently bad become so common that in Kalb aba’s days
th e term was regarded as almost synonymous with “ minister.” This
is evident from the following passage in which the chronicler says of
King P a r v a g u p t a Displaying a conduct in which the royal dignity
was combined with the functions of a minister, he created the mingled
impression of RAji and Rajinaka.”—Antiquities of Chamba, Vol. I,
p. 114.
“ The old feudatory rands of the Punjab Hills belonged naturally to
the warrior caste. But the high officials on whom the honorary title
of rdjdnaka was conferred were often Brahmans, and thus the word has
survived in Kashmir in the form razddn as a Bralnnanical family name.”
. . . It is curious that in the later Kashmir chronicles the same title
is used to designate Muhammadan officers of rank. ' This accounts for
the use of the word Ran in Kashmir as a Muhammadan krdm name
which, as Dr. Stein observes, corresponds exactly to rdzddn as a family
name of Brahmans ” —Ibid, p. 115. 3
Un a slab inscription found in Chamba a specific instance is
given in which the title of.Rajanaka was conferred by iUju Varma
W The Rdnas and Rajas. 313
<§L
I f - D' i 1 i 3 ~ 7 n)L 0rl, a landholder, named N4ga-p41a, who lived near
Debri Kotbi in Church. This use of the title was probably in yoo'ue
from the tune of the R % ut conquest, and a tradition exists in“ he
families of three of the R£n£s m the upper R4vi Valley—TJldnsa, Gurola
, fcheir comtnon ancestor came back from Knlu with
Mushan Varma (A. D. 820-40), when he recovered his territory
from the Kira invaders (vide page 72 of Chamba Gazetteer), and received
his title along with a jagir for services rendered on that occasion and in
the subsequent conquest of the Rtivi Valley. It may be noted that
during Mughal rule, and probably from a much earlier period, an
analogous use prevailed of the title ‘ R4jS,» which was often conferred as
a personal distinction—'and this use still exists under British rule.
UL the K&nas in the Chamba State at the present time it is impossible
to say how many are descended from titular rands and how many from
the early rulers of the hills, but many of them are unquestionably of
ancient lineage. Few now hold jdgirs or exercise any authority,
most of them being common farmers, but it is probable that in almost
every instance their holdings are a portion of the old family lands.
The references to the Rdn4s on the older plates and slab inscriptions
of Chamba imply that up till the middle of the twelfth century thav
had lost nothing of their former prestige. Till then, indeed it seem,
to have been the policy of the Rdjds to retain their allegiance by S -
mg them high positions at the Court and in the administration After
this a break occurs in the continuity of our records and when the
nairative is resumed by thejater plates, beginning with that of Rdid
Vairdsi Varma (A D 1330), all references to the Rdnds have ceased!
There is reason to believe that from this period they begau to decline
m influence, and to lapse into the condition of obscurity in which we
now find jhem. The question arises as to the causes which brought
about their downfall, aud the history of a similar class of feudal barons
m Kashmir may perhaps suggest an answer. From the Rdidtarantrim
we learn that m the beginning of the twelfth century the Ddmaras—who
were the great landholders in Kashmir, and held the same social and
political position as the Rdnds and Thdkurs in Chamba—had acouired
during a long succession of weak reigns, so much power as to have
become a menaced the ruling house. Kuig Harslia (A, D. 1039-11011
therefore, determined. on their destruction, and many of them were
accordingly massacred, lhis procedure, however, entirely failed of its
object and only resulted m a successful revolt which cost Harsh* 1 !
throne and his life. The succeeding reigns furnish a record « f i *
contmuous strife between the cental authorities and the A m ^ o l
between the various factions of the Damaras themselves.
There is hardly a State in the hills whicli does not possess traditi
°.! a similar conflict between the feudatory chiefs and their liege-lords—
the Raj as ; forcibly reminding us of the long struggle of the monarch*
of mediaeval Europe wijh their powerful barons.
For a long period after their subjection by the Rnjtis, the Rind»
R * baV0 cl°ng tothJHope of regaling their independence and
in almost every one of the Hill States an attempt was made by them
r !L ? V n e w ma8ters- Iu Hashtw^r such an attempt took
pmee m the beginning of the 13th century, when the Rajii was com-
xJS* ■Goi x
C!|
'-St: 8 14
. ..
The'.Ranas and]Rdjas.
<§l
pel led to flee from his capital and seek an asylum in the mountains;
where he lived with a few followers for more than a year, before he
was able to recover possession of the State. In Bhadraw&h also
tradition tells of a powerful combination against the ruling chief as
late as the sixteenth century, and a-decisive battle on the Chaugan
within the town, in which the Kdn&s were defeated. From the Kulu
chronicle we learn that the strife between the R4j&s and their feudal
vassals went on for centuries, till at last the rfh&kurs were finally
subjected by Rajd Bahadur Singh (A. D. 1559).
Obscure traditions of a similar state of things exist in Chamba and
it seems probable that there too the R&uds were a source of danger,
and safety was assured by their complete subjection. That some of'
them were almost independent of the central authority may be con
jectured from the wording of some of the slab inscriptions ; and local
tradition has handed down ma.ny interesting and significant incidents
which confirm this conjecture. One of these is worth recording. Be
fore the conquest of the lower Ravi Valley by Rfijii Sahila Varma of
Brabmapura the country in proximity to the present capital was ruled
by a Rand who had his fort on the Bannu tlili overlooking the town,
and separated from it by the Sdl stream. From this Rina or one of
his successors tribute was demanded by the new rulers, and this de
mand was persistently refused. The Rand in question may possibly
be identical with a Rdna Rihila, whose name, as also that of his Rani,
Balha, has been handed down by tradition. On being summoned to
the presence of the Rdja tho Rdni is said to have laid aside his; insolent
demeanour and meekly promised compliance with the royal demand ;
but on returning to the other side of the stream, he became as obstinate
as ever. After consultation the conclusion was come to, in explanation
of this stiange conduct, that it was due to the influence of the soil. To
test this a quantity of earth was procured from Bannu Hill, and spread
on the floor of the audience chamber, with a carpet over it, and the
Rdnd was again invited to an interview. On arrival he took his seat
on the carpet as usual. But when in the course of conversation re-
ference was made to the matter of tribute he sprang to his feet, drew
his sword, and demanded to know who had a right to ask tribute of
him. Ihe result doubtless was his expulsion, or removal to another
place where the soil did not exert this baneful influence. A similar
tradition is found in Kulu, and other parts of the hills, and is signi-
Scant of the state of tension which seems to have existed between the
various chiefs and their ovor-lords. That this tension resulted in
open strife, and lie complete subjection of the Rdufis, seems only too
probable, and to this we may attribute the fact that at the present
time so many of hem have nothing but their title to prove their
ancient lineage and the former importance of their families. P
The title rdnd has now become a caste-name in Chamhn va „

and at the last census in Chamba 94 males and 84 females
under this name. The exact number of existing Rdmi familT ® p{urDrd
State is not known, but they probably number not lew
As a rule they marry among themselves or with good ? ? 0r, 30’
but most of those who have beeu reduced to the r v ^Pufc families,
agriculturists marry in their own caste or with TMkwaor
---'vX\ 1
ffi
X'"~
. .
Rana families. 315
<SL
The most important Rini family in Chamba is that of Triloknith
in Cbamba-Lahul, which has held a portion of the Chandrabhiga
Valley from time immemorial. The family tradition is that their
ancestor came from Jammu, and settled in Tundih, afterwards crossing
the Pingi Range to Triloknith before the idol of that name was set
up. The Rini is a jagirdar and bis son is addressed as “ Tiki.”
One of his ancestors was called Hamir Bardhain, and his deeds
are sung in the local dialect. He is reported to have defeated a
Kulu Riji who tried to carry off the idol of Triloknith and was
subsequently invited to a feast and murdered after having laid aside
his armour. Though professedly a Hindu the Rini acts as manager
of the Triloknith shrine and appoints the lama in attendance. At the
annual mela connected with the shrine, on the last day of S3.wan, he
takes the leading part in the proceedings. His jagir includes the
villages of Tunde, Kisori, Hinsa, Shokoli, Salgraon and part of Shor
and Purthi in Pdngi, also the whole of the Miyir Nili.
The Rinis next in importance reside at Ulinsa, Gurola and Suai in
Brahmaur, on the left bank of the Ravi, near its junction with the
Budhal. According to tradition these three baronies were originally
one fief, granted by R iji Mushan Varma to the Rana of Ulinsi— the
common ancestor of the three families. The areas of their ranhus are
as follows: Ulinsa, 376 acres; Gurola, 274 acres; Suai, 235 acres
The present Rind, of Gurola is an old man of 70 and has no heir to
succeed him. Till recently these Rinds were under obligation to
render military service, and the ancestor of the Ulinsa Rani is said
to have fallen at Nerti with Hij Singh. This obligation was commuted
into a money payment by R iji Sham Singh, of Rs. 100 annually
m the case of Ulinsa, and Rs. 70 for Suai. The R ini of Gurola is
exempt from payment. There is also a R ini at Simra in the Rivi
Valley, whose ancestor is said to have come from Kaniyira in Rihlu
? is ancestors were hereditary keepers of the
rnthvijor fort having been appointed probably by R iii Prithvi Sintrh
Another Rini holds a small jdgir at Margrion in Chamba-Lihul g
»“ V -sent
forced labour, and moat of them have tb T r L w ^ M a l'0” '^ Y t T
“4 ^ S
c s . ,i‘
SSSHlZLirr "irr dow
house
->*»
ereot 11 as tie o'obodumnt, 0f the departed glory of his
from^slatoleTO-611^ ? V ' :UI families who are jagirdar. enjoy immunity

S " ? 1; but are under obligation io attend upon the Bit,t ,
any Of the S T a “ e 0111 retl“ 'rM them to do so. On the demise of
Chamba in i D * ? 10 8-T® his successor has to come to
with a U l7rt; C6r*° âVe \,s *lt‘® ver^cd ; and ajputta is then granted,
a khtlat ln the care of the R in i of Trikk. iih. On the accession
‘G0l^ \
■• in
CP" 316
...
The Bands in Kuki.
<§L
of a Riji the Rini of Triloknith tenders his allegiance in person and
presents as his nazrdna a number of hill ponies.
The Rev. A. H. Francke of the Moravian Mission has the following
note on the Rinis of British L i h u l f‘ In the Tibetan writings I have
met with the word only once, namely in the Tinan Chronicle discovered
by,Miss J. E. Duncan in 1907. There the ancestor of the Princes of
Tinan, who came from Leags-mkar (Ice-castle) in Gage, is called Rina
Pila. Pili is certainly a Hinduized form of the common Tibetan name
Pil. The family obtained the title of rand either from the Raja of Ru|u
or from Chamba. Popular tradition asserts that at one time th9 Rdji
of Chamba ruled over a considerable portion of Lihul. Perhaps the '
fountain slabs of Lihul date from that period. The tradition of Gus
refers to the time when a Rani dependent on Chamba resided at that
place. It is even said that there existed a copper plate issued by a
Chamba Riji, which was carried off by the R iji of Kulu (possibly Bidhi
Singh or Min Singh) at the conquest of Lihul. The fountain of Gus
is entirely enclosed in ancient stone slabs. There are also two inscrip
tions which relate to the Rinis of Gus. Descendants of these Kinds
live at Gus down to the present day, where they form a f father-and-
brother (pha-spun) hood/ which perhaps corresponds to the caste in
India.”
The folk-lore of Kulu is full of traditions regarding the Rini and
Thikur families of those secluded valleys which may throw some light
on their origins. The following notes have been collected® by Mr.
G. C. L. Howell:—
“ The only Rani family in the Kulu Valley is the Niiwini family at
Also on the left bank of the Beas at the foot of the Hamta Pass. They
call themselves Kanet now, but are admittedly descended from a post- *
kumons son of Jinna Rini by a concubine who was with child when the
Rini s ranis performed sati. She was in consequence spared and gave
“ ,r“ *o a son who was subsequently recognised by R iji Sidh Singh
Badim and granted Aleo in jdgir. The royal descent of the family
was discovered from the fact that they buried their dead under memorial
stones-a royal privilege Until recently they feasted and sacrificed
goats on the death of a Baddni R iji and probably do so still.
The, f j " ? :r/ " na R«na >a thus told :-H e had a groom (khdsddr\
S W +' thA I? 48i- wL
hose hands l o n g m l
k H hi. Z
S tir .
. S’
thigh with an arrow at S O o Z d ^ t -"
an a « ~ - a „ d llle B {ni , t him< |"'t pr0UJ h“ Tifo 1 f \[l
. > stableand
dramming a dirge on a sieve. up the road
* All families in Kulu have surnames e g. the Rajas are Badini t u —--------
who murdered his master is eurnamed Muehiici * The fsm,l7 of the
f The 1moustaehio’d.’ * *
X One of his two forts. The other was at Man4lL
Y / y — n\
III .. §L
v
.v&f/ Thakurs in Kudu. 3^7
■ warned the rani who burnt the fort and all her women, includ
ing Muchidni’s wife. So the Rim became a Jogni and not to be out
done the Muchi&nis made the D&gin, his wife, into a Jogni too—and her
temple is near Burwa. But Sidh Singh rewarded the Muchi&nis with
the rice-lands of Kamdnu which they still hold, and the family still
nourishes, being the sheep-stealers par excellence of the valley, but they
are still not allowed near the deota. When there is no rain the people
send up the Mnchi&nis with a cow-skin which they burn near the Kot
and this so disgusts the ghosts that they send rain to get rid of the
It was Jinna’s own rani who saved the pregnant concubine and sent
her out of the fort before it was burnt. When he grew up he was
sent to herd buffaloes on the Gaddi Paddar. One day Sidh Singh saw
lnm and bade him shoot a buffalo which he had brought to sacrifice to
Hirma Devi at Dungri. This the boy did and then the R&ja found out
who he was and gave him Aleo in jagir.
Bhosal R&nd, had a fortified palace at Gada Dheg just below the
modern village of Baragraon which is approximately the site of his
capital, Sangor. His wife was Rupni, a Suket princess ; by her he had
an heir-apparent iika Ghungru and a daughter Dei Ghudari and his
uavr was a Brahman, Tita Mahta-so he was clearly a ruliig princi
But lie was fatally superstitious and when his rani repelled the loazir's
advances he persuaded the Rdna to bury his spouse alive lesUhe
channel which watered his rice-lands should fail. But the mason*em
pbyed to build the living tomb was her dharm-bhai and he so designed
fc that she could move about m it. tThe wazir, however, came to see
Ins work and findiug the rani still alive tried to seize her hair, but she
crouched down. He then piled stones upon her till she died. But the
mason sent her children to seek aid from their uncle Rup Chand
E rhh y « t ’ t m ^ ^ h6 inVaded the R ^ ’s principality,
took bm and the wanr prisoner and put the latter to a cruel death
* kilt and a k f W0Ufld, n°!ikillj T 1 80 1,6 dressed ^ i* a homespun
duns and tehed “ “ »f hia s “ ».
SEE
from K4ngra as wazirs of Rupi when it was ruled by Suket but t W
5sKi"na'buty mc“su“'iSCLS
Th6kur’s daughter. declares that he w i l l o n ly marry a
k i l l e d 'b v s f d h ^ ° l ifjv d e 8 c e ,ld e d f r o m B o g i T h S k u r w h o w a s
gave the t , S y a 1 “““ the B“ « i ,or‘ - ' lut he
surname!!'nlnh 61. 7 I , lbn® f a m i l i e s are found, of these those

Thakurs b i l l ’ ,[° and Kothiilge cluini descent, from the Karlhl
■
----- but the others LAni&l, Bas6ni and Churudn (Kashauh) are
t Jin £ S ? ,he K u h ' or dyraslic b stk
& ahi ays said ol a man vho boa married out of his caste i ‘ BAthi hogya,'
{ f t > - , . . . . (e x
y y ^ // 318 Ranah—Randhdwa. k ll J
vague as to their origin. The Thug and Kanddhrui families, however,
are descended from Bogi TMkur. These two families only intermarry
with the Detu ThAkurs of Kot in Kot Kothi and a family of Bashahru
TMkurs in Bashahr. They do not wear the janeo, but they will only
eat dcil, etc., from the hands of one who does so. RAmpdl, a RAnd, of
Nagar, conquered all these TMkurs except the Karldl TMkur who
threw in his lot with him and was spared. He had strongholds at
Kothiago, Daul and Rogi—whence the surnames of his descendants.
The TMkurs of Saraj and Rupi are well off the beaten track and
have retained much more of the old caste spirit and traditions than
those of the Kula valley itself. They have special caste marks, viz. a
single broad band painted horizontally across the forehead, a single dot
on the bridge of the nose, a line (binda) round the inner side of the ear
and a horizontal mark over the Adam's apple. The family at Tung in
Kothi Sainsar is descended from Hul ThAkur who lived ten generations
ago. It wears no janeo. It is worn by only one member of the family
at TaliAraand he declines to plough. So, too, in the family at Kateaugi
in Kothi Banogi only one member wears the janeo, the families at
Dashiar, and of DaliAra (in K. Balhan) not wearing it at all. This latter
family appears to be of somewhat recent origin as it is descended from
Hdti who conquered Hul ThAkur for RAjA Bahadur Singh and com
manded his troops all through the campaign in Sar&j. The RAjA con
ferred upon him a sasan in perpetuity, with the HAlis or ploughmen
settled on the land as serfs.
Other so-called ThAkurs in Kulu were clearly merely Tibetan frontier
officers holding the left bank of the Beas. Above Jagatsukh was Piti
TMkur whose kitna or portal and chautara or sitting-place are still
pointed out at the west and lower end of the fortified spur above
BharAru. He drank women’s milk, and this caused him to be so un
popular that Sidh Singh was proclaimed RAjA.
Piti TMkur’s temple was the Jamlu temple* at Prini—the only one
in which the Spiti people wijl worship. Its chela always says the god
came from Mahabhotant, MaM-chin or Pangu Padal Mansarowar
and when really inspired he is supposed to speak Tibetan.
Under Piti T M k u r were the Dirot and BharAm T M k u r s who not only
milked women but even performed human sacrifice. *
R anah (History of SiAlkot, p. 56), see RAnd.
K anaw a ? , a n al o r s e p t o f th e B a r ifih c la n o f R A jp u t s . T h e n am e a p p ears to

b e a p a t r o n y m i c —- p o s s ib ly m e a n i n g ‘ s o n o f a R A n A .’
R a n d b a WA.— T l i e R a n d h & w a is a l a r g e a n d w i d e l y s p r e a d J A t t r i b e w h o s e
h e a d -q u a r te r s a p p e a r to b e th e A m r its a r a n d G u rdA spu r districts, but
* This temple is a place of sanctuary and in a dun or uDrisimr nf

gingb's time (1807—43) the wife of Tulsu Negi, who wasUie obiect e (“ Mja Jit
took refuge in it. The leader of the dum, however, violated it by havine 6 8 hatred>
dragged out of it and bad harvests m Saraj ensued until RaiHira sfn S ^
deota (Sarwg or Sikinn) and representatives of every Kothi in ChM
removed. This was done 20 years ago. All li e descendants of th» 6araj curse
gurt and chelas badl to attend to do penance uhidhru) at the temple Littl^f u crowd of
and birch bark with false pigtails were made, tied together and chorred to v.° Hof * r83S
priests lectured the descendants of the Offenders. pped to bl,«» the
III The Randhawas. 319
(SI.
who are also found in considerable numbers in Lahore, Jullundur,
Hoshiarpur, and Fu^la * Their founder Rnndhawa, a Jddu or Bhatti
. aJPufc,T bved in Bikaner some seven centuries ago a and Kaiial, fifth
in descent from him, migrated to Batdla which had some time before
been founded by Ram Deo, another Bhatti. Here the tribe increased in
numbers, possessed itself of a very considerable tract of country and
rose to some political importance. The history of the RandhAwa family
is fully detailed m the P u n ja b C h ie fs .t A few Randh&wa return them-
Belves also as Bhatti in Gujranw&la and as Virk in Ferozepore.
In Gurddspur§ the Randhawas say that RandhAwa, a Rajput, sank
to Jilt status by marrying Soh&g, the daughter of Sanghar, a Ufa Jfa
While living in the MAlwa they waxed rich and powerful, and their
neighbours, Chdhil JAts, became jealous of them, but they gave a
Randhawa boy a girl in marriage and nt the wedding feast burnt or
destroyed all the Randhawas save the children and the aged. These
escaped and settled in Amritsar tahsil, but to this day they do not in
termarry with the Chahils. Their old home in the Mdlwa, Tdmkot i3
now deserted. They are connected with the Sidhu and Sarai clans
thus : —
Jundar (P Chaundar).
Papattar (? Pippar) wifi. Batla.
RandnAwa. Sarai. Sidhu.

Yet they can intermarry with both those clans.
* The RandhAwas of Mimsa in tahsil Amrgarh of Patiala settled t w l I T ’ 7--------
If1}5,6 was migrating from Tamkot the axle of one of'their carts broke’ anrtthit h™ tho
held to be an omen that they should settle at that spot. The rest of the’trihp^w’Lfc8 0WIler®
cursed .those who remained, predicting that evfry 12 yeLs thL would , °n ! nd
migrate afresh. Tho Randhawas of Mimsa, to fulfil this prediction ' ^.compelled to
a cart every 12th year to the spot where the axle broke an wo Sn R Wlth
lock of hair from his nephew’s head. On their returnhomTthw™ t i® .C?!Ung a
always breaks on the road 01 tlley say>the axle of the cart
t Two pedigrees are given in Amritsar
Ja|u- Sun.
yaiP Kashab.
Salvahan- Jadu.
Olawithar. j a'd.
Ma“an- Bhatti.
Chaundar.. Tamm.
Par,bat- KhetAr.
RandhAwA. Munir.
Man.
Mel.
Ohondap.
Pippar.
dhawa, settled in Amritsar where his descendants founded ' i W a ^ d m desc®nt .from Ban"
| Baba BudhA who installed the fourth and fifth O un£ b e lo n g e d i^ ’ t S T s M below
Mr. S H S e yWs f°ll0WS iS ta*m from a detailod tribe draw^n upV
m Gk
X X ■G
°ix
/n
(CIJ.V 820
■ .... The Randhawas.
<SL
The RttncUidwas have certain cults which are, liowevor, local rather
than tribal, being affected by several other Jfit tribes and even by
people who are not Jdfs at all.
Originally all Sarwarias or SultSnis they were gradually converted
to Sikhism, and their conversion was completed in the time of MaharAia
Ranjft Singh. Thus after they bad founded the village, the residents
of Bholeke* in Batdla tahsil were at first Muhammadans of the sect of
Snhibdn Mihmdn. Those of Cbak Mihman and Kot Khazdn had em
braced the worship of Sdhibdn Mihmdn and Jsldm before settling in
their present villages.
The Randhawas also affect the shrine of Guru Ndnak, the mound
of Sidh Sdhu, the shrine of Sdhib Budha, the samadh of Sdhib Mihman,
the darbar of Sdhib Ramkaur, and the darbar of Sdhib Anup Singh.
Most of the tribe visit the mound of Sidh Sdhu in the months of
K&tik and Har to extract clay from the mound and offer sacrifices
there. These offerings are received by the Brahmans and mirasis of
the got, but the goats offered are received by the people of the
liandhdwa got itself.
The story of Sdhib Budha is as follows : —Bura or Sdhib Budha, son of
Sugga, was descended from the Malt branch of the Randhawas. From
his early youth he attended Guru Nanak. His father had entrusted
him with the tending of his cattle. One day he left the cattle untended
and went to the Guru. In his absence the cattle grazed in a cornfield
and so owner of the field, in search of Bura, came to Guru Nanak, and
asked him where Bura was. Tba Guru seeing his anger, changed the
boy into a white-bearded old man and, in answer to the question said,
“ Brother, there is no boy named Bura here, but only an old man.’’
Bura thereafter was called Budha, and became one of the favourite
disciples of the Guru. ELe continued in the service of five gunis suc
cessively from Guru N&na.k to Guru Arjan.
Ten gurus descended from SAhib Budha, whose names are as
follows: S&hib Bhana, Sdhib JaMl, Sdhib Sarwan, Sdhib Jhanda
Sifhib Gurditta Sahib Ramkaur (also called Guru Gurbakhsh Singh by
Gurd Go bind Smgh Sahib Mohar Singh, Sahib Shfirn Singh, Sahib
Kahn Singh, and Sahib Sujan Singh, son of Sahib Kahn Singh, who
died in infancy. 1 lie darbar of fedhib Ramkaur is situate in Netan (?}
kot in Shakargarh tahsil, and that of Sdlnb Anup, son of Ramkaur is in
the village of Li.tle Teja in Batdla tahsil. T h L three S u r e in
l & 's f f i & t o f£ g t • Th8 °f S5Mb t-minated
Bholeke. BajMa, being apprised of this killed the horses and buried °f
came and exhumed the horses. Rajdda was arrested and ' ,,r trackers
Qizi ordered him to be closely imprisoned. The culp U sS h X X f l T ^
T h e was pardoned The QAzi forgave him and made h S ts fe n in f o ? ^ ^ 6 Isl™
the precept of his religion, a prisoner is. set free when he becomeT^Mnol’-aCeordin8 to
BrBt wife and his son, named Amin Hhah. remained Uindus • hin » “ ®hm. But his
became a convert to Muhammadanism with him, or it may be ’ fl at n X Wlfe' however,
converted, married a Muslim wife. By her he had three sons -T h h , T ip after being
whose descendants settled in the villages of Bholeke and Chak Mihman’ 1 and Jamil—
t KaJ=a wrestler or powerful man. It is used as a nickname in the Milwa
r/ y—
|I)I ■ .
Bando—Rang Rangita. 821
,
Sdlnb Mihnidn, a Deo Jdt by got, was one of the favourite disciples
He continued in the service of the gurus from Guru
Ndnak to Guru Arjan, who was the fifth in descent from Ndnab He
founded Chak Mihtndn, and his grave is at that place. Near this mound
is situate a tank, which is deemed as holy as the Ganges itself by the
people of this sect L’lie story of the tank is as follows One erf the
isuples of SAhib Mihman, Parma by name, a Khatri of Kanj ur in
Gurddspur, was going to bathe in the Ganges. Sdhib M.hmdn asked him
to take Ins stick and parna (a small piece of cloth used as a handker
chief) with him and get them washed in the river. Parma washed
the stick and hankerclnef m the Ganges as he had promised but bv
Sought ^ flH h-'8 b!mds 8nd were swePfc down * o stream. He
u f f , tbe“ > but “ ™in. After bathing, he returned to Sahib
him^ 5 wh° asked ]lum for Ins stick and handkerchief. Parma told
him that he had lost them in the Ganges. Sdhib Mihman then told
linn to dive into the tank, which he did, and the stick and parna, which
had floated down the Ganges, came into his hands. Seeing this
miracle the people became convinced of Mihmdn’s saintly nature Ha
had a well dug in the village Uchalwali in Gurddspur. This well is
still called after his name A Sddhu is stationed there, the Granth is
repeated- and a fair is held at the Amdwas every month. Women
whose children die, bathe there in pre-nancy at every f ’
i t ' ™ wlieu
to wash them there - , Peopls"‘ r t“ kecaitl
they have 9 whi91aj
recovered ' w me i Z T t c k.
Sahib M.hmAnand a RandhAwa of the Wik branch, was aloTamous
as a saint. Many people followed hi,n after seeing his miracts he
founded a new sect, which still exists. The followers of this sect in s til
of throwing the bones of the dead in the Ganges, throw thepi iuto 'he
above mentioned tank. On the death of young as well as of old, Jcardh
i.e.halwa. is prepared on the fourth day, and no pind is made, nor is
hna performed on the thirteenth day, only the recitations fr-m the
Granrh are made. A dinner is given-to Sikhs, Brahmnas, and poor
persons.^ Clothes, couches and dishes are placed before the Granth
clothe V S Perf0med’ . Tk* h6ad 0f the Vaddi distributes some of the
clothes etc among such as he thinks deserving; the rest be takes
himself. If a sin be committed by any person, he can be purified here
without going to the Ganges, Shrddh also is not observed o n any
special hth (fixed day), SAdhus and Brahmans are feasted instead“ f
performing shradh during those tithe. There is no need olthdli
manam, nor of observing any tliai. inalt
Fields are believed to be haunted by whirlwinds * a • , T
Shdh, is believed to be imprisoned in a village called Ju,mM
Batdla. A fair is held every year at t R a m , r ™ tahsi1
demon collects corn on that day for his subsistence for the^ho^year 9
, No one brings corn to his house about the time of that W l l l f 7
lest the giant be offended and take away the whole of his corn!’ * S
RAndo, a Jdt clan (agricultural) found in Multiin.
Ranera, a Kharral clan (agricultural) found in Montgomery.
R ang Rangita, see Chhabfhwdl'.
* TFa.tvarofa, ~~~ ~
■G
°ix
/?Y — V^\
|1 | ,
S22
‘ Eanghar—Rangi.
<SL
R akghah, R anciae.— A class of RAjputs, usually Muhammadan, rarely Hindu.
The term is somewhat contemptuous and is npplied in the eastern and
south-eastern Punjab to any Muhammadan Rajput—at least by the
Hindus. If a Hindu Chauh&n Rajput turns Muhammadan, he would
still be a Chauhdn Rrijput, but his Hindu kinsmen would also dub him
Rdngar, a term only a trifle less derogatory than chotikat, a term
applied to those who have, on conversion to Isl&in, cut off the scalplock
(choti).
Jt follows from the above account that tho Ranghnrs have the same
seciions as the Rdjput-, and they also retain many Hindu customs.
'i’lius iu Jind tahsil they claim descent from Firms, son of Bhurd, the
first Hindu Kdjpuc converted to Isldm under Anrangzeb. They still
avoid one get in marriage and they also retain their Brahman parohits
who give them protective threads (paliunchi or rakshabandhan) , to wear
on the wrist at the Salono, nurlc or barley seedlings which they slick in
their pagris at the Dasehia. These iirahmans receive fees at these
festivals, and at weddings. A Ranghar bridegroom wears a sihra * not
a maur or crown, on ‘his forehead. Hanghars piactise widow re
marriage, although thoso who do so are looked dowq upon. Their
women generally wear blue trousers, a kurti or bodice, and a blue and
red chddar or sheet. In the south-east the Ranghars are great cattle-
thieves and have an organised system under which chiefs, called «ptras,t
take charge of stolen cattle and pa=s them on from one hiding-place
to anot her. When, and if, the real owner gets a clue, the agwcis restore
the cattle to him for a sum, called bhunga, or black-mail, which is divid
ed between them and the actual thieves. They believe in Guga Pir,
but most of them put great faith in Devi Shakti. Before startin'? on a
thieving expedition they often vow to oSer a tenth part of the booty,
which is called daaaundh. ‘
, The following proverbs illustrate their turbulent and thieving
character:—
Ravghar mii vd kijiye, at ka-nth ndddn
Rhukd Ravghar dhon har6 raja hare pardn,
" ° ! Simple-minded husband, do not make friends with a Ranghar, for when hunarv
he steals and when rich ho murders.” ®*
Ravghar kiskd piydrd le rok batdde vdrd :
f/o tin H, mol lore bard le to le, nahin dihhdice taludra.
" 'fn!if lehar’ <Jp1ar to no one, borrows in cash and pays in cattle He asks Ra 12
for a cow worth 3, bidding one take it or look on the sword "
• A ^ Z &CT n t’ } °f dubious authority, states that tho origin!.]

liSl? n °th er8 and Muhammadan f a t h e r s are styled Rdngarhs
a». J ^ e imemarry. But if these Rdngarbs in turn maJry out £ the
p!P. , 1* new caste, they become Sub-R&ngarhs, like the
S the^ ni1s- There is a body of Hindu Rdng’a, hs" too
Eitigadis j fatllsra »“ <1Muhammadan mothers, and
a sept of J « s found in J!nd. m ja Jsria
*A garland. “ -----—------------------------------ — -___________ _
J r. M. M .M . For tti
IB <§l
Rangteta—Rapdl. 8$3
Rangrrta.—Used for a Cliuhra but especially of a Chuhra converted to

Sikhism. It is very possibly a corruption of the English, word ‘ recruit,’
or it may be a diminution of Rangar, Ranghar. See under Mazbi.
Rangrez. See Liliri. The word is merely the Porsian equivalent of dyer.
Rangsaz.— Painters of wood, and other materials ; but not house painters,
who come under jMRstrL Cf. Kdmdngar, Pharera.
RanIdhab, a Jiy clan (agricultural) found in Multdn.
RanIzai, a heterogeneous community of Swati, Bajazai, Khayyak and Utmin
Khel Payhins who occupy the long narrow strip of country which
runs between the hills winch form the southern boundary of Swdt and
the border of llritish India. Of this strip the hilly part is called Garh
and the plain Sam. Till recent years the latter tract formed part of
the territory of the Rdnizai tribe of Lower Swdt but that tribe preferred
ihe climate of Swdt and left Sam Rdnizai to its tenants and dependants.
These, however, 60 on threw off their allegiance to the Ranizai and have
held the tract as owners, being known as Sam and Garh Rdnizai re
spectively. Necessity has made the Sam Rdnizai a united people, and
they are a fine manly community of good physique and valour. Their
land is not redistributed periodically.
Ranjha, -au, na, a tribe of Rajput status, chiefly found in the eastern uplands
of Shdhpur and Gujrdt between the Jhelum and Chendb, though
they have, in small numbers, crossed both rivers into the Jhelum
ancj Gujrdt)wdla districts. They are ipr the most part returned as Jays
except in Shdhpur and might, with equal accuracy, be described as of
Jay status. They are, however, Bhatyi Rdjputs; and though they are
said in Gujrdt to have laid claim of late years to Qureshf origin as
descendants of Abu Jahl, uncle of the Prophet, whose son died at
Ghazni, whence his lineage emigrated to the Kirdna bar, yet they still
retain many of their Hindu customs. They were described by Colonel
Davies as “ a peaceable and well-disposed section of the population,
subsisting chiefly by agriculture. In physique they resemble their
neighbours the Gondals, with whom they intermarry ireely.”
Ranki-dotal, fr. rdnhi, ‘ private,’ and dotal, smoke-maker ; a class of de
pendents in Spiti who have a hearth to themselves, but no other in
terest in land. Ihey hold land of a particular head of a family and
are expected to do a great deal of work for him. The term ranhi
denotes this dependenco on a particular landholder.
Ranotka, a title doubtless derived from Rdndputra * ‘ the son of a Rind .’ as
Rdjput from Rdjd. It may possibly be identified with the caste-name
Rotar which occurs in Kashtwar, The Rotars, who are small in
number, are said to have held Kashtwar before it became the seat of a
R&jd, and tradition says that they once ousted The Rdja aud for a short
time enjoyed their former independence.
R ansinh , one of the principal M u h in s or claus of the Kharrals, with its
head-quarters at Pindi Cheri and Pir Ali in Montgomery.
Rapal, a Jpogar clan (agricultural) found in Amritsar.
* Cf. aufar, a sonless man, from aputra: Vogel, Antiguitiw of Cfiomba,I, p. £85.
■e°ix
({(g )«) .. ' ;. (C T

824 Rdshi—R&thi.
R ashi, Pafhdns of the labouring class.
Rasdl Shahi.—One of the irregular Muhammadan orders, said to have been
founded by one Rasul Sbdli of BAwalpur near Alwar, who in the
eighteenth century obtained his miraculous powers from a saint in
Egypt, who communicated them through a merchant of Alwar. They
wear a white or red handkerchief on the head- tied in the shape of a
peaked cap: they also keep a handkerchief containing ashes, which
they rub on their bodies and faces j they shave the head, moustaches
and eyebrows, wear woodeu clogs and in the hot weather carry hand
fans. They not only see no harm in drinking spirits, but look on it as
a virtue, and it is said that they have or had till lately a special license
to manufacture their own liquor. Their taste for drink drew them into
close sympathy with the fcSikh Sirddrs of pre-annexation times and
RaDjit fcjingh is stated to have allowed them a monthly grant of Rs. 200
for spirits. They are a small sect and not celibate. As a rule men
well-to-do, they are never seen beggiDg; and many of them are men of
literary tastes, popularly credited with a knowledge of alchemy. Their
chief centre in the Punjab is a building near the Landa bazdr in Lahore,
and they have also a buddiug in the environs of that city near Khui
Mfran, but are also returned from Jhelum.
Ratah, a Jdf clan (agricultural) found in Multdn.
Ratal—A term used for a Durand in Gurddspur. The Ratdl, like the
Batwdl, is a low Hindu caste—viz., similar to the Dumnd and Chamdr.
His occupation is that of sepi or agricultural menial in the village.
Ratanfal, a Kamboh clan (agricultural) found in Amritsar.
R ath, fern. -id.— (1) A title given to Jd(s, Gujars and Dogars: lit. fierce, cruel
or barbarous.—Panjabi Dicty., p. 960. (2) A tribe, akin to the
Dhudhis, found in the Pdkpattan tabsil of Montgomery about 15 miles
south-west of Pdkpattan town. They claim to be Punwdr Rdjputs, and
their ancestors settled in the Mailsi tract of Multdn when they were
converted to Isldni. In Clradhi Mashdikh of that district Hdji Sher
Muhammad, saint.of this tribe, still has a shrine. They are men
tioned in historical records as early as the first half of the 14th century.
When the Delhi empire was breaking up they left Multdn and settled
in their present seats. They are considered fair agriculturists, and
Rdfh Panwdr is now returned as a Rdjput clan (agricultural) from
Montgomery. See also under Pachdhda.
R ajhi, (1) a tribe of Jdfs in Rohtak who claim to be by origin Tunwar
Rdjput?, and are among the oldest inhabitants’ of the tract. They are
descended iiom Bhdga, a brother of Jogi Dds, the ancestor of the Rohal
and Dhankar Jafs, and the three tribes do not intermarry. They are
found in Karnal, Delhi and Gurgdon as well as in Rohtak, and apparent
ly in Ludhiana, though it is, perhaps, doubtful whether these last are
the same tn e. In Karndl their head-quarters are said to be at
Mandna and Bal -Jdtdn in which they settled from Bahddurgavh in
Rohtak. In Jnid they claim descent from a Rdthor Rdjput, who con-
t
Rajputs found in the Kaiigra Hills, and^ in Chamba.
Ba" de°- w a °iass
m'kar (or as h f desc4b?3 by Iftbetson as castes allied to the R4j-

puts. The lhaKar tor, as lie believed it more properly should be, Thakkaf) and RAthi are
|I | ' The Rathi*. S5*» *
<SL
ttie lower classes of Hill RAjputs who, though they are admittedly Rajputs and give their
daughters to Rajputs who are styled by that title, do not reach the standard which would
entitlo them to be called Rajput, but are, on the'other hand, above the RAwat.* The line
between Rajput and ThAkar is defined, so far as it is capable of definition, in the following
paragraph. The lino between Thakar and RAthi may be roughly said to consist in the fact
that RAthis do and Thakars do not ordinarily practise widow-marriage; though the term
Rathi is commonly applied by Rajputs of the ruling houses to all below them. Again the •
line between Rathi and Kanet is exceedingly difficult to draw ; in fact, in Chamba, Rathi
and Kanot are considered identical and aro said to eat and marry together, and it is said that
Rathi is m Chamba and Jammu only anothor name for the same people who are called Kanet
m Kulu and Kangra. Thus no Kanets but numerous Rathis are returned from Chamba. On
the other hand, no other of the Hill States returns cither Thakars or Rathis, havin^probablv
mcluded the former with RAjputs and the latter with Kanets. liven Sir J BLyallsaid-
‘ Our Kangra term Rathi is a rough word to apply to any but the lowest class"; and
speaking of Kulu, he says : " ihe children of a Brahman or Rajput by a Kanet witeare
called Brahmans and Rajputs, the term Rathi being often added as a qualification by anv
one who himself pretends to unmixed blood."
Mr. G, C. Barnes wrote thus of the distinction between ThAkur and Ritki:—The RAthis
aro essentially an agricultural class, and prevail throughout the Niirpur and Nadaon
parganahs. The Rathis and ihe Ghiraths constitute the two great cultivating tribes in
these hills ; and it is a remarkablo fact that in all level and irrigated tracts, wherever the
soil is fertile and produce exuberaut, the Ghiraths abound ; while in the poorer uplands
where ihe crops are scanty and tho soil demands severe labour to compensate the bus
bandmen. the Rathis predominate. It is as rare to find a Rathi in the valleys as to meet
a Ghirath in tho more secluded hills. Each class holds possession of its peculiar domain
and the different habits and associations created by the different localities have imnreR>>«A
upon each caste a peculiar physiognomy and character. The Rathis generally are a r Z t
and handsome race; their features are regular and woll-defined; the colour usually fair •
and their limbs athletic, as if exercised and invigorated by the stubborn soil
their lot is thrown. On the other hand, the Ghirath is dark and coarse featured P his bSdv
1Sstunted and sicUy; goitre is fearfully prevalent among his race; and the’ reflection
occurs to the mind that, however teeming and prolific the sod, however favourable to
vegetable life, the air and climate are not equally adapted to the development of the
human frame. i °
• " Iho Rathis aro attentive and careful agriculturists. Their women take little or no part
in the labours of tho Held. In origin they belong neither to the Kshatriya nor to the Sudra
class, but are apparently an amalgamation of both. Their ranks are being constantly
increased by defections from tho Rajputs, and by illegitimate connections. The oflsDrme
of a RAjput. father by a Sudra mother would be styled a Rathi, and accepted as such bv the
brotherhood. The sects of the Rathis aro innumerable; no ono could Tender a true and
faithful catalogue of them. They are as numerous as the villages they inhabit from which
indeed their distinguishing names are generally derived. A Rathi is cognizant only of he
sects which immediately surround him. They form a society quite sufficient for his few
w.a,D,ts’ he ,as httl° ldea °.f the extent and ramifications of his tribe. The higher sects
oflhe Rathis are generally styledliiakars They are affronted at being called Rathis,
although they do not affect to bo Rajputs. The best families among the Thakars give their
daughters in marriage to the leas eligible pf tho Rajputs, and thus an affinity is established
between these two great tribes. The RAthis generally assume the thread of caste They
avoid1 wine, and are extremely temperate and frugal in their habits. They take money for
daughters, or exchange them,- a practice reprobated by tho ShAstras and not countenanced
by the highest castes. On the death of an elder brother tho widow lives with the next
brother, or, if she leaves his household, he is entitled to recover her v,l„n iy„,„ A , , ,
she selects. Altogether the RAthis arc the best hill Sner
are simple, quiet, and unaffected;.they are devoted to agriculture, not unacquainted™ith
the use of arms ; honest, manly, industrious and loyal.” " 1 imea lU
, Here,he makes Thakars first class Rathis Sir J. B Lyall, on the other hand seemed
inclined to class Thakars as second or hird class RAj puts. Speaking of the caste tables
which he appends to his reports, in which ho classes the Hindu population under the heads
of first grade Brahman ; second grade Brahman ; first grade Rajput; second credo RAjput;
Khatns, MahAjans, KirArs, etc.; first grade Sudras, Thakars, Rathis, etc.; second grade
Sudras 1 he w r o t e I h e Rajput clans of the second grade might more properly bo Silled
first grade ThAkars: among the most distinguished and numerous of them are tho
* But the Rawat do not appear to be found in the hills or in any traot where ThAkws or
Ratbia are settled. It is doubt!ul then if the Rawat can be regarded as below either o{
those groups. He is a caBte of the submontane: Bee below p, 331.
■G
oi x
V\ ^
VS ):)' 32(5 T he B ith is . \S| .
Habrola, the PathiAIa, the Dhatwils, the Indaurias, the Nangles, the Gumbarle, the
R'incii, the BaniAls, the Ranats, the Mailes. They marry their daughters to the Mftins. and
take daughters in mart i ige from the Rathis. Jn the statements most of the Thnkars have
been entered as second class Rijputs, and a few as first class Siidras. Must of the Thakars
entered iu this last class might more properly have been classed as Rathis. The Nurpur
Thakars are all no better than Rathis, A lhakar, if asked in what way ho is belter than a
Rathi, will say that his own manners and social customs, particularly in respect of selling
daughters, marrying brother's widow, etc., are more like those of the Mian class than thoso
of the Rathis are. The best line of distinction, however, is the marriage connection ; the
MuSn will marry a Thakar’s daughter, but not a Rathi’s. Tho Rathi’a daughter marries a
Tirikar, aud her daughter can then marry a Mfin. No one calls himself a ltathi, or likes
to bu addrossed as one. The term is understood to convey some degree of slight or insult;
the distinction between Thtlkar and Rithi is .however very loose. A rich man of a Ratbi
family, like tshib Dial, Chattdhri of Chetru, marries his daughter to an impoverished Raja,
and his whole elan gets a kind of step and becomes Thakar Rajput. So again a Raja out
riding falls in love with a I’alial girl herding cattle, aud marries her, whereupon the whole
clan begins to give its daughters to Idbins. The whole thing reminds one of the struggles
of families to rise in society in England, except that the numbers interested in the struggle
are greater here, as man cannot separate himself entirely from his clan, and must take it
up with him or stay where he is, and except that the tactics or rules of the game are here
stricter and more formal, and the movement much slower.”
The Rdthi does not seem to be a favourite in Kangra. Here are two
proverbs about him—Jau gharatin, Rdlhi kdrhtn. “ Barley (is best) in
the water-mill and the RfL$hi in the stocks ” ; and “ a R&thi, a goat, a
devotee, and a widow woman, all need to be kept weak, for, if strong,
they will do. mischief.”
The status of the R&tlii in relation to the K anet and the Ghibatb is
defined in the proverb Chauthi pirhi Rdthni hi Rani b a n jde : “ In
the fourth generation a H&thi woman becomes a E&ni,” i.e. it takes
four generations to make a Rhni out of a Rdthni woman.
Of the Thdkur gots in Kangra the Phul and Jarotia are the most
numerous, but the Baiotra, Barhtii, CMngra, Dhanv&l, GurdvvfLl, Goital,
Mangwdl, Phawal, and Rakor are also strongly represented. In
(Jharnba the Ohophul appear to bo the most numerous. The Baiotra
are also found in GurdfLspur, but in that District the Pangldna is the
strongest got numerically. The favourite gotra is Kdsib. As a local
saying goes there are as many clans of Rdthis as there are kinds of grass.
Dr. J. Hutchison contributes the following account of them:—
" Tho and Tto&ura or Thakkars, are found in the outer hills
between the Chenab and the Beas. They include a large proportion of the
high caste population in this area and may be regarded as the common
people par excellence.of the lulls. No traditions exist among them, as
among some of the other castes, pointing to migration from the plains,
and their great numerical importance and wide distribution seem to
indicate that, for a very long period, they have been settled in the hills
In origin they are generally regarded as being the result of an amal
gamation of the castes above and below them but it seems hardly possible
that such a large community can have come into existence wholly in
tins way. A more probable explanation is given by Sir J. B. Lyall. He
says J—* IInere is an idea current ia the hills that of the landholding
castes, the I hhkurs, B^his, Kanets and Gbirths are either indi-enoaf
^ ^ i aQdthat th9 Brahn»nS
Rfijputs and others are the descendants of invaders and settlers from
the plains. Th*.popular idea probably gives us the clue to th rU0
" W *‘ o the V Mknn and It £ f lgo in keeping with a common
//y—s \ \
|I| <SL
■ \‘ The Rajhi*, 827
meaning: "The Chandl is the elder brother; the R&thi the younger.”
The signification attached to thi3 saying by the people is that the high
castes are dependent on the Chandls (low castes), just as a younger
brother is on an elder one. No ceremony of any importance can take
place without their presence and help—at births, marriages and deaths
they are indispensable in one capacity or another. It seems improb
able, however, that this was the original signification, which has be
come obscured through the lapse of ages. It is more likely that the
saying is an unconscious expression of the general conviction that the
Clnmdls were tlie original inhabitants of the hills. The Rathis came at
a later period; yet so long a time has passed since even they migrated
to the mountains, that they are generally regarded as having been
always resident there.
“ There can be little doubt that, as a hill tribe, they are older than
the Brahmans and Rdjputs, who came from the plains at a later period ;
and we mny safely conclude that the oldest strata among them are
descended, either directly or by the half blood, from the early Aryan
colonists of the hills. The first Aryan immigrants, as we now know,
intermarried freely with the aborigines, resulting in a fusion of the two
races from which may have sprung the various low caste tribes now
forming such an important part of the population. But the complete
ness of the fusion was not at all times uniform, and later waves of
immigration may have remained more or less isolated, forming the
nucleus of the community which now comprises the Thdkurs and Rathis.
But while this was probably the origin of the tribes it is certain that
the general opinion regarding them is also well founded. That they
have received large accessions from the other castes by defections from
the Brahmans and Rajputs and by amalgamation of tlieso castes with
the Sudras, is hardly open to doubt. This is the general belief among
thcmsolves and their family traditions all tend to confirm it. We may
therefore regard the Thdkurs and Rdthis as being now a conglomerate
people, representing the ultimate product of the welding together of
many different contributions to their ranks.
“ lhe Thdkurs usually wear the janeo, but the Rdthis, like the Kanets,
are divided into two sections, one of which has and the other has not
the thread of cnste: but no names are in use to mark this distinction.
Probably lhe majority are without the sacred thread. The name
‘ ’ is most Rkely derived from the Sanskrit word rd&htra. meaning
‘ kingdom, subjects of a kingdom.’
“ In Kdngra and Jammu the proportion of Rdthis to Thdkurs in the
tribe is small; and even the name ‘ lidthi’ is regarded as conveying
some degree of slight or insult. In Chamba, on the contrary tho pro
portion is large, the Thdkurs being fbund chiefly in the low hills to the
south of the first high range, while the Rathis abound in the interior.
Nothing derogatory attaches to the name and the high estimation in
which the Rrithis are held in the State was found expression in the
following popular saying:—Kukari siyan-i-Rathi pnchhiydn. ‘ As the
Indian corn is the first among crops; so the Rdthis are the most
important among castes.’
“ There are reasons for believing that some of the earliest rulers in
the hills of whom we have any knowledge belonged to this tribe. That
■G
°ix
111 . 828 The Rdthia.

<SL
the rulers of ancient times were exclusively of the warrior caste seems
highly improbable. In the other castes also must have been men of
strong individuality, who came to the front and took their place as
leaders ; just as we know they have done in every age of Indian history.
The distribution of the existing families, descended from those ancient
rulers, as well as their family traditions, lend support to this conclusion :
which also explains the origin of the Thdkur section of the tribe. We
may assume that having gained authority over a small portion of
territory each of these Rdfhi leaders took or was given the title of
Thdkur, meaning ‘ lord The various offshoots of the ruling families
would naturally seek a distinctive name for themselves and thus the
word Thdkur probably acquired the secondary meaning which it still
bears as the name of a distinct caste. An exactly analogous use of a
title is afforded in the word R ana. Originally applied only to the petty
Rdjput chiefs it afterwards acquired a wider meaning as a caste name
to differentiate the Ednd families from ordiuary Rdjputs. It is still so
used and all tile Rdnd families in the hills return themselves under this
caste name. Not only so but even the title Rajd is now in use in a
similar way in some of the old royal families of the hills.
“ The rhdkur caste, however, is larger than can be satisfactorily
accounted for in this way and we must conclude that in later times it has
received large accessions from the higher castes, especially the Rdjputs,
by intermarriages and other connections. It is probable, too, that in
the outer hills especially, many Rdthis have assumed the name of
Jhakur, for in some parts the two names are regarded as almost
synonymous.^ The Rdjas also, iu former times, used to confer the right
to wear the janeo with a step in social rank, in return for gifts or
special services.
“ The distinction between Thdkurs and Rdthis is a loose one. On the
whole, however, the Thdkurs rank a little higher than the Rdthis, and
their marriage affinity with Rajputs tends to raise them still more in
the social scale. The Thdkur families that form such marriage alliances
do not practise karewa or widow remarriage ; but the custom is common
- among all other Thdkurs and Rdthis. Perhaps the best lino of distinc
tion is the marriage connection, a Midn Rdjput will take the daughter of
a TMkur in marriage, but not that of a Rfi(hi, and he does not give his
own in return. Jhe Ratings daughter, however, can marry a Thdkur
and her daughter can then marry a Midn. Some of the Thdkur families
claim to bo lajputs but this olaim is not acknowledged by the other
“ I he ! hdknrs* anil Rdthis are essentially an agricultural class and

often spea o themselves simply as zaminddr, and in their general
charac er and devotion to agriculture they present a strong resemblance
to the a,s of the plains. They are strong and robust of frames, also
patient and industrious and inured to toil. At the same time they are
not unwarlike and many of them join the army. In the outer hills
their women are sa.d to take little or no part in field labour ; but in
Ohamba, excep among the higher ranks and better class families, even
diffiT
cu,“ ° dra'"' KIn J:hamba ‘hey are
t£ w % Rdthis, but fewof themar0 w^TofUthe ^ 10
//y—
111 Eathi—Rathor, 329

<SL
tlie women are not exempt from such work. The sects of tho R&fhis
are as numerous as the villages they inhabit; from which, indeed, their
als or family names are generally derived. A R&fhi is cognizant only
of the sects that immediately surround him and lias little idea of the
ramifications of his tribe, 'they take money for their daughters or
exchange them. On the death of an elder brother the widow lives with
the next brother or if she Oaves his household he is entitled to recover
her value from the husband she marries.
“ Mr- Barnes has the following description of the Raffiis and Girths in
Kiingra ‘ The Rajhis and the Girths constitute tho two great cultivat
ing tribes in these hills; and it is a remarkable fact that in all level
and irrigated tracts, wherever the soil is fertile and produce exuberant,
the Girths abound : while in tho poorer uplands, where the crops are
scanty and the soil demands severe labour to compensate the husband
man the Rdfhis predominate. It is as rare to find a Rfifhi in the
valleys as a Girth in more secluded hills. Each class holds possession
of its peculiar domain; and the different habits aud association of the
different localities have impressed upon each caste a peculiar phvsi-
ognomony and character. The Rdfhis generally are a robust and hand
some race: their features are regular and well defined: the colour
usually fair: and their limbs athletic, as if exercised and invigorated
by the stubborn soil upon which their lot is cast............. Altogether
the Rdfhis are the best hill subjects we possess; their ’ manners are
simple, quiet and unaffected : they are devoted to agriculture uot un
acquainted with the use of arms, honest, manly, industrious and loyal’
Taese words, in tho mam, are still true of the Thdkurs aud Rdthis
throughout the whole area in which they dwell.”
In the Simla Hills Thakur is little more than a title, equivalent or
nearly so to Rdnd, and the thakurai is variously defined to mean the
epoch of thakur rule or the tract subject to that rule. The period of
ih-’ kur rule was later than that of the Mavis, but earlier than the
existing organization into large states with dependent baronies under
Rdnas or Thdkurs, sometimes still designated {hikurais.
The ancient pargana of Kotdhe, lying at the foot of the hills east
of Kdlka, was once governed by fourteen thdkurs. To one of them
by name Mdn Chand, the pargana was grauted in jd g ir by the Rdids of
Sirmur. When Rdjd Jagat Parkdsh (1342-55) came to the throne
he demanded Suwati, Man Chand’s daughter, in marriage but was
refused her hand lie accordingly attacked Man Chand who collected
the 22 Kanet khels of the pargana to resist him but was comnolled to
flee to Delhi where he turned Mulmmmad.u and ™ h” f i h £
to the emperor Jah&ngir. Under the name of R&jd Mornau Murad
he reconquered Kotdha up to tho Bursingh Deo ratine. Varying
accounts are given of his end, but ou liis death the varqana passed
into the possession of tho Mirs of Kot&ha. Morni, a hill in this tract is
said to be named after the wife of Moman Murdd*
Rathor—The Rdflior are one of the 36 royal races, and Solur Rajputs.
Their old seat was Kanauj, but their more modern dynasties are to be
found in M&rw&r aud Bikfiner. They are returned from many districts
in the Punjab, but are nowhere numerous. Iu Montgomery they call
* Wynyard, in Amballa Settlement Bep, and P, N, Q. I, § 761,

1( 1) ! 830 Rathyah—Bdwal.
<SL
themselves R&thor Cbauhan and are still Hindus. But in HissfLr the
Ckauh&ns appear to be distinct from, or do not recognise, the R&thor.
The Sanskrit form of the name is Rdsk$rakuta. See under Rahtor also.
R athyah, a J&t clan (agricultural) found in Multan.
R ato, a Jdi clan found in Ludhiana, where it cuts a jandi tree after a wed*
ding. Its worship is then performed along with the bride, and a Brah
man is given cloth and Mansuri pice.
R attol, a Jilt clan found in Ludhidna. It cuts the jandi tree eta marriage
and the man who cuts it is given cloth, etc., according to one’s means.
Returning home they play with the kangna which consists of a supdri
strung on a thread, an iron ring, a cowrie, a bit of majitli, and a
piece of red cloth containing rice. This is tied to the bridegroom’s hand
by a Brahman, before the wedding procession starts, and a rupee is paid
him for if. In the same way a kangna is tied to the bride’s hand.
This is afterwards thrown seven times into a nay full of water by a
barber woman. If the hoy takes it ont first, he is deemed masterful,
but if the girl finds it first the hoy and his parents aie much ashamed.
R aul, R aul, fem. R auliani, see Rdwal. See Panjabi Didy., p. 964, dim.
Herd (also=a precious boy), p. 064.
Rausa, a Rohilla who speaks Pushtu, used disparagingly.—Panjdhi Didy.,
p. 962.
R aut, fem. -fANl, - ni, see Edwat.—Panjabi Didy., p. 962.
R awaki, a J 6 f clan (agricultural) found in Mnltdn. ,
Eawal, a Gujar tribe, which claims descent from Dhnndpal, a Rdjput from
« beyond Lahore,’ who married the daughter of Ghokhar, a Gujar.
It claims to belong to the Ghokharbansi clan, and is almost certainly of
Khokhar origin, driving its nan>b in in Rna Sarsa near Lahore. They
once h.-ld a b'Wah and a aataisi, groups of 12 and 27 villages
respectively, in Karn&l, where they are still found in the KMdir tract.
R awal.—In Amritsar it is said that the ancestor of this tribe, Rydl, was iu
the service of the Prophet. Once when alms were being given by the
Prophet no one came forward to receive them, whereupon Rydl
accepted them. Since then the members of this tribe have been sub
sisting on charity. They are called Rawal after their ancestor Ryal.
The term Hdwal is, however, generally used as a synonym for Jogi,
though, strictly speaking, it denotes a Muhammadan Jogi, who is,
indeed, generally spoken of as a * Jogi-Rdwal.’ In Rdjputdna and
elsewhere Rdwal is a title, Samkritised as Rdjakula,*
The Rdwals of the Sidlkot District are all Muhammadans. It may be
conjectured that they are descendants of once pious Hindu Jogis who
accepted Islfim. A thorough knowledge of the lore of the"Hindu
Jogia added to that acquired by Muhammadan faqtrs has enabled them
to acquire their present position in native society. They profess to be
beggarB and most of them really Hre so. A jogi will go about singing
p ath etic as well theosophic hymns and very soon grows rich , Some
of them are hakims (physicians), though they have never been students
of medicine. In some instances, however, they are good physicians.
' . . — * J, R, iUS~, 1908, p. 532. -------- -
—'N>\
111 The Rawals. 881

<SL
They practise surgery and their eye operations often cause iiviurv to
the simple country-folk who submit to their treatment. Tli,y gene
rally pass the rainy season at home and go out at the beginning of
inter. 1heir skill m medicine is not much appreciated at home, but
they return from abroad laden with silver. They are also the heredi
tary astrologers of the Punjab. In other parts of India they pose as
gi eat physicians, saiuts or Hindu fakirs of some respectable order It
nsfonM- in t f°r ar RflWa,1 t0 pass ^ years us a Hindu, and it is
astonishing hovv men of such low-birth and training can deceive people
iu other provinces and return home with thousands of rupees. They
spend money as easily as they earn it. V
Some of the Hdwals of the Punjab are notorious cheats. One of

their favourite devices, says ibbetson, is to personate along lost relative.
In the Province itself they seldom venture upon opsn crime: but they
travel about the Central Provinces and the Deccan and even visit
Bombay and Calcutta, and there piller and rob. They are often absent
for long periods on these expeditions; and meanwhile the Banyas of
their villages support their families on credit, to be repaid with interest
on the return of the father. Some interesting information regarding
them will be found in Selected Papers, No. XVIII of 1?69 of the
Punjab Police Department. The town of Rawalpindi is named after
them. There they are said, in addition to their usual pursuits to
recite at the Muharram stories of the doings of Mahomet, accounts of
his miracles, and hymns in his praise. The criminal Rawals of Amritsar
are, divided into jhnli-hatlias, who carry a wallet, and jogis The latter
thuugli Muhammadans are averse to circumcision"and assume the
character of a Hindu monk. They regard themselves as more respectable
than the jholi-hatha, bub are the worse cheats.
/ R asvat, Rdwant, Rint, Rdnwat, Rawdt, Ratonf, or Ront* Ibbetson wrote •

“ The Rdwat lias been returned as a Jdt tribe, as a Rdjput tribe and
as a separate caste The Kawat is found in the sub-montane districts,
and down the whole length of the Jumna valley. It. is very difficult
to separate these people from the lidthic of the Kdngra hills ; indeed
7 h r 0p l ftPP6Hr t0 occ"l'y m" ch the same position in'the sub-m ntane
as the Rdthis or even the Kanets do iu the higher range- They aro
admittedly a clan of Chandel Rdjputs; but they are the lowest okn who
are recognised as of Rdjput stock, and barely if at all !
Rajputs,
would even a Rd^hi marry a Rdwat woman. Thev f
marriage as a matter of course. There can I tlito k b ^ lfti
that the Chandel are of aboriginal stock, and probably the s u m ^
Chanddl of the hills of whom we hear so much and it it L t ** t
that these men became ChanSis where C C
spmed outcasts, and Rijprts where th e v enjoyed p o lit iS T w e r i t
K v t is probably akin to the Rdo snb-divmi. n 0f the Kanets whom
S u i ,Sa ,r ;- d fflculp? seP*'at“ fro"' WtW.>and tiifChan™
Rdwat Gaure»haln a f ln D“Jlli ’ gro«P returns itself hs
In Guigiion the Rdwat area large Jdt g0>t holding
°,l-hver9 6ndm‘! m aad

among the Bhils Kawat ia a title^ffiealman ’ ; ’R &
/''jS* ■e°ix ~ '
11.1 . gg2 Rawdni—Rehr.

§L
eight villages and shares in 27 others. There are a few Rdwat villages
in Ludhidna also. The following note comes from Gurgdon :—
“ There are two parties in RAjputina. One of them is called Rawat. They are Hindus.
The other is called Merat, and they are Muhammadans. But in spite of the difference in
religion these two parties intermarry. If a R&wat girl is married to a Herat she lives
like a Muhammadan and vice versa.”
K awani, a Jdtf clan (agricultural) found in Multdn.
R awanri, a synonym of gadba in Peshdwar. A shepherd or grazier.
R ayar, a Jit clan (agricultural) found in Amritsar. See Ridr.
E azae.—One of the 8 branches of the Muhammadzai Patlidns : see p. 233
supra.
Redhu a Jdt got descended from its eponym, who founded Kandela in
tahsil jfrid and has held 14 villages in that tahsil for 25 generations.
It migrated to Jind State from Hissdr.
R ehar R ehr or R er.— Raldr is incorrect. A low caste closely allied to the
Dfimna but higher than the Chandl and lower than the Koli. He
works in bamboo like the Diimna, but also travels about as a minstrel—
like the Hensi. Found only in the hills he appears to be confined to
the Kdngra and Simla Hdls. In the latter lie is described as a
shepherd, but he also makes bamboo baskets like the Dum. The two
castes, however, do not intermarry, though each can drink water touched
by the other, and can smoke the same pipe. They can also smoke
with the Ddgi and Chamar, the only distinction being that they will
not eat food cooked by a D.-igi or Chamdr. The Rer also work as
sweepers while the Duma do not. The Rers are not found in the lower
hills, or Chandls in the upper. It is doubtful if the Relir is the same
as the Eihara.
R ehoar.— Of. Shordgar.
R eman, a Jdt clan (agricultural) found in Multdn.
R efb, a Jilt clan (agricultural) found in Multdn.
R eya a Bmall Hindu caste found only in the Delhi district. They say they
were Rdjputs but were excluded from the caste because they took to
practising kareua or widow-marriage. They are now quite separate.
They eat and smoke with Jd(s and agricultural castes of similar stand-
ing/but will not marry them except by karewa. They own 9 villages
in Delhi, and the names of their clans are sometimes Rdjput and some
times not. They trace their origin from Mahrauli where the Qutb
pillar stands.
R iaE R iyab, a J&t tribe found in Gurddspur. It gives its name to the
Ridrki traofc.
R td a clan of status found in Shujdbdd tahsil, Multdn district.
R ihaN, a Jat clan (agricultural) found in Shdlipur.
R ihaea or Rehaba.—The Rehnra is an outcasts like the Dtimna, Hall, Sepi
A etc, but he is not a Dumna, with whom he will not eat. He has a
distinct calling, making trinkets of the base metals for the Gd(Jdi
women. Like the R eh* he is found in Kdngra and also in Chamba.
M g e js a strolling minstrel but also makes bamboo baskets, plays on the
fife and drum at Gaddi weddings and other festivities, and works as a
2bt navvy- Setae people class him as a Ghirth, and his powers of annoy-
III Rijala—Rind.
. 388
■II
ing children by sorcery make the people pet as well as fear him. His
name is also spelt Rubara, but he appears to have no connection with
that tribe. In Chamba the workers in brass in the Barmaur wizarat
are called riharas. They make huqqas, anklets, bangles, etc., and also
play the senha at temples. The name is said to be derived from rihard,
the characteristic brass anklet worn by Gaddi women.
Eijala ( fr. rizdla, degraded), a term applied to the BrahmacMris, a sub
order of the Jogis. To it belongs the mahant of the Kanph&ra Jogi
asthal at Bohar in Rolitak. It has appropriated all the endowments
of that monastery. The Rijdlas abstain from flesh and liquor, wear
long ochre-coloured robes, do not marry, and only admit members
of the better castes. They are constantly at litigation with the
Nangas.
Rind, the most important of the main Baloch tribes aud sometimes loosely
used to include others. Most of the. tribes of Rind descent are known
by distinctive names, but the Rinds of Mand in Makrdn and Shordn in
Kachhi adhere to the name and it is also used by large numbers of
Baloch outside the turnans in Dera Ghiizi Khdn and in other districts
of the Punjab. The Tibbi Lund tuman also has a Rind clan. Indeed
it may be said that the term is now used in three ways:—
(1) Asa general term by which all Baloch of pure blood are known
to distinguish thorn from others of inferior descent or mixed blood who
are still known as Baloch.
(3) As a special tribal name borne by some Baloch many of these
belong to scattered or broken tribes and remember nothing of their
origin except that they are Rinds, and this probably accounts for most
of the Baloch described in the Punjab Census tables as Riuds,
(3) Rind is the name of one of the three clans, Lnud, Khosa and
Rind, into which the Tibbi Lund tribe is divided.
The descent from Rind to Mir Sahak is variously given. Generally
Sah&k is considered to be the son of Rind, but Ahmad Klidu Ludhianf
Lund gives the following;—
Rind.
I
Razman.
f ------------------ J---------------- - -a
Nau-NiSsir Din. Husain.
I |
Mir Ahmad. Naubat
__________ 1_________ i
f TTI Br&him.
Olio. Husain. I
r ---------- !---------- < Q, I ' Mubarak.
I 1 Shan All |
Pheroz. K4im (married Mai Bfno Khoh-phrosh
I (ancestor of the who after his death afterwards called
( I Mazdris, married a goatherd Leghari, ancestor
i0', , Tv-) (buzddr), hence the of the Legharis
l (ancestor of the Qishkhauris). Bozdirs), 8 ls.
Pheroah&h. Yikub
I 1 (ancestor of the Kasranis).
Sahak.
■G
oi x
l(Wm
V iV S /./
---- V /
334
> :■ Rindowand—Bor.
(fiT
I l lJ
SaMk.
r ---------------------- 1
--------------------------- i
Hasan. Shaihak.
r ------------ 1---------------1
Mir Chakar. Hamal. Bhanari
______ I______ (daughter).
Bhihzid. Shaihak,
------- 1_________ _ ______________ _

R^han. Jiand. Muhammad. Bralim, Mirhan. Nohakh. GySndSr, Rdis, Hamal,
alias Khoh- (ancestor of ancestor
phrosh alias Leghar the Bughtis, of the
(ancestor of the Leghdris, q.v.) RaisSnis
_____________________q.v) (but these are
______________ I______________ generally classed
( I ) as Brahui).
Ali Sher Ali Bashk Ali
(ancestor of (ancestor of tho (ancestor of the
the Lunds,q.v. and Ghulam Bolak Syah-phddh
of the nhambAnfs, of Sibl), section of Durkdni
q.v.) Gorchanis).
The Binds of ShorAn, whose chief isSardAr KhAn, ar9 generally recog
nized as the purest in descent by Baloch everywhere. The wars between
the Rinds and the LashAris and the invasion of the Indus valley
form the subject of numerous heroic ballads, and have a historical
foundation.
R indowana, an agricultural clan found in ShAhpur.
Rona , Ropm, shaven, entirely shaved as to the head. RodA sddhu a faqir
who has his head entirely shaved.—Panjabi Dicty., p. 990.
Rode, an ArAin clan (agricultural) found in Montgomery.
R oghan- gab, - kash.— A magniloquent synonym for ChAki, i. q . Teli, in Dera
GhAzi KhAn.
R ohawe, an agricultural clan found in ShAhpur.
R ohela, Raheea, of a, belonging to a hill (MultAni, PotohAri).

R u h e lu , a Rohilla, Khaibarf.—Panjabi Dicty., pp. 970, 975.
R okhe, a JAt clan (agricultural) found in Amritsar.
R onga, a JA( clan (agricultural) found in MultAu,
Ro(f3AB, a JA( clan (agricultural) found in MultAn. ■

R opal, an ArAfn clan (agricultural) found in Amritsar.
Rolf.—The real seat of the Punjab Rors, wrote Tbbetson, is in the great
dhak jungles south of TliAnesar in KarnAl where they hold a chaurdsi
nominally consisting of 84 villages, of which the village of Amin
where the PAndavas arrayed their forces before their last fight with the
Kauravas, is the tika or head village. But the Rors have spread
down the Western Jumna Canal into the lower parts 0f
and into Jind in considerable numbers. There is a R0r .* ,
group of 12 villages, south of Kaithal, whose got is Turan ?T] m
are said also to hold 12 villages beyond the Ganges, They ^
/ fy —'vX\ -,
111 §L
t t / S s ? .™ai t Z b S L ? 9 t h T trpa 85 ? e *t°»
the fields. Theyaro „ ? ' l n i . WOmen also working in
than the Jafa/a n d are conbeatoIXd leSS, f rasPlng in tlieir habits
where the latter would be kept at Irm i length
I can say nothino- certain rl'lia,r i tength. Of their origin
Aroras, of their having been' R i f,L ^ the sarae story as the
Rdtn by stating that their 0i flw S wh° fescaped the fury of Paras
often called Roius in the *east of the P* •a,no^ er'”T The Aroras are
heve that the frank and stalwart H P.unJ&b » yet 1 can hardly be-
Arora. The Amin men (who Z r £ \ f p ? e *ame oriSin as the
they came from Sambhal in Murdd^bS^bn??)?0^ 48 by, 9f Saj thafc
to connect themselves with t i i b tbLs may onl^ 1,0 ,n or(3er
certainly came from there But „] ° h,Jours the Ghauh^n* fl&jpnt*, who
to B^dU in the Jhai ai* tahsUJ‘ t f th0 alike seem to point
origin, though some of them sav thev % ^ *r6lr 1'6 ? edwte Plac° °f
social Status is identical!- with that of T i 1? ” Riii |,utdna- Their
widow-marriage, though only hey s i f \v ,1 n Sf7
divisions seenfto be A Sub’
the Sagwal, Maipla, Khichi and J W n ' T h rf a I S 'eIarSest are
appear to be mostly Sagwftl. The Rors of Pinli m ,Ambd’a R"™ would
by Mr. Kensington as having a modified i s t l o f de8Cribed
appears to be really a system by which hritb chund™™d. This
Uoshania.— From the earliest times of Taldm u. i

professing doctrines not inculcated in the Qurln n!aV6 e3n&ted sects
by it. These doctrines appear to have been from ti I • couclemned
lnlersia, and in Khorassdn, which from H,n J ^ t o 9 revived
had been the fruitful parent of heresies • there . VQ1'7 ,a" e °f Is'^tn
who taught the doctriues of the transmi aPPear®d the Ravendis,
successive incarnations of the Deity With f h ? ^ 1* ° f S° Uls aud the
doctrines advocating community of women I n d Y i; ^ aSS0C!ated social
of property. In the middle of the 16th centmw flY® 0q',al dlstribation
a revival of these doctrines, headed by BdvaJS in the Pun3ab
,,aa bom at J “ll-"dQ.-t whore wh»
Th. Rajputs, t o !l2 r iy ,lh“ 1Sl ^ iC » 1o ? & l r ° o i t j 1"! *'«» Sin. Ha. rA
H S X SB ."** “ "°‘ h *“• “ • * K ^ S fS U S it
*‘: : :
s 7 k ^ ,“eg ected his father and id-treated K s a tS S !!h 0r1V° ^ d h,is mother ^ the
fan, 1Qstruction of an obscure kinsman RWirV. t ^ uoMor. Ihu3 ho was driven to
t £ ieL a relat‘Ve-0f de8cendants and nam’esakes^f ShykhRYYyJdoeply oflendius his
the became an itinerant horse-dealer, and a Ki i n i a r Babdlud'.d 11 ZakanV Bayazfd
• d or Iamaihan of ultra-Shfa tem W ioY iii , ame a disciple of Mull* Sulaimin,
doctrines of the sect he was destined^'found! UP°a ''liose teaohing ho based the essential
y * \S /J 836 The Roshanias. iS L
After a troubled youth BAyazid settled in Kaniguram where he.lived
the life of a hermit, dwelling iu a cave, and devoting himself to religious
exercises. Here he evolved the eight precepts which he enjoined on his
followers. He assumed the title of Pir-i-Roshan, or *Saint of the Light.’
His teaching, however, found no favour among the Wazfrs, and
' Bdyazid was attacked and wounded by his own father. Hardly was
his wound healed than he fled to Nangrah&r where he found a welcome
from Sultan Ahmad, the Mobmand chief. La'er he found firm sup
porters among the GhoriaKhel, the KhaWs and Muhatnmadzam who had
recently overrun the Peshdwar plain of Hashtnagar. Prom his seat at
Kalidlier Bdyazfd sent out followers on what were little better than ma>
randing expeditions. These roused Muhammad Hakim’s government ■
to action and BAyazfd was arrested, taken to Kdbul and confronted
with the Ulama of the court. Freed at their intercession, but not it
would seem without a heavy ransom, BAyazid found a home'in Tirdli.
The Pir-i-Roshan is said to have expelled the Tirdhis from Tirdh
because they Were suspected of backsliding from his tenets and intri-
suimr with the Mnghals. Having treacherously murdered S00 of them,
the remainder fled to Nangrahar and the Pir subsequently* invaded
that tract but was repulsed with great slaughter by Muhsin Khan,
governor of Kdbul, at Baro which the Roshanias had sacked. Thence
he reached a village in Kdldpdni where he died.
After his death the sect languished. Its most active supporters
were the Afridis of Tirdh, the Yusufzais having been re-converted to
orthodoxy, but in 1587 Akbar in person defeated Jaldl-ud-din, the son
of Bazid, in an expedition against the Roshanias of Tirdh and the neigh
bouring hills. Nevertheless iu 16C0, Jaldl-ud-din, grandson of Roshan,
obtained possession, for a time, of Ghazni. In 1(311, however, the
Roshanias, having caused a revolt at Kdbul, were put down with great
slaughter and the sect died out, its tenets continuing to bo professed
only by Bazid’ s descendants in Tfrdh and Kohat, and by some of the
Bangash and Orakzai Pathdns.
In or about 1620 Mabdbat Khdn, governor of Kabul, massacred 300
Orakzai Afghans, hoping thereby to weaken the power of Ihddd, the
Roshania, gi’andson of Bdyazid, and then despatched a large force
under Ghairat Khdn into Tirdh. This force was overwhelmed at the
Sang-Paja Pass (1619-20). Some six years later Ihddd took advantage
of an Uzbeg invasion of Kdbul to sally forth from Tirdh and harry the
country but on the Uzbegs’ departure Muzaffar Khdn, governor of
Kdbul, turned on Ihddd who fled to the Lowaghar range. In 1626, he
was killed and his head sent from Bangash to Jhhdngir.t Abdul Qddir,
* He had been raptured at Aghalah-Der in the Poshdwar district by Muhsin Khan but
effected his escape.
t Ihddd was killed during the term of office of the Khwdja Abul Hasan who was an-
oointed subahddr of Kabul in 1622 Ihddd's head was sent to Lahore and stuck on one of
the gateways. The family was thus descended
Bdyazid, Pfr-i-Roshan, Ansdri,
Shaikh Umar, Bdyazid, and four other sons.
Ihdad, wife Alai (and three other sons). Jaldl-ud-Din.

Abdul Qddir. KaramDad.
f( |) | ..
^ ie Rushanias in K u n a m . 307
. <SL
fas, a t L f t S S S * wife Alai>wll° 7 as beloved of all the Roshan-
fhelt?R t0Kibr' bôf0

ili^sTeat6wSXS
1 ’ d Aff?llins who submitted reluctantly to Abdul OMir’s
g& B * -i=
Kurram. d ’ Pdnfpat‘ °Perations were also undertaken in
c e S ^ o t ^ P ? ? Wrraw* ; - The Turis of Paiwar are, or wore a

n ow d /m 'l ’ os iania8> and that sect once possessed considerable
P ° T “ 1K,u™ a s 'vcl1 as in Tirfih. At the time of Jahangir’s death
ie i v t r’ nê.t0U °f lhd"d- was to lhe Karmdn valW wh“ ce
he advanced into Tirah. In 1637-8 the tribes about B a g h z a n S
had b re‘ d d KaT ?J s
T of with his disciples who
h* MeL nVen °?* by fcbe M«ghals and compelled to take £ 1
the MuMn, country, from Baghzan the Roshanias advanced on
liiAh which was disaffected to the Mughals. For the nnm Q ^
reducing the Orakzais and Afridis the subahrldr nf f / i V .P°ae
Khan assembled 15,000■ Afgh&n levies, with the troops under^RaS
Jugat Singh, th an adar of the Bangash&t, and other leaders, and 2 000
cavalry ot hm own contingent, placing the whole force under Muham-
JJJ? Tai Ub* Kai8h?llj1, But b0fwr° this force reached Baghzan from
K.ibul the people had put to death a brother of Kuram Did KliM and
a brother Of Azdr Mir, Orakzai. The people of Lakau in Khost
however, fled with Karim DM Kl.M and his followers to their' mountat
astnesses and the Mughal force destroyed their villages. The winter
snows, lowever, soon compelled them to surrender Karim DM with the
" » — * £
J 5 & 2 .5 W flta tf exterminated, Foe tie
Kbfin, who was himself according to t 05 Shdh JaMn, Sa ad-ullM

But how far the doctrines of thereof dlsblPle of Bazid.
that they have ereatlv inflna i aiyivedls by no means clear:
Provinces appears certain^ for a dumber U
/ 1^mmadai1. beliefs in these
the miracles of Shaikh Darwesh and ntd song-| winch commemorate
allmsionifIre mM of** BokhÛ^ ^ ’i
was a Sliia developm ent . ' h" ''e ,y
S22J ’ UJCh,hCCOrdi^ t0
Belkw. Birid ore
It should hov m§ y common and may not be confined to the Shias.
_ _____ ’ h waver> be DOted that Kaverty states that BMil was a Sufi,
* Legends ot the Punjab, III, pp. 158^217 (p. 168 and p. I75), ~ * *
■e°ix
'■ . . . ■ <8L
338 tio ta r — R u ssiw a if.
but, liaving been a disciple of Mulla Sulaimdn, Jalandhari, he became

initiated into the tenets of the Jogis and so converted to the doctrine
of the metempsychosis, to which he added the dogma that the most
complete manifestations of the divinity were made in the persons of
holy men. Both these doctrines were, however, far older than the
Roshanias.
Bdzid adopted the title of Pir Koshan or the Apostle of Light,
apparently in allusion to the ‘ light of Muhammad/ but he was called
by bis ‘ orthodox’ opponents Pir Tank or the Apostle of Darkness. He
laid aside the Qurdn, taught that nothing existed save God, and that
no set form of worship, but only implicit obedience to his Prophet, was
required. Be also preached communism of property,* and his followers
are said to have practised community of women.
Rotae, see under Rdnotra.
Roth, a Jdt clan (agricultural) found in Multdn.
R ohal, a clan of Jdts with headquarters at Beholi in Rohtak.
R uhaba, fern.-i, the white-eyed duck: a tribo of Jd(s (Multani).” -Patya&i
D ie t]] ., p. 975.
Rak, a clan, found in Shujdbad tahsil, Multrfn district.

Rt/KHAE, a class of Saniasi f a q m . — P a n ja b i D ic ty ., p. 976.
R upnami, a Hindu sect. 0
R usi-watt, or -CAfr, a rope-maker, a caste so employed: P a n ja b i D ic ty .,
p. 978 : cf. Rassiwat at p. 49 s u p r a , a.v. Mahtam.
* The custom of vesh or periodical redistribution of tribal lands is probably alluded to

Though older than the Roshanfa movement that custom may have been supported by it and
strengthened by BAzid’s doctrines.
w - &
s
Sabarwal, a family of agricultural Khatris found in Jhelum.
Sabir Chishti, see Chishti.
Sabrahi, a Jit clan (agricultural) found in Multfin.
Sabunoar, soap-maker : see Teli.
Saddekhel, see under Isperka.
SADDsecond Clrie° ofPufmin' tb * * branch of tlie ^mtozai by a

rS h T h eV L m £ om that tabe*
of the Indus, lying to the6“ thSe f t ? U t m d ™ ^
One, however, of its septs the Khnrlii Tn,r>i nzai Ve t° tlle east-
tween Chamln and the Uadun country In AffriuS^ti!8 ^ v ,Vabe^8 ê‘
were supplanted by the B arakzai as the rnline famlw^11 1^-° Baddozai
century, but not before the Saddo/ais had f j tt j y ln the 19th
their own and other tribes i n t £ ^ ^ Pf S | ,£ diMBlly fiun,liM rf
these families, known as the Multani Pathdns By deSre0S
of power. The fief of Shoiibid r L a S S r ’ absorbed a good deal
L fc s te iiS S S S S S *
mamly at Lahore. Sacljoasi families are! 1mwerer o™d ir R . l f T
pur and in Dam Tmnail Tyv,<<,, a 14 , "ever, round in Bah&wal-
also found in Montgomery. ' 3 ^ agncultural clan Saddozais are
Sadeke, a Kharral clan (agricultural) found in Montgomery.
A D ,' pp. 982-3SliAcSord h i S " e t a d^ le of a i P™)dbi

than the Hindu equivalent of t h e M ^ S n S n nothi.11g more
applies only to a Hindu devotee whfll ' T d pir >or ratber s‘idh
holy man. But the word is especially unnb "?Cfludes any Muhammadan
tarfans who are chieflyfounTXZ & T ° f Hindu Dni"
Farrukhibdd upwards. The sect wns Fa nges-Jumna doab, from
Bfrbdr) some 200 years ago T h e s S h , r 6.d by 0ue B irb M M o *
personal cleanliness, a T i h e? r e S u s "r ” * * * ' »»* affect
together. It is a se^t rather 2 ? “ .*“
village in Karndl are Sidhs by sent fir’ ? t® of a large
Wilson’s H in d u Sects r> W 7ff\ > hough J&ts by caste. (See
founded T o e Udo Dfc t ' L A,oc“r f>"S ‘ p Macing.,,' the sect
its S s s a S :^ S
_____ a ai3° 111 Kohtak>to 0WD two villages in Bahftraupnr, and to
si
♦ See M adyn, Multtn Gazetteer, 1901-02, pp. 49- 68, for its history, andpp. 162-3,
v’ j):
—o y \ ✓ ->- •
C 11
. 8 4 0 Sadhdna—Sadhu,
<s l
be especially numerous in Farrukhdbdd. They say they are in religion
neither Hindus nor Muhammadans, but followers of the Guru TJdho
P£s, who was doubtless a reformer of the type of Kabir and Nanak.
They worship no material object, pay no respect to the Ganges or
Jumna, have no idols or temples, and adore only the One Gol, under
the title of Sat or ‘ The True One.’ Th« whole village community
—men, women and children—meets monthly on the day of the full
moon in a guruducnra, when biinis (the precepts of the sect) are recited.
Music* is not allowed in their worship; they pay no respect to
Brahmans ; and they do not employ them at their weddings or funerals.
At weddings the phera is presided over by a panchayat of respectable
members of the brotherhood; they are boand to salute no one, their
Guru having taught them to pay this mark of respect to the Supreme
Beino- alone. Other Jats do not eat or intermarry with them. A mela
(assemblage) of the whole sect is held yearly. The place of meeting
is changed from time to time. This year it took place at Delhi. Some
80 years ago the grandfather of the present, headman of Zainpur was
carried off by the Sikh chief of Kalsia, and had all his fingers burnt
off, because he refused to acknowledge that Ndnak was the true guru
(religious guide).”
The priests of the menial classes are often called Sddh, as the
Ohamarwa Sddhs of the 0ham4rs, or the Charanddsi Sddhs and the
Kabii bansi Sddhs of the Juldhas. To those must bo added tho D iwana.
Sddhs whose headquarters are at a place, apparently mythical, called
‘ Pir-pind,’ and the N irmala Siidlius or Siidlis. Lyall also mentions
Sddhs among the Gaddis, but these would appear to be sddhus or
Gosains.
S adhana, a Jdt clan (agricultural) found in Amritsar.
Sadhir, an agricultural clan found in Shdhpur.
S adhnapanthi, a follower of a sect founded by Sadlina, a saint or hliagat,
who was born in Sehwdn in Sind. He was a contemporary of Namdeo
and a butcher by trade, but lie never killed animals himself, confining
himself to selling the flesh of those slaughtered by others. The sect
does not appear 10 lie numerous now, and it is confined to persons who *
fallow the trade of butcher. Its tenets are obscure, but probably con
sist in worshipping Sacfhud as an incarnation of Vishnu,*
S adeo , a J&t clan (agricultural) found in Amritsar.
S adhra , a Muhammadan Jd£ clan (agricultural) found jn Montgomery: and,
as Hindus, iu Ludhidna where their customs resemble those of the
Sanghera.
S adhu, a monk or saint :t apparently synonymous with mdh (q.v,), The
term is applied to members of many Hindu orders and sects, especially
in the south-east Punjab. For instance, in Rohtak there are two sects
whose members are styled Sddhu. These are the Gharibddsi and
Ghisa-panthi. The former were founded by Gharib Dds, a member of
“ # Macauliffe, SMi Religion, VI, p. 84. f or a life of Sadhna, see pp. 81-8. tomb js a(.
elfButto be distinguished from faqtr; Karndl Gaiettcer, p. 123. For sddhu - $ihu see
under Stou.
f / y — -nX\ ■
f(¥)|
N
yN^^.1
■ <SL
Sadhmargi—Safi. - ^
S S S S S fe ^ i^ s ? ^
was noted for his p ie ty ,„T I S î” ,," i '‘ " ‘ S“mbat 1774 Md
n Ltt £
ts■&*&“
S f
' pss4* : k .s tSs?*
tho mahants have all been aarhnth' * 3*^ m -HS iam%- Hitherto
been decided that t h e L sm t T ”'- bnt lfc ***
son of bia predeceaTor who K ^ ° ? ^ J ho 18, an ad°Pted
celibate. He is a mere lad and nossihlv fF '!i d.a?8hte™> sh:iU remain
The professed -Sddl.ua of the
Kabfr and Kdnt are identical— Bammen

there is no difference between R&m and Kabir” Pi -i , whin,
found in the Punjab as well as in Rohtak ; there are b ra n ch toS ?,-"®
in a number of villages of the district Thou n „ „ f institutions
not burial. A sotr.ewlat sin,liar s e t f o „ S g ^ f ? ? ? » * % « *
GMrapanthia. Ghfra belonged to tlio Meorut Di.tdot 1 p lat ° 7 tba
W on Ins death about Idfo A.D. W M°“ Z
f fl'ot. aal intoxicants, and wear ochre-coloured clothes Thor w t ■*
Iehwar (God), and not idols, but sing songs in prat, of Kabfr Tb’P
discredit tho Vedas, Brahmans, and the cow. They do not perform the
Sinngiaor, said to be a branch of tho Shwetambari Jains: c/. SMbonanthi
J“iUS' °f “ MrtaiU °1*SSia“ ti»“ ; W

Kandahari sections, are clans who hold H . 1 Ktmifili, m particular the
tribe and are bound to pay tribute to the Tc!*' " " u ; ! 8nh0rance of that
passing Mohmnnde, S perta in
almost certain that the Stifis are converts to f ^ g r M? rk 16 18
Their fanaticism may bo due to tho recent date of f v ^’T th° &‘ fir3,
the position of the tribe from Kohistdn and T W ^ ? ^ ange- Aud
confines of Kftfiristfa, tho language spoken by °n tke
the fact that they are certainly not Afghans nor of ih an<d
testify to the correctness of this supposition ' T U 1 class’
the four following c la n s :- BQP W «>n. lhey are divided into
( X z 4n ... ^ Sipih, Kamil Khel, Jfirza Khel and Amrohi.'
Maraud ^ " ) Shamsho Kor> Aba Khel, Jtfadur Kor and Qhilzai Kor.
the Tar Khel, Par Khel1a n d D a i^ K h el, b° qUU° dlstmct from the SSfia- Th»ir clans are
\ 1 |
*
' p
v i § / ’J s a Sagal—Sahi.
Raverty, however, only divides the Safig into three hhels, as above, but
omitting the Kandahdri. He says they number nearly 20,000 families.
Some dwell in the hill tracts of Sanr Kamar, but the majority dwell in
the valleys of Lamghdn or Laghmdn and Pfch, and in Kfinar and
EAmdn. Those in Saur Kamar used to pay tithe to the chief of
Bdjaur, but those of the mountainous tracts of Lamghdn, Kumar and
Kdmdn and of Pfch pay no tribute. Though not under any single
chief the Stills are strongly united and all three clans are partners in
each village and its cultivated lands to a greater or less extent. Con*
federates Tn war they are remarkable for energy and perseverance.
Tradition says that a Sdfi, aggrieved with the ruler of Bdjaur, migrated
to Bndel, the first village wrested by the Sdfis from the Tor Ktifirs,
dheuce, joined by other bold spirits, he drove the Tor Ktifirs out of
Pfch. The Sdfis in 1738 A. D. suffered great cruelty at the hands of
Nddir Shdh, in whose time they were a numerous and powerful tribe
located in the districts of Slnih Makh, Chfiriakiir and other parts of the
province of Kabul, in retaliation for the part they bad played during the
Persian king’s investment of Kandahdr and their attacks upon him dur
ing bis inarch to Kdbul. Left without support by the Mughal government
they submitted to Nddir Shdh,but only to have their eyes torn out and
carried in maunds before the Persian monarch for inspection. These
facts, related in the Nddirndma, appear to disprove the theory that the
Sdfis are of purely Kdfir origin. According to the Ain-i-Akbari the
Sdfi had to furnish 35,000 men to the militia, but Raverty thought this
an error and proposed to read 300 horse and 5,000 foot instead. As
early as Akbar’s time they had settled in Panjhir, an ancient township
mentioned in the MasdUk-wa-Maraalik.
Sagal, a Jd£ clan (agricultural found in Amritsar.
Saggi, an Ardin clan (agricultural) found in Montgomery,
S aggg, a Jdt clan (agricultural) found in Shdhpur.
Sagla, a Muhammadan tribe of Jd( status, found in the Montgomery tahsil
on the right bank of tho Rdvi near Idalwdla; originally Rdjputs, claim
ing descent from the Rdjd of Dhdrdnagar, they say they migrated to
their present seats in Akbar’s time, but their principal villages were
founded under Muhammad Shdh and Kamr Singh Nakkdi.
SagNil, an expounder of omens. Panjdli Dicty., p. 985.
SagrI, the tribe of the K hattak Pa(hdns mainly found in Shakardarra,

Kohdt.
S aHANSi , a Jdt clan (agricultural) found in Amritsar. Probably Sansi.
S aharan, a Jdt clan (agricultural) found in Multdn.
Sahi sometimes pronounced Chhdbi in Ludhidna. A Jdt tribe which, like

the Sindhu, claims descent from a Solar Kdjput who went to Ghazni
■with Mahmud, and returned to found the tribe, settling on the Rdvi
near Lahore. They are found in any numbers only in Gujrdu and
Si&lkojf (and in the latter district have two septs, Mutren descended
III’ .
Sdhibzada—Bahjdhari. 343
§L
from Goki and Debra from Asi, the two sons of Bhdn, son of SdhL*
j , 18 ai'esaid to avoid marriage with the Jayia and Sindhu
and Muhammadan Sdhis to avoid it with the latter tribe only’
diiey have, in common with the Sindhu and Clnrna of these parts, some
peculiar marriage customs, such as cutting a goat’ s ear and marking
their foreheads with the blood, making the bridegroom cut ofi a twig
ot the jhciiul tree [Prnsopis spicigera) and so forth ; and they, like most
ot the tribes of the Sifilkot District, worship the jhand tree. Widow
remarriage is permitted, but only with the husband’s brother. If a
widow marry any one olse she is outcasted.
The Sdhi are also found as a Jat. clan (agricultural) in Multdn, Shah
id11’ Amritsar, and in Montgomery they are described as a clan of
, Kharrals, to which Mirza, the hero of the legend of Mirza and
babiban, belonged,
Sabibzada, a descendant of a mullah who gained a reputation for learning
or sanctity. The Saliibzadas of Jandol claim Arab descent.
Sadjdhaki, buiiDHAEi, apparently fir, sahij, ‘ easy, gently ’ 30 easy-going or
conforming, as opposed to KesdMri, the Sikhs who wear the few f e
do not cut the hair at all, and refrain from smoking tobacco Genel
rally speaking the Kesdhdri may be defined as followers of Guru Goviud
Smgh while the Sahjdhdri may be roughly equated with the Nanae-
panthi or followers of Guru Ndnak. Recent movements in the Sikh
fold have tended to “ raise the status of the Kesdhdri Sikhs, so much so
that while formerly Kesdhans aud Sahjdhdris of the same caste inter-
married without distinction, a Kesdhfiri will usually not give his daughter
to a Sahjdhdri now unless he takes the pahul, although he does not
wind mariyiDg the daughter of a Bahjdlniri. In other words, the Kes-
dhfiris are beginning to establish themselves as a hypergamous group.”
On the other hand ; “ the relations of Sikhs, whether Kasdh&ris or
Sahjdhans, with Hindus pure and simple are so close that it is im
possible to draw a clear line of distinction. Even amongst the Kes-
dhfins who are the followers of Guru Gobind Singh, a largo number-
c.gr. the Manjhu Jata m the Lahove aud Amritsar Distriots—allow bovs
to have their hair cut up to about 15 years, when they take the pahul
(receive initiation) and begin to wear the kes, but all the time the bovs
are as good Sikhs as the parents. Then in one and the same family
one brother may be a Kesdbfiri, another a Sahidhstri • 1 * 1 , IT-J
wlilo wearing fte t o may bl . Sarwaria w f t S e s S to
nnmorous esses the father .s a KesdMri, Urn J does not the
t o and tire grandson,sL»g«m Vitiated and becomes a followToVths
piecepts ol Guru Gobind Smgh. In an office of the N -W R&ilwav
___ ttnro i, an Arota callinglSmelf a KesdMri Sikh?who
of,1?66 gives an entirely different accoknt~Whilo it mato

them Suraj-banEi and carries their descent up to R4MRim Chand it savs that
S,ult*n and, regained in his service a long time dminiÂkha^s
. *, Wazir too!k to agriculture, and fixed on Chak Diugai, about 14 miles from I
Kah^tho^3°f thf6 R1vif he h?d 5 S0DS’ *‘*->cbtma’ Goraya, Saib, Sundoo (? Siudhufand
V«ni '• lssue °i ®aoh formed two separate clans. Ihe clans were called 11andee and
dln“ ti villages, the latter 16, They intermarry with tho Baiwi
the ear (' lltDa' ),heyK1WOjSbiP *be Jhand tree, and on marriage occasions, they slit
■G
oi x •
//y— ' n\\
(t( S )*)
- /S 4 4
. ’
S a h n sa r — S ah rw ard ia.
(fiT
l /1 J
but shaves his beard. His brothers are Sahjdh&ris. There are several
instances in which the wife of a Sahjdhdri Sikh vows to make her first
son a Kesdhari. The younger sons remain SHhjdharis. A Kesdhdri
marries the daughter of a Sahjdlidri and the daughters of Kesdharis
marry Sabjdhdris. Indeed intermarriages between Kesdhari or Sahj-
dhdri Sikhs and ordinary Hindus are still matters of every day occur
rence, although the modern movement has succeeded to a considerable
extent in confining the followers of Guru Gobind Singh in a water-tight
compartment, restricting intermarriage with non-Kesdhnris and en
forcing the initiation on all male-descendants of Kesdharis. But to
this day, instances of Sahjdhdri sons of Kesdhdri fathers, particularly
in the educated community, are fairly numerous.” Punjab C en su s
Bep., 1912, §§ 215 and 216.
SAHNSAR, S ainsar, a curious caste regarding which little information is
available. They are found in Hoshi&rpur round TAnda and Dasuya, and
say that they were originally Bhnfti Rstjputs, but tliey may be an off
shoot of the Mahtons or the Pakhiwdras. Another version is that in
other parts of the country they are called Hazdra and that Salmnsar
is a translation of that name (ea h a n e — 1000 = h a za r). If this is
correct they may be Hazdras and they are certainly Muhammadans.
But one tradition brings them from Pattehar, a place which is said to
be in Sahdranpur. By occupation they used to be weavers, but now they
make ropes, mats, etc., of grass, and mors or coronets for weddings. Folk-
etymology would indeed derive Sabansdr from sun, ‘ hemp ’ ana sar or
sarkara, ‘ grass/ in which they work. They are also called rassi-bat or
rope-makers. They usually intermarry, but can take the daughters of
lower tribes in marriage and give daughters in turn to other tribes.
Sahoka, a K h a rra l clan (agricultural) fou n d in M on tgom ery.
S ahol , a J 6t clan (agricultural) fou n d in A m ritsar.

S a HON, a Jdt clan (agricultural) found in Multdn.
S ahota , (1) one o f the le a d in g Ja( tribes in Hoshidrpur. Its head-quarters
are at Gnrhdiw dla, w h ere it ra n k s as th e secon d o f the three Akbari J at
fam ilies o f the district. Its h ead is styled c li a u d lir i : (2) a h orse-breed
in g tribe in the same district, said to b e con n ected with the Kanjars.
S a h o fa is defined to mean ‘ a young hare3 in P a n ja b i P ie ty ., p. 989.
Sahbawat, Sabot, a J&t tribe which claims to bo descended from Sabra, a
son or grandson of Kdjd Anangpdl Tunwar. They are almost confined
to Dehli, Gurgdon, Kohtak, and the adjoining Pafidla territory. In
Rohtak their settlements date from some 25 generations back.
Sadbwaedia.— One of tho regular Muhammadan- orders, founded by
Shabdbuddin,* a native of the small town of Sahrward in Irdq near
Baghdad, and a contemporary of Abdul Qddir Jilani. The first to
establish this order in the Punjab was Bahduddin Zakaria (died 1565
A. D.), better known as Bahdwal Haqq, the celebrated saint of Multdn.f
The followers of this sect, according to the Census Report of 1881,
i> worship sitting, chanting at short intervals and in measured tones
the word A lld h u , which is articulated with a suppressed breath and as
^ 6aid to be followers of Ilasan Bdsri : see p. 387 infra.

■rA fall account of Bahdwal Haqq and Ilia connection with tho shrine of lluira Shdh Moh.
kaffi is given in Punjab Holes and Incite, 111, §§ 592, G43and 732.
111 .
Saku—Saike. §45
<SL
if ejaculated by a powerful effort. Tbo devotee often faints with the
exertion. • It is stated that they carry out both the loud and the
suppressed methods of repeating the Mima, and that thev preserve an
indifferent attitude on the question of musical services. They regard the
reading or repeating of the Qnrdn as an especially meritorious act. They
are a popular order in Afghanistan, and contain a number of learned
men. Their chief head-quarters in the Punjab are at the picturesque
Wadd*U which lies between Shlli-
mm and Mian Mir. 1he Jaldlis are an offshoot from this order.
Sahu (1) a term meaning ‘ gentle’ , as opposed to zamindar or low-born, in
Jiielum. In the eastern parts of Rawalpindi the use of the term is
similar. _ It depends entirely on the tribe. The poorest cooly belonging
to certain tribes would bo recognised as a Sahu : tho richest zamindar
not belonging to one of these could not call himself so and would not
attempt to. The term has been explained as derived from asl so that
sahu would mean a man of asl khanddn or ‘ good family ’. The Gak-
kliars and Janjuas are pre-eminently Sfihu and all the tribes claiming to
bo converted Rajputs call themselves so. The hill tribes, Dhund
Dhamdl, Kethwdl and Satti, also claim to be Sdliu. While the zamindar
almost always cultivates his own land, tho Sdhu often does not and
never if he can help it, but the majority are now compelled to do’so bv
their circumstances.* In Ludlndna it is applied to the Garewdl JAts.t
Among the R%uts of Karndl chaudhri is the title for chief, other pure
Rajpu tsbeing called sou, and impure ones gdrd. The story is, bow.
tL p ’- » J i w 9l Tn ^ '? tllQ 1Ssae of slave Kiris of the royal palace at
Uelln, and that sub-Gd.rds are created in the same way as the sub-
Rangarhs see under Ranghar ;t (2) ‘ patient5: a tribe of Jdts, said
offshoot of the.SMs, Panjabi Dicty , p. 989 ; (3) a U\, clan
(agricultural) found in KabirwdU tahsil, Multan district. It had
w o * ™ ° i Co Pled, t'lie C0U1\try roiind Tulamba when the Ain-i-ATcbari
was complied, and is reputed to b e one of the four most ancient tribes
m that tract: see Kliak. Also found in M ontgomery.
Sahwal, a clan (agricultural) found in MuMn.
Saidh} Baloclii, =c Sayyid.
Saike, a Kharral clan (agricultural) found in Montgomery.
Safyids also are SAhul^Fov ffwVghlsof sonsfo wfois of S'h addft® Johdras andJasgams.
Law of the Rawalpindi District,hlS87, pp 7 'll anc^’ ^ Bn™ iT S®8 thi6, Cusfomary
c n o o lp L b L o ; 3 S de ^ r " * ,ll7mt“ S
' butehew The wr>ter says the same process is found among the Qasiis or
many a ^ , 3"PP°rt6d by a custom.recorded by him of the Banias. If a Blma
GhStta lit. deft or hmltnn ^°lI'au 0 caste, he is out-castwl and becomes a
ate driven out of the nf'ti 'intermarry. But if they in turn seek alien wives they
These sliasfeVmSS1!1sub-casto and form yet a third caste called GhAttaiKi-Obatte.
largo commnnitv nf ns-u t0 !?0 f?™,ed m (I6 United Provinces, though there is said to bo »
to nut) of Ghattae about Kbattauli, ono of tho Punjab Railway BtatioDf,
//y—
f(f)|
\vS % y 346 Sain—Sakyapa,
(fiT
k J
Sain, a tribe of Rajputs claiming descent from the R&jput prince, Lakhman
Sain, of Mandf where the dynasty bore the title of Sain. It appears to
be confined to Sialk' >t. It is said to give brides to the Manh&s. They
settled in SidlkoJ tahsil under Jiu.
Saini, SayanI, the market gardener caste of the Hindus in the eastern sub
montane districts, corresponding to the Mali of the Jamna zone and
the Arain or Bfighw4n of the rest of the Provinces. The SainiB, writes
Ibbotson, would appear to bo only a sub-division of the M&lis, and it
is probable that they are a MAli tribe: some of the higher tribes of the
same caste will not intermarry with them. In Jullundur the Sainis are
said to claim Rijput origin, but Purser says that, accojding to their
own account, they were originally Mfilis and lived principally in the
Muttra district. When Mahmud of Ghazni invaded India their an
cestors came into Jullundur and settled down there, as they found the
land suitable for cultivation. They did such wonders with it that they
were called rasaini, fr. rasdi, 'sk ill’ whence ‘ Saini.’ Admirable
cultivators they are surpassed by none in industry or ability. They do
more market-gardening than the J4(s or even than the Ar&ins, and this
in addition to, not in place of ordinary farming. They live all along the
foot of the hills between the valleys of the Jamna and Rfiwi, but have
not extended further westward to the Chendb. They are fairly numer
ous in Arnbdla. About 10 per cent, of them are Sikhs, and the rest
are Hindus. Some of their got designations correspond with those of
the Ardins.# They do not appear to have any large clans, except in
Hoshidrpur, but in Gurddspur the Sdlahrit is a fairly numerous got.
The principal gnts in Jullundur are the Badwdl, Bhanga, Bhela,
Bhundi, Bole, Cheran, Daule, Dheri, Ghalar, Giddhe, Jandlnr, Kaloti,
Mulana, Sugge and Timbar. Of these the two italicised are also found
in Hoshidrpur and in that District other large dans are the Alagni,
Badydl, Bardyat, Gaddi, Hamarti, Mangar and Pawdn, The Sainis
probably rank a little higher than the Mdlis as they more often own
land or ev*n whde villages and are less generally more market garden
ers than the Mdlis. . In Gurdaspur the Sainis hold the Pain tin, tract in
Shakargarh tahsil, while the Ardins are numerous round Kaldnaur
and Batala. Both are industrious and frugal in the extreme, bnt they
are exceedingly prolific and the excessive morcellement of their holdings
forces on them the system of petite culture for which they shew great
aptitude.
Sajba, a Jat clan (agricultural) found in Multdn.
Sakbka, a Ju{ clan (agricultural) found in Multdni
S akyapa, a Buddhist order named after their founder Sakya Kongma,| and
sometimes incorrectly described as a Gelukpa sect. Nominally celibates
they wear nothing but red. In Spili, where they hold the Tangvut
monastery, Ihey are chiefly distinguished by the fact that the cadets of
the four noble families have for many years been attached to that
community, and on one occasion—apparently during an interregnum-a
* And those that do correspond are not always names of other and dominaiuTiui^---------
t Possibly id- ntica! in origin or meaning with Salahria q v 0nunant tnboa-
j- Ramsay calls the founder Phakspa Jamspal and it is said that there is an 1™™ A«
at theNgor monastery. But this appears to confuse the founder with the P a n S FAgspa “
Y/y—^
t(S )l .
Balahah— Salahna, 347
(flT
cadet became its abbot.* The present acting ‘ Nono’ of Spiti, Cham(s)-
pa-Gya(m)tso was also a brother' of this Order until be was called to
his secular office. The parent house of the Order is the Ngor monastery
at one day’s march beyond Tashi Lanpo.
L. de Milloue,t however, gives a very different account of the sect.
He describes it as formed by a mixture of the Nyigmapa and Kddampa
doctrines and named after the monastery of Sakj a (Saskya, ‘ Yellow
Land’), where it was born and which was built in ' 1071 by kontcho-
Gyelpo (Dkon-mc’og-rgyal-po) in the province of Tsang south-west of
Tasln-lhunpo. This sect, founded at the beginning of the 12th century
by. *he son of Konslio-Gyalpo, played a considerable part in the re
ligious and political history of Tibet by the great knowledge and the
intrigues of its monks, its incessant disputes with those of the Racking
monastery and above all by the supremacy which it exercised lor nearly
three centuries over the other Tibetan sects, thanks to the authority,
both spiritual and temporal,J with which it was invested in the person
of its superiors by the emperor Khubilliui in gratitude for the pro
phecy of victory made to him some years before by the celebrated
Sakya, Pandit P’dgspa. Its cult, almost entirely borrowed from that
of the Nyigmap«s, is principally addressed to the Tantric Yidams
Kyedorje and Chaknadorje§ and to the tutelary demon Dorjepurpa. Its
founder is regarded as an incarnation of the Bodliisattva Manjusri and
its special precepts are 16 in n u mb e r ( I ) to reverence the Buddhas
(2) practise the true religion, (3) respect the learned, (4) honour one’s
parents, (5) respect the superior classes and the old, (6) to be kind-
hearted and sincere towards one’s friends, (7) to he useful to one’s
neighbours, (8) to practise equality, impartiality, justice and right
under all circumstances, (9) to respect and imitate good men, (10)’ to
know how to use wealth, (11) to fulfil obligations, (12) not to cheat
over weights and measures, (13) to be impartial to all without jealousy
or envy, (14) not to listen to the advice of women, (15v to be affable in
speech and prudent in discourse, (16) to have high principles and a
generous spirit.
The Sakyapa Ldmas have counted among themselves several eminent

men, among others the celebrated historian of Buddhism, T&ranfith.
They once had a reputation, well merited, it is said, for learning and
holiness, but they are now said to be lax in the observance of discip
linary rules, not too severe in morals and inclined to drunkenness
Their canon allows matrimony and the dignity of Grand Lima or
general superior of the sect is hereditary as are the headships of most
of their monasteries.
S alahah , a Jd( clan (agricultural) found iu Multdn.
Salahria, a tribe of Sombansi R&jputs who trace their descent from one
Bdj& Saigal or Shal of fabulous antiquity, and from his descendant
Chandra Gupta. They say that their eponymous anoestor oame from
__ Doccan in the time of Sult&n MamdcLh as commander of a force
* Khripa {pronounced tliripa), *one seated in a high place.’
t Annales du Musie Quimet, Tome tcii me : Dod-youl ou Tibet: Paris, 1906, pp. 183-5.
t In 1270. ’ ■
§ Sanskr. Vajrapani
- /n
r ^ ||j| j fj 848 The Salahrias, V ^T
sent to suppress the insurrection of Shuja* the Khokliar, and settled

at Sidlkot; and that his descendants turned Musalmdn in the time of
Bahlol Lodi. They are for the most part Muhammadan, but still
employ Brahmans, and do not marry within the tribe. They mark the
foreheads of the bride and bridegroom with goats’ blood at their wed
dings. Their head-quarters are in the eastern portion of Sidlkot, but
they are also found in Gurddspur and Lahore. The Thdkar returned
from Sidlkot are for the most part Salahria, but many of the Sidlkot
Salahria show themselves as Man lids and some as Bhafî. In Gurddspur
a large number of the Salahria are shown also as Bdgar or Bhdgar
which is curious as sa leh r is said to mean 'low land,’ like Bdgar. The
Saici hare a Sdlabri got.
' </" ,
The H is to r y o f S id lk o t gives a different and more detailed account.
It traces the Salahria to Rdjd Singal, a prince at the time of Afrasiydb,
whom the Raja propitiated with presents. It claims Chandra Gupta
as one of the family, but makes him contemporary with Alexander.
Rdjd Jaigopdl opposed both Subuktigfn and his son Mahmud, but
after a battle lasting 18 days the Rdjd’s elephant fled and his army gave
way. The Rdjd, then placed his son Anangpdl on the throne, and died.
Anangpal fled to the Deccan, but his descendants took service with the
emperors and Rdjd, Sakat Bikr was sent to suppress Shuja the Khokliar.
He then founded a village, named after his father, Rdjd Sdl, who was
also called Salheria, where his descendants became independent.
Under Bahlol Lodi Rdjd Sftmbdl (? Samba!) turned Muhammadan and
they were confirmed in their dignities ; but internecine feuds soon lost
them their independence and they sank to mere agriculturists,
Sambul.
i,
Bhopal,
________ I_______
Dunhal. Bhdmi,
Sajju (in 4th f ~ ------ — 'I
generation). Sliuju, Balu.
(ancestor of the i
Salhrias.)-
r r i-------------
Ganni, Jeo. Moju. Bhira.
ancestor of | |
the Ganidthas. Jewdthas. Majwathas. Bhirwdthas.
descendants o f Rdjd Chut Pdl, also a descendant o f Sambdl, are
still Hindus. ’
T he Salahria interm arry with the Surkaeahs, Milotrali, K dtil, Butah
and Guddeah R ajputs, and, if necessary, brides are still given to the
Jamwdl, bampdl, Manlids and Jassoah clans. Mahdraja R a n jit Sin^h
was advised by his pandits to marry Salahria brides as they wotdd
b n n g him g ood fortune and he espoused three ladies o f the tribe One
o f them com m itted sati with him- In Gurddsput the Salahria rank «
K a h n : see under Rdjpuf. T h ey follow the rule o f
Quarrels about women are said to be frequent among them
fashion sot h , B - Singh is « apparently f o i t T fo ™
Salahria girls are said to be sold in Lahore and Amritsar
* Shaikhs is theusual formof his cameT ~— -------

C jjl - S a ld r — S a m i l. 349
Sl
S alar, a section of the Jaduns in Hazara, form erly settled in the Mangal
tract, but since 1830 confined to the Rajoia p la in ; see Gaduu and
Hassanzai.
S alika , an agricultural clan found in Shahpur.
S alImshAh i , or Shershdbi, a title assumed b y the Bhattidras, who would

puss as Pathdns (like the K u n jras w ho assume the title o f Naw&b
Sdhib) and add the title of Khdn to th eir nam es.* CJ. p. 43 su p r a .
S alone, an Ardfn clan (agricultural) fou n d in A m ritsar.
S alotra, a Muhammadan J a ( clan (agricultural) found in M ontgom ery.
S alcthi, a sept o f Brahmans, hereditary p d d lia s of K eonthal.
SAmil or S amal, a fron tier fa ction : see Gdr.
S aman, a Hindu K am boli clan (agricultural) found in M ontgom ery.
S aaiand K hel, a Pathdn clan (agricultural) found in A m ritsar.
S amayoqi, a class o f devotees who marry and lead domestic lives : as opposed
to Ndga, those devotees w ho are purely ascetic and praotise seclusion.
M acauliffe speaks as if each o f the four sects founded by R&m&nand’ s
disciples were divided into Ndgds and S a m a yogis: S ik h R e l iq i o n , Y I ,
p. 105.
S amdar, fr. s a m , s h a r e : a co-sharer in cultivation, also called h d li w h o
sows the crop and tends it, while the owner o f the la n d supplies the
p lou g h , cattle and seed : Raw alpindi G a z e tte e r , p . 134.
S amdaranI, a Jdt clan (agricultural) fou n d in M ultdn.
S amejah , a Jdt clan (agricultural) found in Mult&n.
S amil, a tribe o f the Sandal Bdr akin to the Bkaftis, as the: follow in g
gen ealogy s h o w s :—
Nauresh.
Bhatti.
Narpat (a/aqfr).
Gajpat.
Jaspat.
RAjA SalwAn (SalivAhana).
Dusar.
Mansur.
Min.
Sol.
Jiundan.
Acchal.
JagpAl. ■ ,
Paaam.
,i Bhone.
r----------- 5----------^
Pah. Bacherai.
I I
f 1 Abar, *
Bhagsin. Mani. |
_ Samil,
♦Punjab Census Rep., 1912, § 68G.
J \1
/''S* ■G
°<toX
IB g50
. Samitah—Samma.
. <§L
The Sdmils marry mostly among themselves. They give daughters
to the Kharrals, but do not receive wives from them. The Bhattls of
Pindi BhattfAn do not give daughters to the Sdmils.
There are also said to be Sdmils in the Kirdna Bdr, on the Rdvi and
Nfli (Sutlej), at Tdrd on the Chendb, and also in the direction of
Dera Ghdzi Khan. The Sdmils of the Sandal Bdr are said to have
come from Multan.
Samitah n small tribo found in tho Loiali talisil of Mitiuwali. If claims
Rajput extraction and tells the following story of its origin : Rdm
Chandar and Gonda adopted Isldrn under Ald-ud-dm of Delhi and
assumed the names of Muharram and Variam respectively. The former
was appointed hdrdar or intendant of Sindh and, with his brother,
came to that country, where he married the old kardars daughter;
but the people rose in revolt and made the son of their former wirdrir,
Muhammad Akram, their intendant. Muharrain and his people fled
but were overtaken and captured, thereby earning the contemptuous
name of Shamtia or Sdmitah. Feuds ensued with the Balim and
Ghishkori, and later with the Siar Jdfs, who took the western ha t
of their lands, one Sayyid Faqiru settling down as a buffer between the
two tribes. At weddings they observe Hindu customs but do not
/ employ Brahmans, and the nikdh is read in the orthodox way.
Samma, a tribe found in the Bahdwalpur State when they are represented
by the following septa
f i. Abreja.
| ii. IChambra. ,
I iii. Sangif (found in Kdrddrls Khdnpur and SidiqaMd).
j. Abrah* ...-! iv. Jamra.
| v. Abbal.
vi, Nangana.
L vii. Bappi.
ii. Sawentra.—(1) Sudr. (2) Silra. (3) Dandam.
iii. Nareja, descended from pure Sammds on both sides.
DhLi,1 ‘ ^by Samma fathers, but by mothers of other tribes, (cf. dhi, daughter).
vi. Warand,) ___
vii. Unnar, descendants of Baja Lakha.
viii. Ujjan.
ix. Sahta,
x. Kala.
xi. Gori%
idii' Kandhja or Runjha. This sept claims to be of the Ddidpotra tribe. _They have a
sub-sept called Tareobri.t a wild group, cattle-breeders by occupation. Accord-
ing to some Ranubja and Runjba aro separate septs.
xiv. KakA.
xv. Kdhd.
• The Abrahs are also called Phal-potras or ‘ children of the fruit,’ because they first in
troduced agriculture into Sindh. Hence their m o t t o s
Lakha lakh lut&iyo,
Karan bakhsha kror
Te Abrah bakhshe hal di or
<Ldkfid (a Samma raja) gives lakhs, and Kararn krors of rupees, in charity
but Abrah gives but what he earns by the plough.'
t The Sangi branch of the Sammds has a tradition that in ancient times the Sammas had
two grades, one comprising the 30 families of suporior or genuine SammAs, the other 13
inferior septs who were wazirs of the Saminds. To the latter belonged the Kholidnras No
other sept of the Sammds has however preserved such a tradition,
j a mound so named in the Cholistdn, near Pata Mundra, may once have belonged to this
sept.
III ’ §L
—'\V\ '■ / " 'I
Sarnmelce—Sangah. 35l
Sammeke, a Khavral clan (agricultural) found in Montgomery.
Sammi, a group of Mdchhis, employed as fishermen, fishmongers, quail-
catchers, and poulterers. They are said to have come from Ron in
Sindh and are mostly found in Lahore where they also make mats and
work as boatmen.
Samor, a Jdt clan (agricultural) found in Multan.
Samra, a Hindu Jdt clan (agricultural) found in Montgomery and Multdn.
Sameae, a Jdt clan (agricultural) found in Amritsar and in Lndhidna. In
the latter district they cut the jhand at weddings and play with the
twigs. I he offerings are given to a Brahman. Their ancestor,
Joanda, camo from Sidlkot and his samudh is there. They cut the jandi
at weddings and the cutter is given either a shawl or a lehes according
to one s means.
S an, a Jdt clan (agricultural) found in Multdn.
Sanbhal, a Muhammadan Jat, clan (agricultural) found in Montgomery.
Sanda, a tribe of Jdt status found in the Multiin district. They had already
occupied the present mouth of the Rdvi when the Ain-i-Akbari was
compiled.
Sandah, Sandah, a Jdt clan (agricultural) found in Multdn. Sdnda is also
a branch of the Dhillon Jdts.
S andelah, a Jdt, clan (agricultural) found in Multdn.
Sandhal, a Jdt clan (agiicultural) found in Mailsi tahsil, Mnltdn district.

Sandbar, a Jdt clan (agricultural) found in Multdn.
Sandhe, (1) an Ardin, (2) a Hindu Kamboh clan (agricultural) both found
in Montgomery.
Sa^dhI, a Jdt clan (agricultural) found in Multan.
Sa?idho, a Jdt clan (agricultural) found in Amritsar, Montgomery and
Multdn. The name appears to be a mere variant of Sindhu.
Sandi, a tribe of Jdt descendants of Sdnda, a Rajput of Bhatner and now
found in Sidlkot.
SandIla, a' clan of Jat status, found in Multdn, They claim to have
come from Delhi in the time of Shdh Jahdn. It is also described
as a Muhammadan Jdt clan (agricultural) and as a Baloch clan
(agricultural) m Montgomery.
Sandhal, an agricultural clan found in Shdhpur.
Sandrana, an (agricultural) clan found in Shdhpur. In Montgomery it is
described as a Muhammadan Jdt clan (agricultural), but it appears to
be Hindu.*
ândve, (1) an Ardip, (2) a Kamboh clan (agricultural) found in Amritsar.
Sangah, a Jdt clan (agricultural) found in Multdn.
Sangah, a Rdjput clan (agricultural) found in Amritsar.
---- - r- . i ------ r" "1 — 1» ■'■■■■■ ■ ------- - i„ .......
* Montgomery Q m ttw , 1893.99, p, 9Q,
' ®o$N.
\ J ./ 352 Sange—Scini. 'S I

Sange, a olan or got of the Lud (?) Jtits, found in Hoshktrpur.* Cf.
Sanghe.
Sangere, a Jat clan (agricultural) found in Amritsar. Cf. Sanghera.
S angh, Singh, a well-finder. But see under Toba. Cf. also Senga. The
word appears to be derived from or connected with singhan (Panjabi
Diety., p. 1057) and sungghand, to smell (p. 1080).
S anghe, a Hindu Jat tribe of Ferozepore akin to the Dhillon. It has what
appears to be a special custom at weddings in that after the bride’s
advent, the bridegroom goes out with his parohit and fetches home a
branch of the pannu, a bush used for making brooms, which he plants at
his house and keeps watered for a year or six months in order that it
may remain green. In Hoshidrpur it is one of the principal Jdt
tribes: cf. Sange.
Sanghera, a J&t tribe found in Ludhidna. They cut the jandi after a
wedding and play with the twigs like the Samrai. They offer a cow
or buffalo’s milk first to their ja\hera. Offerings are given to a Brahman
and the cutter of the jandian is paid according to one’s means.
S^NGHi, a Jdt tribe found in the Sangarh tahsil of Dera Ghdzi Khan.
Like the Arwal Jdfs it follows Baloch custom in marriage, etc.
Sanghowal, a sept of Rajputs descended from Lakhmf Chand, son of Sangar
Chand, 16th Rdja of Kahlur.
SiljGi, a Jdt clan (agricultural) found in Multdn and Amritsar.
Sangoke, a Muhammadan J&t clan (agricultural) found in Montgomery.
S angbah, a clan (agricultural) found in Amritsar.
Sangrota, a Jdt got which claims descent from a Cliauhdn Rdjput who
killed a dacoit with a sengar or quarter-staff. It now holds villages
in Jfnd tahsil but is said to have migrated from Karnttl.
Sangtarash, styled Pathar-patore in Ambdla, a stone-cutter or stone-
breaker.
Sangwan, a tribe of Jdfs closely allied to the Sheordns, q. v. They hold 40
villages in pargana Dddri of Jfnd and are also found in Hissdr and
Rohtak. In Jfnd they claim descent from Sarduha, a Rifj put of Sarsu
Jangu. Sangu, son of Nainu, his descendant, migrated from Ajmer
and founded villages in Jfnd. He became a With him came
Mahta a Godafia Brahman, a Jhanjaria Nai, a Khurian Ddm, and a
Sahjlan Chamdr, and these gots are still clients of the Sdngwdn,
■who hold 57 villages in D4dri tahsil, 53 of these lying in the Sdngwdn
tappa. From this tribe are descended the Jakkhar and Kadan gots,
each of which holds 12 ids or villages in Rohtak, and also the Paliil’
Mint and Kalkal gots. The Jakkhar got does not marry with the*
Sangw&n or Kadan gots, but the two latter may marry with each other.
Like the Phogdt the Sdngwdn reverence the Ihumia 'at weddings.
Sanx, a clan (agricultural) found in Mult&u.
" Tp^N. Q. Ill, § 588.

f But the M&n are also said to be allied to the DalUl, Deswil and Bewil: sea under
VeMl
/'S *-
(f(l)l) T^c Saniasis. "53

(fix
L /l J
Saniasi. The term Sanidsi is derived from tlieSanskritsannyas, ‘ abandon

ment or resignation/ and is applied to those who having passed through
the Bsfnparastli stage of life and attained the age of 75 years renounce
the world and are eared for by others. Such a sanyasi wears bhagwa—
or salmon-coloured clothes, but he need don no janeo and wear no
choti. The process by which the term came to be applied to an order
of religious mendicants is readily to be understood, if obscure. Possibly
the Sanydsfs, as an order, are older than the Brahminical institution of
santiyas as the fourth and last stage of life.
The Sanidsfs often traco their order to Swann Ditdtre, the Munf
Dattdtreya of Sanskrit works, who is sometimes said to have been
Shankar Achdryd’s precursor, and all Sauidsfs, it is said, receive the
mantra in Ditdtre’s name. The story of the contest between this Munf
and Guru Gorakhndth would make the former much later, writes
Mr. Maclagan, than Shankar Achdrya. Briefly, the history of the
Sanidsis is as follows:—
Tho Sanidsf sect (to use the only term available) decayed in the
Buddhist period, and then split up into various sub-sects with hetero
dox creeds. This led, after the fall of Buddhism, to the reforms of
Shankar Achdrya, who had four disciples, each of whom founded
maths or schools, which again split up into numerous branches
Shankara Achdrya himself founding the principal school
F ounder. S chool. B ranches or C ollboes *
Shankar Achdrya. Sumer Math,j^ th e centre A_ B>
1. Sariipa AchArya ... SArada Math in tho West... | Ashram " 3 \?an
2. Balbhadra Budhiman
3. Naurotka AchArya Joshi Math in the North ... 5 2.

?:Jgr i ssr
Govardlian Math in the East f b ân
Parbat
"• ’ • Tirath.
... 2 Puri
(TarnakaorTank).- (.3. Sagar ... 3’.Bhar’thi.
. ft.' Girt ... 1. Ban.
4. PrithidhAra AchArya Sangiri Math in the South... ' 2, Puri ... 2. Aran.
(Prithvi or Prithodar) |( 3. BhArti ... 3. Tirath.
The Brahmachari, however, appears to be the teacher of the elements
of gyan, who instructed the pupils of tho Achdrya.
The Saniasi sub-orders or pddas are given as follows, and are said
to be ten in number, yet eleven names are specified, viz.:—
1. Giri or 1. Gir (? ShAh). C, Partial (hill) or G. Bargat,
2. Puri or 2. Puri. 7. Sagar or .7. Ruhar.'
3. Bharti or 3. BArti. C 8. Tirath (temple) or 8, Sulcar.
4. Ban or 4, Ban, < 9. Ashram or 9. Dandi.
6. Arn or 5. Arn. (19. Sarassati or 10. Surastf.
11.Jatti or 11. Jatti.
Of these the first two (Giri and Puri) are not celibate. The other
nine, it is said, do not marry, yet the members of the Ashram sub-order,
in which sub-order the Jatti, Dandi, Bargat and Rukar are included
* In lieu of tho SArada and Govardhan Maths Mr. Maclagan gives:—

1. NarAganiMath “ | 2. Brahmachari
/^v\
LI Jin / ./ 854 The
'
Sanidsis. p| I ,
(sic) are described as marrying and living permanently in cities. The
same informant further notes that there are in each sub-order two
sections, one celibate, the other not. Again the use of meat and
spirituous liquor is forbidden to Nos. 8, 9 and 10 (Tirath, Ashram
and Surassatf) above, hut in the other orders also many abstain.
These ten pddas (each of which is called Dasndm) are also said to
include : i, the Sarswatf, Blidrti and Puri, three military branches,* 2,
the Giri, Parbat and Sfignr, three brandies famed for their knowledge
of the Yeddnta: The tenth pdda places its faith in jap, counting or
telling ils beads, and in gyan, or knowledge.!
It is impossible to say precisely what the names of the ten padqs
really are. Out of 8 lists of them Mr. Maclagan found that all con
tained four—viz., the Giri, Puri, Aran and BbArthi, but for the
remaining 6 the lists gave one or other of the following names:—
Astdwar, Jati, Bodla, Dandf, Anandi, Bat, AclAraj, Kar, Nirambh,
or Pari. To these may be added Khaki, JDagbar, Sokliar inMianwdli.f
According to some accounts only eight of the pddas are true Sanidsis,
the BMrthis— who always appear as one of the ten pddas being really
Jogis, and the Dandis Vaiahnavds.
Tho Sani&sfs are also crcss-divided into four classes, or degrees (of
varying sanctity, it would seem), or ways of life. These are :—
i. Kavichar iii. Hans.
ii. Bhodak iv. Parain Hans.
i. Kavichars, who have renounced the woild and live in forests,
occupied in religious contemplation and worship. They do not go
about and beg, but live on the alms of passers-by.
ii. Bhodaks are itinerant mendicants, who collect alms in kind
(never in cash), and never remain for more than three days in one
place.
iii. Hans are versed in the Veddnta philosophy. Remaining in one
place they live on charity. Believing firmly in the identity of Nature
and Soul they scrupulously follow the path prescribed by the Yoga
system.
iv. The Param Hans are Yogis who have attained perfect beatitude
and are merged in the Supreme, having command over life and death.
I he Hans and Param Hans are opposed to idolatry, though some of
them worship Devi, they repeat the name of Parmdshwar with every
* Other accounts say that only the Nirambh, Asram and Saraswati aro allowed to wear
or use arms.
| Just as the guiding principle of caste organization is cross-division so the k-pv to the
degrees and classes of a religious sect or order like that of the Sanidsis is unoueHtinnahlv
to be found in the operation of that principle. The Sanydsis resembled the K t a t
at one period they became a militant body as well as a religious order or e S n ia iHu
characters. In 1763 they plundered Dacca and are described as '' profeL^^ r ^
to a religious fraternity.” In the correspondence of Warren Hastings tliev^fL i b ,,g
mentioned under the name of Sanydsis or Fakirs, and he speaks of them ™ frequently
1773 and 1774. em as 8tlll a pist in
t Around Modi are found Dddu-khel, Pdfkhel and Mirifianksfa mi,;i ,
called Rukar, Sukar. Kukar and Bhpkar act as Mahd-Brahmans to the owe,r
their alms at funorals, banidsm and accep
//y— j.
t ( f l ' : ... ( e x
\ ^ S /y r/ie orthodox Saniasi. 355 k X L -i
breafcji—wh6nce their designation. The title is applied more especially

to the higher grades of the order, particularly to the Dandi Sanidsis.
Soch is the popular account. A more scientific one is given in & 146
PunJab 1Census R*P-> 1912—‘ Sauydsi,’ writes P. Hari Kishen
ilaul is an order originally prescribed for the Brahmans alone and is
classes nf q *™ glVen f°r ascetics 111 Manu or ef>Hier works. Four
Bahldall w"JaS1S arf ^ COgn‘zed b>T tl19 -Samritis * viz., Kutichak,
f •a,‘d Parmah*nsa. The classification is Based upon
the degree of vairagya (aversion) which precedes the .enunciation.
Uiragya is said to be of three kinds, (J) manda (dull) which is only
temporary and is caused by the loss of son, wife, home, etc. : (2) tibra
(acute) when the desire is not to have sons, wife, wealth etc in this
or the future life, and (3) tibratar (intense) in which the person wishes
never to be reborn in any Loka (world). Sanyas must not be taken in
viand vairagya : tibra vairagya entitles a man to initiation as Kutichak,
Bahudak or Hansa. The Parmahansa type of sanyas can only be
taken when the vairagya is tibratar. A person may enter this degree
direct or after having entered one or the other of tho three lower
degrees. Kutichaks and Bahudaks are tridandis,i.e., carry three staffs,
which represent the vdk-dand, mann dand, and karma-dand, i.e. vows
to control the speech, mind and action. A Bahudak is he who cau
travel. He is not supposed to stick to one place, but a Tridandi who
is unable to undertake journeys becomes a Kutichak, and is allowed
to beg from the house of his son or relatives without taking any in
terest in them. The Bansa and Farmahansa Sanyasis are ekdandis
{i.e., carry only one stall). The Hansa has only Hbra vairagya,hut
wishes to obtain gydn (knowledge of tho Supreme) in Brahvialoka.
Parmahansas are of two kinds (1) Vividusha, those who desire gydn
here, and (2) Gyanvan, those who have attained it. These kinds of
sanyas are not now in vogue, at all events in the Punjab.’
Below these are two n ew orders called Okkar and Pliukar to which
Kanete, Jilts, Jhiwars, Bahtis and Grihastas or liouse-holders are admit
ted. These perform menial duties and act as the Achtirjes of the
Yet another grouping of the order is based upon the degree of their
spiritual attainments o r1rather on their functions within the order and
these groups are called after the three gunas or philosophical qualities,
( 1 ) the Rajogunt who are principals of religious houses (akhdras) an d
live 111 the world, (11 ) the Tamoguni, ascetics who live on charity
begging for the day’s wants, and (iii) the Satoguni, who do not even
beg, but trust to Heaven— and their neighbours.
v ° ? ] eir &roaPiDg8. probably popular, are (i) Vidwat, or learned and (ii)
Veodasha or learners. Again we hear of Dandi Sanidsis— further sub
divided into e b d a n t fi, d o-tfa n d i and t n - d a n d i , or those who carry 1 2 or
6 s!llcks to slSnit’y that they have subdued the body, the mind or speech
or two or all of these. Others again are designated Kotickas because
iey ive m nuts (kotis), aud others Bahudak, bepause they -drink daily
rotn many a well or spring and are thus for ever wandering.
* See Parashar Smiriti and Hdrita Smiriti.

//y— sVv.
( t ( w ) % • ' (fix
\v\ §S? / •/ 356 The Saniasi order. T il 1
" Besides the Dandis or Dashanamis, there are three peculiar classes
of Sanyasis, viz., (1) Atur Sany&si, who embraces Sanyas just before
deafly (2) Manas SanyAsi, who renunciates the world inwardly but
never' adopts any outward sign of the order, and (3) Ant Sanydsi, who
on adopting Sauyds sits in one place and determines to ond his life in
meditation"by not taking any food or drink.”
In order of precedence, and placed by Shankar Achdrya himself
above all classes, stands the sampradaya. “ Shankrdchdrya organized
the Sanydsfs into a regular religious order and established lour mathas
(central institutions) where alone a person could be initiated into the
dshrama. He recognized the ten names (dashandma) of Giri,Puri,
Bhdrati, Parvat, Sdgara, Van, Aranya, Saraswati, Tirlha and Ashrama
for them, and distributed the titles over the four mathas. But he
conferred the privilege of bearing the staff {danda) on only 31 of the
10 classes, viz., on the Tirtha, Ashrama, Saraswati and half of the
Bhdrati. ^The other Sanydsis are called Dashanamiov Goswami. The
l)andi Sanydsis enjoy the highest esteem amongst the Hindus, for it is
said that, Dandagrahana mdtrena naro narayanah hhavet. (By the
more fact of holding the staff, i.e. by being initiated to the degree of
Qandi, the man becomes God). The four mathas of Shankrdchdrya
were’ established at the four ends of India* one of his disciples being
placed in charge of each.t The preceptor now presiding at each
matha is termed Shankrdchdrya. An explanation of each detail would
take up too much space. The Kedar Matha is not in existence, but
the Shankrdcharyas of the other three mathas are trying to revive it.
Only Brahmans are initiated at the Shurada (Dwdrka) and Shringeri
Muthas while the Govardhana Matha will admit persons belonging to
the other varnas as well. Full discipline of the order is enforced
only at the mathas, but they have several branches where persons
wishing to enter the order are admitted into its folds.” J
* The peculiaritiesof the mathas are—

Brahma»
Dishd Or Matha, or Khshetra, or Acharya, 1st chdrya, Devla, Devi,
direction. institution, locality. preceptor,
order of god. goddess.
celibacy.
East ... Goverdhan. Purushottam. Hastamdlak. PraUshak. Jagannith.
South .'.’.Shringeri. Rameshwar. Suresbwar. Chetan. AdivarSha. Kdmakhyl
West SharadS, Dwarika. Padmapad. Sarup. Siddheshwar. BhadraKali.
North ... Jyotir. Kedar. Shrotak. Ananda. Narayana, Punyagiri.
Dieha, Tirtha, cr Veda, subject Mnhu.v6.kya, Oan, Ndm, title,
or direction. holy spot. of study. aphorism. epithet.
East Mahodadhi Rigveda. Prajnaoam Vagvar. Van & Aranya
(Ocean). Brahma.
South ... Tung Bhadrd. Yajurvoda. AharaBrahm- Varivar. Puri, Bhdrati &
astui. Saraswati.
West ... Gomati, Samveda. Tattwamasi. Kitvar. Tirtha and Ash*
ram.
North ... Alaknanda. Atharva-veda. Ayamdtma. Anandvar. Giri Parbatand
t The distinction is similar to the assignment of the four Vedas to diflorent regions, thus
the Rig Veda, with its Chhandas and Brahmnas and its god Agni is assigned to the Earth,
the Yajur Veda with its god Vayuh, to the antonksha (firmament), the Sarna Veda, with its
cod Surya to heaven and the Atharva Voda, with its gods the Blshla to the 10 directions,
//y—
(ifIf ...
Saniasi groups. gg^
(ci
kXLi
various observances or customs^^Thlsp a r e classes' based on their
necessary fobSMtJn°lifQU;C lndlfferent fco a11 earthly things, save those
£ Anandbl110 ^ a Ver* W * quantity of food •

alms; wh° are to begging and live on spontaneous
ed, exclusively ■’ Wh° lu’° °n foresfc Products, grass and ashes (?) pound-
continual beatitude. Wll° baV6 n° c]esires and live on air and water, in
groups:— Han KlSheD KauIj C'L K j thus describes the Sanyasi
, ~ S S £ £ !zb°?“
mental principles of the order, e.q ., m 4 n n / P°.n tbe funda-
°°D8e«
four kinds (u) B r a h m a v a d h u ta , (b) S h a iv a v a d h S t m t” c) wbo are of
and [d) H a n sd v a d h u ta . B h a k t d m d U t a Z f ^ ^ A P h a h ti™ d h u ta
called P a r m a h a n s a and (ii) A p l r n a kuown i " ^ “ f0 » P u m a
d.vide A v a d h u ta Sanydsis into G rih a sth n J P u n b r a ja k a A Some
who go about naked. (3) AliJchva cdlpiW \ (^) N a n g a s
(b ) G u n esh J h o lid h d r i; <c) K a l i J h 'olid h d n a P f ‘ a ir o n J h o lid h & r i;
their j h o l i s or begging bags. (4) D a n n n l! ( according to the names of
ru clra k sh a rosaries and similar accpiLr ’ 1r ar° r®°uâr fcraders in
o r S a M a v g i , who will eatTn^thing, are
and are not touched. Thev are hprrmdn 0 ldered very degraded,
who keep one arm up until it Rets ^ <6 Urdû,
Mon. (7) AMAmuUi,
who ah ,L fk ee„ k „ i “ to M -
wlio grow their nails. (9)
and never sit or lie down (101
SthL es)Z
n l;ZS
T 0tds; (8)
TTrdh
.'bo always keep standing
Na/M
‘
to a tree by their leg, Tube time rf fc ir ? ho tie a?
or Panchagni,
who practise austerities with? ^
them and the fifth tire of the sun shining . i r fir^ nklQdled around
P^ h:idUni
those who do not beg but eat whatever ia^ °Ve‘ v Sanydsi, ^
asking. (13) M
amabrati,
who maintain l i f i T V 0 them, witll0ufc the
w h o p r a c t i s e a u s t e r it ie s s i t t i n g in w a t e r ffs , / n i ' (1 4 ) Jaloshayi,
heads are continuously sprinkled with » „ J^ la d h a n i s p a r s h , whose
***• ( 16) K a d d lin g i, w u n m e d ita .
a °r:“Tm
,
l?S S
(SS^SieKSS)C ’Z^™the °E
The number ef , e,l i

A v a d h „ t m ,. “ te“ ak S““T « , called
S « large nnmber of female b e™ “ ™ '9 ' V 8ma11'
^ d oftener than not, describe °f * * * *
»
t(i)| .
358
..
S a n ia si rites.
<SL
T he castes fr o m ichich the S anidsis are recru ited .
Some of the Sanidsis, in order to oppose the Muhammadan invasions,

endeavoured to found a militant branch of their order, but this was
opposed by other Sanidsis on the ground that the order was spiritual,
not secular. The Sangirf Math, however, at last, agreed that, if Rdj-
puts were admitted into the order, Sanidsis might bear arms. [This
seems to imply that Sanidsis were formerly not recruited from Rdjputs.
It may be that originally they were only recruited from Brahmans, as
is indeed expressly stated by P. Hari Kishen Kaul]. All the other
Maths concurred. Later on Vaisyds were also admitted and managed
the finances and commissariat of the Order. Lastly, all restrictions
were removed and even men of impure castes admitted, but they cannot
rise to the positions to which Brahmans and Rajputs may rise, and the
higher castes never eat food cooked by them, nor may they learn the
Vedas. In other words, caste restrictions bold good after admission
into the order.
Hence, it would seem, arose two classes within the order, the Ndgd
Nanga or naked, militant members, and the iapaswis or devotees who
practise the most severe austerities, sleeping on an iron bed, etc. But
this classification does not cover the whole order: see in fr a under ashes.
Thus, in theory, Sanidsis are recruited from all castes, but in practice
the order is mainly made up of Brahmans* and Khatris, and according
to some the true SaniAsi will not eat in the houses of any other castes
save these two.
Sanidsis are recruited from two distinct classes, (1) those who, owing
to misfortune, abandon the world, and (2) those who deliberately elect
to follow the devotee's life. The former are not regularly initiated,
but simply go to a Sanidsf, offer him Re. 1-4, receive certain m a n tra s
from him after feasting 5 or 7 persons, and then maintain themselveB
by begging. The latter are however formally initiated.
I n it ia t io n .—Having obtained the consent of his relatives and trans
ferred to them all his property, the would-be Sanidsi makes the round
of his village and goes to a distance of one kos towards the north. He
also worships in all the temples and shrines of his village, praying for
aid to serve God throughout his life.
He then starts on a pilgrimage in search of a g u ru , who should be a
Brahman, eminent for spiritual learning. The" Brahman dissuades him,
pointing out the hardships of the life and so on, but, if he persists, he is
advised to acquire knowledge. To this end he goes to an Achdrya who
teaches him the Veddnta, briefly and gives him a m a n tr a containing
the name of Parmeshwaiy which he must repeat day and night. He
has also to make a pilgrimage, taking only a k a m in d d or water-pot
and a j h o l i (a wallet or loose cloth). After this he returns to his g u r u
who satisfies himself as to his fitness and initiates him, thus:—
i. His head is e n tir e ly shaved,t and the sacred thread removed.
♦Five of the pddas, the Saraswall, Acharaj, Aran, Ban and Anand are said to be
recruited from Brahmans alone; wliile the other five arc open to the public.
f Sanrisfa either wear all their hair or shave it all. They do not woar the sealp-lcok.
111
.''5?
...
S a n id si ritu a l. 359
<81.
them H<3 °fferS V i'U' aS t0 ancestors> 80 as t0 fulfil his obligations to
•U1 ii H° fcll®n offer tarpan or ablutions and performs three jajnas,
viz., the Shrddti, Deva and Rishi harms.
iv. Next he must oiler pindas to himself, as being dead to the world,
and perform the baji haican to sho<v that he has severed all connection
With his relatives. He then worships the three gods, Brahma, Vishnu
and t hiva and also the sun and the goddesses, and then accounts
himself to be one of the gods. Lastly, the guru gives him a mantra and
advises him to join a math, sampradia, etc.
Such is the popular version, but Pandit Hari Kishea Kaul gives the
orthodox rites:—“ The ceremonies of initiation into sanyds have a
deep significance. When a person has made up his mind to enter the
order, he signifies his intention to the head of an institution of San
ya^8 and having received the permission goes through the following
ceremonies :—(I) The first _thing lie has to do is to perform the
shradha (obsequies) of all his pitras (ancestors, etc.). (2) If a khsht-
agni,' i.e., one who practises agnihotra (fire sacrifice), he performs the
prdjdpatya ishti and if a niragni, i.e., non-agnihotr, -then the birjd
havan, according to Vedic rites; and gives away all that he possesses
except a Icopin (lom cloth), danda (staff) and jalpdtra (water vessel)
(3) He then has his beard, moustaches aud head shaved, keeping
only the shikha (scalp lock). This is called vmndan. (4) The next
stop is to perform dtma shradha, i.e , his own after-death rites, pre
suming himself to be dead. (5) He then addresses himself to the
Sun and recites a mantra, purporting to give up the desire for sons,
wealth and higher life and resolving that no living being shall receive
any injury from him. (6) His sh ikh a is then cut off. He enters
water (the sea or a river) with his shikha and yagyopavit in hand and
throws both away, re s o lv in g <I am no body’s and no one is mine.’
After that he recites the Presham antra, whereby he adopts sanyds in
the presence and with the testimony of the three lokds (regions) and
renounces the world. (7) On emerging from the water, °he starts
naked to the north for tapa (austerity). (8) The guru stops him
makes him put on the kopm, gives him the danda and the jalpdtra
kept out of the initiate’s personal property and advises him to stay
there and begin to_learn what ho can. He is gradually persuaded to
put on other covering as well,”
ffrt.uaf.~The Sanidsis worship Shiva, in the ordinary way and
ohakti, with a special secret ritual called m d rag. These rites aro con
ducted by the elect and are often costly, They are held at night and
fast some 9 days. Outsiders are carefully excluded, only initiates being
admitted. Lhe initiates are closely bound together by the bond of
their common beliefs and have certain pass-words by "which they re
cognise one another.
The marks of a true Saiiyasi are •.— K a v d la m b rik ish a
D is c ip lin e
ln l T ’a, am asa^'</ahi sam atii c h n i v a sa r v a s m in , eta d m u k ta sy a
(tI f T ‘ A" P8rthen Pot (for drinking water), the roots of trees
__ ooi), coai>e vesture, total solitude, equanimity, towards all, this
• Mann—VI, a .
> '"
4 i
* , %
(C9)i] 360.
V * \ fR /7 S a n id s i u sages.
(fiT
l U j
is the sign of one freed.’ Some of the rules of practice to be observed

by a Sany&si are:—(1) One cloth round the waist above the knees
and below the navel and another one over the shoulders; with these
two coverings should a Sanydsi go out begging. (2) He shall eat
only one meal (in 24 hours). (3) He shall live outside inhabited
quarters. (4) He shall beg from seven and not more than seven
houses (except in the caBe of a K u t ic h a k ). (5) He shall not stay too
Jong in one place (the K u t ic h a k excepted). (6) He shall sleep on the
ground. (7) He shall not salute any one, nor praise or speak ill of
anybody. (8) He shall bow only to Sanydsis of a higher order or of
longer standing, and (9), he may not cover himself with a cloth except
of salmon colour. The Sanyasi is not cremated but his dead body is
carried out in a sitting posture with the face open and buried in the
same position. The sh ra d h a having already been performed by the
Sanydsi himself, no after-death rites are necessary.” *
A s h e s . —It is a sacred duty to smear ashes on the body, but only the
Ndgds and Tapaswis smear the whole body, other Sani&sis only mark
ing the t r i p u n d a n k with ashes on the forehead.
R o s a r ie s . — As Shiva himself wears a rosary of m d r d k s h seeds, each
Sanidsi does the same. Each berry has several linos on it called
m u k h s , and a berry with 1 or 11 m u k h s is of special sanctity, each
m u k h having a mystic significance.!
Those Sanidsis who visit the shrine of Hingldj wear rosaries of

ih u m r a l getting them as token from the temples of Devi.
C e r e m o n ia l p r o h ib it io n s . —As a Sanidsi performs his own sh r d d h , and
offers p in / fa s to himself he is regarded as dead, and so no Brahman,
Rdjput or Yaishya will eat food cooked by him, drink at his hands or
smoke with him. For the same reason no true Sanidsi wears the
sacred thread.
Thero are further prohibitions w ith in the order. Thus the other
sub-orders do not eat, etc., with the Okhars or Phukars and the original
caste distinctions of the members are retained within the order, as
noted above.
D e a t h c e r e m o n ie s .— Saniasis like Jogxs make a dying person Bit
in an erect position, a wooden frame ( b a ir d g a n ) being placed under liis
arras to prevent his falling back. The corpse, along with the b a ir d g a n ,
* This para, also is reprinted from P. Hari Kishen Haul's Census Rep., § 148.
+ The mukhs signify
1 Pa.ram Brahma Param dtmd, i.e. He who created the world Himself woro this mukh.
2 Mahddeo and Parvati, who first wore it.
3! Mdya, as it is worn by the goddess.
4. The m u k h which was offered to the four Vedas and Brahma.
5 That which was offered to the fivo Pindus.
0. That which was given to the six Darshan y o g is , v i z . Yogi, Jangam, Seora, Sanidsi,
Darwesh and Brahman.
7. That- which was offered to all the gods.
8 That which was offered to the Nau Ndtb y o g is . These y o g is are as follows — Okar
(On’kdr) Ndth, Uddi, Bdt, Santokb, Gaje Bhab, Chaurangi, Machhandar, Mast and Gorakh
Naths.
9 . The mukh which was given to Das Ndm Sanidsi (alluded to above).
10. That which was placed on the jatd or matted hair of Mahd Rudra or Maha Deo
\ Said to be the dried fruit or seed of a tree. They resemble manka beads '
® ' - Sanihi—Sanjogi. 361
<5L
is buried in this posture in a samadh, bhang and a hollowed gourd
bemg placed therein by the side of the body * The Sani&sis bury
their dead facing East, or North-East for this is ‘ homewards,’ where
as the Jogis appear to bury their dead facing due East.!
After this, salt and spices are thrown into the grave to hasten putre-
taction 1he deceased’s dothes and bedding are given to the Okhars
and ihukars of the order, and on a day between the 13th and 40th
after death, or even within 0 months or a year, his disciple performs
£lvi.nff P^sopts to Okhars and Phukars as other Hindus do to
he Acliarj. Tins is called bhandara, and is confined to the wealthy
°r influential members of the order. Poor Sanidsfs are merely buried,
and their pioperfcy quickly given away. Over the graves of pious
men or mahants of large means, mandirs or samadhs are erected, and in
.these lamps are kept alight and daily worship.offered.
Lastly P. HariKishen Kaul regards the Jogis as a branch of the
Sanifisis and says:—“ Jogi is a corruption of Yogi, a term applied
originally to the Sanydsis well advanced in the practice of yogdbhyds
They are really a branch of Sanydsis, the order having been founded
by Guru Machhandar (Matsyendra) Ndith and Gorakh Ndth S&ny&sia
who were devoted to the practice of Yoga and possessed great super
natural power. Hatha yoga is the special study of the Sanydsis. and
they are called Yogis when they attain a certain degree of efficiency
in the practice. The followers of Guru Gorakh NdthJ are absorbod
more in the Yoga practices than in the study of the V6das and other
religious literature, but between a real good Jogi and a Yogi Sany&si
there is not much difference, except perhaps that the formerSvears the
mudra (rings) in his ears. The Jogis worship Bhairon, the most fear
ful form of Shiva. Like all other sub-divisions of religious schools,
however, the Jogis have stuck to the details more than to the'principles
and got sub-divided into numerous groups. The main divisions are:—
Darshani or Kanpatd, who wear the mudra (and are known as N&ths)
a^ , f U^ rL wh0 not‘ Then there are Gudar, Siikhar, Mhhar,
Bhuhhar, Kukar and Ukhar, as well as Thilcarndth, who carry a broken
day ppt for alms, the Kanipas (snake charmers), Bhartriharis (follow
ers of Bhartnhan) Shnngihar, Dunhar, etc. There are also Jogins
or Joginis, i.e, females admitted into the J ogi order.”
As a rule, the Sauiasfs are of a better class than the Jogis, and their
morakty is of a lngher order, but scandals about their enticing away
S i e d i i p ^ HindUS ai° t0 b6 n0t infl'eqUont'’ generally
BanIka, an agricultural clan found in Shdhpur.
^ W y ^ ’ <0n° that 0ffects aunion.’- P anjdbi Dicty,, p. 1009.
burnt bocauBe it is deadestMiration. .Fancifully,too, itfe said

k sow led go^ od fflbS S d ?1 W1 °m’ aiKl a ik W6re bunU 4)1 its
| P- N. Q. II, § 127.
G r i : S l ^ pr hiV ^ v^ able a0001101 of GorakhnAth is given bv Sir Georue
Emerson in the Encyclopedia of Religion and Mhics, Vol. 6, p, 328. '
862 S a n k h a la n —S a m i. (C | T
S ankhalan , a Jdt got which claims Chauhau Rajput origin. It held a
village in Rohtak, where in consequence of some success gained over
the Muhammadans, who objected to the sounding of tho san kh or
conch-shell, it acquired the title of Sankhalan. It is found in small
numbers in villages of Jind tahsil. C f. tho Sonkhla Rdjputs at p. 285,
su p ra .
Sanmoeanah, a Jdt clan (agricultural) found in Multan.
Sanond, a Jd( clan (agricultural) found in Multfin.
Sanpal, (1 ) a Rajput clan : (2) a Muhammadan Jdt clan (both agricultural),
found in Montgomery.
Sinai, Saonsi, Sansi.—(I). A criminal tribe. The Sdnsfs are the vagrants of
the centre of the Punjab, as the Aheris are of its south-eastern portions.
They are most numerous in the Districts round Lahore and Amritsar
and are also found in considerable numbers in Ludkidna, Karndl, and
Gujrdt. They trace their origin from Mdrwdr and Ajmer, where thoy
are still very numerous. They are essentially a wandering tribe,
seldom or never settling for long in any one place.* They are great
hunters, catching and eating all sorts of wild animals, both clean and
unclean, and eating carrion. They keep sheep, goats, pigs, and donkeys,
work in grass and straw and reeds, and beg; and their women very
commonly dance and sing and prostitute themselves. They have some
curious connection with the Jd( tribes of the Central Punjab, to most
of whom they are tho hereditary genealogists or bardst; and even in
Rdjputdna they commonly call themselves b h a rt or ‘ bards.5 They are
said also to act as genealogists to the Dogars of Ferozepur, the Rajputs
of HoshiArpur and Jullundur, and the Sodhis of Anandpur. About
11 per cent, are returned as Mussalmdns and a very few as Sikhs.
The rest are Hindus, but they are of course outcastes.J They traco
their descent from one Sans Mai of Bhartpur whom they still revere
as their Guru, and are said to worship his patron saint under the name
of Malang Shdh.. Their marriage ceremony is peculiar, the bride being
covered by a basket on which the bridegroom sits while tho nuptial rites
are being performed. They are divided into two great tribes, Kdlka
and MAlka, which do not intermarry.§ They have a dialect peculiar
to themselves ; and their women are especially depraved.
The Sdnsis are the most criminal class in the Punjab ; and they are
registered under the Criminal Tribes Act in nine districts. Still, though
* This is jhe case still, but a good many Sansis now appear to be settling down in
villages and even m towns. There was a large colony of them near Ferozermr whieh iL n
under the protection of tho Muhammadan JAt and PathfSn cultivators there and r°j
watchmen, coolies and tho like to the town, but it fell under suspicion of crime Thi ?- -
Sinsis are more gypsy-like in thoir habits than those of (ho northern Puniaij ,,gri
always live m huts or tents and move with larger encampments accomnanWi vS A -y
families and a host of donkeys, dogs and fowls. ’ accomPamed by their
f The Virk, Kaklon, Ooriya Dhillon, Varaich, Bhular, Hor, Aulakh Rnkhm, i
and even tho Randhawa aud Butar J4ts are said to be special patrons of ta a°T’ "°P8rai»
the Chibh, K'itil and Salehria Rajputs, in SiAlkot. Bhart appears to bo a n ,? /? ™ 8' SS are
cription for bhit: see notes on pp. iiGGand 369 infra. error 111 trans-
1 8£nsis probably affect the creed of the village in which ihev are
Baueus wear the t o , but do not enrol themselves among the Mazbis. arboure;3- The Sikh
§ So Ibbetson, but Mr. H, L. Williams in his valuable monograph on the R<tn ■ ,
the correctness of tho statement and with reason The EAlkam] i u ,,8bfinsis doubts
Vol II, p. 70, e u p r a , ' , 18 11 Baubia group:
1
—
XV
\
W ' 8 a n s i origins. 863
<SL
the whole caste is probably open to suspicion of petty pilfering, they are
by no means always professional thieves.* The Punjab Government
wrote in 1881: “ Their habits vary greatly in different localities. A
generation ago they were not considered a criminal class at Lahore,
whore they kept up the genealogies of the Ja£land-holders and worked
as agricultural labourers. In Gurddspur, on the other hand, they are
notorious as the worst of criminals.” Where they are professional
criminals they are determined and fearless, and commit burglary and
highway robbery, though their gangs are seldom large. The thieving
Sdnsis are said to admit any caste to their fraternity on payment, except
Dhedlis and Mihngs ; and the man so admitted becomes to all intents
and purposes a Sdnsi.
It would perhaps bo more accurate to say that the Sdnsis should be
classified thus : (1) the settled Sdnsis, who are subject to tho Criminal
Tribes Act, but who confine themselves to petty crime committed near
their owu villages or in neighbouring districts, and (2) the nomad
Sdnsis who havo two main branches, (a) the Birtwdn and (b) the pure
nomads and vagabonds. The latter are often called reh lu w d las by
villagers because their women sing reh lu s or ditties and dance, but
they are probably the most criminal of all the Sdnsis and their customs
are more primitive, for while other Silnsis burn or bury their dead the
real vagrants expose them in the jungle. The Birtwdn doubtless derive
their name from birt, an allowance made them by their Jdt patrons
in Hoshid-rpur (and doubtless elsewhere). These Sansis are said to
style their vagabond brethren Kikau or Bhed-kut,t but they inter
marry with them freely and meet them at the annual festivals, so their
innocence of crime is rather uncertain. The Birtwdn also profess not
to eat cow or buffalo flesh and the settled Sansis claim still greater
purity for they say they eat k a ch h i only from the highest castes.
Various legends describe tho origins of tho Sdnsi caste. In Sidlkot
it is said that once a Rdjd of the Punjab expelled his daughter from
his city. Wandering in tho wastes she gave birth to Sdnsi, who
became a noted freebooter and had two sons, Baindu and Mdhld, from
whom are descended the 23 Sdnsi gots.
Sidlkot, Gujr&t.
Sehju. Ghogbar. Soja. Lodi?
Barwani. Shambir. Sarwdni. Khokhar.
Bagaria, Sakru. Bern. Shamir.
Nandu. Khushaliwal. Gawala. Jairtai.
Biddu. Chetuwal. Nandu. Ivhanu.
L°di- Gil. Bholad(?ra). Iliba and Up,
The g ots descended from Mdhld are
Shera. Haibawal. Singew&l.
Khanowal. Massowal. Tatwal
Rataawdl. Hundarw&l. Mihdnw.ll.
Kosvalw41. Piddewkl,
8h^ P.U^-he .S4naif! are not a particularly criminal tribe, though they have no
capture Lthi , ? 1? nCt an^ al0 °ftel) found encamped in waste places whore they
of thrir mtm i jungle vonmn of all sorts. In this District they have a primitive reliaiou
idea? and man?rtriAlm' 1 lhoHP'rUh/ as’ but ^ 6y havo beon larSel-v ^ “ tod bv Mamie
eating of themselvhs 8hafis froman idee that tho Imam Shall authorized tho
t fSi i ?’Umals C?"S1(iar°d unclean by orthodox Muhammadans.
instantly \0 n u “ j£ S n g.“ be0SU8e th“ ° S4n9'HWh6n thoy stoal * shoep sU'“ «le
f ( W m , . . . (c t
y. V J. I 364 SaiistoYigvria. j
But in Gujrfifc the Sansfs claim descent from RfLjd. Sakna Mai, a
nomad of the Lakhi Jangal.* From HdJild, his eldest son, sprang the
12 Sdnsi gots, while Bliidu, his second son, had 11 sons, from whom
are descended the Kikans and Bhedkuts. Sahna Mai, M&hld. and
Bhidu are all propitiated as deified ancestors prone to exert an evil
influence ou the descendant who incurs their displeasure. Bhalad’a
descendants are the 'wizards of the Sansis and they wear a long lock
of hair on one side of the head. This lock is never cut. Bhalad’s
descendants are employed to cast out evil spirits; and they are
welcomed at weddings but do not appear to take any special part in
them, though a fee of one rupee is paid them, as their mere presence
wards off evil spirits.
According to an anonymous writerf the Sfinsis were suspected, just
after the annexation of the Punjab, of being affiliated to the Mazhabi
Tbags, but the fact was never proved.
According to the Jhang version the Sfinsis are of Punwfir R&jput
origin and are chiefly found scattered over Western Rfljputflna. They
are descendants of one Sansmdl, whose wife was barren, but obtained
from a f a q i r a promise of offspring on condition that she should beg
from Hindus and Mussalmans alike. She then bore Beda, three years
later Mdld, and lastly a daughter. Sansmdl was excommunicated for
begging, and his son Beda followed his father’s calling, but Mdld took
to grazing cattle. One day Beda wished to cut a stick, but as he had
no knife Mdla cut it. The brothers then quarrelled over the stick,
whereupon one Dhingania, a Nat of the Jharia tribe, intervened and
decided that Mdld should pay his brother 5 pice for the stick.J
Sansmdl’s daughter eloped with Dhingania, and her parents refused
to receivo her, but relented on his agreeing to furnish Jharia brides to
Beda and Mdld. In addition to their 23 sons the two brothers had
several daughters, but Dhingania’s 13 sons also founded 13 g o tra s,
so that there are in all 36 Sfinsf g ots. This version makes Beda’a
eldest son Harrar and MfilA’s Sangah and says that the Sansis of tho
Punjab are mainly descended from these two sons.§ Beda’s and
MfiM’s descendants intermarry.
* In Lahore Sahns Mai is reported to be a Rijfi of tho highlands of Central India,

who was deposed and banished for leprosy.
The Gujrdt Sdnsis make Sahns Mai’s mother a princess whose father ruled the T.athi
Jangal. One day, while in a boat, she saw a flower floating down a stream, she caught it as
it passed, inhaled its porfumo and conceived a son. Her father drove her forth but
protected by afaqir, she gave birth to Sahns Mai in the Jangal. ’
A legend current in Si&lkofc says that a Rajput girl became pregnant, and so her parents
banished her. She gavo birth to a son in the jungle and brought him up on wild fruits
He was called Sans Ball! (of powerful breath), lived in the wild and plundered wavfnmro
His descendants followed tho same calling. ^ rers'
flnP .N .Q . II, § 593.
Yet another account makes the Sdnsis descendants of Shdhpuri, queen of the wandArl
spirits, who wonlndra's favour by her dancing and became by him the mothorof S4nf
X The point of the story is not apparent. Probably it explains some peculiarity «
relationship of Mila’s descendants to those of Beda. pwuuanty in the
§ In Rdjputdna, it is noted, the Sansia families are known by the names of their wn
but in the Punjab they are known to each other (? i.e. among themselves not n u lS S r ’
openly) as descendants of such and such a grandfather, 1 v 1 or
' Scinai clans. " 865
In Rohtak the SdnBis are also known as Kanjar-Sdnsis, or
Kanjarg simply, but they claim to be called BMton. These Kanjars
havo an occupational group called khaswdla because they live by
selling khas grass and making brushes. According to them account
Sdns Mai had two sons Maid and Bhaendu* who married their
own sisters. Sdns Mai was unfortunate that whon he sank a well for
irrigation it yielded blood instead of water, and the grain sown by him
produced dhdlc trees and ak or maddr plants instead of cereals. Sdns
Mai was thus expiating sins committed in a former life, but he wor
shipped Bhagwdn and obtained forgiveness, with permission to live
by begging. He was bidden to make a drum and to accept from the
first man he met whatever was given to him. When he beat his
drum a Chuhra appeared and gave him a snake to eat, and his
descendants therefore still eat snakes. Bhagwdn then gave Sans Mai
leave to hunt for game. In and about Delhi the Sdnsis have five
mahals, of which Ganddla and Bilonwdla are criminal, while the
Kanjar-Sdnsis are not. But the Kanjar-Sdnsi are also said to be dis
tinct from the 13 following groups, each of which is called Kanjar
with its group name affixed:—Bhaton, Banjdra, Bauria, Gundhdla
Gudr, Julldd, Hdkrd, Nath Sapald, Qalandar, Sikligar, Singhewala
Udh, and Khaswdla, which last has seven sub-divisions, viz.', Athwdr
Bliagat, Gliillat, Hansam, Mallia, Sondd and Sonrd. Tho Khaswdla
affect the goddoss as Kdli Mai, aDd Guga Pir, while the other Bdnsi or
Kanjar tribes only worship the Pir. Yet another Kanjar tribe appears
to be called Laungd. The Kanjar-Bauria disputes are all decided by
a pcn ch d yat and rarely taken into court. The confusion of this account
probably reproduces with fidelity the contradictory accounts given by
the heterogeneous Kanjars or Sdnsis themselves.
Mr. H. L. Williams of the Punjab Police givos the following as the
six families or clans most frequently found in the Punjab. The Sdnsis
hold in the rainy season an annual festival in which there is some
element of religion though its exact nature is uncertain. Intertribal
and personal disputes are all settled at it and marriages arranged and
celebrated. Tho places at which each clan assembles is noted a-ainst
its name:—
1. Mahlas at Mahla near Dbarmkot and at Guru Har Sahai in
Forozepore.
i 2. Arhar, at Pdkpatlan in Montgomery.
4. Bidifh :;■) Ph’ Sakhi Sultdn at Nigdha, Wlamukhi in

5. Kopet / Kdngra, Bibrian in Bikdner, Phalaudbi in Jai-
0. Tetla ... ) Salmer’ and other Placea in ^0 United Provinces.
Other septs, mainly of the Birtwdns, aro more rarely seen in the
Punjab.
In Jind the Sdnsis have two territorial groups, Desi and Bagri, which,
« is said, do not intermarry, and in that State their goto are :—
■ | fc 1 “ 90- ' Kaly&rie. j Bharwdl.
pS ' Gtaar. [honjh. »4hol.
__ 1 Mathu. Kalmar. j
* (Jloarly tlie lioda of tiro foregoing aocouut,

■e°lfcX
—vV \ '
111 ggg °
...
Sansi religion.
§L
The Sdnsis of Gujrdnwdla and Gujrat are Muhammadans as are
a few in Sirllkot; but to the north, in Jammu, and south, m Lahore,
Amritsar, Gurdaspur, they are Hindus.
In Guirdt the Sdnsis are especially attached to the Waraich J&\a,
whose founder, Chaudhri Jhetu, brought them to the District apparently
in Akbar’s time. Sdnsis keep the Waraich pedigrees and visit their
houses at harvest-time, reciting the pedigrees and soliciting ues.
They do not appear to render any other service to the clan. In Jmd
also they are said to be the genealogists to some Jdt tribes.
Organisation.—The Sdnsis are much under the influence of their
aged women and tho traditions cherished by them are a great obstacle
to"the reclamation of the tribe. Women whose sons have been im
prisoned, died in jail or executed are said to boast of the fact. Next
in influence lo these beldames are the hereditary rmkhtars or leaders
who correspond in some degree to the gypsy kings of the Scottish
m a s h e s of a century ago. There are at least two families of these
mukhtdrs and to one of them most of the headmen of the Sdnsikotsin
Sidlkot belong but members of it are also found in Perozepur
the neighbouring native States. The mukhtdr &t Malla has or had a
than or chapel at which weekly sallials were held on Saturdays, Saturn
being auspicious to burglars. T h e s e gatherings were attended by the
most criminal of tho neighbouring Sdnsis to sacrifice goats to Devi,
divide booty and plan fresh primes. Here too gambling and dnnkin0
formed part of the regular rites.
Reliqion.—The worship of the Sdnsis as ascertained at the Census of
1911 in the eastern Punjab is as follows They say Rdm Kdm morn
ing and evening, and worship Gugd Pir. They cook nee in honour of
Jwdldji or some other goddess (Kdlka) on the 2nd of Magh sudi, and
promise offerings to Kdlka, Jwdla or Sitala for the fulfilment of their
desires, At the birth of a child, they remain in a state of impurity for
10 days. On the 10th day the dasuthan ceremony is performed, which
consists of a general cleaning up of the house, the performance of
Eavan by the priest, for the purification of the child and mother, ihe
purls of the same got are fed on the 3rd or 10th day and black sugar
is distributed on the birth of a son. For 11 months (40 days) the
mother of a baby is not allowed to cook, as sho is not considered alto
gether clean. After 1| months, a feast is held and the daughters and
sisters with their sons, who are treated like Brahmans, are fed on
sweet rice. The household is then considered to be free ot all impurity.
The head of a boy is shaved when he is 21 months old. As regards,
the death ceremonies, tho dead body is carried on an arthir-wooden
-or a charpai and is cremated. The kapal lcriyd the ceremony
of breaking the skull) is duly performed. The phul (burnt bones) are
picked up on the 3rd day and the persons who carried the dead body
•ire fed on sweet rice. The mourning lasts only three days. Kiryd,
haram (after-death rite) is sometimes performed like other Hindus,
— rrheSinsis in Jindaro tdais ot the Ohubras, acting as their Mirdsis and hhdta, or
heating drums and reefting their genealogies once or twico a year as well as at
nw s and funerals, in return for thoir lags or duos, as they are their lagis. Thoy are
weddings 0huhra8 an(j eat thoir leavings, which the latter would not do, but they do
nteat dead animals as tho Chuhras do and they burn their dead, while the Chuhras bury
them They are superior to the Kanjars.
111 ■ 1
.grgjx
..
Sansi usages. 367
§L
/
although the Achtiraj is not invited and the ordinary Brahman offi
ciates. Earthen pitchers full ofxvater are placed on ciasa gatra, and
gauddn is performed if possible (i.e., a cow is given away to some
b a d ./. Virgins are also fed. The bones are thrown into the Ganges
or in some river or pond which may be within reach. The son has his
head shaved. Children up to 6 years are buried. On the anniversary
ot a person a death, the brotherhood is fed on puldo and meat.*
The betrothal ceremony consists of a visit from the boy’s father to
the girl s bouso and the presentation of a rupee with some rice to the
girlând the distribution of sweets, and a corresponding visit from the
girl s father to the boy's house and the presentation of a rupee and a
little rice to the boy. lhe date of the marriage is fixed in consultation
with the priest (Brahman). The marriage procession consists of the
bridegroom and some four or five men, who are entertained by the
bride’s father. The marriage ceremonies are simple though in con
formity with Brahmanical rites. Seven pheras (rounds) are taken
round the fire and mantras from the Vedas are recited. The father
gives such clothing and utensils to his daughter in dowry, as he can
afford.’ If all theso rites are strictly observed by the Sdnsis it is im
possible, as P. Hari Kishen Haul observes, to call them non-Hindus.
All Sdnsis arc said to worship the sword and so an oath sworn bn a
talwar is popularly said to be binding on a Sansi, but this may be a
fiction set going by the Sdnsis for their own ends. In Sidlkot, however,
it is probably true to say that no Sdnsi will ever take a false oath on
the sword. If he is asked to place his hand on its hilt, he will not
touch it or pick it up if he is speaking falsely. He wil] only do so if
he is telling the truth.
Whenever a dispute arises between Sdnsis, the parties call a gather
ing of their brotherhoods and the appointed chiefs of the brotherhood.
They lay their case before this assembly and submit to the decision
given by the chiefs, lhe man heid to be at fault is punished with a
dand (a tine imposed by the brotherhood), its amount being fixed by
the chiefs. If the parties object to the decision and each still declares
himself to bo in the right, another custom, called p a w n b h u tti,
is observed. Each party gives a rupee to the chiefs who send for two
divers. A bamboo is planted in a well and the divers are sent down
into it. They dive into the water, and tjie man whose diver comes to
the surface first is deemed to bo false and the one whose diver comes
up last, is considered to be true. Their belief is that water will
not allow a false man to remain below its surface. This decision
is final.
hatha Shahid has a mdri or shrine on an ancient mound in a

Rahm an pilla ge a little north of Malla in Sidlkot. It is in the form of
a D n e V t fb M t a r ^ ' ^ s u g g e s t s that the Gidiasare abmrmhof the8insk~Thô

asks if thnllhnn G d ’ of VoL n >P- 299 8UPra> who closely rescmblo the Stasis. Be also
Undoubted1vn'ocff arV n B?y Way pr,lest3 or s p ir a l advisors of the Gidias, and says ‘ they
2 o t o S L T h ?L a PI? tect, thr ; But as far aa know" tho Bhangis or SarbhangLs am
as thev s'liil in int^ n91S’ tkou,?1 l l? !atter appear lo have some connection with thoChuhrns,
The Barela ninv i ermai ry with a class of Chuhras, called Barela, who am found in Lahore.
Tn a/ ay ,e connected in turn with the Babar.
intermarry’ with the Bangalis (11, p. 5ii, supra), but their be»t
those of th \?Je U Bodar, Ma(n)dahar, Qalaudar, Teli and Kharoctur; whereas
G S t a u d 8a ib /h u tU add‘0Q to thoso named in the text) are Ohauhta, Khagi, Pandir,
-- v v \ •
t i l l ■
868
;
S a n sz .d ia lect.
' (fiT !
a. cupola and contains a niche with a rude image of Devi. Fatha was
one of the m u kh ta rs of Malla and while standing sentinel during a
burglary was killed by his sister’s son or husband in the confusion
caused by an alarm. So he is reverenced as a sh ahid or martyr. Be
fore setting out on a thieving or begging. expedition the Sdnsis make
offerings at the shrine and the ^Brahmans say that S/inais of both sexes
assemble at intervals at the mound and celebrate by might rites in
which drinking and gambling play a conspicuous part. Betrothals and
other contracts are also made at it, but there appears to be no regular
incumbent.
At Othian, a village in Daskd, th d n a in that District, are the shrines
of Hem* and Toto, two Sffttsis, who lived in the time of RAja Ranjit
Singh. Their father’s name was Shunaki. They gave up plundering,
b e c a m e f a q i r s (ascetics) and devoted themselves to God. Their prayers
were accepted and their prophecies always came true, so the S a n sis
put great faith in them. Both died at Othian aud the Sansis built
tombs to them there.
At Tatli, a village in KAiuoki th d n a of GujrAnwAla is the shrine of
M,4i Lakhi, a SAnsi virgin, who renounced the world and remained
chaste. She lived as an ascetic in the jungle and there she died. The
SAnsis worship at her tomb.
It is also claimed that BabA Malang ShAh was a SAnsi. A son of
Basu SAnsi, he lived in the jungle long ago as a pious faqir whoso
prayers were accepted by God. He died at SarAnki in th d n a SambriAl
and his tomb there was built by the SAnsis who worship at it.
No Sdnsi ever takes a false oath in any case on the name of any of
these saints, and will go to jail rather than take such an oath.
Whenever SAnai’s cow or buffalo calves, he takes its milk or the glii
made from it to one of these shrines and pours it into a hole mado in
the tomb for that purpose ; so that dogs, crows, etc., may feed on it.
■ L a n g u a g e.— Sdnsia have a peculiar guttural aocont. ‘ The linguistic
interest of the Sansis,’ writes the Revd. T. Grabame Bailey,! ‘ is
paramount, Being criminals tlioy conceal their language with
scrupulous and extraordinary care. Many are the stories they tell
of Panjabis and Europeans, who attempting to become conversant
with their speech, relinquished the project in despair, being baffled at
the unforeseen magnitude of the task they had undertaken. Such
storieB are, needless-to say, exaggerations. The SAnsis’ Dialect may be
subdivided into two, the main dialect and the criminal variation.
While the former will certainly repay time spent on it by students of
language, the chief interest lies undoubtedly in the latter. Hero we
have the remarkable phenomenon of a dialect which owes its origin 'to
deliberate fabrication for the purpose of aiding and abetting crime.
SAnsis themselves are unaware of its source ; yet in the presence of
strangers they unconsciously use a dialect which is not a natural
* Apparently also known as Hetam. The Sansis are also said to affect Rimrl Vs
legendary fUjpilt progenitor of the Sauries dip. 73, tapm), Jambhu, Kukla and hmK ?
of whom the last-named was 1th in. descont fromSansmal. Attention to a codling « i u i
Mian (probably Gaga) secures immunity fromsnake-bite. ®cauoa
f See his article on the Sinai Dialect in J. A 8. B., j^SX, Pt, I, i, 1001, p 7
//>-<X\
Im ,
Sansi argot. 369
• (ct
J
^ " S T S nb0Ui a, con®c'° u3 manufacture. So much has fhia become now

1 j - ^ at PlnsiB from any district in tlie Punjab will
s eak the same dialect and be ignorant of the fact that what they call
a c L 3 T vi ° r1lg'nally a CODScious imposture, a deliberate fraud
not bear the % h t.P ^ darkneSS deeds which would
The mam dialect is used by all Sdnsis, both children and adults in
m o r T l f e t S T n T 'f Ifc f 086'? resembles Panjabi, though sometimes
mme like Uidu, and if spoken with a clear and deliberate enunciation
might be partially understood by a Panjabi. 1 he criminal variation is
absolutely unintelligible except to the initiated. Even Stinsi children
understand it very imperfectly. It is used in speaking in the presence
of aliens. The fact, above alluded to, that the Sfoui dialect resembles
sometimes Panjabi and sometimes Urdu, is worthy of attention, The
1st and 2nd pers. pron. give a goad example of this. The singulars
closely allied to I anjilbi, but the plural is even more closely allied to
Urdu All Sdnsis can speak Panjdbi, but do so with an accent and
intonation peculiar to themselves.
. Main Dialect.—In pronunciation the vowel sounds are the same as
in Panjabi. Consonants vary only in so far as they extend the use of tho
gutturally pronounced aspirates. In Panjdbi initial bh, gh, ih dh dh
have a pronunciation entirely distinct from that which they receive in
Urdu. _In Sansi we find in addition to these mil and nb. of rahdrd—
hamara. and nhdrd=sdrd (criminal dialect), c/. Panribi nherni. This
peculjar guttural sound is traceable, as in Panjabi, in vowels, but here
no rule can be laid down. Experience alone will bring accuracy The
grammar greatly resembles Panjabi and Urdu.
Criminal variation.-TUs is a thought out and deliberate attempt
of surpassing interest, to disguise the ordinary dialect. S^nsis call it
hdrsf, ‘ Persian,’ and many really believe that it is connected with
tersian. Of course tins is erroneous. One of the chief difficulties in
deciphering (so to speak) the S&nsi dialect is the existence of these two
fe tte r m *,y uda' , The,orimf„al variety is marked by two distinct
Matures, (1) a number of words not found m the other, (2) a series of
semi-systematic changes of already existing words. These changes
I n Z r ° eT ° Wi°rd bMng sometimes changed, sometimes unchanged,
sometimes changed in one way, sometimes changed in another. Subl
joined is a list of the principal changes.
8 changed to n, «d!>=sdb (sdhib) ; nat=sat, seven.
8 i, nh, 7i/idrd—sdrd, all.
R » n, nuchna—p&chna, ask; nais4=pais&.
P, >t nh, nhitti—'phitti (abuse),
v, >i nh, nhi—bhl—fthiT, then, etc.
bh ” c,h’ ChaM=Bh*M*=& S4nsi; chatdni—bhatdni, woman
^ u ]h, j/iul(hd=bhufchd, hungry.
Cj1 'i c, catdnd—baidnii, shew,
U " nh, nhddnd—cho'dnd—chdrnd,leave.
” bji, khigalnd—nigalnA—nilcalnd. emerge
j <i kh, khas=das, ten.
— ” koknd^lohnd, mdmd, c f. Kashmiri Idgun.
\V^ . 370 S d n si m arriage. 'N I .
.1 k- ' i J 1
■ :22-'/ Changes formed by additions of letters, sometimes with vowel change :—
b prefixed to vowels, bdh=dk, bun=un, hid—Ad, bithi—fthi.
k „ „ ho'dml—ddmi, man; hdth==dth, eight; Icodhd—Adhd, half; tun-
dar=andar.
kh „ consonants, hhardju=rdji=rdz{, satisfied; hhadUhd=dithd=l?&n]. dith-
tha, Urdu dihhd, seen.
dha „ „ dha bdn=bdn=bahin (Urdu) sister; dhagal—gala, neck.
Verbs whose roots end in a vowel havo sometimos p inserted after the root:—
depnd—ddnd. give; Upnd=l6nd, take; hopnd—hond, bo.
Verbs whose"roots end in ah, change ah to aug.
Kaugnd,=Tiahnd, say; raugnd—rahnd, remain; And come, and jdnd, go, becomo asarnd
and jasarnd, respectively.
jdnd has two criminal past participles, one regular jatarid, one gaugd, formed from gayd
on the analogy of haugnd, raugnd, etc.
B ir t h .—The only custom appears to be that a feast is given to the
people of the community on the birth of a child.
M a r r ia g e .*•—A curious custom is practised at the time of marriage,
whioh seems to show some incipient understanding of the universal
principle which governs the reproduction of species in both the vege
table and the animal world. On the marriage night, before daybreak,
some s h a r ia t is mixed in a pitcher. A pit is then dug in the courtyard
of the house and the branches of a fruitful tree planted in the four
corners. Some of the s h a r ia t and a pice are placed in the pit and the
bridegroom, taking the pitcher on his head, walks seven times round.
The bride follows, accompanied by her mother’s brother, After this,
the bridegroom gives some s h a r ia t to the bride, and the remainder is
then divided amongst the men present. This practice seems to indicate
some comprehension of the universal law of reproduction. The same
god or goddess, embodying the principle of reproduction, who causes
the trees to be fruitful and bring forth, is being asked to bestow the
blessings of children on the marriage, which has just been celebrated.
The Sansis themselves are quite unconscious of the meaning of this
rite and could give no reason for its practice. I think, however, that
its significance is obvious. Some forgotten Sdnsi, of a greater degree
of intelligence and imagination than his fellows, probably recognised
the similarity between the fruitfulness of the tree and the fruitfulness
of the individual, and originated this rite in honour of the deity of
fructification. This is the only instance that I have been able to trace
in which the Sansis have any religious customs, apart from the most
degraded form of ancestor worship.t The deity invoked in this rite is
evidently quite distinct from the tribal ancestors Sahns Mai, Mahla and
Bhidu. The pouring of -some of the s h a r ia t into the pit as an offering
to the god or goddess and the subsequent distribution of the remainder,
amongst the men present appears to have something of the nature of a
sacrament.
The other customs and rites practised at betrothal and marriage are
as follows :—At the time of betrothal, the father-in-law gives five pice to
his prospective daughter-in-law, and subsequently makes her presents
of clothes at various intervals. At the time of marriage the bride-
* The rest of this article is froma valuable account of the S4nsis in Gujr&t Drenarod i«,
Mr. J. Misick of the Punjab Police, 1 U y
f But in Jind the Sansis elect one of their own caste as their parohit or priest to perform
their marriage and death ceremonies. He is called the masand or bhagat of 8inai Mai and
Jiereceives offerings made to him.
j1 J
f
® Sansi weddings.
groom a parent gives seven sheep, an ass, and some wheat to those of the
bride. The value of the presents to be made is, however, not fixed, and
varies according to the circumstances of the parties concerned. The
371
v fil
l >| i
gana (sacred thread for the wrist), salu (a red cloth), mahndi (leaves of
a bush used for colouring hands and feet) and one rupee are sent to
he girl s parents a few days before the wedding. On the day of the
ceremony the procession halts on the way to the bride’s house and
arranges the lalcha, that is to say, what amount should be paid to the
the girl’s'house 'A'êr tbis *las êeu SQttêcl the procession proceeds to
A whlf 1 the bridegroom’s party have brought with them is
now killed, and some of the blood is thrown up in the air as the portion
of the tribal deities, Mahla and Bhidu. Water is then sprinkled on
the ram and Mahla and Bhidu are called upon to bestow peace with
the words, thand pana. A pitcher, a cup, a choha (digging instrument)
and some gur are also brought by the bridegroom’s party for the cere
mony of the fruitful tree, which has already been described. The liver
feet, and head of the ram are cooked, apart from the rest of the body
and are eaten by the bride and bridegroom* 3'
I do not know why particular significance i3 attached to the number
seven by the Sdnais, and kindred races. Mr. Williams, in his account
♦ With this may be compared the account received from Jhang. On arrival at the
bride s house the bridegroom slaughters (with a knife he has been proved with) the goat
which his people had brought with themselves and as the blood gushes out people of
bolj) the bridegroom’s and the bride's parlies take some of it in their hands and ex
claim, as they throw it on tho ground, " May there be union and good will among the
bride and bridegroom’s people! May thoro be union and peace between the bride and
bridogroom.” The slaughtered goat (less its head, liver, kidneys and legs which are put
aside) is afterwards equally divided between the bride and bridegroom’s parties and
they feed their respective people on its flesh. A red tinted thread is wound round the
bride’s wrist. It is called kangna and is a mark of her bridehood. The bridegroom
and the bride's parties sit in two separate groups in front of the bride’s house an<?some
eharbat is prepared in the earthen vessel and from tho sugar brought by the briio-
groom’s people. The bridegroom’s father gives a little of it to the bride and her father
to drink and the bride’s fathor then gives some of it to the bridegroom and his father.
The rest is kept apart for uso later on. Two of tho women who accompanied the bride
groom’s party take some flour, sugar and clarified butter to the bride to mako halwa
which is put in an earthon vessel and is called tho cup of chastity. This is ailcrwards
eatou by the bride and ether women.
The bride’s fathor gives that day a dinner to the bridegroom’s party. The bridegroom’s
best man digs a small hole in the earth and puts two Mansuri pice (= about i anna) in
it. . Some green twigs of a ktkar tree are also planted therein and a red-tiuted thread
is tied around it. Some of tho remaining eharbat is poured in this hole. The vessel
containing the remainder of the eharbat is put on the bridegroom’s bead and to a corner
of the piece of cloth tied round his waist is knotted a corner of the bride’s dopatta, (a
sheet worn by women to cover the head and upper part of the body). The bride’s
maternal uncle takes her in his arms and with the bridegroom following them they walk
seven times round the hole (dug for the purposo as above mentioned). On completion
of .this ceremony the bridegroom gives the piece of cloth that was tied ’•ound his
waist with the money in it to the _bride. The slaughtered goat’s liver and kidney which
were put aside are now grilled (this food is prepared without salt) and given to the pair
o eat. On the following day the head and legs of the goat that were also kept apart are
grilled and eaten by the newly married couple. The bridegroom then receives his dowry
na with his newly married wife the party starts on their return journey. On arrival at
< se ;re k^ler bridegroom and his people present ornaments etc. to the bride,
tho t- 3 * ra uslla11/ f°.r T days. The kangna that was tied round tho bride’s wrist at
tho t ??.°f j r "adding is now renioved. Tho ono rupeo and five pice (that were tied in
vivo.,6* 1 worn by the bridegroom round his waist at the time of marriage! are
Rr, °nt i bride, but the piece of cloth itsolf is preserved by the bridegroom's people,
ome tew days after her return home the girl is fetched back by her husband,
>7
—V\
f t ll ^72
.
S a n si deatli-rites.
§L
of the Kuchbands, writes that the marriage ceremony is performed by
the bride and bridegroom circling seven times round a pole and blowing
seven times on a coal of fire. The choice of the identical number for
the S&nsi marriage ceremony is curious. The bride and bridegroom
walk seven times round the pit in which the branches of the fruitful tree
are planted.
F u n e r a l rites.
At the time of burial g u r is divided amongst the men present.
Seven days after the burial a feast is given to their friends by the re
latives of the deceased. The continual recurrence of the number seven
is curious. When consigning the body to the ground the tribal ances
tors are invoked and propitiated. In this the malignancy of motive
attributed to the deity is again apparent. To ask a just deity to be
merciful to a man who has lived a virtuous life, according to the ideas
of the society, of which he was a membor, is superfluous and unneces
sary. To ask a just deity to forgive a man who has transgressed against
the laws of society and left the effects and evil influence of his actions
behind him is inconsistent, absurd, and contrary to every law of justice
and equity. Since to attribute such a perverted system of justice to
the deity would be to credit him with a procedure which no man of
sane mind and sound judgment could endorse, it is apparent that the
ultimate origin of such an idea is based upon superstition rather than
upon reason, The elementary train of thought which gave rise to the
custom of worshipping and praying to the deity at time of birth,
marriage and death, is present amongst the S&nsis, untouched by sub
sequent developments and additions of the human intellect. The sole
object of the propitiatory rites of the Sansis is to induce their tribal
godlings and evil spirits to refrain from exercising their malignant in
fluence on the fortunes of the person or persons for whom intercession
is made. By gradual stages and correlatively with the forward moves
of the human intellect, it appears that this fundamental conception of
supernatural beings, as spirits of evil influence, has been enlarged upon,
and embroidered, until malignancy has become magnanimity and
propitiatory rites have become moral duties.
The method of disposing of their dead by burial has been borrowed
from the Muhammadans, and is an innovation of recent years. Pre
vious to their settlement in various villages, where the majority of the
inhabitants are Muhammadans, their dead were disposed of in a manner
similar to that of the Hindus. It is probable that they will adopt the
Muhammadan religion altogether in the course of time, or that the
Muhammadan’s gods and saints will be added to their own demonology.
The so-called conversion of a S6nei to the Christian or Muhammadan
faith is merely a verbal phrase. The only result of such a conversion
is that the Christian and Muhammadan deities are degraded into occu
pying positions in the Sdnsi demonology similar to those held by Sahns
Mai, Mahla, and Bhidu. The intelligence, which left to itself, can
evolve a deity of no higher type than Sahns Mai; which can watch
the inception of new lives, and the extinction of old, without feeling
any curiosity regarding the mysteries of life and death, is utterly
incap able of comprehending the higher ideals and aspirations of the
Christian and Muhammadan religions.
./ f> ---
W ...
S d n si su p erstition s. 373
S a n s i m etap h ysics.
No attempt has been made to explain or account for the working o£

Nature. The origin of gods amongst primitive races is often to be found
m the endowment of natural phenomena, such as thunder and lightning,
wind and rain, with human aud personal attributes. The Sansi, how-
ever can see and hear, unmoved, such striking and often awe-inspiring
manifestations of nature’s working. The faculty of taking things for
granted allows him to feel the force of the rain and the violence of the
wind without experiencing any stimulation of the brain, prompting him
to enquire into, or meditate upon, the causes and meaning of these phe
nomena. The most natural and simple explanation that the thunder is
the wrath of any angry god, that absence of rain is the displeasure of a
powerful deity, has not even occurred to him. It is most conclusive
proof of his degraded and inert intellectual state, that he can look upon
the forces of nature at work, without any derangement of his habitual
stolidity, beyond a little personal inconvenience.
Exorcism,—Amongst the Sdnsis almost the only indications of the
existence of religious beliefs are contained in tho ceremonies ob
served at birth, marriage and death. Although these are of a very
primitive and elementary type, yet the first dawnings of a belief in
the supernatural and the immortalising power of death are apparent.
The common belief amongst Indians is that the S£nsis have neither
gods nor religion. This is however incorrect. Religion in the ab
stract, as it affects the conduct of man towards his fellows, is cer
tainly almost non-existent. Superstition, however, has gone a step
further and has resulted in the deification of the tribal ancestors
Sahns Mai, Mahla and Bhidu, These have been magnified by the
lapse of time into spirits of power and prominence whom it is right
to propitiate at time of birth, marriage, aud death. The powers in
vested in these deified ancestors appear to be rather of an evil
working than a benignant type* For instance, they are not con-
sidered to have any power or inclination to reward the <*ood or
punish the wicked for deeds done on earth. Their sole importance
lies in their ability to exert an evil iufluence on the fortunes of their
descendants, provided that the due ceremonies for propitiation are not
performed at, important events, such as births, marriages and deaths.
Ihese ceremonies have their counterpart in all other religious observ
ances where the blessing ol the deity is invoked on similar occasions.
i h® fuadamental ldea.ot fcl'o deity amongst all the races appears to be
in fb m lt r r ^ •8pirf V VLo 13,liatui‘ally predisposed to exert his evil
influence on the affairs of human beings unless he is duly appeased and
“ S T h *he " " l " 6 '‘ " ‘ I f *

h' ° f bless?ng the marriage-union between parties who
nmy have been of exemplary conduct and behaviour. If it may be
aSka nm°R«Sr fDted that ^ bleS81D§ 8 aild good-will of the deity follow
as a matter of course, upon a man conducting himself as a just father
cowries * X ?I t
01 b™ d
M
ml V
^ .ik Hi
(((S)?/ Sansi'beliefs. (fi]
and a faithful husband, the necessity of asking for these blessings is
superfluous. When a man is conscious of having performed the duties
which are expected of him by the society of which he is a member, the
logical sequence is that the deity will reward him accordingly, unpre
judiced by the fact of his having performed or not performed certain
propitiatory ceremonies. The underlying reason for the ceremonieB
appears to be an innate belief that the deity is a maliguant spirit
who desires propitiation lather than good conduct.
It is interesting to note how entirely distinct and disconnected
his theological system and his conduct appear to the Sdnsi intelli
gence. His gods are merely the spirits of his tribal ancestors invested
with powei’s for working evil, and as such do not concern themselves
with the question of his having led a good or a bad life according to his
own lights. The sum-total of their demands is that certain propiti
atory rights should be performed on important occasions. The in
fluence of a man’s conduct during life on his destiny after death,
and the exaltation of demons and evil spirits into celestial beings
who judge a man according to his works are subsequent developments
of the human intellect.
The question o f what happens to a man after his death is still an
unsettled one amongst the Sdnsis, and the germs of inquiry have
not yet led him to formulate any definite theories on the subject.
The spirits of women who die during childbirth are supposed to lin
ger on in this world and torment living beings. Persons who die
while in an unclean state, or in an unnatural manner are said to
become evil spirits after death, in the same manner that in ghost
stories the spirit of the murdered man rather than that of the
murderer is generally supposed to haunt the scene of the crime.
The character and conduct o f a man during bis lifetime are not
considered to be factors which determine the perpetuation of his
existence after death— his immortality as an evil spirit is determined
only by the outward manner and circumstances of his death. Spirits
possessing a kindly and benign influence are held to be non-exist
ent. The inhabitants of the immaterial world are entirely spirits
o f a malignant type who, by the UDclean or unnatural manner of
their death, are condemned to haunt their former abodes and enter
into the bodies o f living beings. The outward signs of such de
moniacal possession are insanity and vacancy of mind. In order
to terrify and exorcise the evil spirit into leaving the body of
his victim, the services of a sorcerer or wizard are requisitioned.
The latter have the common characteristics and stock-in-trade

with which the priestcraft in all ages have performed their offices.
By means of mystic symbols and ceremonies, and by the length,
vigour, and potency o f their incantations the evil spirit is sub
dued and cast out. Insincerity is by no means a necessary adjunct
to these operations. The representative o f the priestly caste from
whom enquiries were made stated •in all good faith that ho had
in person subjugated and turned outnum bers of evil spirits. The
descendants of Bhalad, one of the sons of Mahla, are the sorcerers
and wizards o f the S&risis, and the progenitors o f what would b e
the priestcraft in a more advanced stage o f society.
i
•) S a n d s o rcery . 875 ^|[ i
V^ - - ^ There are only three families of the descendants of Bhalad resi

dent in Gujrdt. Two of these live in the Parianw&li Police jurisdic
tion, and one in the Sadr thcina of Gujrdt. Several families are
stated to live in Gujrdnw&la. All men belonging to this caste
wear a long lock of hair ou one side of their head. This lock of
hair is never cut from the time of birth, and grows to about a foot
in length, becoming a matted and tangled mass. The S&nsis were
unable to state what particular significance is attached to this
distinguishing mark. Beyond exorcising and casting out evil spirits
these men have no other duties to perform in any way connected
with the supernatural. They are generally welcome and invited
to the marriages of other Sdnsis, but take no particular part in the
ceremonies. Oue rupee is generally given to them when they attend
a marriage, as their mere presence is considered to be of service in
warding oS the attacks of evil spirits. These spirits are considered
to be quite immaterial and intangible. It is curious that no Sdnsi can
testify to having ever seen any of these spirits in material shape and
form. As a rule, vagaries of the imagination or defects in vision are
sufficient to conjure up innumerable ghostly beiugs.
The method employed by the sorcerers for the purpose of casting
out evil spirits is as follows:—A diagram in the form of a square is
drawn on the ground. The lines of the square are traced with flour
and a red pigment called sa n d u r. The angles and sides of the
square are joined by lines intersecting at the middle point. A second
and a smaller square is then formed by joining the points at which
the sides of the larger square are bisected. Lamps are then placed in
the four triangles formed at the corners of the larger square, and the
sorcerer sits on one side of the diagram, the possessed by the evil
spirit on the other. A long incantation is then recited with great
rapidity and repeated as long as the evil spirit remains obdurate, and
refuses to quit the body of its victim.
This incantation has been taken down at full length, and a copy is
appended hereto. It is a curious and partly unintelligible medley
of words and names taken from every available religion and my
thology, and is of a potency calculated to intimidate even the most
daring and obstinate of evil spirits.
An incantation used by Sansi sorcerers.
Mardan Shah alike dhanak khinch ban mar. \\
Sultan Saiyad Ahmad Ealrike zangir tan mar,
Iya Shah Sharf ka sab hi se nishan tan mar.
Ustad gur ki ahir se afsar me san mar.
Ilanuman Ear 8ingh ho patdk kar packer mar.
Ourgiyan ki putlijadu ghar tamam uren kache masan Rahte the Ram Ram,
Jab se nayie hua murshad ke labka pia jam,
Jannat deo bir bhut khidmat mangta hain madam.
Haicant ka dum palet kc bhairow ke kanmar.
Mundran pakar kar hath se band karun aur gare sab bhagat.
Nanak homart taraf gur ki kya lagat,
Zangir tubak dalkar qaid kar sab lagat.
Eya surma bachnra bhainsa surma pat.
JUikhdia rakhji ki pakarkar zuban mar.
tinman pakar kalawe sis das rvjchta hun.
Aryan bir pando kite but varast.
Marun zabar men thokar jaun zamin men das,
lagaun curb jaisi bagc ki dhanak,
5pX
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37ti fScmsi metaphysics.
R a m te la c h m a n Sita ka d h iya n marde.
S ha m sher bandh de tir ta fa n g se bandh dc.
K h a n j a r w ah lcitdr bhawala p h ir e fa ra g ha sat ha sotha m other bendh de,
B anka bana neza pata ha dhar bandh de.
K e te nete j h a r a f va ru n hetc hi tan marde.
B on p a n t ho bandh dc how dc sc soxoar hathi sc m ahabhat ho bandh de
P a rb a t w ah p a h a r rabab wah tam bura turki tar sab h i bandh de.
B h a ti narnbda ganga hi n a n m ar de.
N a d i se bandh d e u a le ho d a rya he la ir bandh de,
A tu n e se bandh de totka ja b usse sher bandh de.
Z alam hi chasham bandh d e choghal hi zaban chahi he chal bandh de.
B ich u ha dhag paharke bandh de dandan za hr bandh de.
Sab a u r ghari g h a ri p a ir p a ir bandh de.
T u n is ho p ak arka r hath se bandh de.
Q hat ghat p ara n bandh dc j a l jo g a n a ka sa ti j a l joga n a p ata l haxn.
Chaunsath jo g ana a u r cha tta r as p a s n a ra n palam ho bandh de.
Sabay hagh p h u n k dhol hi tam bura cha ttis rag ko bandh de.
A it koran hi assis na ng ko bandh de.
L a h ore z a n jir ka m a lia sh a ita n ko m ar de.
A sh a q p a r i shah ch h er p a r i ko bandh dc.
Rah S iy a h m or s iy a h sita i p a r i ko bandh de.
Reiva ko bandh d e ju m n a ko bandh de.
S arsaw ti ko bandh de kishna na rab da g u m a irti ko bandh dc.
S u ra j sam un dh ar seti su la n kalam lu n d h dc.
B a rk a t kalam e pak hi Bath ga karw ar m aham da n a r singh ko bandh de.
J a in K h a n sadhu daryan singh ko bandh de.
K u l tha karin batoanian m ozia n bh a iron ko m ar de.
K h u rsh a d a in i ko chhoti ch u rel ch u rh i ko bandh de.
K y a m a n tri m a ri m asani m an tri sab m an tri ko bandh de,
B ahral sudan se awa ka la l bandh de.
N a fri ka fa r eb se bal bal bandh de.
M u n d ra m oham ad he nam ka su lta n sa iya d ahm ad.
K a lr i he nam ka m undra hazrat ja n a b p ir da stogir ghaus a skla n karam tu te,
S a tta r sa n h ila r bahaten sa n kalubar za n jir ta kalaba.
Nah a fa t chu te barkat kalm e p a r he sath.
All efforts to obtain'a translation of this incantation have failed

The Stasis themselves do not know it, and the Sayyid of the Khangah
of H&fiz Hayat, who taught it, is dead. It is however published here
in the hope that a translation will eventually be found.
An interesting legend is related regarding the parentage of Sahng
Mai, the founder of the S/insi race, and the principal deity of their
religion. His mother is said to have beeu a princess : the daughter
of a great king who ruled over the countries in the neighbourhood of
the Lakhi Jangal. While crossing a river in a boat one day, she saw a
flower come floating down with the stream. As it passed the boat,
she picked it out of the water and inhaled its perfume. The genesis
of her son Safins Mai was thus performed. When advancing into a
state of pregnancy, her father the king noticed her condition, and,
incensed at her want of purity, cast her out from his home. She fled
to the Lakhi Jangal, and sheltered by a faqir gave birth to a son
who was Salma Mai, the common ancestor of all the S&nsis.
Numerous instances have boen quoted in standard works on com
parative religion showing how intimate a relation the idea of an
immaculate conception bears to that of godhead. Illustrations prov
ing the universality of this connection are found in the religion of
almost every race. It is possible that this legend of the S&nsis may
be an example of the same universal train of thought, the exhalations
of a flower being substituted for the divine spirit. It is, however
difficult to credit the limited intellect of a Sdnsi with the imagi
native faculty and a certain pootio sentiment implied ip this legend.
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111 <SL
Sansi ordeals.
I am, therefore, inclined to think that it may have been grafted
on to the person of Sahns Mai, after the Sansis came into contact
with higher and more advanced races, possessing a greater wealth of
tradition and legend. The possibility of its having been borrowed
from another race does not, however, controvert the theory that, at
a certain stago of civilisation, all races have a natural tondency to
look upon their gods as having been immaculately conceived.
The Sansis have framed certain laws and penalties amongst them
selves lo deal with offences which appear to them to be deserving cf
punishment. Periodical gatherings are held at which tribal disputes,
marriage complications, etc., are settled by men chosen from the tribe
for theTr intelligence and impartiality. These men are called Nutn-
bcrd&rs end tlie'parties in all matters under dispute agree to abide by
their decision. Such a thing as a S&nsi taking his case into a regular
court of law is entirely unknown, and reports to the Police are equally
unheard of. Private settlement of cases by reference to the lamlar-
lars of the tribe is invariably preferred to tlie trouble, expense and
inconvenience of a trial by law* The punishments inflicted upon
offending parties generally take the shape of lines varying from live
to twenty and thirty rupees according to tho seriousness of the offence.
It is a significant fact that burglaries and thefts are not included
under the heading of offences. To murder, to assault, to abduct one’s
neighbour’s wife is an offence according to Siinsi ideas, but to steal and
pilfer is merelv a legitimate and natural means of obtaining the
necessaries of life. Thefts amongst themselves are rare, partly due to
the feeling that a common bond of brotherhood unites all Sfijsis, and
partly due to the fact that it is very seldom that they ever possess any
thing worth stealing. Beyond a few simple cooking utensils nothing
of value is retained. Any excess on the requirements of dhe moment
is allowed to remain over for future use, in pursuance of the same
*<‘ Tho Sansis do not usually resorlto Government courts of law for redress of their
Grievances. However grave a crimo may be, they settle it among themselves. Tho com
mon practice is that the aggrieved parly lays its complaint before a panel* of the community
•which the pouch sends for the oilier party, inquires iulo tho nialtor and endeavours to bring
about an amicable settlement. If it bo unsuccessful iu it, it invites otbor p«uc/Vs anil
members of their community. Tho contesting parties have to deposit Rs. 5 each towards
expenses of tho meeting and are made responsible for any further expenses that may
occur Tho punches and other-, on assembling, hear statements of both tho parties and, iii
tho event of their being successful in bringing about, an amicable settlement, proper indemnity
is caused to bu made to the aggrieved party. If not, the following are the UBUal ways
of determining tho guilty person: , . ., „„ . ,
1 The parties are made to spit on tho boles whoro insects reside. This m considered
a serious oath and the person at fault is supposed to desist from doing so.
2. They are made to swear by Devi and Lakh-Data, the objects of their worship.
3. A rupee and a pice are thrown in boiling oil and the person considered guilty is
askod lo draw out with his hands the silver coin. If ho is guilty he would shrink from
doing so, on account of the oousoiousnesa of his guilt. If innocent he readily does so.
This method is, however, now very rarely practised.
4. A bamboo is erected in water and the person considered guilty is asked to dive,
holding the bamboo all the time in his hands. If ho comes up immediately he is ad
judged guilty, whereas if ho can remain in water far some time he is considered iunoccnt.
5. A vupeo and a pico are covered (separately; with flour-paste and thrown into a
vessel filled with water. The person considered guilty is required to take out ono of
the two pasted articles. If the article lie lakes out is found to bo tho pico ho is considered
guilty ; whereas if it bo the rupee, he is held inuocenl.
The peaches have the right to inflict any punishment they like on (ho party adjudged
guilty and their decisions are accepted and submitted lo without demur or objection.
1
111 378 Sdnsi habits,
@L
instinct which induces a dog to bury a bone, and unoartli it on the
following day ; but definite economy and foresight are never practised.
I have heard that Sansis are occasionally employed as labourers in the
cultivation of fields. rI he proportion who attempt to obtain a living
by manual labour is, however, almost negligeable. Several villages
have employed Sansis in the capacity of chaukidars or watchmen. It
is said that the remainder consider it a point of honour not to rob a
village in which a S&nsi is acting as chaukiddr.
The physique of the race is exceptional, and the men are possessed
of phenomenal powers of enduranco and insensibility to fatigue. A
journey of twenty-five or thirty kos in one day is by no moans an
impossibility for a Sdnsi, and they are known to have committed
burglaries in villages seven or eight kos distant from their homes, and
to have returned to their villages before daylight on the next morning.*
Degeneration of the race through intermarriage with near relations is
strictly interdicted, and no Sdnsi is allowed to marry in his own got.
It is only very recently that the Sdnsis have settled down in
fixed homes and abodes. Their own statements show that up to the
last thirty or thirty-five years ago, they used to wander indefinitely
about the district living in pakhis or temporary shelters of straw
matting or thatch. During this life, their sole means of existence
must necessarily have been either alms or theft and the thirty or
thirty-five years which have elapsed since their settlement in various
villages have been insufficient for them to fully recognise the fact
that society does not permit its members to obey the prorqptings of
nature, by whioh a man is naturally inclined to utilize anything and
everything for his own sustenance, regardless of ownership. The Sdnsi is
still in the suckling stage of human progress, where he expects to receive
the means of sustaining life direct from the parent nature. To ask a
Sdnsi to work and labour for bis daily necessaries is as much an anomaly
as to ask an infant at tho breast to earn the nourishment it receives by
personal effort. The stage in the life of the individual corresponds with
the stage in the evolution of mankind. During his wandering life of a
few decades the Sdnsi was perfectly at liberty to entrap the ownerless
creatures of the jungle and to gather any fruits, plants or leaves grow-
ing in a wild state. His' brief acquaintanceship with a domiciliary
civilisation lias not been sufficient to impress him with the fact that the
samo liberty cannot be extended to his neighbour’s cattle and erop3.t
* The H andbook o f the r I h , p „ r .j„ b stye that 8<nsi males are generally
(laik m completion with bright sparkling eyes, while tho females are more often fair Their
faces are ca,t in th 'aboriginal mould and are very ' feiv' in expression The hair of the
face or head is grown or removed according to the custom of the country in which they
11,031 '!'"a y reside. They are often to l o found with shook heads of hair and often, again,
shaved with the exception of the Hindu toft winch is sometimes tho onlv evidence of their
Hinduism the fairness of complexion whirl, a great number of the Sinaia undouhtedlv
por es is to bp attributed to admixture of blood due to tho kidnapping of children of
higher castes, the introduction of outBido elements, and tho illicit connexions for.»«7l >.v-
Kinsi women with persons of decent status. The fleetness and agility of (he mall h i
always been noticed, as has the Amazon-like nature of their womon-folk Rnl 11, a' •
though wiry, active ami no mnan-alhbdo is not big boned or execution d l v , r?
San is, it is said, ran always bo detected by their smell which is described as a L f w l
of m,isk-rat and rancid crease. as a combination
t One of their favourite maxims illustrative of the manner of their living is—Bot i •• •i •
dk, ai hoi so (In laltiji h " oaf rf
■c% \
w ' &
Sansial—Sailt. 0 /"*
Dress —Sdnsis wear the tragi, a cotton cord round the loins, and said
not to he used by any other class. Panjdbi Sdnsis usually wear the
hair lon^ and keep twisted within its coils a small sharp knue,
called kapu, used for purse-cutting. The nails of the right thumb and
index fino-er are kept long for similar purposes. Sdnsi women dress
elaborately for festive occasions, but the usual attire of both sexes is
rarely anything more than a langoti.
Two septs in Sidlkot, the Socliibh or Lochibh and the Tatta are said
to be half Sdnsi by descent. A sub-division of the Wattus in Ferozepur
i3 also said to go by the same name and to bo in all respects similar to
the Sdnsis, though it is recognized as belonging to the Bhatti brother
hood and is, nominally at least, Musalmdn. The Barela thuhpis
nf Lahore and the Lamina are also said to be closely assimilated
( ‘ the Sdnsis of Gurdaspur and Sidlkot, as they actually intermarry
with them and conceal their outlaws. The Bars? of the upper , Lnyi.i,
tho Gandlulas and Bangdlis can hardly bo called akin to the bansis
save by their habits.
(21 A Hindu Jdt clan (agricultural) found in Montgomery and
Amritsar. In the latter District Rdjd Sdnsi, a village 7 miles from
Amritsar is tlio ancestral liomo of tho Sindhanwdlia family which
claims Hdjput descent and belongs to this got. They are also found in
Gujrdnwala.
In Guiranwdla they are described as ail offshoot of the Bhatti clan
and they take their name from one Sdnsi, whose great-grandson, Udrat,
came from Bhatner in Hindustan 18 generations ago, and adopted a
pastoral life in that, district. His sons, Jatri and Sundar took to
agriculture. They intermarry with tho Goroya, Wirk, and other Jdt
communities. Adoption is common + The custom of y agnvand pre
vails. When a Sdnsi introduces into Ins brotherhood a wife from a
different tribe, all tho women of Ins tribe dine with her. This ceremony
is called got kunala. None but Sdnsi women and the new bride arc
admitted to this meal. Though tlie wife is thus admitted into the
tribe and from the date of her marriage observes all the ceremonies
of tho Sdnsis, she continues to be called by the name of her own parents’
caste The original priests of the Sdnsis belong to the Kdlia sub-caste,
who reside in Sugar chak iu the Bhatner province, but none of them
now reside in Gojrdnwdla. Tho rank and influence of the Sandhdnwalia
family "who belong to this tribe, and the renown of their representa
tive the great Mahdrdja Ranjit Singh, have given lasting political
notoriety to the Sdnsis.
S ansial a Rajput clan of the 2nd grade, found in the Dugar or Jammu
circle, according to Bingley : Dogras, p. 27.
S ansoi.— See under Daoli.
S ant, S ant, fem.- ani, a saint, a devotee. Tho Punjabi Dicty., p. 1011,
derives it fr. the Latin sanctns.
* A tribe not elsewhere alluded to. But tho VangAlis or Bansdlis of the upper B.ir, who
eat tho snakes they kill, are said to be a class of Sduais. Itinerant suuko-charmors aro
doubtloss often of Siinsi origin. ,. , , ,
| H is jaid that the adoption of a boy who has been betrothed cancels h;« boUulhel.
'e°ix
IP <§L
880 Sdnwal Shdhi—Saqqa.
Sanwal SuAiiis.—In tbc Indus valley is found a Sikh sect called Sdnwal, or
Some Slidhis, from a guru Sdnwal Shah,* a disciplo whom Bdbb Ndnak
deputed in 1130 to preach his doctrines in the south-west Punjab.
The title Shlk appears, however, to have given rise to other stories,
according to one of which Sdnwal Shdh was an Arora of Amritsar
whose father supplied Guru llum Dds with funds for the building of
the Golden Temple. Under Guru Govind Singh Sdnwal Shdh Singh
preached Sikhism on the frontier, and Some Shdh was his brother.
The sect, or rather the followers of Sdnwal Shall, Some Shah, and the
former’s descendant Bawd Shall, are found in Gera Ismdil Khan,
Multdn and Muzaffargarh, aud even beyond the frontier.
S apadha, a sub-oaste or group found, like Nag and Ndgla, in many castes
including the Musallis. The term indicates dexterity in the art of
snake-catching rather than a totemistic origin: Punjab Census Rent.,
1912, p. 431, § 574.
Sapaila, fern, - an, a keeper of snakes, a snake-charmer. Panjabi Dicty.,
p. 1012: see next.
S apasa, a snake-catcher or keeper. Panjabi Dicty., p. 1012.
Sapela, Sapeua or Sipada, a snake-catcher or charmer. In the Hill States
tho Nagdlut and Naglu are said to be snake-charmers, like the Sapelas.
Sapdndi, Sapdda, Sapdd, Sapdhda, Sapiade are othor forms of tho
word. Tho Sapelas or Sampelas claim to be an offshoot of the Jogis_
see Yol. II, p. 409, supra.
S apba, a clan (agricultural) found in Multdn.
S apkai, a Dogar clan (agricultural) found in Amritsar.
Saqqa, Arab., a carrier or vendor of water : a cup-bearor. The Saqqds are
Muhammadan watermen. They claim to bo Rdjputs by origin as
their several sub-castes— Bhatti, Chauhdn, Bunwar, Tup and Bhallm_
show. The Punwdr Saqqds claim to be descendants of Rdja Jagdev.
The Rdjput Saqqds used to avoid four gots in marriage in former
times, but uow-a-days they follow tho Muhammadan law. They practise
karewa and polygamy. Some of them also claim to be Gory a Pathdus
from gor, a Persian word for grave, as their ancestor is said to have
been born m his dead mother’s grave. Originally Pathdus they after
wards took to carrying water and so were called Saqqds,
There are also Chirimar Saqqds, who wore originally fowlers or bird
catchers, but took to carry.ng water in skins and were so called Saqqds.
As regards occupation they ate simply watermen, but some of them
are also agriculturists. Tho caste is more strongly organised in Rohtak
and Gurgaon than elsewhere, for it has caste panehayat* in those two
districts. In the latter the Saqqa panchdyat has a chaudhri or nresi
dont, a mnnsif or arbitrator, and a sumner or footman •
addition to tho members who vary in number from 20 to 1 * A- 111
to the number of villages included in the group. ucording
~ ' ThedMuad,.n^ <4 this y«r*are known as Wswal-Shih^toa. "

|But the NugiUuis also desciibsd as a worker in bamboo, from nirydl,
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S a r d — S a r a i. 381
In Lohd.ru they return the following pofs in addition to the Blialim:
Sayyid, Qureshi, Rhokhar, Turkman and Khainchi, aud just as the
Bhalhn and Khainchi claim Rajput origin, so the Sayyids and Qureshi
claim descents from those castes. The Gori, as they are called in this
State, claim to be Pathdns. They specially affect Khwdja Khizr and
when a rat gnaws a hole in a waterskin they attribute the misfortune
to his displeasure.
SabA, a tribe, partly Hindu, partly Muhammadan, found in Montgomery.
Doubtless the same as the Sarai.
Saba?, fern, -nj, a money changer or banker. Panjabi Dicty., p. 1015.
Arab. Sarrdi.—The Sarrdf is the agent for the distribution of the
precious metals, as the Sundr is the worker in them. Sometimes
a customer will ornaments through a sarrdf who employs a gold
smith, hut is responsible for his work. Occasionally too he keeps a
stock ok ready-made jewellery made for them by journeymen gold
smiths. He also supplies bullion to be made over to the Sundr,
and tests and weighs the ornaments when made up, but for this
purpose it is advisable to employ tho sarrdf of another village. Ho will
also value gold or silver for a commission, and settle tho price of
an article. In the same way every goldsmith has his sarrdf. He
watches the market and imports bullion, as well as being a wholesale
dealer in old jewellory, so that he is practically the Sundr’s banker. Ho
advances him bullion, charging interest on loans overdue, but only
allowing a meagre discount on loans paid before they fall due. He
is generally trustworthy but as be lends to the goldsmith on little or
no security and is subject to some temptation as arbiter between him
and his customers he is reputed to connivo with the former at times
to the latter’s detriment. Occasionally too ho is implicated in melting
down stolen ornaments.* The Chopra Khatris are said to have an
al called Sarrdf in Jullundur, while the Sioni section or got is esid to
mean a ‘ dealer in gold.’t
Sauaeiba, a tribe,—Panjabi Dicty., p. 1015. Doubtless tho same aa the
Sabera.
Sarai, (1) a I’athdn chin (agricultural) found in Amritsar.
S a r a i.—(1) A Jdt tribe fouud in Amritsar and Gucddspuv, in which latter
District its moinbors are sometimes called Shaikhs, as being leaders of
the Sultdnias or followers of Saklii Sanvar, As suoh they receive small
offerings, though they are rather shy of admilting tho fact. It is not
certain that this tribe is distinct fiom (2).
(2) A tribe of Ja(s chiefly found in Gnrddspnr and Sidlhot, though
there are a few on the upper and middle Sutlej also. There are said
to be Sardi Rdjputs in Sidlkof, who arc Ithaca descended from an
ancestor called Sard! who settled in the Hdiizdbad tahsil. Sardi is
also said to be a well-known Jd( clan in Jullundur and tho neighbouring
districts. Tod makes Sehrdi the title of a race of Puuwdr Rdjputs who
founded a dynasty at Aror in Sindh on the eastern bank of the Indus
and “ gave their name Sohl or feohr as a titular appellation to the oenn-
* For seme {Ortho* Jowit) un to (Its I«r» i/V iutoieut anil profits we N. I, N. <j., 1. § JkMi.
| P. N. Q.» I, § ttOI.
°5
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382 The Sarai or Kalhora.
try and its princes, and its inhabitants the Sohrais.” The Sarai of
GurdAspur returned themselves in 1881 as tribe Sindhu, clan Sarai, but
the Sindhu appear to have no such sept. The SarAi may however bo
an offshoot of the Sindhu and they certainly do not intermarry with
that tribe.
(3) Tho title of the Kalhora family of RAjanpur in Dera GhAzi
KhAn, which is known as that of the Mian SAhib SarAi. According
to Mackenzie the Sardis have a holy reputation and retain ari uncut
lock on the crown of thoir heads—whence the title (fr. sir, ‘ head’ ).
But the Dera Ghdzi Khdn Gazetteer (1898) says that males of the Sard!
family do not cut the hair or moustache, and that Sarai is a common
term for a native of Sind.
Tho Kalhora family is related to the prophet Ibrahim and descended
from Ismdil. Its ancestors were directly connected with Hazrat Abbds,
uncle of the prophet and so a Quraisli by tribe. It is therefore called
Abbdsi. About 100 H. its members dispersed over Arabia, Iraq and
Persia, but its head-quarters were at Baghddd, aud it played its part
in the early Muhammadan invasions of Aleppo, in which place it settled,
remaining till 1068 H. In that year Adam Shdh with 3,000 men of his
own tribe marched down to HaidarAbAd in Sindh from Aleppo owing
chiefly to dissensions among his brothers. Tho AbrA family was then
ruling in Sindh and its chief evinced great respect for Adam Shah
AbbAsi, granting him land for his maintenance, and so on. The system
of making disciples or murids was instituted by Adam SliAh in Sindh.
Adam ShAli died soon after and was buried at Sukkur, where his shrine
is still visited annually by his followers, Tukri Adam Shah in that town
being named after him. DAud, his eldest son, succeeded to the throne
and reigned peaceably for 7 years. On his death MiAn IliAs was in
stalled on the gaddi, and was acknowledged as the first supreme spirit
ual guide. Thousands of all sects became murids in his time and his
spiritual influence extended to Sindh, the Punjab, and elsewhere. MiAn
IliAs lived for 5 years and was succeeded by MiAn Nasir Muhammad,
■who is called tho star of the family, owiug to his popularity, preaching
and righteousness. In 1102 H. YAr Muhammad, the first chief of the
AbbAsi family, attempted to establish his rule in Sindh, which at that
time was under the domination of the PunwAr family, lie succeeded in
taking the country and expelling the Punwars out of Sindh where he
reigned for 15 years. Hecords now in possession of the SarAi family
show that he ruled it well. In 1117 H. YAr Muhammad died and his
bou, Nfir Muhammad, the first Kalhora, king, was installed on the
gaddi. He ultimately succeeded in forming a state, bounded on the
west by the territory of Bhagnari, on the north by Kot Sabzal, on the
south by Karachi and on the east by Umrkot MarviwAla. After a
reign of 50 years lie died and was succeeded by GliulAm ShAh, who
extended his territory ns far north as KulAbAgh. ‘ lie had always’ been
in contact with the Mirrfinis and Muhammad KhAn Gnjar at Dera
GhAzi KhAn and the Sikhs at MultAu. He also fought several battles
with the Pa^hAns on the Dora IsmAil KhAn border. Shortly after this
rapid rise to power he died about 1172 H. MiAn Muhammad RavfarAz
succeeded his father, lie died childless, and his territory fell into tho
hands of MiAn Abdul Nabi, brother of GliulAm ShAh Kalhora. Abdul
Kabi's fickleness and incapacity led to revolt. Mir Bahrain KhAn TAlpur
'G
°t&
X
|S <SL
Sarai history.
was Ghubim Shrill’s chief minister and the courtiers, owing to a grudge
against him, informed Abdul Nabi that Bahrain Kh.in was stirring up
civil war against him. To remove this suspicion Abdul Nabi demand
ed Bahrriui Khan’s daughter in wedlock, but the Mir, acting upon
family usage, refused to accede to the request, whereupon the Man
secretly murdered him. His son, Mir Bijjar, had at that time gone on
a pilgrimage to Mecca, and on his return the Mirin appointed him wazir.
But, as the people were at heart opposed to the Talpnrs, they continued to
complain to the Mian that Mir Bijjar was fomenting disturbances in the
country. Mir Bijjar hud however considerable influence among the
military officers and chiefs and the Mitin could not get rid of him open
ly, so had him treacherously assassinated with the aid, it is said, of tho
MaMrAja of Jodhpur. The’ TMpur and Leghari Baloch then in Sindh
having seen two of their chiefs put to death in succession fell upon the
Mirim ami drove him out of Sindh. Abdul Nabi fled westward and
appealed to Ahmad Shrill Durrani. With the aid of a Durram force
he reconquered Sindh but bad hardly reigned for two years when the
Baloch again revolted against him and finally usurped his territory.
Tho Miriu was obliged to flee to Kola Makhdum, a village near Rrijan-
pnr, where lie remained for a long period. He had with him a large
number of men consisting entirely of his followers, and they persuaded
him to march to Leia and Mankera, now in Mirinwrili. That territory
was then iD the possession of the Jaskrini Baloch and the Mian easily
succeeded in conquering it. Settling in it he despatched representatives
to do homage to tho king of Khurrisrin, and the Durrriui king, pleased
with his submission, bestowed upon bim the territories of Leia and
Mankera at a quit-rent Thoro he spent 6 peaceful years, but he cele
brated the marriage of his son, Mirin Fazl Ali, at such vast expense that
he was unable to pay the quit-rent. Shrill Muhammad Kbriu and
Sarfarriz Kbrin Baddozai seized their opportunity aud induced the
authorities in Khnrrisrin to grant them a sancid of his territories, i o
Mirin had a considerable force, but he first tried to conciliate his enemies.
The Pafhrins, however, stubbornly refused to listen to his envoys and
so the Mi&n sent out his eldest son, Muhammad Arif, with, a number of
men to check their advance. Between Bhakhar and Kahror the two
armies met and a regular battle was fought. The Paflirins were at
first defeated, but the Mirin’s troops, instead of pursuing them, fell
to looting. A Sikh caravan then in the vicinity fired in self-defence
upon his men and a stray bullet killed Muhammad Arif. His shrine is
at Leia.* When the Pathrins got the news of his death they attacked
the Miriu’s force and defeated it. Iu his sorrow at the death of liis son
and the defeat of his army he left Leia and went to Jodhpur, where
Maharrija Bhiin Singh received him with respect and entertained him
honourably, granting a jagir to the descendants of Muhammad Arif
which is still held by the family. The Mirin continued to send petitions
to Ahmad Shrill Durrani for the restoration of Sindh and at last the
Durrrini king sent Muhammad Ivhrin with a sanad granting him heredi
tary rights in tho Rrijanpov j a g i r , then estimated to bo worth Its. 4,000.
Mirin Abdul Nabi then went to ftrijanpur and eventually settled at
* This probably explains why wo find Sard’’ or Sirilf, dofuiod also as ■a title of the
*nurt-ii of Mi-in Niir Muhainm.it ant Muham uad Arif of some place near Bhakhar. 1neau
m u r fd t aro scattered over the Thai.
' Go$ x
|S <SL
384
Hajipur, which had come into the family in this wise:—When Mifin
Nnr Muhammad was ruling in Sindh ho had espoused a sister of Mir
Nasir Kbfin, the Brahui Nawrfib, so when Miiiu Abdul Nabi fell on evil
times he sent bis youngest son, Fazl Ali, to Mir Nasir KlMn for pro
tection and the latter granted his guest a third of the income of H&jipur
for his maintenance. The Dajal and tho Llarrand tracts were then
under Brahui rule.
But the Sarai conquest of this territory may have been much older.
According to Mackenzie Kamtll Khfin Mirrfini was killed and succeeded
by one Nur Muhammad Sarai who, with GliuMm SIMb, a Kalhora
A b b d s s i, c a m e fr ^ m Umrkot in Sindh. Nur Muhammad enlarged the
boundaries of the tract lately under Mirrdni rule as far as Mahmdd Kot
on the south. He met the SMls on the Jhelum, pushed back the
Jaskdni Biloch on the north and took possession as far as Darya
Khdn Pollock dated Ghulam SIMh’s advent as late as 1767-8 A. D.,
when he dispossessed the Dora OMzi dynasty of the Derate*. But
Mackenzie believed that the. Sarai had held possession of the Sindh
before Dera Q M M - d e r their rule. This, he
observed, would reconcile the two accountsiin all points.except the name
of the first Sarai, GhuMm Sh4h, a name which does not appear to have
been transmitted as a title, after the manner of 0 M » Khfin, IsnMil
Khfin and Kamfil Khfin. The Saddozai undoubtedly conquered the
country in 1792 and, if GhuMm Shfih and Nur Muhammad only came
from Sindh in 1768, there would bo no room tor the Gtnar and Jaskfim
S BW e ° n t h . t ’ , e . r » a 17.2., Pollock that M.Wmmad
the Guiar was tho Ghfizi KIMn’s wazir, and that he incited the Sarais to
wrest tho southern Derajdt from his master, then a minor. This tho
Sarais did and then put Muhammad into power under themselves.
Tf this be correct, Muhammad must have held tho Sindh Sdgav country
from the Sarais, but the current version is that ho wrested it from
them armed with a sanad from Delhi, and his death at Sirliind lends
colour to this Btory.
The customary rule against cutting the hair has led to a story that
the founder of the Kalhora family was a disciple of Bdbd Nanak, and
there is a couplet which says
Sikh Sarai donon Bhai, Baba Ndnalc put bandi.
“ The Sikhs and the Sarais are both brothers, B&bdNdnak made them
his sons. Another account is that Adam Shdh, to keep up his attention
when at prayers, Used to tie himself by the hair to a beam, and wore
bis hair long so that it might bo useful for this purpose. Hence arose
t,he habit of never cutting tho hair. The Sarais are all 6 bids, and have
many followers iu Sindh. They tie their hair in a knot on the crown of
tlie bead instead of at the side of tho head us the Sikhs tie it. The
Sarai abjuro the use of tobacco. Tho head of the family still maintains
•tg dignity by sitting on a gaddi, and never rising whoever enters tho
roQUi Till the doath of Tfij Muhammad a pair of kettledrums were
always played whilst tho Miftn Sfihib remained upon the gaddi, and the
present MMn, who bears the title of Sbfih Nawdz KlMn, is still called
Sarkdr by the people.
c .g jj fem.-Ni. a saddler ; one who embroiders silk and tinsel on shoes,
Arab, sarnij, a saddler. Panjabi Duty,, p. 101 o.
■
e°ix
IM %L
Sardji—Sarera,.
S araji, an inhabitant of the Sara] or highlands of Rain and Mandi.

S arah, a U t got which claims Rajput origin. Its ancestor migrated from
Sahdranpur and lost status by marrying a Jiit- widow. Its is found m
J fn d .
S aranoia, fr. sarangi or sarangi, a player on the sarangi or fiddle, i anjabi
D ic ty p. 1016.
S abao, a Jdt tribe found in Jind. It worships ancestors, having bakhuhas*
at Ballamgarh, near a pond, where their jatheras or ancestors aia
worshipped at weddings.
S aras a very small caste or sub-caste f o u n d at Bamir in Patiala. l i n y
travel with merchandize on pack animals. Ih e y appear to bo found
also in Ferozepur in which district they work as labourers on roads, etc.
S a r a w a k , a c a m e l-d r iv e r . Panjabi Dicty., V. 1017. See Sarwdn.
«—* S u T obtomed 1
SiiTSPtsrxz
title of S .r t ir f or chieftain, whence the
name Sardwat or children of Sar (Sur).
In Gurgdon it is called Sdrot and holds 24 villages, including Hodal,
in that District.
Saraye, a Jdt clan (agricultural) found in Amritsar.
SABt d £ SS n t o t
Lahore Sarbdn=Baloch.
* Cf. Sarbhangi.
S aebuakqi (1) see under Nanga : (2) a synonym of A ghori : see under
^ Sanidsi: (3) Among the Clmhras, Sarbhangi appears to mean a pnest
o f some kind.
S akdi. See under Utmduzai.
S abdiye, a Jdt clan (agricultural) found in Amritsar.
S aheba S arehea, S arrahka, or in Amritsar S adAra. A low caste only
ronrrned from Kangra and the adjacent territories.! In Kdngpt they
are for the most part general labourers, and they specially scutch cotton
like the Penja or Dhunia of the plains and are also said to make stone
— ■— * A pnnsists of a I)it and*a pillar foimed of the earth dug out of it. As thero
a r ^ e r X tto n ^ fo o r t o g X r the word is commonly used in the plural. They
form a place^ prepared iu memory of and used for the, worship of departed ancestors .
Panjabi Dicty.. p. 82. ... ,
+ On»* jirronnt is that the title was cometTGCi by Akoav . , , .
I Hutchison say« the Rihiras are native to Bralimaur and the ‘ Serins to the outer lulls.
Chamto G a zetteer p1«3. Saveras, however, seen, U, bo found as far west as U.uara fer
B Molloy says that tho Karriis of that district are YOgardud by everybody hot t i n ' 1!
as a tribe of low origin, a view borue out by the fact that no tnbo wU marry with ihen
but Sareias : t>, £J. Q.ÎI, § Z8Z. But this account is irroeoncilablo with Wuco aaocouut <.
thelURsdhk.
I
■
G
°ix
W 386 . S a resa r— S a rw a n i.
&
mortars, bat they are likewise largely employed ia field-labour. They
are outcastes of much the same status as the ChamArs and almost
all of them aro Hindus. The correct spelling seems to be Sarahira.
Saresar, an ArAin clan (agricultural) found in Montgomery.
S abeuba, S aeewaba, a Jaini, a Jain devotee who wears a cloth ovor his
mouth to avoid inhalation of animalcule. P a n ja b i D ic ty ., p. 1018. Of.
S eoea.
S argana, a Muhammadan Jdf clan (agricultural) found in Montgomery.
Sakhani, a Mahtam clan (agricultural) found in Montgomery.
S abhabi, a Mahtam clan (agricultural) found in Montgomery.
Sabi K aeigab, a carpenter ( — ta r lih a n ) in Peshawar.
S aeIn. A group of the K eatbis. See also under Se(h.
S arlaii, a Jdt clan (agricultural) found in Multan.
S aboha, a RAjput tribe from which the Ghatwal J u^s of Rohtak claim
descent. C f. Saroiah.
S aboiah, (1) a Jatclan; (2) an AwAn clan, both agricultural, found in
Amritsar; (3) a tribe of RAjputs apparently extinct in the Punjab
as a separate tribe. Descent from it is claimed by the Dbillon and
Goraya Jata* by the Hinjra (<)t, Badechh and Dliindsa Ja(s,t and by
the PhularwAn RAjputa.§ A village in SiAlkot is, however,' owned by
baroah Rajputs.|| C f- Sarolia and Tak Seroah.
S abot, a tribe of JA(s, found in GurgaoD. See Sarawak
Sabbaka, a tribe found in Hazara which belongs to a race inhabiting ChibhAl,
or the hill country of Kashmir on the HazAra border, and, according
to Wace, akin to the samo othnic group as the Dhund, Satti, and
KharrAl of the same .tract. They are chiefly found in the AbbottAbAd
tahsil, where they are purely agricultural. They are all MusalmAn
and are probably quite distinct from the Sarera of the eastern hills.
S aRSAB, (1) a J it clau found in MultAn: (2) an ArAhi clan found in
Amritsar (both agricultural).
S abtoea ,literally (it is supposed) ‘ of diminished head.’ Tho son of aRAjput
by a maid-servant. Wee uudor ManhAs ulso. ■
Barwan, -awan, fern, -ani, a camel-driver. P a n j a b i D i c t y ., p. 1024.
Sakwani, a Pathau clan (agricultural) found in Amritsar.
S abwani,H a kathAn tribe, recognized by Ibbetson us akin to the Ghilzai
and Godi tribes of the Matt! branch of that race, it never rose to
prominence and is now hardly known in Afghanistan, but it Bottled
south of the LCini in Drahan and OhandhwAn m the northern part 0f
the tract immediately uuder the BulaimAn range. Weakeued by
leuda with the Stir, however, it was driven out of that territory into
* U i»t.
o f Bidtkot, p. 25. f U>„ p. 20. J Iu„ p. 27. § lb., p. 28. ||lb p 5« ~
The .Siirwini tribe must not bo confused wilb the 8arlmni branch of the'pathAns Ths
laune has of course nothing whatever to do with tarwdn, a camehnau.
yn
<SL
S a r m r — S a r w i. 387
Hindustan by the MiAn Khel. Sarwdni PatMns are now to be found
in tho Punjab, e. g. in Gurddspur, in which district they are styled
Maleria* and give tho following account of their origin : —They claim
descent from Slidh Hussain, who was driven from Ghor in the time of
Walih bin Abdul-mulk bin Mirwan Hajdj bin Yusaf Saqfi who
overran the country. Shdh Hussain took refuge with Shaikh Butan
(Baitan), the son of Iydz Abdur-rashfd. His pedigree is given
in the H u ja m a -u l-a n sa b , a history of Afghanistan, and traces his descent
to Nodh through Babram ibn Shansab, the ancestor of Shahab-ud-diu,
Ghori.
Slidh Hussain fell in love with Mato, the dauglitor of Shaikh Butan,
who sent one Kagdur to enquire into Shdh Hussain’s antecedents in
his native land. This Kagdur did and finding out all the facts as
to his ancestry returned home, but, before informing tho Shaikh, ho
wont to Shah Hussain and exacted from him a promise that he would
marry Mati his own daughter first. In consequence Shdh Hussaia
Gret marriod Mati and then Matu, the Shaikh’s daughter. She shortly
aftor ‘mve birth to a son who wasnamed Gilzai, the son of a concealed or
secret birth, gil meaning a thief. The son of Mati was named Sarwdni
and Matu’s second son, Ibrahim, was nick-named Lodhi. ThusLodhi,
Ghilzai aud Sarwdni were the sons of the same father.
The tribe was probably given to fire-worship, but was converted
in tho time of Ali. Tho Sarwdni’s are Sunnis in the Punjab, but are
said to be Shias also in Persia.
The social observances of the Sarwdni do not differ in any material
respects from those of other Muhammadan tribes of similar status.
After the betrothal, Rs. 11 are given by the parents of the boy
to those of tho girl in the morning after the date of tho marriage has
been fixed. The fixing of the date is called gaiu fh p a w (lit. ‘ to knot
a thread’). Tho gift is called m ith i ra leib i or ‘ sweet dish’ and is
intended for the girl’s jh o li or purse, as pin-money.
Tho g o t h i n d l a used to bo celebrated, but it is said to be now obsolete.
It consisted in the women of the boy’s family eating with the bride.
This ceremony was meant to admit tlio wife into the husband’s family.
The women of the family sat down and ato from one dish with the
bride. A wife does not monfcion her husband's name, nor those of his
elder male relatives.
S arwar, a Jilt clan (agricultural) found in Multdu.
S arwaudia.—One of the Be-nawd or irregular Isldmic orders, and ‘ followers
of Hasan Bdsri of Bdsra near Baghdad. They worship seated, chant
ing at short intervals and in measured tones the word A lld h u , which is
articulated with a suppressed breath aud as if ejaculated by a powerful
effort. The devotee often faints with the exertion.’ See S ahkwakdia.
Sarwaria, a follower of Saklii Sarwar: see Sultdnia.
S arwarke, a Kharral clan (agricultural) found in Montgomery.
S arwI, a Jat clan (agricultural) found in Mulldn.
* The term Malerin is said to be derived from Miller Kotia, the Stale to Iho |»ou(h of
Ludhiana which is ruled by a Pnthdu family.
|1| gg3 S a ta r d a r i— S a tn a m i.
. <SL■
S atabdabi, a Sayyid clan (agricultural) found in Amritsar.
S ategrah, a JAt clan (agricultural) found in Amritsar.
S athand (1) an Arfiin clan and (2) a Kamboli clan (both agricultural)
found in Amritsar,
S aidae, a term of unknown origin. The hill people of Sirmur, especially
those of the trans-Giri country, are divided into two great factions
called Sathar and Pdsar, who are believed to be the descendants of the
P&ndavas and Kauravas or of their followers and disciples. These
factions do not intermarry with each othor, nor do thoy care to eat and
smoke together, indeed until quite recently they were at fend with each
other. Though open fights have long since ceased to occur yet the old
enmity still subsists. Neither faction has any leader. "Formerly all the
people of a b h oj, or group of hamlets, belonged to one and the same
faction but owing to the advance of civilization this principle is not
now strictly adhered to, though generally speaking the villages and
Ichels (clans) observe this rule though there are numerous exceptions.
Even the rule against eating and smoking together has almost
disappeared. The menials o f a village belong to the faction of their
landholders. Immigrants from a village where people belong to the
other faction generally attach themselves to the faction of the people of
their new abode, but they are not compelled to do so and this freedom
seems to liavo led to the bh ojes being divided between the two factions.
Besides this division there are smaller parties in every place or clan
but they are not established factions. They rise and sink as their
founders or leaders rise and sink. These small cliques are both
individual and collective.
S athaR, a Jdt clan (agricultural) found in Multan.
S atuaii, an Attain clan (agricultural) found in Amritsar.
S ati. See Satti.

S atiab, a Jdt tribe : Punjab Census R ep ., 1912, § 585.
SaTHaMI, -Ia, a class of Hindu devotees. S a tn d m literally means ‘ the
true name"'. It was the initiatory word given by Ram Singh Kiika to his
disciples, but the Kukas never appear to have been so called.* The
SatnAmis of the Central Provinces are said to be an offshoot of tho Rai-
dfisi ChamArs. But they may have a much higher origin, for in the
15th year of the reign of Anrangzeb (1675), wo find the SatnAmis or
Mundihs mentioned and tho chroniclet eays:—“ It is cause for wonder
that a gang of bloody, miserable rebels, goldsmiths, carpenters, sweep-
er.s, tanners, and other ignoble beings, braggarts and fools of all des
criptions, should become so puffed up with vainglory as to cast them*
* It is not quite clear who the SatnSmis of our census returns aro. Any Sikh may bo called
a SatnAnii, or thoy may bo DiwAnae, or they may belong to the sect of Satnitrais of
OhaUisgarh, who form so conspicuous a feature in the religion of tho Central Provinces
j. Thete last wore founded in tho beginning of the century by a ChamAr called GhAzidia and
|,p son BAUikdis, the namoa of both of whom appear in our returns. But it is to benoted
timi none of those who have returned “ OhamAr" as their religion liavo catered any of
these names as representing their sect. The Satnimis of the Central Provinces are describ
ed as Unitarians and ure said to pay excessivo reverence to their gurus : E. D, M.
+ M u 'd t i r - i - A l u M ji r i , Elliot’s H i s t o r y o f In d ia , V II, p. IS5.
■
e°ix
m
.vS^y ' '
Satraula—Satti. S89
selves headlong into the pit of self-destruction. This is how it came to

pass. A malignant set of peoplo, inhabitants of Mewdt, collected sud
denly as white ants spring from the ground or locusts descend from the
skies. It is affirmed that these people considered themselves immortal;
sevonty lives was the reward promised to every one of them who fell in
action. A body of about 5,000 had collected in the neighbourhood of
Ndrnaul, and were in open rebellion. Cities and districts were plun
dered.” The emperor was obliged to take the field against them in
person.
The insurgents showed a bold front and though totally unprovided
with implements of war made good use of what arms they had, and the
people of Hind have called this battle M alinbharat on account of the
great slaughter of elephants which occurred. After a desperate strug
gle tlie rebels broke and fled but were pursued with great slaughter. The
M untakhab-ul L u ld b describes the Satniimis as men who dressed like
devotees but carried on petty trade an 1 agriculture. They were not
allowed to acquire wealth in any but a lawful calling and would not
submit to oppression at the hands of authority. Their rising began
with a squabble between a Satn&mi and a man who was keeping watch
over the harvest, probably an appraiser. The shikkdar’s forces were
overpowered and even the fa u jd d r of Ndrnaul was defeated and slain
and the town fell into the hands of the rebels, who proceeded ,fo collect
taxes from villages and establish posts of their own. Swords, arrows
and oven musket-balls were said to have no effect on them and they
wore credited with magical powers and witchcraft. Their wooden
men wero supposed to form an advance guard mounted on magic horses
made of wood.*
The Satmrini sadhs, found in Rohtnk, are described as a sect of free-
thinking Jd^s, founded by one Noe D&s of Farrukhabdd, They observe
no ceremonies even in the disposal of the dond, but it is said chat they
used in that district (and still use in Jaipur) to set a corpse up against
some tree in the jungle and leave it to be devoured by wild animals.
Hut thev now burn it without ceromony and observe no" annual or other
rites. Tho ashes are not taken to Hardwdr. Sometimes the body is
throwu into the Jumna or Ganges. At weddings they sing a song of
their own, and make tho pair walk round the chair seven rimes, but a
Brahmau only attends if the marriage is with a non-Sddh. Jits will
eat from their hands, but they eat only from a Sddh’s hand, without
distinction of caste among themselves. They do not smoko tobaoco.
The Sddlis of Rohtak are chiefly Japs and Birinas. On the last day but
two of PliAgan at the villago of Mirzapur Khori and once each new
moon they eat together. They keep the ch oti but wear no ja n eo , and
have no ceremonies when tho head is first shaved.t
The methods of burial look like a revival of primitive usages.
S ateapla, a sept of Rajputs, closely akin to tho J atus.
Satt,1.—Tho largest and most important of the hill tribes in Rawalpindi.

They occupy the hills in the Murree tahsil, south of the Dhunds," and
. also those in the north-west corner of Kahfita tahsil, including the
* Elliot, o p . c i t t> p. 2})*,
tiUohtak G a z e t t e e r , 19X0, p, 60.
®) , §L
390' Satw cihan— S a ya d .
Narrnr mountain. Probably of the same origin as tho Dhunds, who

pretend to look down on them, they are similar to them in physique
and general characteristics, but are distinctly of a superior class.
They make excellent soldiers. The Dhunds’ theory of the Satti is that
they are descendants of ono Kalu Rai, a Dhutid, by a slave-girl. Her
son was born at the foot of the Narrar hill and abandoned by his
parents, who had lost their way, and found thre^ days later by a fabu
lous Brahman who called him sa t or penance—whence Satti. This
genealogy is of course repudiated by the Sattis and they are generally
accepted as sahu or ‘ gentle.’ In sincerity and general character they
are distinctly superior to the Dhunds. Tribal feeling is stronger among
them than it is with the Dhunds and they look up to their headmen
more. According to Cracroft they claim descent from Naushirwdn,
possibly a way of saying that they are of Iranian extraction.
S atwahan, a Jdt clan (agricultural) found in Multan.
S (?), an ancient Jdt tribe found in Gurgaon. It is said that—« The
a d n a n
Saunan and Tevitd Jd$s are two groups winch were formed of the
issue of Jadun Rajputs and women of lower castes.” The Tevita appear
to be the Tewatiya.
S aonch, a Jdt tribe which claims descent lrom llan Singh, a Chauhdn
Rdjpnt, wiio lost status by marrying a wife of another tribe. They are
found in the Bdwal n izd m a t of Jind.
S auba-P atia, a worshipper of Surya, the Sun-god.
S aueia, or Dasauria, a class of Brahman exorcists: see p. 140 of Vol. II.
S awag a small tribe in the Leiah tahsil of Mianwdli, claiming to be an
offshoot of the Kliokhars. One Midn Sagoh, of that tribe, loft Hdjipur
in Dera Ghdzi Khdn and settlod as a hermit on the east bank of the
Indus. One of the Mirrdni Balocli rulors to test him bade him subdue
a tiger. He did so and earned the title of sin h -v a g , ‘ tiger-rein,’ by his
aot— whence his descendants aro called Sawag. The Sawags bear the
title of Mian, and havo been licensed by the Midn of Saroi, who is a
Shia, to admit m u rid s or disciples. The Sawag were once almost
exterminated by the Hot Baloch. Marriages are usually adult and
arranged within the tribe, but intermarriage with Jats is permitted.
The Sawag do not cut the hair in any way.
S aWALAU, an Ardm clan (agricultural) found in Amritsar.
S awkea, a Muhammadan Jdt clan (agricultural) fouud in Montgomery.
S awne, a Malitam elan (agricultural) found in Montgomery,
S ayad or, more correctly, Sayyid.—The true Sayads aro the descendants of
Ali, the son-in-law of Muhammad, and, strictly speaking, the word
includes only those descended from him by Fdtiina, Muhammad’s
daughter. But tlioro are IJlavi Saiy.mls. who are said to be descended
through other wives. (JurTTonsus Tables show about a quarter o f
a million Sayads in the Punjab and North-West Frontier P r o v in c e s
but it is impossible to say how many ol these are o f true Sayad stock’
Certainly, an immense number of those returned as such have no reai
claim to the title. The saying is, “ Last year I was a Juldha j this year
m &
T h e S a yad s. * .391
I atu a Shaikh; next year, if prices rise, I shall be a Sayad; ” and, if
“ generation ” be substituted for “ year,” the process is sufficiently com
mon. The Sayads are found scattered throughout these Provinces. In
the eastern half of the Punjab they form a comparatively small element
in tho population, except in Delhi itself. These men for the most part
came in with the Muhammadan conquerors or under their dynasties, and
were granted lauds or revenue which their descendants still hold and
enjoy. The B&ra SaVtddt of the Jumna-Uanges dodb, with whom many
of theso Eastern iSayads are connected, enjoyed considerable political
importance during the latter days of the Mughal empire. But directly
i tho meridian of Lahore is passed, the Sayads form a markedly larger
portion of tho population, being largest of all on the Pat.lnin frontier
nud in tho Salt liange tract, and only slightly smaller on the lower
Indus. Many of the Patluin tribes, such as the Bangash of Kohtit and
the Mishwdni, claim Sayad origin. The apostles who completed the
conversion of tho Pa(h4ns to Islflm woro called SayadB, if they came
from tho west, and Shaikhs if from the east, and it is probably to the
descendants of the former, and to false claims to Sayad origin set up
most commonly in a wholly Musalmau tract, that the largo number of
Sayads in the north-west is due. At tho same time the Baloch,* who
were originally Shias and were called “ the friends of Ali,” reverence
and respect Sayads far more than do those bigoted Sunnis the Papinius j
and yet Sayads are more numerous among tho latter than among tlio
former. Tho Sayads of Kdg&n who came into Haz&ra with Sayad Jalfi.1
Baba hold the wholo of the Kdg&n valley, and those of the Multiin
district who occupy a prominent position will be found described at
length in Hoe’s S ettlem en t R ep o r t. Sayadst and other holy men hold
the frontier races in an abject state of bondage. The Sayad is, no less
than tho Brahman, a laud-owner and cultivator on a large scale.
Indeed, while tho Brahman is by birth a priest, or at the least a Lovite,
the Sayad as such, is neither;' though ho makes use of his supposed
saintliness, at any rato in the west of the Punjab, to compel offerings
to which the ordinances of his religion give him no sort of claim. Tho
Sayad of Kariial is thus described in Ibbetson’s (settlem ent R ep ort ;
“ The Sayad is emphatically the worst cultivator 1 kuow. Lazy, thriit-
less, aud intousely ignorant and conceited, he will not dig till driven to
it by the fear of starvation, and thinks that his holy descent should save
bis brow from tho need of sweating. At the best be has no cattle, he has
no capital, aud be grinds down his tenants to the utmost. At tho worst
he is equally poor, dirty, and holy. He is the worst reVenuo-payor in
* In Dora Ismail Kliin where the number of Sayads is considerable, they have as usual
selected tho pleasantest pails o£ tho district for their residence. They abound in the
fat villages of tho ltug-Taharpur tract. They own all tho rich villages forming tho northern
portion of the lihakkar Kachi, known after them as the S a y a d & t JJmai. They uro
tolerably numerous all through tho lihakkar Kachi, generally holding an inlluonlial
position. Tho proportion of Sayads in the Leiah Kachi is much the same as iu lihakkar,
but thero are fewer well-to-do men among them, and their general position is weaker.
Iu tho Thai and in the Daman, where life is comparatively hard, the proportion of
(Sayads is generally small. Tho lands held by them were generally acquired by grants
from old Balocli rulors, and to a less client by gills from individual t a w n i d d r s . j»uyads
own very few villages in tbe Pathiiu tracts.
t Among the 1’aUians of Swiii and Dtr the Sayyids, owing to their largo number und
varying circumstances, are not. as such, given precedence oTcr uthoi spiritual denomi
nations, but a Sayyid who becomes prominent as u religious man lakes precedence
over oilier religious denominations.
r
f(fj
\ strawy a / K, ^.A_^ I
x '~J-'^'>'’ gg2 S a y a d d ivision s.
the district; for to him a lighter assessment only means greater sloth.”
Mr. Thorburn thus describes the Sayads of Bannu :—
“ As a rule the flayads are laud-owners, not tenants, and bad, lazy, land-owners they make
too X In learning, general intelligence, and even in Bpoech and appearance, they are
hardly distinguishable from tho Patbins or Jats amongst whom thoy live. Here and there
certainly honourable exceptions are to be found. The way the lands now held by them were
originally acquired was in most cases by gift. Though many of them still exercise
considerable induence, their hold as a class on the people at large is much weaker than it
was”thirty years a"0 The struggle for existence caused by the increaso of population since
annexation has knocked much of tho awful reverence the Pathan z e m i n d a r used to feel
towards holy men in general out of him. He now views most matters from rather a hard
worldly than a superstitious standpoint. Many a family or community would now cancel the
n-oAqfral dee(i of gift under which some Sayad s brood enjoys a fat inheritance. But for
tho criminal consequences which would ensue from turning them out nock and crop, tho
spiritual consequences would be risked willingly enough.
In Aftfh&nist&n tho Sayads have much of tho commerce in their

hands as their holy character allows them to pass unarmed whore
other Pathins would infallibly be murdered. Even the Baloch do not
love the Bayad : they say, “ May God not give kingship to Sayads and
m u lla h s ” Tho Sayads, as a rule, follow the Muhammadan law of inheri
tance, and do not give their daughters to other than Sayads But in
the villages of the east many of them have adopted the tribal customs
of their neighbours, while in the west the Hindu prejudice against
widow-marriage has in many cases extended to them.
D iv is io n s o f th e S a y a d s . — T h e Punjab Sayads are primarily divided
into • Hasani descended from Hasan and Husaini descended from Husain,
the sons of A li; Hasan-Husaini, the descendants of Abdul Qadir JilAni,
who sprang from an intermarriage between the two branches ; Ulavi
descended f r b t n Ali by other wives than Fdtima; and Zaidi who are
descended from Zaid Shahid, a grandson of Husain. But they also have
a second set of divisions named after the places whence their ancestors
came. Thus the descendants of Abdul QAdir are often known as
Jiklni: so the Gardezi or Baglid&di* Sayads are an important branch of
the Hasainis, and once owned a large portion of the Sarai Sidhu tahsil
of Mult&u, while the Zaidis are said to be a branch of the Gardozis.
The Bukh&ri Sayads seem to be of the Husaini section. The Sayads
of the Western Plains are chiefly BukMrit and Husaini; the GiHni
Sayads are found chiefly in the centre of the Punjab and the Salt Range
and western sab-montane, the Shir&zi in Jheluin and Sh&hpur, tho
Jafiri in Gujr&t, the Husaini in Jheluin, the Bakkari in Kawalpindi,
and the Maskaidi iu tho Salt Range tract. The Sayads of Ludhid.na
are either Bukhari or Sabazddri, the latter being the more numorous.
Sabazd&r is a town in Persia. The Sabazddri are descendants of
Moses, one of the 12 im a m s. They are usually endogainous, but
if they cannot find a suitable match in their own group they seek
one from the Bukhfiri. Widow remarriage is deprecated but not
prohibited.
* To a Bukh&ri 8 ayyid and othere BaUila owed its reputation for learning. His tomb still
in the quarter still occupied by his descendants. Ho nourished tu tho time of
Anr inESob and later, under P u rukhsiAr, Savyid Muhammad Kazl JiUni foun iod a col logo*n
the town, but it was destroyed by Banda and the town lost Us reputation for piety as well
8 3 1 shaiSf Jdadr-ud-Din Baghdadi has a shrine at Masinian in Gurdaspur. Gurdispur

Q a tc ttc er, p. 63.
’ eo5 x
|I| <SL
The Bara S a 'd d at. 393
-HUw fn âe immediate ancestor of tlie Bagdadi Savyids was

a o 'jl ’ Wh0 founde<3 a village, Baghdad, at the commencement of
the bidhnai reach in Kabirwala tahsil. His shrine is still the scene
ot a considerable fair in August. His family is also known as Hasan-
Husami or Jddni, as is that of the Sayyids of Musa Pdk Shahfd, son of
ohaikli Jahan Bakhsh or Muhammad Ghaus, who was 10th in descent
irom Abdul Qadir Jiluni and migrated from Baghdad to (Jck in the
middle of tho 15th century.
T h e B a r a S a ’d dat.
The origin of the Sa’ddat-i-Bhra or Baliira is assigned to the Snvyid
Abul-Farah Waaiti, son of Sayyid Da’ud or Sayyid Husain, who came
to Ghazni from Wfcnt at the invitation of Mahmud of Ghazni in 389 U
He had four sons who settled in Clihat-Banur (now in Patiala), and
other villages iu that part. These four sous founded as many clans,
v iz., the Chhatrodi, Kondliwdl, Thheupuri and Jajnori—from the names
of the village assigned to each. Some of their descendants settled in
Delhi, but some of those again left the court to live on their estates,
owing to their love of sport, and their present seats date from 600 or
601 H. The Sayyids who remained at the capital were called sk a h r-
tca la and those who lived outside were called bd hirw d la or bdhira
whence Bhra. When encamped with the emperors the Sayyid or
sird d r of each camp had his p a lw a l or countersign, and in after times
those words began to be used iu jest and applied to the mon of
particular villages, so that every village is now hold by a group which
has its own nick-name.
Tho nicknames of the clan of each village or baali are given
below*:—
°S B a s ti. N ic k n a m e .
Sanbhalhera ............ . ... K a f a n d o z or sower of shrouds
Mojhara.............................. Confectioner.
Miranpnr ... ... ... Shoep-butcher.
Kethorah ..................... Butcher.
Tandhera ............. ... Bhutni (she-:Ao3t).
Khojerah ..................... Ghost.
Kukroli.............................. Dog.
Behfa ................... . ... Ckamir.
Morns ... ,,, ... ... Oainel.
.TatwArA.............................. Pig.
Nagla .............................. Barber.
JAnsaih.............................. Chirimdr or bird-killer.
Chitora.............................. Comic.
^,'ii4’ ...................................
Jaau .............................. l ar,Tivc (ec,ttcr of filass or P°bblos 10 Ornaments) •
c lt or oilman.
Tasang.............................. I)dm.
Sa'arphr.............................. Chutiya (fool).
Ghalibpur ..................... He.ass.
®®dipur.............................. Sho-ass.
Kelaodah ..................... Kanira (greon grocor).
Bahari ... ..................... Goldsmith.
BahAdarpur ..................... K u n g a r or rustic.1
Bilaspur ..................... K h w n r a . f
c'u,r,‘ ..................... KhmMgar (bow makev)or one whocolours bows.
oaudhawah ..................... DAr-ul-HimAqat (house offoolishness).
• ®ai<! 1° bu among the Aw*as, M„nn,

Kaul as ,donkl.;?. and rhag, a cheat, but these aio taken by P. Han Kishou
AAuiaa low alatua, and apparently as eub-cuatcu.
TMill pecker.
■Goi x
(® <SL
394 S e g a f— S ekh u .
N a m e o f E a s ti. N ic k n a m e .
Pimbora.................................. ......
Sarai ......................................Bathydra.
Ohuriyala ... ... ... M a n i h a r *
Taasar .................................. Sweeper.
Sakrera............. H« ... Owl.
Muzaffamagar....................... Eunuch.
These names may possibly bo relics of a system of initiation into

the degrees of a secret order, and in Turkey they are paralleled in
the order of the Maulavis, in which the novice is called the scullion,
and so on. Such degrees were known to the Assassins, and their 6tli
degree was that of the Mukallabi or ‘ dog-like’, who sought out
subjocts fit for conversion for tho missionaries {d a is), as hounds run
down game for the huntsman.! Tho explanation that the names were
originally pass-words appears to lend support to this theory.
The Sayyids of Kurram are Shias and divided into four branches,
viz. the Fakhr-i-Alara Kaul of Kirmdn, the Mir Ibrahim Kaul of
Ahmadzai, the Sayyid Ishdq family of Mahura and the L&la Gul
Kaul of Kharldchi. The first two are attached to the Saragalla
branch of the Taxis and the last two to the Chatdai branch. The head
of the branch of the Fakhr-i-Alam is Mir Akbar Tirfihi whose followers
are designated Mfdn Murids or the Ting Gundi—the ‘ firm faction ’ ;
while the other three families and the other branch of the Fakhr-i-Alam
constitute the Drewandi or triad group and their followers are styled
8ust Gundi or *loose faction.’
It is unusual to find low castes making free with th6 terin Sayyid
as they do with that of Shaikh, but the Dums or MIrdsis, though not
ranked as s h a r if in Moslem society, arrogate that term to themselves
and aspire to the title of Mir.
SfiOAB, a J d t c la n (a g r ic u lt u r a l) f o u n d in M u ltd n .
S eqeah, a J d t o la u (a g r io tu ra l) f o u n d in M ult-fin.
S ehi, a J a t c la n (a g r ic u lt u r a l) f o u n d in M u ltfin .
S eho, a M u h a m m a d a n J d t t r ib e f o u n d in M o n t g o m e r y .
§ ekan, a J&t c la n (a g r ic u lt u r a l) f o u n d in A m r it s a r .
S ekuu, a J&t tribe found in Amritsar, Ludhidna,. Jind, etc. In Gujrdn-

wdla where they hold 20 villages, they are described as Rdjputs,
claiming descent from Pewar, through an eponym Sekhu, whose great-
grandsons, llarnbu, I’rithu and Chahar, came to that district 17
generations ago from the Mdlwa country. They intermarry with all
other tribes except tho *Gonds and Bals,’ which they claim as sub
divisions of their own. They never enjoyed any political importance,
but one or two were notorious robbers till about 1794.
In Ludbidna however they claim descent from Tej Pfil. Ho had
4 sons, of whom Sadlakhan and Lakhan were twins. The former
resembled a serpent. Their mother took thorn with her to a cotton
field and seated Lakhan on a cot and Sadlakhan on the ground.
* Bangle maker.
f You flaunnor’a M i l l , o f t h e A s s a s s in s , p E8,
IP §L
Selthn—Seoni. 395
While she was picking cotton two travellers arrived, and seeing
Sadlabhan beneath Lakban’s cot they killed him with a spear. When
their mother returned and sought Lakhan, she found that he too was
dead, so both were boried at one place. Diwun Singh, one of their
kinsmen saw them in a dream so they were regarded as martyrs,
and a m a tt was built at Chhapp&r to commemorate their death on the
spot where an annual fair is now held. After a marriage this tribe
worships (die m a tt and plays with twigs. A sih ra is also offered. The
bridegroom’s forehead is marked with the blood of a goat’s ear. The
offerings of the m a ri are given to Brahmans. But in Jind they are
said to have a ja jh c r a , ono B.1M Mohan, who is described as a sidh.
He used to watch’his cattle at night in a jungle near Sangnir, resting
his chin upon a stick. But once sleep overcame him and a gang of
robbers detected this and stolo bis cattle. They killed his dog when
it barked, but ho awoko and began to fight with them. They cut off
his head, but his headless body reached Sangriir town and so ho was
considered a sidh. The tribesmen worship him at weddings and distri-
bute ch a p atis. cakes and porridge among the poor. His shrine, callei
m ath , stands where he fell. They also offer the beestings of a cow or
buffalo on Monday and light a lamp at the Diwd.li there and present
a bheli, or piece of coarse sugar, at a ohild’s birth. The Sekliu are also
called Sekbon or apparently Shekhon.
A branch of tlio Seklm, called Sekhuke, has a sid h called BAbd
Parmanand, whose m ath is at Sangrur outside the Nabha gate. It
is said that the BdM usod to graze cattle m a jungle and once some
boys and men followed him there, calling him a mad man, whereupon
he told them to bring two cotton wicks which be put m his eyes and
bade them look at them attentively. They did so and sa w them bu™l“S
like lamps The fame of this made him a sidh. He is said to have
been buried alive in a sam adhi. They offer the first milk on Sundays and
Bweetmeat at weddings and worship him at the Diwuli.
S ekpn, a Hindu Jut clan (agricultural) found in Montgomery.
S emi, a clan (agricultural) found in MultAn.
S enoa a class of men who had a peculiar instinct for discovering old wells.
Ferozepur S ett. flsp., I860, p. 18. C f.s e n g h a , one who tells about
buried treasure: P a n ja b i D ic ty , p. 1036. C f. also Sangh, sin gh .
S eni, a J&t clan (agricultural) found in M u ltiin .
SratSRAL, a tribe of RAjput status found in Attack. It ranks high as it is

said to receive daughters from the Alpi&ls and Guebas.
S eoni, a section of tho Khatris. It had tile management of the country

round BajwAra* in HoshiArpur under the. Mughals up to Sikh times.
It venerates three persons, Bib a Chanat, Alii Jalli 'p a foh d a n i. and
Jhagrtl Nai. Chanat or Khidarfa Brahman was the p a rolu t o\ the
♦But the office of Qiintingo of Bojwfcra was hold by a family of Jfroih h'hntra . aeo
under Q&utingo.
■Goi x
t il » ....
<5L
* S96 8 e p i —-S e ti.
Seoni and Alii Jalli was his wifo. Onco upon a time a bridal procession
left tlio bride’s trousseau behind and he went back to fetch it, but
the procession, fearful of letting the propitious hour go by, went on
without waiting for him, leaving the barber to bring him on. The bar
ber soothed bis anger for the time being, but he declined to act as their
priest any longer and handed that office over to his daughter’s descen
dants who were Charaun Brahmans. He bade them however worship
(or propitiate ?) him at weddings, with Jhfigra Nai who had prevented
him from cursing them. Alii Jalli became s a ti when he died, 8 0 she is
worshipped too. The Bdba’s temple is near K&lowdl. All three always
get a share of all charitable gifts. The Seoni boast that they have
never had a widow of their own commit sa ti, ill-treated a daughter or
committed female infanticide.
S epi, fr. sep , service rendered to the village community. The s e p i or g h a ir

m u ld zim are those who work for all, not for any one in particular,
except in so far as they may be attached to a special sep or to a number.
They do agricultural work. They are the Kumhdr, Chuhra or k h a krob,
scavenger, sweeper or field labourer, and Mochi. Besides specific
payment for any work they do they get certain payments and allowances
in pice and in a share of the produce. _ P a n ja b i D i d y . , p. 1036.
Pririfeep* thus distinguishes between the s e p i and the kartnn in Si&lko^
" The position and perquisites of village servants have been defined.
The carpenter, blacksmith and potter are paid in grain at fixed though
varying rates. The barber and washerman by a rate on ploughs and
wells in the Charkhari; elsewhere in grain. They are called k u m in ,
in contradistinction to the Chuhras or sweepers and Cham&rs who
supply the leather, and do all menial offices, and are termed s e p is .
Bazar dues or d h a rt are not levied in these days ; but th d n a p a ti, a fee
of Pm. 1, is the right of Brahmans and village bards (Mirdsis) on
occasion of marriages. Sometimes house rent at the rate of 8 aunas a
house is taken by tho za m in d d rs. All other dues and cesses exacted
in Sikh times have been now abandoned.”
S er, a Gujar clan (agricultural) found in Amritsar.
SlRAH, a Jdt °lan (agricultural) found iu Multdn. .
SsaAf Rajputs, (1) a branch of the Bhapi Rajput a whose ancestor Serai
settled in H&fizftb&d, whore they founded several v illa g e s . They a r e
also found in Siulkot; (2)—or Sirai, a native of Sindh, especially
northern Sindh. See Sarai.
S eth, fem. Seyhan, -a?ii (I) a wholesale merchant or banker, (2) a title
applied generally to Pdrsis, M&rwdris and others, (8) a section of the
Khatris : c f. P a n ja b i D i d y ., p. 1037. Fr. Sanskr. a re?th in , ‘ a man of
Consequence or president of a guild.’ Tho authors of the V edic la d e n
appear to connect it with s r i, ‘ prosperity ’ : II, pp. 402-3. But it may
be connected with sron i , a line or row whence probably S arin. ^
S et! a J6t clau (agricultural) found in Multiin.
* fliilko* S e t t l e m e n t R ep ort, 1865, § 897.

IS
\% 7s----- ^ y §L
S ety a h — S ew d p a n th i, 897
S etvah, an Ardfn clan (agricultural) found in Amritsar,
S eora, a f a q i r o i the Jain sect: c f. Sareuea, and seori, offerings to Brahmans

and Sayyids : Karnffl. P a n ja b i P i e t y ., p. 1039.
S ewa dar, a bard: a f a q i r ora Brahman, who levies contributions on

individuals and ceases not to worry them till paymont is made : P a n ja b i
P ie t y ., p. 1037.
S ewak, see Rdthi. The word seioah, scoh means a servant, worshipper
votary or disciple ; P a n ja b i P ie t y ., p. 1037.
S ewak Darya—River worship is common in the south-western Punjab

and the priests of this cult are known as Thakkars. They believe
in Daryd SAhib and pray to him for all they want. In the matter
of customs and ceremonies, they differ little from other Hindus. The
corresponding cult in tlio eastern Punjab is that of Khizr Pir, who is
worshipped equally by Hindus and Muhammadans, as the water spirit.
The worship of Zinda Kalidna is connected in some way with river
worship; indeed some maintain that Darya Sdhib was a ch ela of Zinda
Kalidna, while others hold that Zinda Pir was a personification of the.
river god, Darya Sahib. The largest number of river worshippers is
found in Multdu.
S ewapantin, a Sikh sect. Guru Tegh Bahadur had a personal follower,
one Kanhnyd Ldl a Dhamman* Khatri of Sodhrd in Gujrdnwdla.
Originally an officer in the service of the Mughals, ho became a drawer
of water to tho Guru’s horses and to all with him and a menial at his
table day and night. The Guru taught him and invested him with the
s e ll and to p i. On Guru Tegh Bahddur’s death Kanhayd Ldl remained
in Govind Singh’s sarvico and was with him at the siege of Anandpur.
One day he heard sora6 one say : “ 0 heart, love God,” and accord
ingly in the battle that ensued ho gave water to the wounded on either
side, justifying his act by a Sikh text. From his personal service
(smvd) or more probably from Sowd, ltdm, his first disoiplo, his followers
are called Sowa-panthis: but in Amritsar they are known as Adan-
Sliahfs, from A'dan Shdh, another disciple of Kanhayd Ldl, and “ a
rich banker who devoted his wealth and leisure to the propagation
of their doctrines.”! Their charity to travellers and persons in distress
is proverbial. Kanhayd Ldl is said to have been commissioned by
Guru Govind Singh to preach Sikhism in the south-west and he founded
liis first d h a rm sa la in the Thai or steppe of tho Sind Sdgar Dodb.
His followers are mainly Khatris and Aroras of that tract and the
disciples are styled Ndnak-Shdhis, make ropes for a livelihood, refus
ing all alms and oblations.J Some Sewapauthis are said to shave,
others not. They are celibate and eat and share property together.
Flesh, liquor and hemp are avoided. Their dreas is white. Maoauliffe
describes them as an orthodox and honourable sect who live by honest
labour.
i *(if°r tho moaninfi of Dliamraan seo Punjab Conan* R*;>„ 1912, § 684. It appear* to
je tne same word a* Dh&mau or Dhiman (' wise ’), a sub-ca :le of tho L-rbir- I’arkhAu*.
.. T Macauliffe, Sikh lU lig io n , V, 174,
j Maclogan, § 108 .
■
G
°ix
S08 S ew arah — S hah id .
Another version is that Sdnwal Shah was the grandson of one Some
Shah, a Cbawala Aroya of Dera Ismail Khan who was treasurer
{shah) to Guru Arjan.
S ewakau, a Jat clan (agricultural) found in Multan.
S ewaei, a jat clan (agricultural) found in Amritsar.
S hafja, one of the four great schools of doctrine of the Sunni Muhammdans.
Described by Mr. Maclagan as “ founded by Muhammad-ibn-Idris-ash-
Shd.fi (died A.D. 81G), though found more generally in North Africa,
Arabia, Ceylon, and the Malay Peninsula, but also not uncommon in
Northern India. The founder of the sect was noted for his opposition
to the scholastic divines and drew a distinction between the funda
mental traditions and others. In practice, however, the difference
between his school and that of the Hdnifis is mainly that in prayer
the former place their hands on their breasts, and tlio latter on their
navel. Im&m Shdfi is also said to have declared the alligator to be
lawful food (h a ld l) . ” Three hundred persons who returned their
religion as Sdnsx for this reason gave their sect as SMfi in 1891. See
also Kehal. .
Shah, fern. Sb&hnf, (1) a rich merchant, usurer, banker, trader, etc.; (2) a
title assumed by certain orders of f a q i r s , and especially by Sayyids ;
(3) a king. In tlio Punjab the word is used in the sense of financial
overlord and a cultivator speaks of his shah as his banker apd master.
C f. the proverb Shdh bin f a t n a h in , gu ru bin g a t n a h in , ‘ No credit
without a shah and no salvation without a g u r u ,’ See P a n ja b i D ic ty .,
p. 1039. The word is possibly connected with S ahu.
S hahbasi, a n a g r ic u lt u r a l c la n f o u n d in S h fih p u r .
S hah Daulatana, a S a y y a d c la n (a g r ic u lt u r a l) f o u n d in M o n t g o m e r y .
S baui' d, as applied to Sikhs the term Shahid means “ martyr,” just as it

does in the case of Muhammadans, but among the former’it is confined
to the disciples and followers of Dip Singh and Sadi Singh. Dip
Singh was a KMrfi, Jat of I’ohovind or Pohupind in Lahore and became
oneol the Klidlsa’s earliest adherents. At Damdama he acquired
learning, and Sadii Singh became his disciple. At this time the
imperial governor of Lahoro had set a price upon the Sikhs’ heads
but Diwan Kaura Mai Kliatri* warned them of an impending attack
Dfp Singh dismissed all his followers who had earthly ties and but
sixty men remained with him. With these ho encountered the imperial
troops till all the Siklis had fallen, Dip Singh continuing to fM,t even
after his head had been struck off. Thereby he earned tlio°title of
Shahid, and the imperial governor, alarmed by a dream, sought hi3 par
don and bestowed Pohupind in ja g l r upon his sister M£ldn.° Tlio v]
where she burnt the bodies of the fallen is still known as the SJ
Bungi, at Amritsar. Other accounts connect the story with Sadd
♦ Made Diwhi by SliAli Nawfe Kh4n in 1747, confirmed bv Mir

killed in battle in 1752, ' onu 10 1748 and
■G°feX V
Hi Shahikhel— Shaikh. 399

§l
Singh and make Kami Singh and Dharm Singh.. Sindliu J&ts, his
disciples.*
Among Muhammadans the term is applied not only to a martyr for
the faith, hut also to anyone killed or executed, provided he does not
speak after receiving bis death-stroko.t In popular hagiolatory the
term is frequently confused with Sayyid.
S hahikhel, a sweeper or grave-digger (also called m u sa lli) iu Peshawar.
In Chach Hazara and along the banks of the Indus he is a gypsy
who lives by making mats and baskets of reeds and wicker-work.
S hahye, a Gujar clan (agricultural) found in Amritsar.
S haikh.— S h a ik h is au Arabic word meaning an elder or chief, and probably
corresponds very closely among tho tribes of Arabia with cKaudhri
among those of tho Punjab. Thus the title should properly be confined
to and is very generally assumed by, tribes of true Arab descent. But
it has been degraded to a much more vulgar use. If a Rajput or Jut
turn Muhammadan he retains his caste name, and is still a IMjput or
Jat; though Sir Denzil Ibbetson had known Musalmau Rajputs who
had fallen in life and taken to weaving call themselves Shaikhs, though
still recognized as relations by their brethren of the village whence
they came. So if an outcast or man of impure calling becomes
Musalmau and retains his occupation, or at least substitutes for it
another only slightly less degrading, he also_ retains his caste uarno
or is known by au entirely new one, such as Dindiir or Musalli.' But
the class which lies between these two extremes, and are neither so
proud of their origin as to wish, nor so degraded by their occupation as
to be compelled, to retain their original caste name, very generally
abandon that name on their conversion to Isidin and adopt the title ot
.Shaikh. There is a Persian proverb: ‘ The first year 1 was a weaver
(Julaha) : the next year a Shaikh. This year if puces rise I shall bo
aSayad.’ Moreover many of tho interior agricultural Musalmau
tribes of Indian descent have, especially in the west of the l rovince,
set up a claim to Arab origin; aud though they are still known by
their tribal name, probably or almost certainly return thomselvos as
Shaikhs in a Census.f
Shaikhs do not bear the best of characters in some parts. In
Rohtak they aro suid to “ supply recruits to our armies aud jails with
praiseworthy indifference,” and in Dera Ismail Khan tho Naumuslim
Shaikhs aro described as “ a lazy thriftless set of cultivators.” The
Shaiklis thus described aro of course to be 6harply distinguished from
the true Q dkaibh of the south-west Punjab.
According to Mouoktou tho term Shaikh is applied loosely to an
extraordinary number of Musalmau artizans and others of similar
status in GujrM. The following list contains all those miscellaneous
* D. 0. Barkley in P. N. Q. II, § 1110 i c f. Griffin's P u n ja b Edjds, pp. 4b and 47, and

Wynyard’s A m b a l a S e t t l e m e n t R e p o r t ) § 83,
l A v h l a V o l S brahmans in Gurguon, who are said to have beenf c ^ c o n v e j t o d
to Islam by Aurangzeli. cull ihomaelves uuur Shaikhs but an no , , ,[ 0 ®Shaikh
as (Iaba : P. N. if. I, § 23 . la that District a family of Btaiaa beani the UUo oU wuan
because one of its members adopted it to save its ustutos from o o ., j «l*o ulluotoUi
Mughals, but his descendants wore re-admitted into Ilmduism : .6. § •
as a title by the Mellila Ja.s of Muudoawaiu in the Lower DorojAl; «i>. u, s t.
|(I)| 400 Mo S h a ik h * .
<SL
Shaikhs. T h ey are m ostly residents o f the tow n, or are village
s e r v a n ts :—
No. Caste or designation. Remarks.
1 BatwAl or Vatwilf ... Hind. Baldhar.

2 Bhati* .......................
3 Belddr or Od* .............
4 Kashmiri........................
5 Qdntingo .............
6 Ohamrang .............Leather tanners (Khatfk).
7 Chiroa ........................Red dyers.
8 OhSpegar ............. Cloth printer,
9 Chimba*....................... Hind. Dhobi, washerman.
10 Darzi .......................
11 Dtihi* ....................... Hind. G a d d i or milkman.
12 Dohli ................... . Drummers.
13 Dhari ........................Bards.
14 Dabgar ........................Mako k u p p a s , Hind, k u p p a w d la .
15 Fflwin ........................Elophantmen.
10 Gagra ...................... Hind. B o ria h a J , mattress.
17 Ghariila ... ............. Moulders.
18 Hajiim ........................
19 Ilnlwdi ........................Sweetmeat men.
20 Jalkuta*........................Fr. j a l , wool or body hair, and k a tta , spinning.
21 Jhiw ar*........................ ,
22 Julahd*........................Some remain Hindus, and aro called ilegh. llind. Koh
(weavers).
23 Khoja ........................Formerly Khatris.
24 ICakezai........................Also called Bullodoo (Bile ladle).
25 Kairii ... .;. ... Butchers.
26 Khattik ........................
27 Khusra ................. ... Hind. Klioja (eunuch).
28 Kalaigar........................Tinmen.
29 Kharislri........................Millers ( k h a r f a h , a large corn grinding stone turned by a
bullock).
30 K urnhir........................Brick makers.
31 Kanjar ........................ >.
32 Karnboh........................Green-grocers.
33 K a U v a t........................Fiddlers.
34 K oftg a r............. ... Enamel workers or gilders.
34} Qalandar* ............. A class of itinerant beggars.
35 K asaera....................... (Mostly Hindus), fcdst workers, brass workers, old pot buyers.
36 Kdghazi........................Paper-manufacturers.
37 Lohdr* ...................... Iron-workers.
38 Lfliri ... ................ Hind. Rangrez.
39 M4ski* ... ... ... Hind. Bliisti or Saqqa.
40 Musalli ... ............ Proselytized Chuhras.
41 Mochi* ... *.............
42 Mdchi or Nimvai* ... Hind. Bhatiiira, a section of the Jhiwars.
43 Mfiisi ........................ (Hindus!. Bhal or Kai or Dom.
44 Mihmdr ................ ••• llind. IHj, masons.
1 45 Mallab ...................... Boatmen.
40 M usavor.....................Paiutors.
47 Nivdria . ••• Refiners.
48 Naichaband ... Hind. Nechagar, hooka-tuba makers and binders.
i Iu Uondi the b a ^ io il is oao who puts woignls in Hie scale when salt is heing weighed—
annareutly a wcighman : O a s a i f e t r , p . 61. _ ,
* xho classes marked with an asterisk are not admitted by others as Shaikhs, some of
them will assort Utomselve? to be Shaikhs, some are only emerging from obscurity and
beginning to be styled Shaikh. The rulo in fact has no limits. I have therefore included
^
all the miscellaneous Muaulraan classes in tho above table.
,/I
■cv \
ffl <SL
S h a ik h B h a A g i —■Shalm dni. 401
No. Caste or designation. Remarks.
49 NakArchi* ............. Nakara, musician.

50 Ulma ........................llu'allam, Malwana, Maulavi, Musjid officials.
61 Phuleri or Attdr............ Hind. GAndhi.
52 Perna* ....................... Occupation of BAzigar, juggler. Hind, madari.
53 Pakkiwala .............
54 Penji* ........................Hind. Dhunna, cotton cleaners.
55 Pattoi ........................Hind. Patwa silk-weavers, cordings, etc.
5G RAin* ........................Formerly Hindus, MAlis or BAghwans.
57 RabAbi* ........................Fiddlers.
58 RAwal ........................Hind. Baid or Hakim, Doctors.
59 Shanagarh .............Combmakers, Kangigars.
GO SftrwAn*.......................Camelmen.
Gl TarkhAn....................... Carpenters.
G2 Teli .......................Oilmen.
G3 Thathiar........................Hind. Tathera, metal workers or braziers.
64 VangAli*.......................Mako v a n g a or bracelets. Hind, m a n i i r .
G5 Zargar .......................Goldsmiths.
S haikh, a title among TarkhAns in Dera GhAzi KhAn.

S haikh B hanqi, or Shaikhra. A class of Muhammadan ChuhrAs found in
Delhi who say that they accompanied the Moslem invaders from
Arabia. But see LAlbogi.
S haikh K hel, a non-Pa(,liAu sept found, with the Mandezai, Senzai and
KhwAzAzai in Jandol (Bajaur), said to be of Kafir descent, but now
reckoned as Pallidas.
S haikh S ihlani, a Sayyad clan (agricultural) found in Montgomery.
S hajua, a JA( clan (agricultural) found in the Shujab&d tahsil of Multan
and said to be akin to tho Bhuttas, q . v .
S hai.mani, S hilmant.—A TAjik tribe, erroneously styled Dihgan (lit,
husbandman) found in tho PeshAwar valley. Rfivorty says they came
from Sh&luiAn (now ShalozAn) and K armAn in tho Knrrarn valley, and
obtained the district of Aahnaghar, now Hashtnagar, becoming subjects
of the JahAngiri Suit An, Awes, of SwAt. This tract they lost when
the Yusafzais andMnndar Pa(hana overran it and they are now reduced
to a few small villages in the hills round the TahtAra Koh a,nd ohiefly
employed in navigating rafts between JalAlAbud and the Peshawar
valley. Raverty says they were divided into 3 septs, Gabari [n o t from
g a h r, a fire-worshipper), MutrAwi and MunnAli. Their rulera were
descendants of the JahAugiri SultAna (BalirAm and Pakhal) who held
all the country north of the KAbul river from the Tag do to the Pfr
PanjAl. range and likewise some parts on the south bank of the KAbul
as.far south as the Sufed Koh. SultAn Awes was tho Gabari Suit An
of SwAt.f In Hazfira the Shilm&ui appear to have adopted the name of
* Tho classes marked with an asterisk are not admitted by others as Shaikhs, some of
them will assort themselves to be Shaikhs, some are only emerging from obscurity and
beginning to bo styled Shaikh. Tho rule in fact has no limits. I have therefore included
all the miscellaneous MusulmAn classes in tho above lablo.
■)■T a la n & t -i-N fit ir i, p, 1044.
t
402 Shalolv~8hamsi,
SulaimtLni, They live mostly in the KhMsa tract of that District, and
are closely connected with the Utm&nzais,
S haloli, an agricultural clan found in S b & h p n r.
S hambI ni, a small Baloch su b -tu m a n , classed also as a ,.W n ( u
It occupies the hills adjacent to them and the ^ 4 ? 8
S hamdasi, a follower of Shdm D&s or Shdmii. the „ • t l c ^
South-West Punjab : see under C h h a lL j I V o T ^ f p ^
SB“ i S“ St- "“ •” “ “ - . ‘» m .
^ f | « £ i * » * <■ Montgomery. I , . ppara
SHAMa°nd M u U ?n h a m m a d a D Cl8D (a ° r ic a lt a r a l) f °u u d in M o n tg o m e ry
S hahsL (1) A curious sect, followers of Pir Shams Tabriz tho *

eamt of Mult&n. This saint has a reputation in all parts o f th *
Punjab and among persons of all creeds, more especially for havnz
been flayed alive and being able to walk about with his skin in
L»„l. But there is in the north of the Prorinco a sect wh e t ia "
some special way devoted to the cult of this saint. It rnVRS „Tma
the name of its P ir; it worships no idols, but reverences the B h a g a v a t
G ita , and is usually held in abhorrence . by orthodnv h ;„j
popular .m ong the Suturne, TUthhtr, a h / j h S r t i t p o c i a l l ' y ’
among the Suniirs who give to the sect the same flavour of se c r e t
and uncanniness which they give also to the Shaiva™ rites «o
common among them. There is reason to believe that th« II ►
closely connected with that of the Khojas of Bom bV o /w h n «IS
Agha Khan is the spiritual head. The Shames are nnt f tha
numbers east of the Jlielum. It is worth mentioning in H?;iUd BDy
tion, though it has little or nothing to do with fie soc? <51 C0“Dec*
such, that a remarkable fair is held « nl J L - \ °f Shamsla as
Shams at Sheklipur, near Bhera in the sTn'f *1 !r I0nour °f Shrill
sick and ailing from ail parte of 5 , « P ‘ hpUr dl8tnotJ w]ier« * 0
the appointed time to bo b led by tho b a r b e r a o f b C ^ T ? 001861^ a t
are said to do their work with erent offi ' ° ”bora" f hese worthies
W h o o d i, renting Bilh h « ri<1
for the time beingôt* thif tlle follow the ImltD,

leader being H. Ilf*the Airha Kip'! r 0CC, .Bbias» their present
to the 8un<lr caste’ and their connection"1 1,’lley beloDK mostly
secret, like Freemasonry. They pass ^ T-‘th 8eofc is kePfc a
devotion to the Iimim is vory^st^nJ "^dreary Hindus, but their
on an unspeakable faith in'the e & S t f ^ ,?}“aid. ,thafc ib is b“ ?d
fmfim by way of enhancing illicit gain in th° blefe81ng3 of th®
the goldsmith guild. The goldsmith aflov )•'3ustoma)7 practices of
Sun is, therefore, supposed to be the e s J S h.u ,$ ° ld bJ ai£bfc* Tha
iShaiMs labrfz is known to have had the s! W bls îsdoeds. Shah
eagerness to please his successor may tlm Vun<Aer hia control and the
be screened from the adverse attitudn m °rS’ be due to the desire to
___________ ■ __ 0t th° Sun to their professional
* 'flu's is Maolagan’iT o c o g u ^ -------- -------------------------------—
m &
S h a m ye— S h eora n . -103
misconduct. The instructions of the creed are issued in a novel

alphabet (which is probably a secret code) by H. H. the Aglia Khan,
who is said to represent an incarnatiou of the Hindu Trinity, the
Shamsis appear to be most numerous in SiiUkot- The followers of the
sect are looked down upon by both the orthodox and advanced Hindus,
because it is believed that their secret teachings aim at a gradual
subversion of the very instincts of their original religion, and it is
possible that some of the Shamsis may have concealed their connection
with the sect.
Ibbetson says that the Shamsis also reverence Saklii Sarwar; but in
spite of a strong leaning towards the tenets of Muhammad, they
conform to most of the observances of Hinduism and are accepted as
Hindus by their Hindu neighbours. They are chiefly drawn from the
artisan and menial castes, though a good many Khatris are said to
belong to the seot. They bury their dead instead of burning them.
Some time ago, when the Agha Khdn, the spiritual head of the Bombay
Khojas, visited the Punjab, some of this persuasion openly owned
themselves his disciples, and declared that they and their ancestors had
secretly been Musalmdns by conviction for generations, though con
cealing their faith for feai of persecution. These men were of course
promptly excommunicated by the Hindu community.
(2). A Sayad clau (agricultural) found in Amritsar.
S hamyk, a Kamboli clau (agricultural) found in Amritsar.
S hank!, a Pathdn clan (agricultural) found iu Amritsar.
S hekhon, a J&t clan (agricultural) found iu Amritsar, doubtless th'o same as
the Sekhu or Sekhon.
S hbkhea, a flat clau (agricultural) found iu Multdn.
S heikh .__The only Muhammadan tribe in the hills are Sheikhs who came
up* from Basi, Ltupar and Kharar. Tho reason of their migration is
said to be this, that originally they were Hindus, but the king who
ruled at that time converted them to Muhammadanism by force. So mo
members of a family remained Hindus, while others turned Muhamma
dans. The converts gave up their shove of the property in favour of
their brothers, and they themselves came and settled iu this part of
the country, and lived by trade. Their settlement in the hills does
not seem to bo older than twenty-two or twenty-four generations.
S ueo BAN, a tribe of Juts. It holds 42 villages in tho Dadri tafisil of Jind
and* its canton is called the Sheoran ta p p a . But it holds a number
of villages iu Lob&ru and a few in Hiflsftr also. The Sheoran got claims
descent from Skeora and Samathra,two Ohauh&U Kajputs who migrat
ed from Sambhar and settled at Sidtiu in Lohdru State. They founded
villages and their descendants hold a chauruni or a group of 84 villages,
52 in what is now the State of Lohsru anij 32 m tabsil Uadri, but the
number of villages ia now about 101) all told. From the Sheorau are
descended tho Dkankar, Dlidkii, Tokas, Jdbar, Kundu, l&mpurja,
and Phogat septs of the Jk^s.
Tho Lokfiru account of tho tribe is more detailed and differs in some
respects from that given above, which comes from Jind, According
CP 40-i T he Sheordn Jo£j.
<§L
to it the Sheordn are also styled Chauhdn Toli. Mim, a Chaulian
Kdjput, left Sambhar with his sons, Lumra and Sheora, owing to a
family quarrel and went to Darerd, a village in Bikdner State. After
a time the Sungra Rajputs, who were rulers of Darerd, drove Mim
out of their lands, so ho settled in Hissdr. There another quarrel
ensued with the Jdtu Rajputs, the original inhabitants of that place,
because a bullock belonging to Mim had damaged the Jdtus’ fields
and they wounded it with an iron weapon. Sheora and Lumra came
to Sadhanwa, in Lohdru, which was then desolate; while in that
desert a wheel of the cart loaded with their luggage broke and so
Sidhndth, a Hindu sage, who lived there and spent his life in medita
tion bade them settle in that place and told Sheora to look all
around him. Casting his glance to the east he saw a hill now in
Dddri, to the west a p i p a l tree where the town of Bljal now stands,
to the south a p i p a l where Chhapra a village in Jaipur now lies.
The sage promised him the conquest of all the country extending
up to the hill and p ip a l trees, Shoora then asked how they were
to g 9 t children as their women had all been slain in the fight with
the Jatus, so the sage bade him take his rosary to a Jit of the
Surd tribe who dwelt in Balsamand, a village in Hissdr, as ho had a
blind daughter whom he would marry to Sheora on seeing the rosary.
Sheora in duo course married the blind girl, and their descendants are
the Sheordn Juts, though Sheora was a Rdjput, Luinra’s descendants
were also called Sheordn. lliis occurred about 31 generations a<ro.
The tomb of Sidh Ndth is inside the walls of Sadhanwa and iP is
said to be at the very placo where Sheora and Lumra first met
the saint. F a q ir s of Sidh Nath’s family live there and the^Jdfs pub
much faith in them, paying them a rupee at every wedding and
supplying them with food. Widow remarriage is allowed, but a widow
cannot marry her husband’s elder brother. They worship all the Hindu
gods, but the Sun is their highest deity, and they believe that he saves
them from all calamities. They also worship Rdma, Hanumdn, Bhatian
Sidh, Masanf and Shdmji. No day is sacred to Rdma, bub:Hanumiln is
worshipped on I uesday. O h u rm a (a kind of food made of iaggerv ahi
wbeaten flour, etc.) is offered in his worship. A Hindu f a q i r is first
fed with it and then the Sheoran themselves eat of it Bhatfan is
worshipped on the 14th of tlio hmar month, food made of the same
ingredients being hist given to a pdrn. Bhatfim ia believed to protect
them Iron, epidemics such as cholera, etc. Sidh is worshipped on
Mondays, porridge of b a jra made on this occasion being given first
to a kumhar a Kumhar being in high favour with Sidh because the
ass is used by he codling as his conveyance. Asses too are fed at the
worship of Sidh lie protects children from small-pox * Masdni is
worshipped on Wednesday largo cakes of wheat fiour, jaggery and
g n bemg first given to a Kutnhdr. The offerings made to Mas/ni aro
also taken by Kiimhiirs. Shumji is worshipped on the 12th of the
knur month, K h i r (made of rice and milk) and porridge are given
hivt. to a Brahman, who also takes the offerings made to Sh&nrii • all
the milk that the cattle yield is used in makfng t h e l f e S s e ’who
^ llii? rcflds like & r.onfu6t'd ?iccoimt of Shivu worshin Qhi.fn l. • ■

Kumhar biicaust. he crcatos things out of earth, and of Devi w o r t h ? * Personified in a
of emall-poz. C1 worshlP, she being tho goddea*
'G
°v\
W
Sheorani-rShtn. 405
worship Shimji abstain from.flesh and wine. The worship of Bbatian,

Masdni and Sidli is peculiar to women and children.
S heobani, see Shiranni.

S heeani, soe Shiranni.
SflEEKB, a Kharral clan (ogrionltural) found; in Montgomery

S hekkhAnana, a Baloch clan (agricultural) found in Montgomery.
S beedana, a Kharral clan (agricultural) found in Montgomery.
ShiAl, a sept of the Awans, descended from Malik Sbihan (latter half of
the 18th century), found in Pind Dadan Khd,n tahsil.
J
S hikari, a tribe found only in the Sddiq&bdd Kardari of Bahawalpur. They
are Muhammadans only in name, though some observe Muhammadan
rites, for they eat food disallowed by the sh a rd , even the flesh of
dead animals and pork. They make small huts in the environs of
towns and live by hunting, protecting crops, labour and occasionally
cultivation.
S hin, a tribe widely spread throughout.the Indus valley, in the Kohistdn,
and as far to the north as B&ltistan,* The part of the Indus valley
below Gor to the Afghan limits near Ghorband is called Shin-kari and
in its lower part the purest Shin community is probably to be now
found, but the name Shin-kari still exists in Pakhli and their original
home was possibly in that valley.
Tli9 Shins form the majority of the population inGor, Childs, Tangir,
the Indus valley below Sazin, and the upper part of the Giigib- valley
above Ponydl, but they are not found at all in the higher and lo3S fer
tile parts till one gets further up the Indus valley beyond Haramosh.
Though numerically inferior their language is established to the ex
clusion of others where they have penetrated, and they doubtless repre
sent a conquering race.
Shins give daughters to Ronos and Sayyids, but cannot obtain wives
from them. On the other hand, they marry Yeshkun women, but do
not give them daughters, though they do so to Nfmchas in the lower
Indus valley. Those of the Indus valley below Sazin are small clean
limbed men, with dark eyes and complexion, and sharp features of a
type not uncommon in North-Western India. A rare type is small
and slight with thin sharp features, prominent noses and narrow chins.
It is possibly due to degeneration caused by long and clo3e inter
marriage.
-------------- ---- ----------------- ----- , .............
* The Shins probably had once an internal organization which is preserved by the Brok-pas
of Biltistan, who aro undoubtedly Shins by origin and speak various dialects of Shtna.
The liillis term all classes of the Brok-pas Shins or Shinalok, but they ,call themselves
Rons and say they belong to the S h in ' c a ste ' of Gilgit, Astor, cic. Th*jr:»re dt-ided into
four sub-cast os :—Sbarsiug, Gabur, Doro and Yudey, which all interbuirvy ajndwe'aqual in
every respect. The Roms will not however, iutarauury with the Ywhkuu, Buidulph’a
Tribsi o f tht Hindoo ffooih, p. 72.4,
i
■
e°^x
III. 403 Shin customs.
<SL
Though no longer, even traditionally, a separate race the Shins
regard themselves as an aristocracy, considering it a disgrace to
carry loads and only condescending to hunting and agriculture. But
in Baltistdn they are subordinate to the Tartars, who style them
Brok-pas or highlanders because they cultivate the highest and least
fertile lands.
In all the Shin Mr i republics slavery is a recognised institution-

prisoners taken in war and children of slave parents forming the sorvilo
' class. °
Among the Shins marriago between first cousins, or other relatives

within that degree (such as uncle and niece), is strictly prohibited
though allowed by Muhammadan Law.
The most remarkable characteristic of the Shins is their feeling with

regard to the cow, a point to which Drew first called attention. In
spite of their conversion to Islam this feeling is still maintained in
Nagar, Gilgit, Astor, and the Indus valley above Bunji. In that valley
below Astor the feeling has died out, but in the places mentioned
orthodox Shins will not eat beef, drink milk or touch a vessel contain
ing it.* A sucking calf, or any portion of a dead animal, is especially
unclean, so that purification is necessary if even the garments" chance
to touch it. It is not unusual for a Shin to make over his cow and
calf to a Yeshkun neighbour, to be restored to him when the calf is
weaned. Shins also regard the domestic fowl as unclean.
Of the Shin names a groat number have the suffix *Sincrb 5 which is
retained in spite of their conversion to Islam. Biddulph ”ives a list of
the names used with the suffix and also of women’s names?which
times have the suffix ‘ Bai.’t But few of these names are now found in
the Punjab.
The Shins are noted for their miserly habits which thev carrv to
extremes Every man has a secret hiding place in the mountains where
he keeps his money, metal pots, wife’s jewels and all his most valuable
property. Hus treasure is never taken out for use, except on fegfcivQ
occasions. JNo teeling of honour exists as to the » n t L ^ .■ f
another’s treasure if it is discovered by chance. A treasure iJ f & ° n
lost altogether by the owner’s sudden death before he h a s hadT m eto
confide the secret of its hiding place to his son, and the Shi h
many legends of lost treasures guarded by demons. * nS aV°
In the Indus valloy about Shiukari the men wear turbans and ifoht
fitting clothes, and retain the curious leather letfeines / /•
which are peculiar to the Shina-speaking tribes and those of P *““1?
and Bashkdr. -lorwai
* TbiB fooling regarding the cow exists also among the Brok-Das of ~~
to their kinship with the Slans of Gilgit. It is also incumbent on » £ 4- 8} f n Points
urhalover caste, to refram from cow's milk ; Biddulph. o p c U ., n . T « witch, of
. Brokpa coiaidor it contaminating to touch a cow. 1 Neve says that the
f Biddulph, op. c i t ., p. 90.
© . .
S h in w a ri— S h ira n n i. 407
Biddulph suggested that the Muhammadan Brokpa whose seats are
lower down the Indus than the other Brokpas, settled in the Dah-Hanu
tract, are descendants of Shin captives settled there by R&ja Ahmad
Shdli of Skardo in the 17th century after his wars with the Shin
peoples of Gilgit, but Neve agrees with Francke in regarding them as
Pards, like the Buddhist Brokpa of that district.* Their dialect, how
ever, proves an age-long separation from the Dards of Astor and Gilgit.
The Buddhist Brokpa have a kind of caste system. First come the
Lhabdak or priestly caste,t then the . liiishens, then the Ruzmets.
Eating with people of a different caste causes ceremonial nncleanness
which is removed by fumigating oneself with the smoke of the cedar
before re-entering one’s house. The goddess Shiring is a great spirit
dwelling in the mountains, and to her are given the first-fruits of the
fields and apricot-trees. But Hanu has a special god in Zan Daij
Lka-rno, and Gar! on village in Kan Lha-mo. These Brokpas were con
verted to Buddhism only half a century ago by Lamas sent by the king
of Laddk, and their annual festival is both unlike the Bon festival of
that country and anything in Hinduism, though the dancing, in which
the sexes are separated, reminds one of similar festivals in Kulu and
other Himalayan tracts. The people gather round a stone-altar under
a walnut-tree, and on the altar a small lire of the sacred cedar is kept
burning while the dancers perform. Shiring is worshipped at this
festival. It appears to be the Taleni or torch festival described by
Biddulph as celebrated at the winter solstice.
S hinwari, a Path an tribe, already described at p. 286 su p r a .
The eastern Ali Slier sections are the Khnja or Kliw&ja, Shaikhmal,
Asha, Pirwal and Pisat.J The Manduzai are divided into 8 k h els,
Hamza, Bids and Hasan, and the Sanga and Sipdh thus :—
'Ghani Kliel,
f Mai Khol.
Haidar Kliol.
Sanga ... ■! Khani,
Kachkoh. |
kAdil.
Sanga ... •{ Mir Jin.§
( Haidar Khel,
Tealorphrlra.
Sipih ...•( Baliar Khol.
Mollagon.'
I Rahnnid Khel.
t Karma.
S hibanni, Shirdni, Sherani. Sheordni, or as it prefers to call itBelf Marani,-—
a Pashto tribe, whose history ha3 already been given at p. 224 s u p r a .
As stated on p. 227 they occupy the country round the Takht-i-
Sulaimdn. Mr. L. White King divides them into two main gronpa, the
Barglia or liighlaud and the Largha or lowland. The origin of the
name is obscure but Farishta mentions Slnwardn as a country on the*§
* T h ir t y T e a m in K a s h m i r , pp. 103—5.
•t © a Pr*e0ts are Mongolian and seem to bo connected with tho monasteries at Skir-
biehan, having little to do with tho Brokpas of Dah-Hanu beyond collecting alms from them:
ibid. u. loo.
J The AliSher sections are also given as Khuja Khol, MirdAd Khel, Shaikhmal, Asha,
Piro Khel fisat, Ahotar or Watai- and Pakhal.
§ The Mir Jin are Baid to bo Ghilzai, by origin and vassals of the Sanga.
•v, "
■e°$ x
ml S h ir a n n i ped igree.
<§l
borders of the Ptfniab.* They occupy one of the earliestj if not the
earliest seat of the Afghans. Their pedigree is given below
Ismail Ghorgasht. Qaie, Abdur-Rashfd.
Dinai. Ibrabfalj Sa*ban-

| Sharf-ud-Din, Sharkhabun.
Kdkar. ^ ______________ .________ j_____________
Daughter, mother of Shordn. I Tarin. Midna. Baraich. Amr-ud-Dm

_________________ ________ J I (Drmar).
Dziir, a sacrifice or oblation or a thing consecrated.
f i~^ T
Dom or Dam. Jalwani. Harpdyil, corrupted into Haripdl (also said
_______________ I______________ ^ to be a grandson of Dzdr),
Bibar Umar. Saiddni. Midna, the widow of Sayyid Ishdq.
Six sons, including

1Aiso adopted Kapfp.
Hamfm or Jamim I
_________________ Kapfpzai.
Daughter married Muhammad-i-Gistl Dardz Daughter married Sayyid Ishdq

of Ush. of Ush.
1 |
Ushtardnas. Habib, Abu Sai’d, Bakhtydr.
Gandapur. Ato.
Sayyid Muhammad.
Khwdja I lids.
Makhddm-i-Alam, the Khwdja.
Yahya-i-Kabir, Bakhtydr, died 734 H.

I (1333-4 A.D.)
Shaikhzais.
White Kinggivos the following list of the Shiranni claus:__
Division. Sub-divisions. Sections. Sub-sections.
f t 1. Yasinzai.
j Ahmad zai ... 5 Karammaizai.
IlaHsan Ebel .. J ' Arozzi.
I Ilezni ... I- ^>erh?zai.
i 12. Sakzai.
(_ Karmanzai.
Bargba ... r Khiddarzai
Ulia Khel ... ... < MamaDai Yahyazai.
C Ahmadzai ... Senaizai.
Barakzal,
i Kudanzai.;
Hassanaai.
Solikanzai.
‘ .Srigg’s dViidfrt, I, p. 7 . ------ sî£=~

S h ir a n n i sto lio n t. 409
<SL
MAjmi.-u. x m jL . --- ------- v::—■j -i1rz-- ■ ......................... ■-.----- --------- —
Division. Sub-divisions. Sections. Sub-sections.
( f ( 1. Shozai.
...il l£f i 6.
L 6.
2 . Alarufzai.
Barakzai.
Kbalilzai.
Hassan Khel ... f

Ismallzai, l -
[ Hassanzai. 2.
- 3. Daulatzai.
Ahmadzai............. 4 , Istarakzai.
5. Jamilzai.
^ 6 . Eaidarzai.
Miini i 1 Hassan Khel.

, L ............. I 2. Brahim Khel.
f ' X. Shakarzai.
2. Brahimzai,
Lwid Ahinad ...
j 5. Anizsi.
^ 6 . Tukaraizai.
f 1. Niyamatzai.
2. Shadizai.
3. Muhamraadzai.
T„. ■ 4. Shibizai.
Largha ............. Isazai ..............•{ * Bakizai.
I 6. Waryazai.
j 7. Hezai,
I. 8 . Bibizai.
Mamanzai... ... Sultanzai.
j Sayads of Khaisara, BukhAri.

Uba Khc! ... ■ { Pirakzai.
1,
Shibizai ............. J 2.
BAbarzoi.
I 3. Ohiknrzai.
( 1. Haaarzai.
I 2 . Kaninrdinzai.
Muhammadzai ...-{ 8. Salfm KhAnzai.
j 4 . Jfhain.
I 5. R ezai
( 1 . Hezai.
Isazai andMamezai < 2 . Husazai.
(. 3, Ismailzai.
Akhraad ............. [ 2l KWddarzai.
l
i ■—...\i sisr*-
!
L
r
C 4.
1. 8ultinEai.
K anunzai.
---- - I' -« » ' 1 ................. ...... .. ........ - -I---— T-ll ...J .

■
®
<%
x
III 4 50 S h ir a n n i cu sto m s.
<SL
Division. Sub-divisions, Sections. Sub-sections.
f f C 1, BahrAmzai.
2. LAlakzai.
• 3. KhAnzai.
t BahrAmzai ...i *•* JamAlaaL
' 5. Mamanzai,
6. Karozai.
7. Naurozai.
V. 8. Baizai.
' . - Chuhar Khel f J- Ababakrzai,

L&rgba I 2. Suleiminzai.
| AllahdAdzai ..J 3- S e.zai-
j 4. Baizai.
I 5. AllahdAdzai.
k. 6. Payozai.
i. Ibrahimzai.
S 2, AbdurRahmAnzai.
3.
i.
HAriinzai,
KamAlzai.
S ocial C ustoms.
B i r t h .—The birth of a son is announced by the firing of guns. Sheep

are slaughtered and the meat distributed on the third day, as a rule, in
the mosque or village ch a u k. The infant receives its name on the third
day, as a rale, and in exceptional cases on the seventh day. The child
is named either by tho eldest male member of the family or by some
friend nominated by the father. The ban g or formula of faith is not
repeated in the child’s ear as is the case with other Muhammadans.
The child is generally given a cap or turban to wear after he has com
pleted his seventh year. Circumcision is, as a rule, performed when
the child is ten years old. No rejoicings of any kind take nlaco on
the birth of a female child. ”
B e tr o th a l. On the child’s attaining the age of puberty the ' father
looks out for a suitable match for him. The father or legal guardian of
the girl sought m marriage fixes the amount for which he is willing to
bestow her hanu, and if the parties agree, the contract is made. Should
a difference arise mutual friends are called iu to use their good offices
and bring about a settlement. Some Rs. 3 or 4 are generally paid as
earnest-money, the balance being given afterwards. The marriage,
however, cannot be celebrated until the whole amount is paid up. An
exchange of girls is also sometimes effected, in which case no moiiey is
passed on either side. The bhir&nnfs have a sayiug that by receiving
money for their daughters they sell thoir flesh, but not the bones or in
other words, that the husband is entitled to chastise his wife or'inflict
any bodily injury upon her, but is not at liberty to kill her. The amount
paid for a girl varies a good deal, as follows .
SuHAnzai ........................ Ba. 80 to 240
Other Uba Khols ............. „ too to 600
HassanKhels ........................ ..... 200 to 700
Chuhar Khela .............................. 100 to 400
— ' n^v \ |
ffs j
\%^-----
<SL
Shiranni custom. 41 i
In deciding the amount the personal attractions of the girl and the
position'and wealth of the parents are taken into consideration.
M a rria g e .—The marriage is not celebrated until the betrothed

parties are fully grown up, or generally until the bridegroom is 20 and
the bride 16 years of age. An exception to this rule is said to be
unknown. The relations and frieuds of the couple are invited to the
wedding. Some of those that can afford it bring sheep and thus con
tribute their quota to the marriage feast. In return they are given
a lu n g i or Rs. 3 or 4 in cash on leaving. The drum and s a ra n g i are the
only instruments used on the occasion.
The women sit apart and sing songs while the male guests perform
the sword dance, the jh u m m a r , round a bonfire. The marriage expen
diture is not excessive, not amountiug to more than from Rs. 10 to 120,
according to the position of the parties. It is curious to note that
among the Hassau Khels the girl is given no voice in the marriage
contract, though in other sections of the tribe she is nominally consult
ed and generally names the m u lla h as her representative.
D o w ry .—Household utensils, clothes, and cattle to the value of

from one-fourth to one-half of the amount received from the parents of
the bridegroom are given as a dowry with the bride.* But h aq-m ah r,
or the bride’s dower which is settled on her, does not exist. At best
it is agreed in rare cases that one-fourth of the alms given by the hus
band shall be considered as the wife’s gift.
D iv o r c e .—Is usually a repurchase of the wife by her father or

guardian, who repays, as a rule, not more than one-half the net sum
(less the dowry) received for her. If the parent or guardian decliuos
to take back the woman, the husband divorces her and drives her
from his house. She iB then not allowed to live in the tribe, and must
go elsewhere. But if any one else remarries her he must pay compen
sation to her parents (Lis. 40 and two bullocks or cows), and also pay the
husband what he would have received had her parent or guardian
repurchased her. Divorce is consummated by throwing three clods of
earth after the woman.
W id ow m a rria g e .—On the expiration of three months after her hus
band’s death a Shiranni woman is at liberty to remarry with the con
sent of her husband’s representative, who is entitled to a sum of from
Rs. 60 to 300 on the celebration of the marriage. Her parents are
also bound to get Rs. 40 or two bullocks. If the widow marries a
member of her late husband’s family, his representative is entitled to
lls. 80 or 100 by way of compensation. If this is not paid the repre
sentative can claim the amount paid on tho marriage of any female
child born of the second union, and in default of such a child being
born the husband of the woman is bound to procure a wife for him or
his heir as the case may be. The parents of the woman in this case are
not entitled to anything.
* They differ from other Afghans in this rospect, that the bride’s father givts u d ow ry
instead of receiving a bride-price.
1
x x x x /n
f(I)i
X / '
\ X? .-gy^X
4 1 .4
aL_ .
Shiranni custom. i
<SL
F u n era l cerem on ies.— .T h e s e a r e th o s a m e a s a r e in v o g u e am on gst
M u h a m m a d a n s g e n e r a l l y , w ith a f e w u n im p o r t a n t e x c e p t i o n s -
(1 ) T h e S h i r a n n i s d o n o t e n te r t a in p e r s o n s w ho com e to c o n d o le
w it h th e m o n t h e d e a t h o f a r e la t io n .
(2) Water is not sprinkled on tombs of tho departed during the

Muharram. •
(S) No alms are given to the poor on the 7th or 40th day after
death in the case or a woman or a child,
A Po a |;'y.lfcf\ a t0 P r n d e ly - c a r v e d t o r e p r e s e n t a t a r b a n is p la c e d
a t th e h e a d o f t h e t o m b o f a m ale ( a g e n e r a l c u s t o m in T u r k e y ) , w h ile
o v e r th e t o m b s o f a c e le b r a t e d m u lla h , a m a r t y r o r a c h i e f , a T - s h a p e d
p o le w ith p e n d a n t ta s s e ls is s e t. r
Inheritance.-—0 n t h e d e a t h o f t h e f a t h e r h is s o n s a re c o n s i d e r e d h is
l e g a l h e ir s a n d d iv id e h is p r o p e r t y e q u a lly a m o n g s t th e m . T h e e ld e s t
h o w e v e r , is u s u a lly g i v e n a slightly la rg er sh are. I n d e f a u lt o f m a le
is s u e , th e b r o t h e r , o r n e p h e w , o r a n y d i r e c t d e s c e n d a n t in th e m a le lin o
su cceeds. I n c a s e o f f a i lu r e o f a n y s u c h d ir e c t h e ir , a ll th e m a le
m e m b e r s o f t h e b r a n c h t o w h i c h t h e d e c e a s e d b e l o n g e d d iv id e th e
p r o p e r t y e q u a lly b e t w e e n th e m . The f e m a le s o f t h e f a m ily a r e n o t
e n t it le d t o a n y t h i n g .
B igh t o f r e fu g e . —Ail offender who is unable to protect himself from

his enemy or, in other words, when his own territory is too hot to hold
him, generally takes refuge with a chief or other powerful personage
belonging to some other section or tribe. The custom (n o h o ra it is
called) is to take a sheep and slaughter it at tho door of the Derson’s
house whose protection is claimed, and who is bound to give him refuge
The offender then becomes the protector's h a m sa ya or neighbour and
is bound to make good to the latter any loss incurred by him to
consequence of the responsibility be has undertaken. In the event of
t h e h a m sa ya s death the protector's claim forms tho first charge on the
deceased s property. Another method of claimto» , . 8® 011 ttlG
in the offender’s tying the end of his ch a d o r to that of the^wlfe rf “some
powerful personage, when the latter eenerallv n| t J i v * m
£ tto-gk ho i, r , U,e
The custom of n a h ora is also employed when * fc , forn5Gr ca8°-
favour of another. The slaughtering of a sheen T begS * 7
marks the urgency of the case and i« BL ,f? at, a Persons door
of sitting d h a rn a . ’ and 18 ^ t h i n g life, the Hind u custom
D r e s s .— T h e dress o f th e S h ird.n n,'B

o t h e r h ill t r ib e s . T h e d r e s a o f a c o m m o n S W < ? b U t lH e frp u i t h a t o f
b l a c k b la u k u t t ie d r o u n d t h o w a is t a n d a n o t h e r i * conNlsta o f a c o a r s e
den, i » h o » s o le , , m .sh“ l:
w ith a s h e s o f t h e ta m a r is k t r e e , a n d a fe w y a r d s n f ..r u d °!> ’ ^ n n e d
lo o s e ly t w is t e d r o u n d t h e lie a d . W o m e n o f rhn l ° f W^ ‘,t e C(^ t 0 n c l o t h
w e a r o n ly a s h if t a n d a s a r i m a d e o f khaddar d o t h T ^ 8 g e n e r a l l y
f r o m t h e D&m&a. W e ll - t o - d o w o m e n o f c o u r s e m a k ^ * 13 u n P o r t e d
t o ile t , w e a r i n g paijdmas, a b o d ic e a n d a sari on I S , m o r ° e la b o r a t e
u se d a t a ll. T h e w o m e n in m o s t o f t h e t e h ^ n n i r i l f * ° r V eil is n ot
o u t o f Sight, b u t m t h e H a s s a n X h e l c o u n t r y t h ^ 8 “ * k e P fc w e lt
c i v i l i s e d a n d w e r e a t i l l t im e s in e v i d e n c e r L / / 3e? “ “ “ c h m o r e
’ n*y b e t t e r C re a s e d
■Go^ X
—o y \ ' '
® . S h ir a n n i law .
,*§L
413
too, and wore more jewellery than tbeir less favoured sisters in other
parts of the country. The men generally wear a ch d d a r, a loose
shirt, baggy p a ijd m a s and a turban, though the poorest are content
with a coarse blanket round the waist and another thrown over the
shoulders. The men’s clothes are usually white, while the women
affect dark blue or sometimes red. Unmarried girls, however, dress
in white. ’
Ornamenf«.--*Silver ornaments only are worn by the women, the
following boing the most important .— Armlets, ear-rings (consisting of
a number of little rings inserted round the ear), a neoklet, a chain with
g h u n g ris for tho forehead, and a waistbelt of rupees. In the case of an
unmarried girl a rupee is added to the silver chain, but this is removed
on her marriage. .
F o o d . —Tho principal article of food is maize bread baked on a stone,
Uiough bread made of wheat, barley, and j o w a r is also sometimes eaten!
This is eaten with buttermilk in the morning, but plain in the evening.
Meat is rarely eateu, and only on occasions of rejoicings or wheii
guests are entertained. D a l is not an article of food.
I n to x ic a tin g d r u g s a n d tob a cco. —Tobacco is universally eaten. The
dry leaf 18 rubbed in the hand and the powder then smeared on the
teeth and gums. This custom prevails to a certain extent even
The m o of intoxicating drugs is not common, though
Mr. White King met several who indulged in this vice. A few have
even taken to liquor.
A m u sem en ts.— Dancing is practised. It differs from that of the
Khattaks and is more like that of tbo danciag Danvoshes at Coti-
stantinople than anything else.
C rim in a l a n d C iv il J u stice. —Crime is rare in the tribe. Adultery is
not common If a man is found in fla g r a n te d elicto by the husband
the latter kills both his wife and her paramour on the spot. Incase
there is strong ground for suspicion the woman is generally killed and
the right foot or nose of her supposed paramour cut off, and one meets
a number of footless Shirannfs. The operation is performed in a most
brutal manner generally with a knife, and the bleeding stump is
then plunged into boiling oil to stanch tho blood. For boose trean*™
with theft a fine of Rs. 1 0 0 is generally inflicted, a restoration o f Ptke
stolen property or its value being aho insisted on.
fn serious cases, if one party desires toco.ro to terms, some influential
men of the village or section are invited to use their good offices with
a view to a settlement. The ceremony 0f n a k o ra is then gone threw!
aud should no objeotion be raised, a j i r g a is assembled and the mat!
ter settled. Amongst the Sultdnzais and Hassau Khels there is even
au appellate court, and if the j i r g a disagree or either side is dissatisfied
v with tho award, recourse is had to the principal Malik of tho Suittn-
aais, who owes his appointment as a judge of appeal chiefly to bis
character for integrity. Among tho Hassan Khels the office is here
ditary.
Another curious fact worth mentioning in this connection is that
interest is charged at the rale of Re. 1 per cent, per mensem op »U cash
- ■!'. ■ ' . h m
414 «■ S h ira n n i sh rin es. ,
transactions. Where grain is the medium of exchange interest is paid
at the rate of Re. 1-4 per harvest. Mortgages are contracted verbally,
no record of the transaction being made. Land is the only artiole
mortgaged. In some cases it is only hypothecated as security for a
debt, but, as a general rule, possession is retained until the debt is
paid off.
T h e b lo o d -feu d .—The quarrel is strictly limited to the actual offender.
The blood-money is Rs. 700 for males and Rs. 350 for females. Another
curious custom, apparently peculiar to the Largha ShirAnnis, is that should
vengeance be exacted in hot blood, i. e. immediately after the offence,
no blood-money is claimable but if some time is allowed to elapse before
the offended party takes his revenge, then compensation is payable to
the relations of the murdered man at half rates.
D w e llin g h ou ses .—The people generally live in stone-built houses
with flat mud roofs, each liut containing a single room about 8 feet
high and 10 feet square, which is occupied by the whole family. Doors
are considered a superfluous luxury, the doorway generally being
closed with a bush. The stock of furniture is very limited, consisting
as it does of a mat or two and a couple of cots made of olive wood
and woven with a sort of grass called burwctz.
M e n ia ls .—No barbers or shoemakers are found in the country. Men
shave one another when necessary and they make their own sandals.
A few carpenters and blacksmiths live in the larger villages. These
are said to be the descendants of men who came from the Ddmdn and
settled here. Potters do not exist. The women make their own vessels
though they are not able to manufacture cups (p id la s ) and large broad
vessels like p a tris which are imported from the D&mdn. There are
no weavers in Largha. In Bargba, it was believed, there are a dozen
famiRes of this class, who form a villago community of their own.
They make blankets, ta g ra s (a sort of carpet) and sacks. In the cold
season they visit the Largha country and carry on their manufacture
there. Obamdrs and sweepers are uukuown in Largha.
S h r in e s .—The following are some of the principal shrines in
Largha
1. Takht-i-Suleimdn in the Takbt Range.
2. Khwdja Pir at Pfr Ghundi near Zor Shalu* *
3. Tarin Pir at Parwdra.
4. Abbi Nikkat and Midi, Adam at Khaisara.
Others, such as Nanrang Nikka near Lundai Azini, Khan Mutm.n.
mad Akhundzdda at Darazand, Jaldl-ud-din near Baspa, Rhlait Nikka
near Ddg, Ifaitaii Nikka at Lundi SultfLnzai are of less note.
* ■Near Zor Shahr I observed a baobab tree to which a curious legend is att^l707 ~ *
fayl'' is said to have in some way or other offended the holy man i n X L , O the e L f
mentioned shnno who changed him into a tree, m corroboration of which mv in fll !,'
pointed to the ted juice thater udod from it when scraped with a stone Tim
this tree, which is not indigenous, would seem to indicate a Mughal encamnS ,,?
vicinity a*some not very remote period, as in Central India I have often o b Z d ,
trees in places whero Jahangir is known to have encamped.—(L W K ) U r v o t baobab
•f Nikka moans 1chiof ’ or lord. ‘ '!
■G° i x
/ / y — sx\
f(I )| T h ? S h v ra n n i c h a r a c te r . 415
T h e fir s t is t h e c e l e b r a t e d t h r o n e of “ S ta r -ta u g h t S o l o m o n .” It is
v e r y d if f ic u l t o f a c c e s s , a n d b u t f e w v is it it . T h e r e is no tom b th e r e
a n d o f c o u r s e i t h a s n o m u ja w a r . S i c k p e o p l e a r e s o m e t im e s ta k en up
to i t a n d p r a y e r s o f f e r e d f o r t h o i r r e c o v e r y t o t h e s a in t . C h ild r e n , t o o ,
a re o c c a s io n a lly b u r io d in t h e grou n d b e lo w it . The s h r i n e is v is it e d
b o th b y H in d u s and M u h a m m a d a n s , a n d is h e ld in h i g h v e n e r a t i o n b y
a ll c la s s e s a n d c r e e d s in t h e s u r r o u u d i n g c o u n t r y .
N e x t in im p o r t a n c e c o m e s K h w a j a P i r , w h i c h , a s w e ll a s N o s . 3
a n d 4 , is a S a y y i d s h r in e . I t is m u c h r e s o r t e d t o b y S h ir 6 n n is ,
e s p e c ia lly th ose o f th e U b a a n d H a ssa n K h e l s e c tio n s , a n d a n h e r e d ita r y
m u ja w a r l i v e s t h e r e , w h o iB s u p p o r t e d b y t h e o ffe r in g s o f th e fa ith fu l.
Annual f e s t iv a ls are h e ld b o th h ere and at th e T a k h t, w h en o ffe r in g s '
a re m a d e a n d c a t t le s a c r ific e d . S a c r if ic e is a l w a y s m a d e a t o n e o f th e s e
s h r i n e s o n s p e c ia l o c c a s i o n s , as, fo r in s ta n c e , w hen th e H assan and
CTba K h e l s e n t e r e d in t o a c o m p a c t t o o p p o s e us s h o u ld w e e n ter th e ir
cou n try . The I’ a r w & r a s h r in e , is c h ie fly resorted to b y m em bers o f
th e C h u h a r K h e l s e c tio n . K h a is a r a w a s fo u n d e d b y A b b i N ik k a a n d
h is b r o t h e r M id n A d a m B u k lid r i, S a y id s , w h o s e t t l e d h e r e s o m e 8 0
years ago. T h e i r d e s c e n d a n t s a r e h e l d in g r e a t r e s p e c t by a ll S h ir a n *
n i s , a n d t h e i r v a l l e y is o f t h e m o s t f l o u r i s h i n g in L a r g h a , b u t t h e
s h r in e s o f t h e S a y a d b r o t h e r s a r e o f , p e r h a p s , t o o r e c e n t d a t e t o b e
m u ch v e n e ra te d .
W e ig h ts a n d m e a s u r e s . — Weights are not used, only m easu res, which

are —
4 la p a s (a palm full) ... = 1 a d h a n i.
2 adhani ft ... ... = 1kurtoa,
2 kunoas ... ... = 1 nvnozha.
2 nimozhas ... ... = 1 anda or sack.
D isea ses. — C h o le r a is a l m o s t u n k n o w n , a s is s y p h i l i s . T h e S h ir d n u ia
d r e a d s m a l l - p o x , w h i c h is r a r e . A p a t i e n t is r e m o v e d f r o m th e v illa g e
a n d k e p t t h e r e t ill h e d ie s o r r e c o v e r s u n d e r t h e ca re o f one w ho has
h a d t h e d is e a s e . R e c o v e r y h a p p e n s s e ld o m , b u t w h e n it d o e s o c c u r
t h o p a t i e n t ’ s c l o t h e s a r e f u m i g a t e d w it h t h e s in o k p o f a k o r k h a g a l
lo a v e s . F e v e r , c o m m o n a t c e r t a i n s e a s o n s , is t r e a t e d w i t h t h e e x
p r e s s e d j u i c e o f a k r i le a v e s , a n d in b a d c a s e s w ith th e o r d in a r y s h e e p
s k in c u r e .
C h a r a c te r a n d a p p e a r a n c e .— T h e S h ir a n n fs are perhaps th e m ost

u n c iv iliz e d t r ib e on th e D era I s m a il Khdn b o r d e r , a n d h a v e a ll th e
c h a r a c t e r i s t i c s o f w ild r a c e s . T h e y a re n o t g iv e n to th ie v in g , b u t ly in g
is a v ic e w h ich in te rco u rs e w ith our d is t r ic t has ta u g h t th em , as
a m o n g s t t h e S u lt & n z a is a n d K h i d d a r z a i s w h o i u h a b i t t h e s l o p e s of th e
T a k h t a n d a re fa r r e m o v e d fr o m o u r c iv iliz in g in flu e n o e , a S h ir & n n i’ a
w ord can g e n e r a lly be r e lie d on. P h y s ic a lly , th e S liir d m r is a r e o f
m id d lin g s ta tu re , th in , but h ardy and a ctiv e , w ith b o ld fe a tu r e s,
h ig h c h e e k -b o n e s and th e ir gen eral app earan ce is w i l d a n d m a n l y ,
a c c o r d in g to som e ob se rv e rs.
M a r d e r o r k illin g f o r th e m e r e lu s t o f b lo o d is v e r y r a r e . T h ey are
not so c h e e r fu l a n d jo y o u s a s th e ir n e ig h b o u r s , th e M a h su d s , a n d seem
to ta k e th e w o r ld m u c h m o r e s e r io u s ly . F a n a tic is m Cannot b e assigned
to th e m a s a f a u lt , a n d th e ir p e r fo r m a n c e of t.h e r ig h ts of r e lig io n
stru ck M r. W h it e K i n g b e in g v e r y p e r E u n c to r y . T h ey are la a y i n t h e
1
■Goi x
111
x'-5l 4] g '
' . _
S h ir d z i-S h n n -d a l.
<SL
extreme and thriftless. In appearance they are ill-favoured, low-3 ized
and wiry with high cheek-bones. They are by no means a manly race,
though an exception in this respect might perhaps be made in favour of
the Khiddarzais, some of whom are fine-looking men. Each tribe has got
its n ik k a , or nominal chief, who is entitled to titlie3 at the rate of four
or five seers per family per harvest. Fatteh Khiin of Darzand is the
only Malik who, as far as could be ascertained, regularly levies this,
though other chiefs also claim it. The Khiddarzai chiefs also receive
“ aids” in grain, cattle and cash from his fellow-tribesmen, but whether
by way of alms or tithes is not certain.
P la ce-n a m es .—These are mostly descriptive, but some apparently old
names survive, e. g . S h iv a N a r a i, 3 miles from Domandi village, a grove
of sh ish a m trees in an uncultivated k a c h i: Vehowa (cf. Pohowa in
Karniil), Vyasta: Chaudwan : Ambdr, close to which is the Tor Dabar, a
huge black boulder at which tribal j i r g a s are usually held*
P erson a l n a m es .—Spin Kund, Rehat, Sheran, Sainka, Sadagul,
Ranagul, 'l’or and many others have a curious look.
S eubazi, a Sayad clan (agricultural) found in Montgomery.
S hivqotra, a division, probably sectarian, of the J&ts.
S hobagab, a saltpetre maker. Called reh ga r (? r e g a r ) in and about Hisstir-
S hoto, a caste found only in Nagar. It works in leather, like the Dorns,
bub ranks below them and gives daughters to them without return :
Biddulpk’s T rib es o f th e H in d o o K o o s h , p. 39.
S hudakei, see under Batikhel.
S hIjN'DAI., the most powerful tribe in the Punjab, according to Prinsep +
in the time of Vikramajit. They would not intermarry with the
aborigines who were looked upon as an inferior race of Gbator, Ghaut
or Gat, or a9 they are now called Jdts. Prinsep also says :—
“ Sometime after the iovasion-of Alexander against Porns, it is said that large voluntenr
armies flocked into tho province from remote parts of Hindoostin. Am on" them arrived
" Shoon,” “ ttoon, and “ Dali, the three reputed sons of the great HiiA Rarhnre
Rno of RSjpntAna, whose capitals were Oojein and Indore The emigrants fraterr.iooH
wi!*h the early settlers, and introduced then the art o f agriculture and the use of wnii»
for irrigation. It is even computed that out of 500,000 warriors some 350 000 devoted
themselves so diligently to the cultivation of land, that in 250 years after their arrival the
whole country from Lahore to Mooltin and Kussoor to Sialkote was cleared of jungle
and to this day the trnot is known in the Bar jungles called the 1 Saudnl B a r.’ f 1 B ’
i Hundal is a J^tri^be but nosuch tribe as Shundal appears to be

known in hialkot- ih c Hundal is not a very important tribe. A
m *r ^ "ot ,,o'v °™ cd-
instance— . ■ tor
N i x h p a .—A mountain hollow whore ram water collects and cannot run out
iondat.—Cultivable ground lying between two bill torrents.
B a i p a .— A mountain spur which is occupied as residence in the summer
Baeasur.—A large extent of bare stony ground on a height generally overl^v;.,,.
Murgha.—A cliff over a hill stream. S B uerauy onerloolung a stream.
g a r a m .—A small r a q a s u r about 13 ghumios in extent.
| giAlkote SrJMement Report, 1805, § 186.
t ibid. § 136. In modernPanjibi dal means an army, multitude or .war™
form pf*rt- o{ »uch names as Hundal and Qonda). e arm, and it may
0
111
xv'jv«
. ..
Shum—Sial. %17
§L
S huni, see nnder Hatikhel.
S hyiJna, lit. a goblin, a sept of second grade Kanets found in Asrang, a
village of Shuw& p n r g a n a in Kanaur.
S iai., Ryal, politically one of the most important tribes of the Western
Plains. As Mr. E. B. Steedman observed the modern history of the
Jhang district is the history of the Sid,].* They are a tribe of Punwdr
Rdjputs who rose to prominence in the Srst half of the 18th century.t
Mr. Steedman wrote:—
“ They were till then probably a pastoral tribe, but little givon to husbandry, dwelling on
the banks of the river, and grazing their cattle during the end of the cold and the'first
months of the hot weather in the low lands of the Chenib, and during the rainy season in
the uplands of the Jhang bur. The greater portion of the tract now occupied by them was
probably acquired during the stormy ceutury that preceded the conquest of Hindustan by the
Mughals. During this period the country was dominated from Bhera, and sometimes from
Multin. The collection of revenue from a nomad population inhabiting the fastnesses of
tho bar and tho deserts of the that could never have been easy, and was probably seldom
attempted. Loft alone, the Siils applied themselves successfully to dispossessing these that
dwelt in the land—the Nols, Bhangus, Mangans, U«rrals, and other old tribes—amusing
themselves at the same timo with a good deal of internal strife and quarrelling, and now and
then with stiller fighting with the Kharrals and Balocli."
“ Then for 200 years there was peace in the land, and the Siils remained quiet subjects
of the Lahore Subah, the seats of local government being Chiniot and Shorkot. WaliJad
Khan died in 1747, ono year before Ahmad Shih Abdali made his first inroad and was
defeated before Dehli. It is not well known when he succeeded to the chieftainship, but
it was probabh’ early in the century; for a considerable time must have been taken up in
the reduction of minor chiefs and the introduction of all the improvements with which
Walidad is credited. It was during Walidid’s time that the power of the Siils reached its
zenith. The country subject to Walidid extended from Mankhera in the Thai eastwards to
Kamilii on the Ravi, from the confluence of the Rivi and Ohenab to the ilA / a of Pindi
lihatiiin beyond Chiniot. He was succeeded by his nephew Iniyatulla, who was little if at
all inferior to his undo in administrative and military ability. He was engaged in constant
warfare with tho Hliangi Sikhs on tho north and the chiefs of Multan to the south. His near
relations, the Siil chiefs of Rashidour, gave him constant trouble and annoyance. Once
indeed a party of forty troopers raidoi Jhang, and carried oif tho Khin prisoner. He was
a captivo for six months. Tbo history of the three succeeding chieftains is that of the
growth of the power of the Bhangis and of their formidable rival the Sukarchakia mial
destined to be soon the subjugator of both Bhangis and Siils. Ohiniot was taken in 1803,
Jhang in 1806. Ahmad Khin, the last of the SiAl Khitis, regained his country shortly after
iu 1808, but in 1810 , he was again captured by the Maharaja, who took him to Lahore and
threw him into prison. Thus ondod whatever independence tho Siil Khins of Jhang had over
enjoyed.’’
11 The Siils are descended from Rai Shankar, a Punwar Rajput, a resident of Dir&nagar
between Allabibid and Fattahpur, A branch of the Punwirs had previously emigrated from
their native oountry to Jannpur, and it was (hero that Rai Shankar was born. One story
has it that fiai Shankar had three sons, Seo, Too, and Gheo, from whom nave descended
the Siils of Jhang, the Tiwinas of 8hihpnr and the Obebas of Pindi Wlnjb. Another
tradition states that Siil was tho only son of Rai Shankar, and that the ancestors of the
Tiwinas and Ghebas, as Okantftlia and Gheba were only collateral relations of Shnnkar
and Siil. On the death of Rai Shankar we are told that great dissensions arose among the
members of the family, and his son Siil emigrated during the reign of Allauddin Ghori to
the Punjab. It w sb about this time that many Rijput families emigrated from tho province*
of Hindustan to the Punjab, including the ancestors of the Kharrals, Tiwinas, Ghebas,
Chaddhars, and Punwtir Siais. It was the fashion iu those days to be converted to the
Muhammadan religion by the eloquent exhortations df tho sainted Biwa Farid of Pik
Pattan, and aooordingly we find that Siil in his wanderings oawe to Pik Pattan and there
*A mirisi attaohed to the Dhidoina clan says, that Sewa, a Sahgal Khatri, Was convened
to Isiim by Bawa Farfd and was then called Siil. lie was a resident in Siilkot. This is
rather a curious legend seeing that tho anciont Sagala is identified with the modern Siilkot.
t Sir Alex, Ounninghnm said that the Siils were supposed to be descended from
Rija Uudi. the Iudo-Scytbiau opponent of the Bbatti Raja RnsUu of Siilkot; but thi*
tradition is not mentioned elsewhere,
> * I 1
|I |
—^ 4 18 Sial histoi'y.
- SI-
renonnt'ed the religion of hia ancestors. The eaint blessed him, and prophesied that hie
son’s Bead should reign over the tract between the Jhelum and Chen4b rivers. This
prediction was not very accurate. B:iwa Farid died about 1264.65. Si61 and his
followers appeur to havo wandered to and fro in the Bechna and Jetch doibs for Borne
time before they settled down with some degree of permanency on the right bank of the
Jhelum. It was daring this unsettled period that Sial married one of the women of the
country, Sob&g, daughter of Bhai Khin Mekan, o f S&hiwal in the Shihpur diatriot, and
is also said to have built a fort at Eiilkot while a temporary resident there. A t their
first settlement in this district, the 8i4Is occupied the traot of country lying between
Mankhera in the thal and tho river Jhelum, east end west, and from JKhpsh&b on the north
to what is now the Oarh Mahdrija iliqa on tho souLh.”
The head-quarters of the Sials are the whole southern portion of tho Jhang district,
along the left bank of the Chenab to its junction with the Rfivi, and the riverain o f the
right bank of the Chenab between the confluences of the Jhelum and Rfivi. They also
hold both banks of the Ravi throughout its course in the Alulthn a n d for some little
distance in the Montgomery district, and are found in email numbers on the upper portion
o f tho river. They have spread up the Jhelum into Shahpur and GujrAt, and are found in
considerable numbers in the lower Indus of the Deraj6t and Mnzaffargarh. Mr. Purser
described the Sial os “ large in stature and of a rough disposition, fond o f cattle and
caring little for agrioultnro. They observe Hindu ceremonies like the Khafral and Kdthia
and do not keep their women in parclah. They objoct to olothesof a brown (uda) colour*
and to the use of brass vessels." There is a Sial tribe of Gbiraths in Kingpa.
The 1 drikh-i-Jhang-Sydl\ gives the history of the Si&ls from their

first occupation of the country Dear the confluence of the Chenab and
Jlielutn. Its list of chiefs begins with M&l Kh£n, and it puts the
establishment of their rule in Jhang in 1477 A. D.t Hir, the heroine
of one of the best known Punjab legends, was a Si£l maiden who fell
in love with Dhidho, a R&njha Her tomb is about half a mile
from Jhang and dates from about the middle of the 10th century.
It is liypsethral being opeD to tho eky.j; It is the scene of an animal
fair.
The Si41 clans include the Mfthni, now nearly extinct, the Jaldl-
khdn^na or descendants of Jaldl Khdn and their- ruling clan, the
Chela and many others—for which see the Appendix. But Monckton
recorded that the royal clan was called Khanna-Chadhar, ‘ a caste of
Muhammadans converted from Hinduism.’ The Klianna is a Khatvi
section and Dinga, another clan found in Jhang, recalls the Dhingra
Arojas.
The Mahni clan is descended from Kbiwa, and its head, Nusrat
Khan, was driven out of Jhang by Kanjfjj Singh. He found an asylum
among the Kdthias in Shorkot, but was eventually murdered; and the
clan is now only represented by a few families in •Multfiu. One tradi
tion attributes the decay <4 the M&hni clan to the curse of a faqir who
had one fair daughter. She being of somewhat weak intellect, wander
ed about the country in a stale of nudity. In her wanderings she
strayed into Kbfwa, whence the M&bni chief drove her out with con
tumely, thinking no doubt that she was no better than she ought to be
This was resented by her father, who cursed the clan in the following
words, addressing himself to the sacred trea near his abode ”
(llwul&Ua ghanndlia.
Ithon KhichiMahni had:
Kahr Allah dd in&ria,
Net rahanc vad.
♦The 9mU are also said to avoid the use oC the kalak a lnn.r 7 --------
f P. N Q. If. §1115, but of. HI, § 7U3. 0Dg Water molon-
i Temple Ltgendi of the Punjab, If, p, 177,
CP Sial elans. 41d
§L
Another tribal heroine of the M&hni Si&ls was the famous S&hib&n
who was betrothed to a Chadhar youth, but eloped with her cousin
Mirza. The Ghadhars and M&hnis, however, pursued and overtook
them, killing the guilty pair. But these two tribes were in turn
attacked by the Kharrals who recovered the bodies and buried them at
D&n&pur iu Mult&u (or D&n&bad in Montgomery), a place said to have
been within the limits of old Kbiw&l (possibly the tract round Khiwa).
The resulting feud lasted so long that it came to bo considered unlucky
to possess daughters, and so girl children were strangled, m memory
of the manner of S&hib&u’s death. The Si&ls resent any allusion to
S&hib&n or Hfr.*
The Jalalkban&na regard themselves as descendants of R&j& Kara,
and as such have special customs, avoiding widow remarriage, all
agricultural work except reaping, beef, hare and camel’s flesh,
food cooked by menials, and water from a vessel which has uot
been scrubbed—in fact they are almost as strict iu these matters as
high-oaste Hindus. Some of the clans still employ Brahmaus and
Mirasis for certain observances, but the custom is dying out.
The Chelas were originally cattle-graziera, and avoid eating the
khagga fish, because it bears the name of their ptr. They take wives
from any Sialt clan' or from Path&ns, but do not give daughters outside
their own clan. In Jhang the K haqoas are, also returned as a Si&l sept.
The following are the iSidl clans found in Mult&n: Ar&na, Bada,
Bharwana, Bothana, Budhw&ua, Chachkana, Char&na, Daudh&na,
Duuhana, Daw&na, Dhalana, Daultana, JTaty&ua, Gugr&na, Hamy&na,
Hir&j, Kaml&na, Kankar, Karnana, Karnw&na, Khara, Kor&na>
Ladhana, Latw&na, Malk&na, Mir&li, Nahr&na, Nakvana, Nargaua,
Noh&na, Niy&na, Panjw&na, Perw&na, R&jb&ua, R&jhw&na, Sady&na,
Sady&na, Sar&na, Sarg&ua, Sasp&l, Say&na, Shekh&na, Siy&na, Thar&j,
Tarad.
The other Si&ls all contract widow remarriage,—usually with a
brother of the husband, and tan-bakJishi on the part of widows of low
caste with Sidle is recognised.
The clans are hot all of equal rank, e.g. the Jabbuanas take wives
from the Rajbauas when they cannot liud one among the paternal
grandfather’s descendants and the Kh&nu&uas take wives from the
Chadbrar Ja(s. The Mir&li Si&ls iu Multnn also take wives, with good
dowers in land, from the J&ts, and in Jhang the Bharw&na used to
be given to female infanticide, taking wives from the Sipra Ja(s who
curiously are found associated with them iu almost all their villages.
In Bahawalpur the Si&ls are found both in tho Lamina and iu the
Ubha, but more especially in tho former part, the Maghiana, Kamy&na,
Hasn&na, Shaikh&na (descendants of Shaikh Ali Bharmi) and
* Temple, Ltgendt, III, p. 1, P. N. Q. Ill, § 124,. l ,

t In Panjabi 8iil is described as the name of a part of coantry m the Punjab and well that
of a Jit tribe (Panjabi Dicly., p. 1049). 8idl also means (1) the obld season, and .2) a
jackal, which animal is said a iii\tinghi or horn which renders one invulnerablo: lor this
belief cf N. I. N V, § 49. West of the Indus it has three meanings according to dir
James Dome ■. ' t,l) a stranger, a Baloch of a different tribo. (The word is never I beiitoo
applied to a J»|o : (2'> u guest; (3) au enemy: ’ eoo uoto at p. 58 of Tram, of RilocM-ndma
iiy Etta Ram,
✓ . ' i | 1 1 t J
|D| 420
■
Sidmi—Sidr.
§L
Kirtwdna septs being strongly represented in the AUdhdbdd peshkdri.
a he Sidl tradition in this btate is that Sewa, son of Sano-ar, Rdia of
Pdnipat and Karnfll, was expelled from his country by his ’ brothers
Ten and Ghen, and took refuge with Bdba Farfd-ud-Dfn Shakar-Ganj
who converted him to Isldm in the 7th century of the Hijra and
instructed him to settle in Jhang where he married a Mekan* girl
From his three sons are descended a number of septs : — b
i. From Mdhni j (i) Mukldna, (ii) Sajrdna, (in) Pandydna, (iv) Lakh-
ndna, and (v) Panjwdna.
, «• . From Bharmm (i) Sargdna (n) Kamldna, (in) Chela, (iv) Alydna,
(v) Hird], (vi) Thiraj, (vn) Kamydna.
. , J*rH™ Sabina; (ii) Rajydna, (in) Bordna, (iv) Daraj,
(v) Sabdna, (n) Khichyana, (viz) Ambrdna, (viii) Umrdna, (ix) Metkdna
(*) Chuchkdna (descendants of Chuehak the father of Hir Rdnjha’s
mistress), (xi) Mughydna, and (xii) Jaldl-Khandna. ' J
Siami, the name of a class of faqirs called Bairdgis,—•Panidbi Dictu n 1049 •
cf. Shami. ’ F‘
Sian, a tribe of Jd^s found in Sidlkot and claiming to be descended from
Sidn, a Rdjput of Lunar race who ruled in Sirhind. His descendants
Yes and Ganes migrated to Sidlkot, in the time of Aurangzeb.
Siae, a tribe of Jafs who are said to have come from Sindh Thev
founded a colony on the Indns near Karor Ldl led. The Sidrs are
now among the most industrious of the agricultural population but
until the colonization of the Dodb was taken up in earnest bv mon
of greater resource and industry, they appear to have been only a wild
tribe of cattlo owners, occupying a very limited area.t 3
According to another account the Sidr dwelt west of the Indus but
once a party of their women made a pilgrimage to Ldl Isd and on their
way home were compelled by Miru the Sdmita, to unveil themselves.
A fierce feud arose in consequonce between the two tribes but finally
the lands of Murauwdla village were divided between ’ them The
hamlet itself however romainsd a bone of contention until Faqirfi the
Snyyid took it into his own possession. The Sidr marriage customs
resemble those of the Hindus, although the nikdh is read as in the
Muhammadan rites and the tribe does not recognise the Brahman’s
authority. It is endogamous, °
t Baluchistdn the Sidrs are said to be the original inhabitants of
Lds. I hey appear to be a very mixed race, chiefly composed of Brdhuis,
* A Bhatti sept, " ‘ —
t Writing in 1865 Cnpt. Hector Mackenzie said that tlie im movom ont nf .
to have been first determined on ubont MO years ago. First came a tribe of Q u ^ a islT T t
le rehiled tlmt two brothers, descendants of Huirat BahAwal 11,.no f w l l i , •
an object of great veneration at M ulti,.), having a quarrel w e n tT o T,I . e°mb '*
CQttlod at the imperial court. Tho emperor referral thlun to’ their mur I ’ 7 * t0 h£Ve lfc
Datnl, The m u ,;,-h id saw that tbe wisest mode of settling the dispute HnZrat
thr brother'-. One of thorn, Mnkhdu.o Lai fra, he advise,1 to rotor. t0 8eI*»rate
in the Sindh fidgnr t).jtth. Ho came, and brought with him 0 he waste country
the Lol.-iol., Sumrah and Gat (.•is) elans, of the J;it tribe On thni, b-er ° f emigrants of
buhly by the presence of the Sidrs, ( hoy settled down in their ' attracted pro-
inducing the tribe to movo down nearer the rivri, built thetnselvo. ’ and u|timately
L41 I»« s tomb is here a massive building. A largf.lv attendod f th° V|Ilage of Karor.
honour of the saint. This, however, was but a email colony. mi ’s ôld annually iu
|I| . ..
....
Sibaid—Sidhu. 421
<SL
that being the language in common use among them, while Jagddli is
spoken by the rest of the Las Bela tribes. Their women also wear
the Br&hui woman’s long ghagra or gown.^1
biUAiA, an offshoot of the Kafcoch, the great Rdjput clan of Ktlngra.
It derives its name from Siba (Dada-Siba) or Sivia in the Dera tahsil,
or, possibly, from Riija Saparan Chand who became a Rdja from
generations after Rdja Hari Chand had founded Haripur. Saparan
Chand founded Siba, which may be named after him.
SlBIA, a Jaf tribo found in Forozepur. A pregDant woman married in this
tribe died, but when placed on the funeral pyre, she g a v e birth to a sou
who was called Sibia, from siba, a burning ghat. Their bakhuhdn or
place of ancestors at R&mgarh. Sibian, is worshipped on the naurdtras.
Siddh, fern. - n i, a saint.—Panjabi Dicty., p. 1050.
Sidhowana, an agricultural clan found in Shdhpur.
Sidhu, Sidhu-Babak.—The Sidhu, with its branch the Bar&r, or Sidhu-Bardr,
is the largest and moat important of the Jdt tribes of the Punjab, for from
it have sprung the great Phulkidn families of Patidla, Ndbha and Jind
and the Bardr family of Faridkot. The Sidhu trace their origin to
Jaisal, a Bhafti R&jput and founder of Jaisalmer, who was driven
from his kingdom by a successful rebellion and took refuge with
Prithi Rdj, Chauhdn, the last Hindu king of Delhi. His descendants
overran Hiss&r and Sirsa and gave to the latter tract the name of
Bhattiifna. Among them was Kbiwa, who married a Jtfy woman of
tho Ghaggar, and had by hor Sidbu the ancestor of the tribe. Sidhu
had four sons, Devi, Bur, Sur, and Rupach, and from Dhul the descen
dant oE Bur is sprung the Bar&r tribe.f The pure Bhaffi Rdj puta of
Bhattidna still admit their relationship with the Sidhu and Barar. The
early history of the tribe is told in full detail at pages 1 to 10 and 546
to 548 of Griffin’s Punjab Rajas; indeed the whole book is a political
history of the descendants of Sidhu; while the leading minor families
are noticed at pages 429 to 436 of his Punjab Chiefs. Some further de
tails of their early ancestry will be found at page 8 of the Hissar
Settlement Report. The original home of the tribe was the Hdlwa and
it is still there that they are found in largest numbers. But they have
also spread across the Sutlej into Lahore, Amritsar, Jullundur, and other
Districts. Mr. Brandreth thus described the Bardr of Ferozepur
"The Barars are said to have been Bhutti UajpuLs of the same family a8 tho Bijputs
of Jaisalmer, where their original home was. The name of their auooator was Sidhu,
* BaluchistAn Census Report, 1002, p. 11U. May we conjecture that the Siar came up
with their Baloch or Kalhora overlords, just as tho Quraish brought in the Lohaneh, etc. ?
The Siir displaced tho Bahlim, now extinot, an old half-mythical race of gigantic men
whose mighty bones and great earthen vessels are still said to bo found in the Thai.
f The division is also said to be into Jnid-baus and Bariy-bans. Jaid and Harir lived
in Jaisalmer, and fought against its ruler. Kvoiitually they conquered it, but they
then proceeded to start a feud with each other, and so came to Bhadaur whioh they
divided. Jaid’s descendants now progressed in civilisation: BayAy's did uot, At wed*
dings, when the jand tree is out, a Mochi’s (cobbler's) implements ore worshipped to
commemorate the escape of the only surviving child of tho tribe in a massacre by the
Rija of Jaienlmer. When this child's mother Laohhrui, widow of Rai Ay, had givou'birth
to him he was concealed in a oobbler's bag by tho mirdsi of tho tribo. Or, to quote
another account, bidhn is said to have been suckled by a Wangay iloohi woman,'who
when he grow up, bogged him to respect tho dr and nimbi of the shoe makers, Sidhu bade
■e°ix
t il. 422
.
-d. S id h u p ed ig ree.
&
whose grandson was named Barar, whence they are called indifferently both Sldhu and
Barir. Either Borir or some descendant of hia migrated to Bhatinda, whonco hia
offspring spread over the neighbouring lands, and are now in possession of a very largo
tract of country. They occupy almost tho whole of ildqas Mari, Mudki, Mokatsar,
Bbuchon, Mebraj, Saltan Kban, and Bhudanr in thiB district, tho wholo of Farfdkot, a
great part of Patiala, Nabbu, Jlnimbha and Malandh. The chiefs of all these states belong
to the same family. The Bhattis of Sirsa who embraced Muhammadanism wero also
originally Bhatti Kajputs, and related to the Barars, but their descent is treated to some
common ancestor before the time of Sidhu.
“ The Barars are not equal to the other tribes of Jits as cultivators. They wear finer
clothes, and oonsider themselves a more illustrious race. Many of them were desperate
dacoits in former years, and all the most notorious criminals of this description that
have been apprehended and brought to jostice under our rule were Bafirs. Female
infanticido is said to have been practised among them to a great extent in former times.
I am told that a few years ago there was scarcely a young girl to be found iu any of tho
Barir villages. This orime is said to have originated in a deceit that was once practised
upon one of the chiefs of N£blia by which his daughter was betrothed to a man of an
inferior tribe Jand though he considered himself bound to complete the marriage sub
sequently entored into an agreement with all his tribe to put to death all the daughters
that should be born to them hereafter, iu order to prevent the possibility of such a
disgrace occurring again.
“ From all accounts, hob ever, this horrid practice haB been almost entirely discontinued
of late years, and I can detoot no difference now between the proportionate number of
fornale children in the Barar villages and in villages inhabited by other castes.”
The following is one of the pedigrees given by the Sidhus, in
Amritsar
Sri Kisban.
I
PardumaD.
I
Alazwadb,
Chharchhad.
Tannn.
I
Salwahao.
I
Bhasel.
!
Dusar.
I
Munser.
Man.
I
Kasoru.
I
Jawanda.
I
Burari.
Mangli.
Rai Ar,
I
Sidhu.
-- . - ---(r ■ -- - ■-
bfTde^cenaants make every bridd und bridegroom do obeisance to f W ~ 7n7 , 7 7 7 ^ 7 -'
* * * * °* ” * h“™ " ' " » w-h & S I I J S S
ft
//>—'xV\ f
|D |
vs,/---- V y
• <SL
Sidqi—SfoidJm. 428
Sidh Tilkdra is the Sidh of the Sldhu Jdts, and the first milk of a
cow is offered to him on the 14th badi of every month, on which day they
also feed unmarried girls. He is also regarded as their ja[hera and his
samadh is at Mahr.4j in Ferozepur. At wedding they distribute rots
(loaves weighing If maunds) among the brotherhood. Sirdars Karin
Singh and Dharm Singh were the first Sidhus to' turn Sikh.—A mb.
8 . B., Wynyard, 83-5. See also under Lakhiwal.
Sjdqi, a term derived from a root meaning ‘ true/ as is Sadfqi, a name with
which it is often confused. Sidqi is, in the east of the Punjab at any
rate, often used as an equivalent to nau-Muslim, to distinguish converts
of Indian descent from original Muhammadan immigrants.
Sian, an agricultural olan found in Sh&lipur.
Sigwal, an agricultural clan found in ShfLhpur.
Sihjdhari, see Sajhdhari.
Sikh, dim. Sikhra.— Panjabi DicUj., p. 1053. Of. Singh, and the account of
Sikhism in Yol, I.
SiNDnu.—The Sindhu is, so far as our figures go, the second largest
J&t tribe, being surpassed in numbers by the Sidhu only. Their head
quarters are the Amritsar and Lahore districts, but they are found all
along the upper Sutlej, and under the hills from Atnbdla in the east to
Sidlkot and Gujrdnwdla in the west. They claim descent from the
Raghobansi branch of the Solar llajputs through Rdm Chandar of
Ajudhia. They say that their ancestors were taken by or accompanied
Mahmud to Ghazni, and returned during the thirteenth century or in
the reign of Firoz Shdh from Afghdnistdn to India. Shortly afterwards
they settled in the Mdnjha near Lahore. Some of the Sindhu say that
it was Ghazni iu the Deccan, and not in Afghdnistdn, from which they
camo ; while others have it that it was Ghadni in Bikaner. The Jul-
lundur Sindhu say that? they came from the south to the Mdnjha some
two or ttiree centuries ago, when the Pathdns dispossessed the Manj
Iidjputs, and shortly afterwards moved from Amritsar to Jullundur at
the invitation of.the Gils to take the place of the ejected Manj. Sir
Lepel Griffin was of opinion that tho real origin of the tribe was from
north-western Rdjputdna. The political history of the tribe, which was
of capital importance under the Sikhs, is given in great detail at pages
2 2 0 /, 3 6 0 /’, and 417 to 428 of the same writer’s Punjab Chiefs. The
Sindhu have the same peculiar marriage customs already described as
practiced by the Sdhi Jd(a. Those in Ludhidna are however said not
to observe the chhattra rite at weddings, but when they visit their
jathera on such an occasion the bride striked her husband 7 times with
a iight switch on the shoulders, and he retaliates but more smartly.
In Sidlkot tho Muhammadan villages are said to follow the pagvand
rule of inheritance while the Hindu ones allow ckumfavand. The
Sindhu of Karnftl worship Kdla Mahar or Kdla Pir, .their ancostor,
whose chief shrine is said to be at Thdua Satra in Sidlkot, their alleged
place of origin,
m
' Co^X
X^~ --'X^ ^ 2 4
• ' Sindhu septs. I
<sl
The Sindhus have 84 muhins or septs whose origin is tlras described :
Kara Chandar. Wf£ar wh°se»peffigwa is given
i in themargin had a son, Sindhu,
,n; married to a wife named Nan-
Gâi- dan. Sindhu died, and Nandan,
Hariam, ignorant that she was pregnant
Tulocha. made Wdgar marry a girl other
8h'&h.* own family. But the latter died
Suritis. in child-bed and her son Chi
was born on the funeral pyre.
X Meanwhile Kan had been
1 born to Nandan, but Wdgar
Sad- despairing of Chi’s life begged
Wdgar. all his neighbours to give him
( a child if they had one, lest he
Sindhu. CM- should die without a son;
f 1 , X, ... and so on his return from the
Kan- Motal. n or D*' burning ground he found that
G°li. 82 sons had been presented to
him. Thus he had now 84 sons and grandsons each of whom founded
a branch of his own, and (a point of special interest) this is why we find
Sindhus among the Chuhras, Mochis, Barwdlas, etc. But there are
several variants of this tradition. One runs thus : Wdgar had no son, so
a sddhu gave him a lump of rice for his wife to eat. She gave a grain
to each of her companions who were spinning with her ; and each
had a son, so that a Sindhu pot was founded in many different castes. A
third only allows 34 true brauches of the Sindhus thus: Wdgar had
21 sons by his two wives Rup Kaur, daughter of- Pheru (forebear of
the Bopd Rai Jdfs) and Nandan : Kdla Mihr had 7, Kala Pfr, Ghirah,
Pantu, Goli, Chi and Gund Edi, one each, i.e. 34 in all. Fifty minor
branches sprang from these. Goli’s progeny held the Bhakna
Kalan ke Satdra or 17 villages round Bhakna: Mokals live in Lahore
and Khutis in other parts. Chi’s descendants hold the Sindhiian kd
Bdrd or 12 villages round Dliallu in Lahore. The Sidlkot Gazetteer of
1883-4 makes Wdgar’s name Wazir and only specifies 5 Sindhu muhins
or septs, viz. Kala, Goli, Gosai, Agdair and Masnad. The Sindhus
also hold a panjnanyli (5 villages) near Atdri, and bdia or group of 22
villages round Sirhdli, whither they migrated from a Lakliim Rirhdli
near Moga 500 years ago.
The Sidlkot legend makes Dagu settle at -Jagdi Kliai near Lahore
under Akbar, and gives the following pedigree:—
DAGU.
r X ~ r ~ i i
Sindhu. Sahi. Gurai Chief. Sdch.
* Gdn.
f ------- ------ i ' 1 '
Onleh liana. Kuudon. Gorai.
' l l I
K&lch Mor. Goseli sept. Aidlu and MnkUd gepts.
’ ~*Uore than one tradition points to ShShAhad near Khang6h Doorjin n, .-----
capital of the Sindhus under W igar and hie five prodcceasora. Close to il i " 0 ,lBCl®nt
BhPih ki theh and Kimctf kd theh, are atil) pointed out. n lt t,vo »»oundi,
III
X'"~ '
■ Singhari. 405
*SL
A curious legend tells how Sindhu first became king of Ghazni but
eventually sank to status. The king of Ghazni had no son, so
his wife pi’oposed that all the people should run beneath her palace and
that he on whose head a kungii hi hatori (pot of colour) fell should
be deemed his heir. The pot fell on Sindhu and he became kino- in
due course, but he spent much of his time in hunting and on one of
his excursions visited a king, Nib, a Bkullar with whose daughter
Nathi he fell m love. So he married her and became himself a J4 t.
The legendary history of Kdld Mihr makes him a grandson of
Wd,r, son of Kan. His real name was Jaimal, son of Bo "ha, and iu
the feud between his children and the Bhaîs, in what is now Faridkot
the latter promised to make Kalia Brahmau* their priest if he would*
kill his master for whom he used to cook. While Jaimal was under
the influence of the drug the Bhattis cut off his head, bnt he continued
fighting and put his foes to flight. But a dyer taunted them for flying
from a headless enemy until they turned and so Jaimal fell. Hence his
descendants do not wear clothes dyed blue—for he would have
overthrown the Bhaîs but for the dyer. The Bhatf is still regard
Kalia’s descendants as their priests and reverence them. But the
Sindhus employ no Brahman in the cult of Kalii Mihr because
I10 was slain through the treachery of one of that caste: and, since
Hindus cannot disponso with Brahmans, they reverence the Deogan
who are the daughter’s sons of the Kalia Brahmans. The following
lines are current:—
Mere mark te Bahman je charhe, sir waifh hard azdd.
Mera te Bahman da wair hai, jion diwe te jhakar lad.
It manm, nil nahin paihnna> us Sindhu di chaloge mohr thhdjp.
Mem mansia pujia dena Mirdsi nun khan pin karan balds.
Kdla Mihar giya har bhdt.
“ If a Brahman look towards my tomb cut him off. A Brahman and
1 are enemies as is a draught to a lamp. A genuine Sindhu Jit is one
who worships bricks aud refrains from wearing blue clothes Every-
thing used in my worship should be given to a Mirdsi. Speaking thus
Kald Mihr died.
Thu above verses do not explain why Sindhus never used burnt bricks
till a few years ago, bat the Sindhus say it was because Kald Mibr’s
shrine was built of them.
It is also said that Kdld Mihr was a nyctalops, i.e. lliat he slept
with his eyes open and vice versa l Hence the Sindhus are to this day
kdni nind and keep their eyes partly open while asleep It 3
Sinqhaex, a grower of water-nuts (singhara), sec K&chhi.
* Mentioned also in the Rajput Bhattis’ traditions.

The tradition also mentions hands Mirasi and Sluhlbbu Nai as servants of Kk\i Mihr
ont does not say what part they played in the tragedy
tendWhk' verfi°n coacerain? Kala Mihr or Kila the cowherd, lie was
was Lrntmefhv ai‘(1,|Hrda»«luor brought him food. Oa her way back, she
until his head ®b‘J|^fUirs emperor and KAla fell on them, slaying many,
mound w i bf bjJy- 1le fel* dead at Sirhih-fr. air, liiad,-mul so a
marriage, does obeiLuiec mi &ves‘t^ ™ UUd Vhi* 1110 bnJe° r00m waU“ 7 llu,«a st ^
({(f )))
\ ij 426
.
Singgh—SinhmAr.
(fiT
hJ l . J
Singgh, Singh, fem. -Ni.— Panjabi Dicty., p, 1057. See Singh.

S ingh, s e e Sangh.
Singh, fem. -ni, a lion : a follower of the Sikh Gurus who is initiated by
receiving the pahul according to the precepts of Guru Govind Singh
As a title the word is affixed to the names of all Sikhs, to those°of
Rdjputs and some other classes of. Panjabi Dicty., p. 1057 At initi
ation into Sikhism the Hindu affixes Mai, Ohand, etc, are generally
changed into Singh, thus Ram Chand becomes Rdm "Singh But
occasionally an entirely new name is taken, e.g. Ram Uhand may be
come Arjan Singh. On tho other hand at accession a JEtdjput prince
whose name is Singh may be changed into the dynastic suffix of' Sain,
Parkash, etc. Singh is comparatively seldom used as a royal affix
It is assumed in Bashahr at the naming ceremony and is not changed
at accession. In Chamba too it is not changed, but, both before and
after accession, the ancient suffix Varma is used instead of Singh by
the priests when the ruling chief is referred to by name in any
religious ceremony. In several states, e.g. Kulu, it has in modern
times replaced the much more ancient ‘ Pdl.’ As a Rdjput affix ‘ Singh ’
only appears to have come iuto general use in the 16th century.* b A
syncopated form of Singh appears in clan names ending in -si, such as
Wairsi, Bhdgsi, Barsi, etc. This syncopated suffix is common in
RajpuMna and Central India, See also under Sinn.
The Singhs at one timo began to crystallise into territorial groups
1.bus the Sikhs between tbe Sutlej and the Jumna-™or more probably
those who had overrun the country between those rivers—came to be
called ilalawa Singhs, a title said to have been conferred on them for
their bravery under Banda *Bairagi/ who declared that tho country
granted to them Bhould be as fruitful as MAIwa. The Sikhs of the
Jullundur Doiib were called Doaba Singhs, and those of the Reclina
Duiib Dharpi Smghs. The Sikhs beyond the Jhelum were called Sindh
Singhs, and those of the Nakka or ‘ border,’ tho country lying between
the IWvf and tho Sntloj, south of Lahore, wore called Nakkdi t
Malcolm also called those of GujnU the GujrAt or Dhani-Gheb Siuglis
but tho latter term must haye applied to those Who had conquered the
tracts to the north of the Salt Range, t
Tho democratic tendoncy of Sikhism and its attempts to levol away
all caste distinctions found expression in the adoption of such caste-
designations ns Nahkbna Sinou for 'barber/ T(iuka Sinoh for ‘ oarpen-
GtC.
SiNGHA—a Muhammadan boy who will not work well is so named P N
Q. I l l , § 765. 11
Sinhmaw (‘ tiger-slayer ’), a Jat got found in small numbers in the villages
of Gatauli, Jaiewanti and Bartfinft in tahsil Jind and in tahsil Didri
Originally Kalhdr by got, one of them killed a tiger and acquired th«
title of Sinhmdr. 1 uo
* la,f. Ant., 1005, p. 272, ------------- -

t ’t'1**® Kr"» n formo;l a Sikl> not f . U m i founded by IKrn Slnali h iu , r „ ,
tb .t tract; Montgomery O a t e U e e r 18 08 - 9 , p. 37. g ‘ “ Hikh B ahrw il in
| Ano tic Rmarchet, XI (Mftlcolm’a Sketch of the Siktm), jJj 349
|I| ' Sipi—Sohi. 427
<SL
Sipf.—The weaver of the Gaddi tribes: found in the Barmaur wizarat of the
Chamba State, and virtually the same as the H6Jf! A low hill-caste who
are professional sheep-shearers.
Sipra.—The Sipr& appear to be a sub-division of the Gill tribe of Jdfs,
which gives its name to the famous battlefield of Sabrfion. They too
are found chiefly on the Jheluin and lower Chen&b and are most
numerous in Jliang, in which District they form a powerful tribe.
There they claim to be of Hindu Efijput origin, and still employ Brah
mans, or in default a Mir&si, for ceremonial purposes. Their wives are
taken from the Chadhrar and HdMn Jd^s, or sometimes from the Sails :
but they only give daughters to the Bharwdna clan of the latter tribe
or within their own circle.
In the Jhang Bdr the Sipras say they came from the east, and marry
with Bharwdna Sidls. They have been there since the time of Mirzd
and S&hibdn.
•
Siquqar.—The word Siqligar is the name of a pure occupation, and denotes
an armourer or burnisher of metal. They are shown chiefly for the
large towns and cantonments in Census tables; but many of them pro
bably return themselves as Lohdrs.
Siqtian, a Sufi sect or order which was founded by or named from Khwdja
Sirri Siqti.
Sodhan, a tribe, described as Rajput, found in Rdwalpindi.
S ofi, 8cb S ufi,
SoGAn, a clan agricultural found ip. Shdhpur.
Sooi, a Gujar clan (agricultural) found in Amritsar.
Soha, a Jdt clan (agricultural) found in Multdn.
So DAL, a Ja( clan (agricultural) found in Amritsar.
The Sohal are said to bo of Chauhdn Rdjput origin, their ancestor
SoIml belonging to tho family of Mahdg. Thoy appear to lie to tho north
of the Kang, close tip under nnd even among the hills ; but they are
also found along tho Sutlej, though in smaller numbers.
Sohi, (1) a tribe of Jd^s, descended through Sohi from Rdjd K:\ng, and found
111 GujrdnwWa and iSidlko(;. Sohi’a descendant Klioti settled iu Ludhidna
district in the time of Ald-ud-din of Ghor and his grandson Bans Pdl
founded Sohidn Snnidn iu Amritsar. The Sohi are also found os a Jdfc
clan (agricultural) in Amritsar aud Montgomery.
The j a m l i is lopped at weddings, and the bridegroom first strikes
the bride 7 times with the twigs and then she does the same to him.
Loaves made of 10 sm of flour are distributed amongst boys and 5
yards of cloth given to a Brahman. The lopper of the tree is paid
according to one’s means. The father’s elder brother cuts some hair
with scissors. Returning home they play with the hangna. A loof
is cooked in honour of tho Sultdn Sakhi Sarwar and a quarter of it
given to a Bhar&i, the rest being distributed amongst the brotherhood.
(2) a Kharral clan (agricultural) found in Montgomery.
■ i
/'JS* ' c°fe\ .
Ip 428° Sohla—Spin Qvmd.

(st
Sob la, an agricultural clan found in Sh&hpur.
Sohlan, a clan, generally l’ecognised as Rajputs, found in .Jhelum tahsil on
the river and above the town of that name.
Sohu, a clan of the Pachadas and degenerate Chauh£n Rajputs, Sajun their
forefather had 9 sons, and the eldest was named Sohu. His descen
dants became Muhammadans, and some of them are found in Hiss&r.
Sojani, a clan (agricultural) found in Mult&n.
S olqi, a J d ( clan (agricultural) found in M u M n .
Solkah, a J p clan (agricultural) found in Mult&n.
Somab, a Dogar clan (agricultural) found in Amritsar.
Sonal, a Jdf tribe which once held Gajnipur or G4jipur, probably the modern
Gajni, 8 miles north of Rawalpindi: A. S. R. II, p. 106.
Sonbab, a Dogar clan (agricultural) found iu Amritsar.
So'ndl, a Jdf tribe. Sonhdi, a section of the Khatrfs. Panjabi Dicty., p. 1067.
Soni, a section of the Khatrfs. Panjabi Dicty., p. 1067. See Seoni.
S ontra, a tribe which uses the Hindu title of Rdf. Found in Dera
Ghdzi Khdn where it is probably iudigenous or immigrant from the
eastward.
SoRf L ond, a3 it is called to distinguish it from the Tibbi Lund, is a
large BALOC0 tuman, living in the plains. Their territory divides that
of the Khosa into two parts, and extends to the bank of the Indus. They
are divided into 7 clans, the Haidardni, Ahmddni, Kalidni, Zaridni,
Gardzwdni or Gudharodni, Nuhdni, and Gurchdni, none of which are
important. Headquarters at Kot Kandiwdla.
SoRO, a clan (agricultural) found in Mnltdn.
Sotas, a Dogar clan (agricultural) found in Amritsar.
Sotbnah, a Dogar clan (agricultural) found in Amritsar.
Sotbab, a Jdt clan (agricultural) found in Multdn.
S oteak, a Jat clan (agricultural) found in Multfin.
S otw/, a regularly entertained ploughman, also called haU or dtri in
Amritsar.
S pin G und, the ‘ white faction/ as opposed to the Tor Gund or •black fac
tion.' These factions prevail to the west of the Gab* and Sflmil factions.
The Black and White factions are wide-spread, though the conflict
they represent is not necessarily the same everywhere.! For example
Raverty observes:—“ It is a custom among eastern people to dis
tir guish countries and sometimes people by the epithets of white and
black, the former name being given to the most extensive or fertile
countries and most civilised people, and the latter to the poorest and
least fertile countries, aud the less civilised people. Tho same mav be
remarked with reapoot t >tho term mrkh-ru or rod-faced ie honour
able, of good fame, and uyah-rxt, black-faced, meaning disgraced or
dishonoured.":}: 5
• At p. 279 of Vol. II, dupra, where in line 4 1 R4j4 "

t A', y. in Kashgana we lind Black and White mountaineers •
Gavan’e Trails., pp. 102 at seqq. ■ KuroPatkm e Kathgan*
| Raverty’s Tabaqit-i-Muiri, p, 912n.
iO s Sthanakwasi. 429
<sl
Countless legends now profess to explain tie origin of these factions.
Thus it is said that Faridiin had three sons, Salem, Iraj and Tur. Out
of his great love to Iraj he assigned Ir&n to him, giving China Tatar
(i.e. Chinese Tartary) to Tur, (and apparently disinheriting Salem).
But Salem and Tur made common cause against Iraj, whom they killed,
but his descendant Manochlier avenged his death, and for centuries
the war between the fair or spin Iranis and the dark or tor Turunis
was continued. When Hindustan was invaded by the Muhammadans
they carried with them their ancient feuds and factions. But the term
tor came to be applied to the people of the plains, and the Pathdns who
visit the Punjab pei’iodically nre said to term its inhabitants tor sarai
or dark-comploxioned as compared with themselves.
Among the K hattars of Rawalpindi there appear to be two branohes,
the Black and White, but tlieir origin is very obscure.
The Spin and Tor Gundi properly so-called are, however, confined
to Patlian territory, and the account of Mieir origin current in Pesh&war
is ns follows :—
Qais Abd-nr-Rashtd
1
Sarah Ban
Khar Sliabun Shar Khabun

___________________ I
I 1 " i I 1
, Tarin Shirinai Miina Baraich Urmur
I
r i — "i
Abdul Spin Tor
Tarin Tarin
The Tarin are only found in Balochistdn. The Spin Tarin are not
very numerous, and nre found in the Zorab valley near Thai. The
Tor Turin, who are numerous, are found in Peshin.
The Bannfichi are divided into Tor and Spin gundt. It is said that
the lands to the south of the Tochi river were inhabited by a tribe
called T6ni, which endeavoured to settle towards tho north of the
Tochi, but were prevented by Sarkai and Ibrahim, descendants of
Nuqrah Din the RArakzai. Eventually, however, they conspired with
Snrkai and with his connivance succeeded in settling on the north
of the Tochi as peaceful neighbours (of tho B&rakzai Miranzai Afgb&ns
apparently). Since then these two factions have been styled Tor, from
the southland Spin, from the nonh. This tradition seems to preserve
the history of an invasion of a dark southern race from the modern
Balochistan into the lands north of the Tochi which were held by light-
complexioned mountaineers.
But a more prosaic explanation is that as black is used of poor,
infertile countries and white for fertile and cultivated territories, so
‘ black’ is applied to savage and ‘ white ’ to civilised peoples.*
Etbanakwasi . the lion-idolatrous Shwetambar Jains, nicknamed Dhuudiaa,
who claim to be the real followers of Jainism in its original form.
1hey regard (he idolatrous Shwetambar as the real Jaitis but unorthodox,
• Of. Thorbum'o Samu, p, 17.
il(i .,
CP (SI.
/^y—-sX\
4S0 Smni—Sud. 1
and the Digambaras as a later development. They worship no
images :—Punjab Census Rep., 1912, § 229.
Suita, a woman of noble family among Rdjputs. Panjabi Didy., p. 1069 :
cf. Sdhu.
Sun, S6da, Sudqi, a class of traders and clerks. (?= Sudar, fern. -ni).
Panjabi Dicty.t pp. 1071-2.—The Suds are almost entirely confined to
the lower hills, and the districts that lie immediately under them as
far west as Amritsar. Their headquarters are at Ludhiana and the
neighbouring town of Machhiwdra, and they are apparently unknown
outside the °Ptfnjab. They are almost wholly mercantile in their
pursuits though occasionally taking service as clerks, and occupy a
social position markedly inferior to that of either the Biinia or the
Kliatri. They wear a janeo or sacred thread made of three instead of
six strands, and many of them practise widow-marriage. With the
exception of a few who are Sikhs they are almost all Hindu, but are,
in comparison with thd" other mercantile castes, very lax in the
observance of their religion. They indulgo freely in meat and wine,
and in habits, customs, and social position resemble very closely the
Kdyaths. The tribe is apparently an ancient one, but no definite in
formation as to its origin is obtainable. Folk etymology has been busy
with the name of Slid : one tradition is that a rishi Surat espoused the
daughter of a Chhatri Raja and founded the caste; but others say it
means ‘ cartman,' ‘ baker* (sut). The following is a popular tale as to
the origin of the Suds :—A man of low caste owed money to aBuniaand
after a few years they settled the account. The principal was paid
by the debtor, but he would not pay interest, so_ he agreed to give
his wife to his creditor. Her children by the B&nia were called Sud
*interest.’ In time the Suds began to intermarry with the high castes,
and now are considered of high caste like Bdnias. Sir Denzil Ibbetson’s
attempt to make inquiries from some leading Suds resulted in the
assembling of a panchdyat, the ransacking of the Sanskrit classics for
proof of their Kshatriya origin, and a heated discussion in the journal
of the Anju.man-i-Fii.njab.
The Sods of Ludhi&na at any rate are divided into two main groups, the
Qchdndia or Sud of the hills and the Newandia or Sud of the plains.
They also distinguish the Suds who do not practise widow marriage
from those who do, calling the formpr khara, and the latter and their
offspring gola, doghla (hybrid) or ehichdr These two groups, of which
the latter corresponds exactly with the Dasa and Crcita Bdnias, do not
intermarry. The Suds forbid marriage in a’l four gots, and hero again
show how much less their tribal customs have been affected by their
religion than have those of the Bdrfias and Khatris. They are of good
physique, and are an intelligent and enterprising caste with great
power of combination and self-restraint; and they have lately made
what appears to be a really successful effort to reduce their marriage
expenses by general agreement. The extensive sugar trade of Ludhidna,
and generally the agricultural money-lending of the richest part of
that district are almost entirely in their hands. They are proverbially
acute and prosperous men of business, and there is a saying ; “ If a
Sdd is across the river, leave your bundle on this side.” The hus
bandman of the village is a mere child in their hands.
111 <SL
Suda— Sufi. 4C1
The Suds have 52 gots, including the A ugarh , Baddhu and B aggha,
descendants o f Leila H ari Chand, and the follow in g : —
Bahl. Dhup.* Mukandl.
Balagguu. UosAj. Nabra.
Barhlnl- Tullf. Nandu.
BarnwAI- Gach. . Fhakka.
assan. Claj ri. Pharwaha.
{?4,! ar1, Gondal. Phaesf.
Gopd!. Pura.
Bharak. J in '. l{orl-
Bhnk-iha. K ajli. Ron'4.
Bhnlln. . Kkurpa. Sallan.
Budhi. Lau. SarAf.
Daddan. Mandnl. Snunl.
Dewar. Mahni. Tagala.
Dballi. Mahyar. Teji,
Dliaiida. Makaura. Udher
Dhiri. • Mfdhar.f Ugal.
Dhakhf. | Moman.I
1. In Bindustiu and the Deceau the Baikwavs (Rai Knmare) are said to Be deBcend-
ants of Sud emigrants.
S(5da, H uda, see p. 334, V ol. II, supra.

I h o Suda J it s in M drwar and Bik&ner possess the g ift o f b e in g able
to inoculate for sm all-pox. T he g ift was conferred on their ancestor
by M ahadevi, and members o f this tribe are now found scattered about
the country p ractisin g inoculation throughout a large tract which in
cludes all M arw£r and Bikaner.§
S udabkhel, see under Isporka.
S d ri, fern, - an : one of the class of M uhammadan free-thiukors, mystics or

panthoists : one who uses nothing iu toxicatin g. Panjabi Piety., p.
1072.
Lhe term is gen erally derived from A r. suf, ‘ w ool,’ but it is pro-
bably a corru ption o f the Greek sophon, ‘ wise.* Any discussion of
the Sufi doctrines and practices must be reserved for the in trodu ctory
volum e, but below will be found a list o f the Sufi schools, orders and
sects, as they may be styled, provided no very procise definitions o f
those terms is postulated.
It is usually said that the Sfifi orders aro 14 in num ber. T heso
are :—
T he Ajm i founded b y , or named after, K hw iija Ila b ib A im i, the
Aydzi from K h w aja h uzdil, son o f A yaz, whose shrine is at K iifa, the
A dham i, from K h w aja Ibrahim Khfin, whose shrine is ah Baghdad the
C hishti , the H obaihi , the K azhuni, the Tusi, the S uhauwakdi * the
Firdusi from S. N a jm -u d D in Firdos, the K abkhi, the Q adibi the
S iqti, the N aqshbandi and the Z a id i . ’
O f these orders, the oldest is the Q&dria, founded about 1100 A . D.

by A bdul Q&dir Jil&ni, the Fir D astgir whose shrine is at Baghdad,
a descendant o f A li, through th e m artyr Hasan, according to the
wanfS°b<£im iBmtefdioted.8310°f ’U'lk’ CUI’dS°* ^ '* prohibited andeVenthoil: woiKb-

t tor Mnliidhar.
I For Mohman
§ P. N. Q. II, § l5a.
Xaê ' G
oi x
III 432.
- ,
Sunarwardi.
' <§L
genealogies preserved in India, and while it appears certain, on the
one hand, that the order is, historically, a Shia development, on the
other it is undoubtedly connected with Sufiism, Abdul-Q&dir being
reverenced by the Sufis.*
But, according to Ibbetson, most of the Sunni divines of the North-
West frontier are Qddiri, and the Akhund of Swdt belongs to the order.
They sit for hours repeating the following declaration : “ Thou art the
guide, Thou art the truth, there is none but Thee ! ”
The Qiidria sect has had several branches in India, as, for example,
the Muqimia, P akkahmania and N aushahi. *Closely connected with
the Qddria is the S uhabwardi order. From this order again branched
off the J alalis. Another Sufi order, sometimes described as one of
the 32 Shia sects, is the Naqshbandi or mystics.* Its foundation is
sometimes ascribed to Fir Muhammad whose tomb is in the Kasar-i-
Urfdn at Bokhara and who appears to have flourished in Persia about
1300 A. D., but Khwdja Bdhd-ud-Din is more generally regarded as its
originator. According to Maclagan the sect was introduced into India
by Shaikh Ahmad Sirhindi whose priestly genealogy is traced back to
Abu Bakr the first Caliph. Last, but not least, comes the Cliishtia sect,
founded in Khordsan, and" revived in the 13th century by Khwdja
Farid-ud-Din Shakar-Ganj, in the Punjab, in which province it has
fifteen gaddis or shrines.
And yet again from this sect branched oS the Nizdmias or disciples
of Khwdja Nizdin-ud-Dln, Aulia Deblavi, or Muhammad-bin-Ahmad
Danial, a disciple of Khwdja Farid-ud-Din Shakar-Ganj. This sect
does not appear in our Census returns.
The Muqimia or Muqfm-Shdbi are followers of Shdh Muqim of
Hujra in Montgomery. Its founder was a Qddiri, and he himself
conformed to the rules of that order, but some of its present adherents
do not follow them.
The Qddiri shrines in the Punjab come next to those of the
Chisbtis in importance and number. They include such shrines as
that of Khwdja Quinnis at Sddhora in Arnbdla. A characteristic story
describes how llai Rdm Dec, a Bhatti Rdjput of Kapurthala, held the
tract round Batdla (now in Gurddspur) in farm under Bahlol Kbdn
Lodi in 1472 A. D. Ue became a disciple of Shaikh Muhammad
Qadiri of Lahore and founded a town, but, as the site first chosen was
considered inauspicious, it was changed, at the astrologers1 advice, to
the present site of Batala which derives its name from the exchange—
batta or vatta.
S uharwaedi, a Sufi sect founded by Shaikh Shihdhuddfn Suharwardi
who came to India and is buried in the Fort of Multdn. He was
spiritual brother to Shaikh Sddi, the great poet of Persia, as the follow
ing verses show
“ My spiritual guide, Shihdb, gave me two lessons while I was
standing at the river bank. The first was that I should not admire
* According to some authorities one of the earliest leaders of this sect u n ■
B ottish , who was succeeded \>y Ahoja Ahm ad; the Bektash, also called O iT i
or KizzilbSsb, appear, however, as a separate sect or order of the S'hias in m r . .“ "
by Cooke Taylor in hia Uiotory of Muhammadanism. m the llet S'ven
/
■G
°ix
111 ' '
-Sukhcra— Su laimdu Khel. 433
<§L
myself, and fclie second"was that I should nofc find fault with others."’
This proves that Sadi was a disciple of Khw&ja Shi h6b. Khwaja
Bahfiuddin Suharwardi Hultfini was another disciple of his. There are
very fow Suharwardi shrines in India.
Sukhera, a branch of the Pacliddas, descended from Tunwar lUjputs of
Bahuna. Tkripdl, their forefather, having eloped with a low-caste
Jatni, was outoasted by his brethren and migrated to Basti Biiima and
thence to Kakar-Thaua, in Sirsa, on the banks of the Sutlej. But his
descendants regarding Bahuna as their ancestral place went bnck there.
Their principal men now dwell in Basti Bhima and Bfgar and there are
about 25 other villages in Hissfir where these Pachfidas arc to be met
with, either as proprietors or cultivators. They are called Sukhovas
because they descended from Sukha, Thripal’s son. They are also
known as Hendalka or descendants of Hendal Khfin.
S uercharia, the seventh of the Sikh misls or confederacies, which was
recruited from Jilts.
S olaimani, ,see Shiltnani.
S olaiman K hel, a Pa^hfin tribe chiefly found in Dera Ismail Khfin. Its
eponym had the follow ing descendants >l
1« l I
. / *
-—
—
V £
S0LAFMAN.
r — ---------------------- :------------1----------------------------- ----------------------------------

Shamal. ”)
Ahmad.* _____________________j ' K h a ia a r^
Bf ‘ loU Sariz.
f __________________________ ] l
t- “ eh' m- * * * ■s",!i» - * i * » j | - S h T I i J L t JL t- u ■>«.'•» --J -- fc

a.nan. Khan. §
_______________ r -------------------------------------------- ----------------------

Jaldl. >
« Hua. c&
^-------------------------------------------------- i________ ___________ j c"** •
*“"■ 8*i a ’ ' ^ ^ b4 . . M .i,i bL a .iu , 8 . i „ , Bam a. E h l . d , J£

r----------- ---------------------------------------------------------------------------- •
Sons of Khaiear wore—
A dar, Nao. Satnr. K a j 'h t a i . M a L r . Milha. Mallai. Mallu. Sahib Din. Haizkai. £ Balia.
* Tho A hmadzais, the main branch o f the Snlaiman Khel tribe, reside in the neighbourhood of Speiga and Logar in A f g h a n i s .
111 ' Sulki—Sultani. 435
<§L
According to Tuckor the Sulaitn^n Khels are the most numerous
and powerful of all the Pawindahs, the name covering not only the
Sulaimdn Kliela proper, but a number of allied clans all belonging to
the g r e a t Ghilzai tribe. The Snlaim&n Khels occupy a great extent
of country stretching from Peshin and KbaltLt-i-Ghilzai nearly as bir
as Jaltllabad, though those of them who come down into British
territory reside for the most part in the hills lying east of Ghazni. The
number of these probably averages about 12 ,000. Most of them are
charra folk hut they own altogether only about 4,000 camels. They
bring but little merchandise with them, but great numbers of them go
down country, especially to Calcutta, where they act as go-betweens or
dalldls, buying goods from the merchants there and selling them to
other Pawindahs. They bring back their profits for the most part in
cash. Those who stop in Dera Ismail Kh&n work as labourers. They
generally come and go about the same time as the Kharoti3, but a few
clays before or after, on account of the feud between the tribes. The
Sulaim&n Khels are fine strong men. They have the character of
being rather a set of rascals, though on the whole they behave them
selves very fairly while in British territory. They have 9 hirris locate,1
at Am&kbel, Mulazai and in tho neighbourhood of T&nk and Kul 'chi
but the population attached to them is not a third of the whole number
of Sulaimtin Khels who enter. One of these kirris disappeared, the
men belonging to it having been nearly all killed in a fight between
them and our troops during the suppression of the disturbances in
Tank in January 1879.
S ulki, an agricultural clan found in Shfihpur.
Sultani, -Sa, fem. -an. (Panjabi Dicty., p. 1078).— A follower of Sultiln
Sakhi Sarwar, also (and perhaps more commonly) known as * Sarwaris,’
and other names, such as, Nigdliia, Lakhdfita, Dhaunkalia, (fr. Dhaunkai,
near WazfriibdA, one of the halting places of the bauds of pilgrims
which visit the shrine of Saklii Sarwar at Nigiiha iu Dera Ghdzi
Kh&n every year). The only distinguishing features of the Sarwarias
are (i) their abstinence from jhatka (i. e. they will not oat any meat
except that prepared in the haldl method prescribed for Muhamma
dans), and (ii) the observance of jumardt (Thursday), when charitable
doles are given in connection with vows made for the fufilment of
certain desires. The term may mean either : —( 1 ) A follower of tho
Saint Sultiln Sakhi Sarwar of Nigfiha, and especially a bard who sings
songs in his honour, also (2 ) a title taken by the descend ants of a
Siddhu Jfit lady called Wfini, who came from Ldndoke in the Mog'a
tahsil of Ferozepur whioli is still held by her descendants and had
her son miraculously restored to life by Sakhi Sarwar—-a tale told in a
well-known song.
The cult of Sarwar is described in Vol. I, but the account of his
followers’ observances from the Punjab Census Report of 1892, mav be
reproduced here
The observances of the Snltcmis. —The village shrines of Samar are
known as Pirkhanas, or Sultan da thaun, or nigiiha, or merely as thaun
or jag ah; they are unpretending little edifices, to be seen outside
nearly every hamlet in the central Districts. The shrine is a hollow
plastered brick cube, eight to ten feet in each direction, covered with a
dome some 10 or 12 feet high, and with low minarets or pinnacles at the
' G° i X
|1 | <SL
43g Tlie EhiltMiius,
four corners and a doorway in front opening out generally on a plastered

brick platform. Facing tlie doorway inside, are two or three niches
for lamps, but otherwise the shrine is perfectly empty. The saint ia
especially worshipped on Thursdays, when the shrine is swept, and at
nio'ht lamps are lit inside it. The guardians of the shrines are Musal-
mlns of the Bhakai order, who go round on Thursdays beating drums
and collecting offerings. These offerings, which are generally in small
change or small handfuls of grain or cotton, are mainly^ presented by
women. Another method of pleasing the saint is by vowing a rot : the
rot is made by placing dough to the extent vowed on a hot piece of
earth, where a fire has been burning, and distributing it when^ baked.
A special rot ceremony is also performed once a year on a l1riday in
most Sultdnf families. A huge loaf is cooked containing a Icaceha
maund of flour and half a kacchz maund of gur. The Bharai attends
and beats the drum, and sings the praises of the saint while it is
preparing When it is ready he gets a quarter and the family with
their neighbours eat the rest. The saint is also worshipped by sleeping
on the ground instead of on a bed; this is called chauh bhcmiL
Wrestling matches {ching bdjdni) are also held in his honour, and the
offerings made to the performers go towards keeping np the shrine
at Nigdlia. A true worshipper of Sull&n too will not sell milk on
Thursday; he will consume it himself or give it away, but will not
sell it.
Sarwar is essentially a saint of the J&ts, and the worship of Sarwar,
which is, I believe, practically unknown outside tho Punjab, is within
that Province the prevalent cult of the central or Jdt districts. The
Jhinwars, Gujars and the lower castes generally are also devoted to this
saint: but among the women who are his chief worshippers even
Kbatr&nis and Brahmania are found. In Kamil his chief worshippers
are Gujar and Rijput women, who keep his festival on the Salono day
in the month of h&Wan. In the Delhi territory tho saint is not popular
as in tho Punjab proper, but still, according to Ibbetson, he is even
there ‘ generally worshipped ; shrines in his honour are common; vows
and pilgrimages to him are frequent, and Brahmans tie threads on the
wrists of their clients on a fixed date in his name/
Anybody of any caste, even a Cliamdr, may call himself a
worshipper of Sarwar, and persons of all religions and all castes, more
especially the Jilts and Jhinwars, are his followers. The saint confined
himself to performing miracles and seems never to have deviated into
atu thing approaching to a verbal creed or doctrine, or even to a compo
sition ,.f any kind, and consequently his following is larger than that of
most saints in the Province. The Sulidni may reverence the Prophet, or
he may worship Devi and the 33 crores of Hindu deities without ceasing
to be a Sultflni. He may smoke as much as he likes and dress his
hnir as he pleases. The only observance which distinguishes Sarwar’s
Hindu followers from tho ordinary Hindus is that they will not eat the
meat of animals which have been killed byjhatka or a blow on the back
of the neck. The Sultilui, if ho eats meat at all, must eat animals
whose throat has been cut in the orthodox Musalmfin manner. This
accounts for the fact that comparatively few Sikhs are followers of
Sarwar, and there is in fact a sort of opposition in the central districts
between Siklia and Sulfcdida. You hear men say that one party in a
({(f)}) . Sultania— Sumbal. 4S<
(ci
village worships the Guru, the other worships Sarwar; that is, that one
party are Sikhs, the other ordinary Hindus who follow Sarwar. It has
been suggested that the worship of Sarwar probably spread oastword
among the Jd^s in the 15th aud lGth centuries, and was the prevalent
cult at the time o£ the great development of Sikhism in the days of
Guru Gobind Singh j and that most of the conversions to the Kl.ilsa
faith were from the worshippers of Sultan. This appears a very
probable account of the origin of such opposition as does exist between
these two forms of faith. As between the Hindus generally and the
JSultdni there is no sort of opposition ; there are instances in the popular
legends of men opposing the cull of Sarw ar,* b u t in th e p resen t d ay
the Sultdnis are looked on as ordinary Hindus, with a special preference
for a certain saint who happens to have been a Musalmdn. Except
on tho question of jhatka, there is nothing sectarian in their principles
or their conduct.
It is the want of a distinctive creed that has rendered the Sultniu
cult so popular, but none the less there are, as we have seen, not a few
points about the observances of Sarwar’s followers that indicate a
semi-concession to Isldm. The saint Sarwar himself was a Musalmdn
and never pretended to bo anything else. His priests, the BriABAih,
are Musnlradns almost to a man. His followers, like the Musalmdns,
pay special respect to Thursday and Friday, and their only distinctive
prejudice is their opposition t<> non-Musalnian modes of killing animals
for food. This strange worship, unseotarian in its creed, and plastic
in its observances, is doubtless of little importance enough from a
religious or political point of view; but it is remarkable as a survival
of the period when Hinduism was waning before that Muhuinmadan
influence which was shortly' to effect such curious lines of reformation
within the pale of Hinduism itself.
S ombai,, SuNBAt, SuNBUAL. A tribe of the Niizi Pathdns, remnants of which
are Still found in Midnwfili. It was nearly exterminated in the reign
of Slier Shdh under tho following circumstances:—When Haibat
Khdn, the A’zaui Humdyun, was governor of Multan and of that
part of the Punjab which belonged to the Delhi empire, Sher Shdh
nominated his nephew Mubdrak Khdn to the charge of that part of
Roh which was in the Nidzis’ possession. At that time Khwdja Kliizr,
a Sumbal Nidzi, dwelt on the banks of the Indus near Muhkad in a fort
which ho made over to Mnbdrak Khdn. The latter heard of the
beauty of a Sumbal’s daughter and demanded her hand. It was refused,
but other Sumbal brides were offered him, but these he declined. Thoo
Mubdrak Khan was told that the fact of his mother’s being a
slave girl was the obstacle to the union which he desired. In his
mortification he began to oppress the Sumbals. He carried off the
daughter of one of their house-born slaves aud refused to^give her up.
The affair ended in Mubdrak Klidu's being slain by the Sumbal youth
and Sher Shah entrusted the duty of punishing the tribe to Haibat
Khdn, himself a Sumbal, observing that the family of Sur was few in
numbers and if every other Afghdn should slay a Sur, not one would
survive. Hearing of Haibat Khdn’a advance the Sumbals sought
a retreat in Push or Pusht, determining to withdraw to Kdbul, so Haibat
* See Temple's Ujnnds of lh« Punjab, I, pp. 67 aud 7A, 11, p, 108. .
X a^ e ■ Go^ X
| f| Sumra—Sumre.
. <SL
KMn decoyed fcliem back by an oath that he would not afflict them, but.
he treacherously put 900 of them to death at Bahfr (?Bhera). The
Nidzia offered those of the tribe who were related to them an opportunity
of escape, but they refused it aud perished with their fellow tribesmen.*
Again in 1662-3, in the reign of Aurangzeb, the Sumbals, then
settled on the west of the Indus, hold also Dhanbo$ to the east of that
river. Aurangzeb instructed his faujddr to remove them altogether
to tbe west bank, but they returned and attacked the imperial thdna
or military post on the east bank and slew the thanaddr. The Master
of the Ordnance was deputed to punish them and though most of them
recrossed the Indus a portion stood tbeir ground and were killed. The
State’s share in the booty amounted to two lakhs of rupees.
Scmra, one of the Jdt tribes of the Western Plains.—The late _Mr. E.
O’Brien described the Sumra as originally Rdjputs:—“ In A. D. 750 they
expelled the first Arab invaders from Sindh and Multdn, and furnished
the country with a dynasty which ruled in Mnltdn from 1445 to
1526 A D. when it was’expelled by the Samma, another Rajput tribe ; ”
and Tod describes them as one of the two great clans Umra and Sumra
of the Soda tribe of Punwiir IMjputs, who in remote times held all the
Kdjputdna deserts, and gave their names to Urnrkot and Umrasumra or
the Bhakkar country on the Indus, lie identifies the Soda with
Alexander’s Sngdi, the princes of Dli&t. The Sumra seem to have
spread far up the Sutlej and Chen&b into the central districts of the
Punjab as they hold a great portion of the Leia that between the Jhang
border and the Indus. In Bahilwalpur the Sumr&s are not very
numerous and are confined to the Lamma. Few own land, and the
majority are tenants, while others are blacksmiths, carpenters,
boatmen or barbers. After their overthrow by the Sammiis tradition
says that only those men of tho tribe escaped massacre who declared
themselves to be artizans or menials, and so many of thorn wore killod
that nearly all the women were widowed, and hence no Sumra wife to
this day wears a nose-ring, for the tribe is still mourning its losses.
The main Sumra septs in this State are :—
(*). Bliattar.
(i>). Kakkik.
(Hi). Khatri, found in KArdAri SAdiqAbAd, are washermen by trade bo that
Khatri has become a general torm for dhobi.
(iv). BhAkhri. ' ,
(«). Ghnloin, divided into (i) tho Ichdlis or puro fililllejafl, nnd (it) Bixteon min.
aojitH YarAni, SAda, Lalla, LntbrA, Kuddao, Jiirii, Oobnn, Kokri, LAng,
NutbAni, CbhatAni, MidAni, etc.
The Glialejas, who are found in the Lamma, claim to be AbbAiis by
origin, but they appear to bo a branch of the Sarnmas which migrated
from Haidarabad in Sind and settled in tho Lamina in the time of the
N&hars, and their ancestor LAI Khdn founded Gauspur, naming it after
Gaus BaM-ud-Din Zakariya of Multan, his religious guide. The
recognised chiefs of tho Ghalejas receive nazrdna on a marriage or birth
of a son from all the members of the Ghaleja septs.
S cmbe, an Ariifii clan (agricultural) found in Montgomery.
* Elliot, llid. of India, 17, pp. 438-82 gives n somewhat froo translation of th#
pi«tar*»quo account of this episode rolatod in tho Tdrikh-i-Sher Shdhi.
' Sunar. 489
SUNAB, SONAKA, SnNIAB, StJNIARA, SuNlABl, StJNEKA, SlJNIAB, feni. -{ Or -A

Panjabi Dicty., p. 1030. The goldsmith casts. Zargar is the Persian
translation of the name. Tho Shausi3 are very commonly goldsmiths.
The Sunar or Zargar as he is often called in the towns, is the gold-
and silver-smith and jeweller of these Provinces. He is also to a very
large extent a money-leuder, taking jewels in pawn and making
advances upon them. The practice, almost universal amoii"- the
villagers, of hoarding their savings in the form of silver bracelets and
the like makes the caste, for it would appear to be a time caste an
important and extensive one; it is generally distributed thron-boat
the Province, and is represented in most considerable villages. ° The
Sun&r is very generally a Hindu throughout the Eastern Plains and
the Salt Range tract, though in the Mult&n divisiou and on the frontier
lie iB often a Musalmhti. In the central division there are a few Sikh
Sun&rs. The Sumir prides himself upon being one of tho twice-born,
and many of them wear the janeo or sacred thread ; blit his social
standing is far inferior to that of the mercantile and of most of the
agricultural castes, though superior to that of many, or perhaps of
all other artisans. In Delhi it is said they are divided into the Da?r
who do and tho Deswale who do not practise karma, and that the
Deswdla Sunar ranks immediately below the Bania. This is probably
true if a religious standard bo applied ; but it may be said that a J6 t
looks down upon tho SumSr as much below him.
The Sunar has more than one synonym. He is called Mitar as one
cieateci irom dirt because of the following legend, current in Guir&fc;—
Once upon a time Durga Devi fought with a demon whose whole body
was ot gold. Failing to overcome him sho made an effigy of a human
bomg out of the dirt of her body, breathod life into it and bo inado of it
a goldsmith whom sho bade kill the demon. He polished one of the
demon’s nails with a file and it shoue so that the demon was delighted
and asked the goldsmith to polish his whole body. He rejoined that
tins could only be done if his whole body were first heated in tho tiro,
lo this the demon agreed, and che goldsmith made a heap of firewood
and put four lumps of lead on it. Then he mado the domou lie down and
place bis joints on the load. More fuel was piled on top of him and set
on fire. Ilie lead affected Ins joints because it is the property of lead to
eat away gold when placed in the fire. Thus the demon was killed, and
the goddess was so pleased that ever since the name of Mfiipotra (the
sou of the goddess) or Deviputra has been applied to tho goldsmith.
Tho Sunfirs of JSfibha afiect Bhairon as well as Devi, and those
of Btfwal worship their sati also. The latter alone practise widow
remarriage.
I he caste has two main sub-castes, Mail’, Maluir or Maipotra and
Tfink, which appoar to be strictly endogainous.* Tho Mair claim to be
* fn Gujr.it the Man are said to be called Sodhra or Sudhra, and the Tank Khakhnr.
Each la said to havo 58 sections, t>t», i—
Sodhra: Gund, Kapur, Kukke, Kukkar, Manic, Masauit, Taranie, Paid, etc.
nakhar: Babbar, Dhammo, Ludbar, &ia*uunt Nichal. Saidure, etc.
t he grouping in Niibba i6 poouliar and is thus described
i°n^ 8i0D- KMnP or divi8iou'
2. Oktmtri 7 of Brahman origin: *’ (Mair) of Rajput origin,
8. BAhmanijai "** « * * - • J
' ec% X
®| The Mair Sunafi•

§L
Hair Rfijputs, of Rdjputdna, who took to working as goldsmiths. In
support of this claim the Mair and Tdnk Kshatriya Rdjput Saliaik
Sabha, a representative association of the caste, furnished in 1901 some
particulars of interest. The Roda section is still ministered to by the
Dhaumya Acharva, who cut off the ear of the horse at the Aswa-
medha of Yudhistra, and at the ril or churakaran ceremony the ear of
a goat is still cut off by the family priest.* The Masauu section,
especially, worships Guga. Other Mair sections are the Dhalla (flag-
holder), Jaura (twin), Sinh (tiger), Babar (lion); Sur (hero) and many
others, some 56 in all. Of these the Jaura claim kinship with the
Chhina Jats and they exchange ajaran or presents of food on certain
occasions, at Thafcta Chhina near Wazirabad. 1 he Jaura, binli apd
Sur sections all claim a common descent with the Raudhawa, Nijjar
and Sard Ja^s, and this is consistent with the claim to Rdjput origin, for
the Chhina, Kurutdna and Sard Ja^s are said to ho by origin Jddu-
bansi Rdjputs.
T he M air S ub- caste.
'The Mair are confined to the Punjab Proper,_ and are not found
settled in Kulu or Dera Ismail Khdn. Some of their section names aro
thus accounted for:
( 1 ) The Bagge claim descent from Rdo Chhabila of Delhi whose
complexion was baggd, which means white in Panjdbi whence this
name.
(2) The Dhuna or DhanDa section says that the Chandrbansi
Rajputs onoe ruled at Tolandi (? Talwandi) near Delhi and that of the
two sons of Ahu, one of their line, Dhelo took to agriculture, while
Dhuna worked as a goldsmith. Both brothers settled at Bhatmer and
had the same family priests and bards, 'l'hoy still hold their Brahmans
and Mirdsis in greater esteem than any other of their menial attendants,
and preserve some old Rdjput customs like the Roda.
(3) The Jaurd derive their origin from the simultaneous birth of a
boy and a serpent, ‘ jaura.’ The serpent died but the boy survived, and
the Sundrs of this got still reverence the serpent. Their tradition is
that Siydm or Shdm Rdjput of Bha$ner, had two brothers, Kdku and
Tbe last three need not wear ajaneo. All the 6 khanps are said to be ondogamous, but
as onlv the Mair and Tank are found in this State nothing-can bo said with any certainty
about the other khdnpe. Tho Mair claim superiority on the ground that they cannot take
water from the TAnk and other khdnpe, Some of the goU are
1 Dahm. I 4. Braj pal. Ast. 4. Jahlu.
2. Gaiiar. 5. AjipAl. 2. DalAl. 6. Khorme.
3. Khorme. | 6. BahruwAl. 3. Masdwan. | 0. Sidhe.
• The ancestor oUlie Roda was a Rijput named Uch-bhuj who rebelled in the lime of
Am-iiKZbb and shut himself up in the fort of Uch which ‘ lay LOOmiles from Gakhar
towards Jbane, ami 7 miles from the bank of the ITimu river. Ifo cold out for Ihreo
months but was forced to surrender. The priests of the llodn say that they liion took to the
worship of Burge, a IUjpul cult, and that by favour of the goddess tho emperor employed
tiiem to mint silver coins. After their release from captivity the Roda were nick-named
Bhutla, and some entered the army .while others, having learnt to make coins, took to
making ornaments. Tho reading of the gotroehar at woddings is cited as a further proof
that the Rod* are Ohbatri RAjpnts. Various customs now-a-days observed by them, vin.i
lUndi cutting, arming oneself with a sword at marriage, or cutting the right ear of a he-
goat at the ceremony of fit, ole., aro claimed to be old Rdjput customs.
■G
°^T\
/ ' V — sV\
The Tdnlc Sundrs. 441

Budhu and 13 sons, including Jaura and Chhina—as their gotrachar,
still sung at weddings, relates: —
At the end of the DwApar Yuga was born Krishna the incarnation (of God).
In the line of Yadu Bans was born Krishna the incarnation (of Goch.
n j, 1C 'lP2,,°? Krishna 'ras born Vatsa, the chieftain, I describe the dynasty of Kaku,
Budhu and Shim ; Sham had thirteen sons, heroic and mighty.
Bhatner^ t°<3m WilS ôrn âura lender. When Jaura emigrated, the tribe’s home was
Born of Sham he occupied Chhina.
There were Chhina, Sukal, Kurntina and Sara, and his younger was Jaura Rsi.
I heir family Brahman was a Khindarya, tlieir barber a Janda, nir& $i a Bhim, shoemaker
a Waru, carpenter a Waddar, potter a Shokal, and sweeper i Bagri. All of them carao
with Jaura.
In other words when Jaura and Chhina migrated they were accom
panied by their hereditary dependents. And, in order to secure their
allegiance, they used to give them, in addition to a due provision for
their families, njaran (a fixed quantity of f od given only to the members
of a family on the occasion of a rit, a c retnony observed alike on the
birth or yayyopavit of a [male) child by which the patriarchs.sought, to
win the good will of tlieir menials, who would sacrifice their lives for
their masters. But the latter could not accept ajaran from their
menials, for to have done so would have been to treat them on an
equality.
AEter this the brothers, or their descendants, assigned the goldsmith's
craft to the children ot Jaura, and agriculture to those of Chhina. The
descendants of some of their menials are still to be found in this
locality and their sections are named after the ancestors who accoui-
pauied Jaura and Chhina. Except these no other tnoniais are allowed
to accept this ajaran.
(4) lhe Masau or Alasaun claim their descent from a child born
when his mother bee une satti at the chhald or masdn, ‘ burning place.’
(5) The Nicbal trace their origin to the Jadu clan of the Bbatli
Rajputs. They too hold their Mlrdsis and parohits in high esteem,
T.hey say that the Sur, Shin and Jaura Sun&rs are all descended from
a R4ja Jandlian, as are the Randhawa, Sard, and Nijjar Jtifs. They too
observe some old Rftjput customs.
(6 ) The Plaud claim descent from a saint Pallava whose name is
derived from pallava, or ‘ leaf,’ owing to his worshipping beneath the
leaves of a banyan tree.
(7) The Shfn also claim descent from RAjputs, of a f:imi'.y called
Shin, and they too say that Bkafner was their original home. The
burning place of tlieir ancestors is believed to be at Ranghewala. Like
the Jaura and Maldolia sections the Shin claim to be Biiaîs by origin
and affinity with the Randhawa, Sivlhu, Sarai and other Jii^s.
T ee T ank sub- caste.
This sub-caste is divided into two main groups :—

Group I.— B a r i —
1. Ajimal, or Ajaimal. 5. Samanial. 0. Khun.
2- Ahat, a, Pajii. 10. Uachar,
3. Gijjar or Gujar. 7. Teji. 11. Butru.
A. lhalhro, or Thothre. 8. Salgotria. 12. Uallre.
W 442 5%e Tank Sunits.
Of these the Samanial appear to he extinct. Another account gives
Kami, Kokal, Katarmal and Gidar instead of Nos. 11 and 12 of
the nbove list (or 14 sections in all), but the three latter appear to be
really Bunjdhi.
It is claimed for the Bari gots that they agree with the Bdri sections
of the Khatris, but it is admitted that only one of the names (Patui*)
agrees. The corresponding sections of the Khatris are stated to be
as follows, but on what grounds this correspondence is assumed does •
j not appear:—
• Sunar Khatri. Sunar Khatri.
(1) Ajil = HAncle. (7) Rs.tre = Ohopre.
(2) Ahu = Khiudre. (8) Gijar = Chahde.
(3) Khich = Sahgal. (9) Patni = Patai.
(4) Salgoti = Ohri. (10) Teji = Sokhri.
(3) Huchar = Nijjar. (11) Thothro = Ohri.
(6) Pajji = Seth. (12) Smani = Mohindru.
Out of these 12 the last has died out. No. 9 is the only one that
has not lost its original name.
This equation is put forward to show that the Bdri Tdnks were
originally Khatris and changed the names of their sections after they
had adopted the profession of a goldsmith. The Sidlkovi Bunjahis,
who have only four sections, were originally Soni Khatris.
The Bdri wear the janeo, at least before marriage, and some sections
reverence the kite at the maunan or head shaving ceremony like
certain Khatri sections. •
In Sidlkot, however, the Bdri group does not seem to be known and
instead we have two groups: —
Sections.
I.—Dhaighar ............. ( t. Dahir. I 3. N4gi.
II.—Bunjihi-Par ... '... ( 2. Bhola. | 4. Ved.
The Dhaighar, though descended from a common ancestor, usually
intermarry, but they may take girls from the Bunjdhi. Their ancestors
were three brothers of the Soni section of the Khatris, and they and
the Soni still hare a common Sati at Bhalan in Sialkot.
Group II.—B onjahi.—The sub-groups of the Bunjdhi are also
variously described :—
Sub-group i, Panj-zati.............. { J; ghatA 4. Thanda.

r i. Sauni. 4. Ajarmila
Sub-group ii, Chho ZHti . . . ' 2. Dhanda. 5. Sanjogi.
(3 , Ajaji. 6. .Mchru.
But another account (units Sauni.
In Dera Ismail Khdn the Bunjdhi are divided into sub-groups, thus
(1 . Santa. a Kan.
. ,,, , . ) 2. Dhanda. y. Maklm
Sub-group 1, Khalil ... ... ••• 13. Ajoti. 7, Nukra
(.4. Akasmula. 8. Bhcl.
* And even this numo does not appear as a Khatri section uamo.
’ e° 5 p x
111 The Muhammadan Bundrs. 443

<§L
*
And numbers1—5of these will not ‘ intermarry ’ with numbers 6 —S.
(1. Batta 4. Malpani)
Sub-group ii,Arova ] 2. Suchcha 5. Battan [ of Uttaradhi status
(3. Dhaneja 6. Ragti )
7. Chandpul
8. Taramina >of Dakhna status, also called Kirar.
9. Lodar j
And numbers 1 — 6 of these will not ‘ intermarry ’ with numbers 7—9.
The Tdnk sub-caste worships the snake as an emblem of tho Ndg or
Tiikshak, the founder of the Ndg-bausi or Tdnk-bansi family, and'ono
of their sections is called Ndgi. It is churned that several of the
Bunjdhi sections also correspond to sections of the Bunjdhi Kliatris.
Such are the Mittu, Vaid, Dhir, Mittu. Bholai or-Bhalai, etc.
The Pajji section gives the following account of itself. When the
Raja of Lahore sent for warriors from Rdjputdna to oppose the
Moslems, Pajji, a Mair Rdjput, came and when the war was over
settled at Pipanagari, now Pipndkli, a town which he and other Rdjputs
founded. 'I he other Rdjputs turned Muhammadans and their descen
dants the Chima and Chatta Jd^s arc still found there. But Pajji’s
letniiined Hindus and spread in all directions. Tenth in descent from
Pajji was Rai Budho Mai, a charitable and mighty Rdjput,
liahin itir puchhendya ra Jagat Budho P a jji da
Hathon deven ran charh&n, cnhin gallin vu jji da
Banka chhail suhana tera gdna bahin su jji da
Koi dharkon, hoi parkon Hai Budlw da Pipmakha
Shah Sulemdn vadiran laga din din vadhe dahaka.
“ Bards ask in tho way: verily, tho world belongs to Budho Pajji:
You give charity (lit. give from your hand) and fight battles :
Those are acts to win fame.
It is very beautiful, your bracelet of the right hand.
Some from hero, others from thero; but Rai Budho is of Pipnikha.
Shah Sulaimdn praises, and (your posterity) increases by tens.’’
Tho bracelet or gdna, as it is called in the Punjab, was a mark of
liberality. Rai Budho is known to every child in Pipndkha. His
samddhi stands in the crematorium of Pipndkha to the exclusion of any
other samddhi and at every Diwdli all the mombers of this family
illuminate his tomb.
The only territorial groups appear to be found in Hissdr where the
Sundrs aro divided into Desi (who can do tino work) and Bdgri (who
cannot). But in Delhi we find two social groups, the Desi who practise
karewa and the Deswdld who avoid it, with territorial names. The
latter rank immediately below the Bdnia.*
The Muhammadan Sundrs in Midnwali have the following sections :—
Bdlidr, also found in Peshawar.
Dhalld.
Dharna,t in Dera Ismail Kltdn also.
Gharwdl, in PosMwar also.
Jaujd.
Kakal.
* N. I. N. Q. I. 950.
t The three sections found in Dora Tsiuail are all Arora oofs also, and are said to ljD' 6
come from the Chen&b valley in Jhang.
,
X a^ £ ■ G° i x
| f| . 444 Sunare-—Sun
<SL
Katarwal, also found in Dera Ismail Klutn.
Lildb, also in Pesh&war.
Nahhr, also in Dera Isnii il Kh&n.
Ramzai.
Rita, also in Pesh&war.
Roda,
Shaikh.
The Muir g o ts have generally furnished converts to Isl&m, which the
Tank have not done—at least in large numbers : indeed in Lahore a ll the
Tdnk g ots (except Sammi) are said to be exclusively Hindu.
Among the Sun&rs several occupational groups are found, but not
withstanding that several branches of their handicraft have been highly
specialised none of these groups form sub-castes. Moreover, as so
often happens, the Sun&rs by occupation dovetail into other castes.
Thus, to begin with the gold-washing industry, the washers in
Arabia’ are Kahars and are termed Dhulds* and so too in Peshawar
it is done by cis-Indus Ktihirs (? Kahtirs) and Nutrias. The latter
do not appear to form a distinct caste.t In the south of the Dera] tit
they are called Sodha, and are apparently the Sonis of Ambdia and
Sirmur. The Nidria derives his mime from n id r a , *separate, distinct,’
and is also a refiner and an extractor of the precious metals.^ Thus in
Dera Ismail Khdn, KohdO and elsewhere the Niaria extracts pure gold
from old ornaments by the tezdb process, described in North Indian
Notes and Queries II, § 107.
In the Simla Hills the Sun&rs are a superior caste ol goldsmiths.
They intermarry and eat with the Kanets,§ but not with the higher
castep.
Brahmans and Kanets will drink water touched by Sutlers and eat
any food cooked by them, except cooked rice and d a l, but they will not
smoke from the same h u qqa as a Sun&r unless a k a li bo used in which
fresh water has been put. Neither Brahuiaus nor Kanets can be out-
casted for cohabiting with a Sunhri.
S onars, an Artii^ clan (agricultural) found in Montgomery.
S unni. The oithodox sect of the Muhammad ins. The Sunnis are divided
into four great schools of doctrine, namely, the II anifias, S iiafias,
M alarias and H anbauas .
S(5k, An Afgli&n tribe of the Lodi branch. The name means ‘ red. Ihe
history of the tribe has already been given at pp. 272-3 su p r a . Accord
ing to Ibbetson it was early in the 13th century, about the time of
Muhamtnad of Ghor, that the Pr&ngi and Sur tribes settled in the
northern part of the tract immediately under the bulaiindns, holding
Tank auditor!, while the Sarweni settled in Drdban and Chandwdn.
The rise of the Lodi and Sur Sultans of Delhi (1450-15,.5) brought
the Prhngi and Sur into Hindustan, but they had formidable rivals in
their kinsmen, the Ni&zi, until Salim Sh&h. Suri crushed the latter
~ * N.I. N. Q. I, n 05.
t Maolagan, p. 311, y p. 381.
+ Of. N. I. Nf. Q.. II, § 62.
$ But the name account says that Suu4r; do not intermarry with other castes.
■c% \
||| §L
iSwra—Suthra-Shahi.. 445
tribe. They were, however, unable to maintain their position at TAnk,
whence they were driven by the Loh&ni during Akbar’s reign, many
being killed and the remnant finding a refuge in Hindustan. Sikandar
Shrih Sur gave his name to the Sikandar DhAr in Mandi. Sur also =
Sur .DAs, q. v.
Shea, a Hindu and Muhammadan JA(, clan (agricultural) found in Mont
gomery : a clan of Jdt status found in Multan. They olaim to have
come from Delhi in the time of Sh&h Jahan.
SotiAj Pkasth, a religious body found in the south of Dipsilpur talisil of
Montgomery whose only object of worship is the human body, the
worship, it is asserted, taking the form of promiscuous sexual inter
course, gatherings of men and women collecting for this purpose. The
sect was founded by a Chub rA MusalmAn from FariddbAd in Gugera
tnhsil, who is buried at KholeMurid. His widow, who lives at Somian, is
tho high priestess of the religion. Its adherents are chiefly Musalnulns.
Suedas, a blind bard who was a follower of Krishna. So, any blind Hindu or
Sikh, especially a blind man who has learned to sing sacred hymns, ]ust
as hnfiz is a blind Muhammadan who has learnt the Qur&n by heart.
Panjabi Dicty., p. 1082.
Sum, (-1) a section of the Khatris. (2) An Afghan tribe=SuB.
Surwat. A tribe of .Ints who trace their descent from PirthnAj and are
found in the 24 villages round Hodal in Gurgaon, taking wives from
other gots on equal terms. They appear to be the same as the Sabot,
Sussal, an Ariiin clan (agricultural) found in Montgomery.
Suthar, a group of the LohAr-Tarkhan caste. The Sutliar Lohdrs were
originally Hindu Tarkhans and have a tradition that Akbar took 12,000
of them from Joolipurto 1’elhi, forcibly circumcised them, and compelled
them to work in iron, instead of wot d. Some of the Lohdrs admit this
story to be true. The Suthars of Sirsa came thither front Sind, where
they say they formerly held land and they are commonly known as
Multdni Lohdrs. Like tho Jd( Lohdrs they rank above the Gddiya
group. The Hindu Suthars are Tarkhdns, yet they are included in the
Dhawdns (q. r.) and are almost entirely agricultural, looking down upon
the artizan groups of tho caste. They, too. say they came from Jodhpur
and still hold land in Bikdner. Many of their clans are identical with
those of the Multdni Lohdrs and though Hindus, they are certainly more
closely allied to them than to the Khdtis. In Sindhi sutlmr is the com
mon term for a carpenter.
Sotbka SiiAiii. An order of Sikh devotees whose origin is thus described
When Tegh Shdh* faqir was alive, a boy was bom of dark complex
ion, (or with a black mark on his forehead) and moustache, and
• Nothing nbout Tegh Shah is known, but is said that he knew that » certain Aghun
Sh4h would arise und successfully oppose the spread of Islam, lie took care of tho boy
when exposed by his parents, and atjjio age of 12 he went to Delhi, where ho took the
name of Aghun Shiih, and impresseit his miraculous powers ou Aurangzob. lhat omperor
gave him a gold coin and a lupea but Aghun Shall said he would not t&ko them now but
to morrow. By the morning the emperor found tho coins had turned into a rupee and «
pice. Henco tho SulhrSs exact a rupee at each wedding and a pice from each shop
They recognised Qurn Nauak as ihoir teacher and assumed tho title of StithrA : vAmbaitv
account i.
H i 446 The Suthra-Shdhis. j
§l
with his teeth already cut*—and his parents exposed him, as a child so
born is unlucky. The tenthf Gurfi, HargobindJ, happened to find the
child and told his disciples to take him up but they refused, saying
that he was Jcuthrd, or dirty. The Guru replied *he was suthra. or
clean ’ and they then obeyed. This boy was the founder of the Suthrd-
Shtlbf sect.
The Kdngra version adds:—Twelve years later, in the reign of
Aurangzeb, the Hindus were persecuted and ihe emperor removed
every day 1 | maunds of sacred threads (janeos), erased the tilales
from their foreheads, and compelled Hindu faqirs to show him miracles.
The Guru then sent the boy Suthrd, to Delhi to exhibit miracles to the
emperor and to convert him to the right path. On reaching Delhi the
boy had a pair of shoes, hdths long, made at a cost of l£ lakhs of
rupees. One night he put one of these shoes in the Delhi mosque,
together with a lota (the vessel used for washing the hands and feet,
before prayer). Next morning the Muhammadans prostrated themselves
before the lota and shoe, considering them to be sacred, and their
fame spread throughout the city. One day the boy tied the other shoe
to a stick and wended his way through the city, crying that he had been
robbed of the other shoe. News of this event reached Aurangzeb
who sent for the boy and asked him whether the shoe found in the
mosque was his. He said it was, whereupon the emperor said that, if
it whb found not to fit him, he would be beheaded. The boy agreed and,
calling on his Guru’s name, put on the shoe which ho found a little too
small. At this his faco lit up, so that the emperor in amaze bade
him ask any boon he chose.
The boy warned Aurangzob against further persecution of tho Hin
dus, and the emperor assented. Moreover, he decreed that all his
subjects should at every wedding pay one gold mohar and rupees
per shop to the boy, who refused to accept more than rupeps at
each wedding and a pice from eacti shop. This decree was engraved
. on a cipper-plate.§ Then tho boy went to Lahore and built himself a
house* outside the Masti Gate. He made 4 chelae, Bdwd. Nihdl Shfih,||
B. Gulffb Shdh, B. Didar Sb&h and B. Changar Shah. In the plains
the tax is still paid to the Suthrd Shtihis, but in the hills it is not paid
in full owing to the poverty of the people.
The boy Suthra composed a Inlra-mdsu in which the above history is
given. Another version adds various details, prefixed to the above
account. It makes the boy go to Delhi of his own accord, put on a boar’s
* The boy is said to fuvo boon the son of one Nanda, a Khatri of Bahrampur, or Varyim-
pur Dinanagar in Amritsar.
+ The sixth Guni was Guru Itargovind, tho tenth Govind Singh. The latter did not
regard the Suthris favourably because they smoked (?) in excess, and were an encum
brance to him in his attacks on the Mughal umperors.
It is also said that in Guni Govind Singh's time Banda (Bairiigi) was the leader of the
Sutbras. Ho aspired to bo the eleventh Guni, but as he shaved his head and faco clean
the Guru is said to have dubbed hi it m,thru tclaan;, although as his followers smoked he
was kuthru (unclean) in the eyes of tho Guru and ins disciples, the Singhs
1 Guru Flur Kni tho sov nth Gum is said u have boon the Uuru in ouestinn
ine to the K*ngrn version, but in thu Niblm version Biba Ninak is said tr. hD„' ac. ° .
cany called theboy s.thro and to have conferred on him the powers of a
Benawsl, when the boy had grown up and gone to him. See t elow also Muhammadan
Jt would be interesting to know if this plnte is still in existence
||How the title of 8h4h oame to be applied to the Hindu chelas i8 not explained.
■g° iJ x
| f|
X^Wy.■qytXX^
<SL
The Suthrd Sect. 447
intestines as ajaneo and apply a tilah of ashe3* to liis forehead. The
Qazi of Delhi orders this janeo to be broken, but in vain, so he lick* it
away, and in consequence an evil smell issues from his mouth. The
Suthrd, is then arrested, but the emperor Aurangzeb keeps him near
the royal person and early next morning sees his face. As a result his
breakfast turns into loathsome insects and he orders the Suthrd to exe
cution. The latter demands to seo the emperor and protests his inno
cence, whereupon Aurangzeb declares that the sight of his unfortunate
face early that morning had deprived him of food all day. To this the
Suthrd. forcibly rejoins that the sight of Aurangzeu’s unlucky face
had led to' his being condemned to death. So the emperor set him free
and he took up his abode in a takig behind the Jdma Masjid at Delhi.
He had the shoes l£ baths long made and a lota of earth set with pre
cious stones. Going one night to the mosque to recite his prayers he
Hed in the morning from the mosque out of fear of the Muhammadans
and left one shoe and the lota behind him. When he came before the
emperor he found the shoe too small, but it just fitted Aurangzeb.
At the Suthrd’s instance the emperor closes his eyes and fiuds himseli
alone with the Suthrd in a terrible place. The Suthrd mockingly
asks him where are now his troops, and why he persecutes the Hindu
faqire. After craving his pardon Aurangzeb opens his eyes and finds
himself hack in the Delhi tort.
The Suthrd Panth or Sect of the Suthras.
Both Hindus and Muhammadans enter this panth, whose members
arc called Suthrd Shdn or Benawd.t Muhammadan Suthrds cany a
danda (staff) with which they strike thoir iron bracelets (churis).
Uindu Suthrds claim to be Uddsis, are followers of Guru Nanak.j and
are said to have been founded by Hari Ohand, his elder son. In theory
they are monotheists, but as they have to beg from Hindus they also
worship the Hindus’ gods. Their gaddis in the larger towns have
deras attached to, and dependent on, them in the neighbouring villages.
They contain no idols, except the samddhs of deceased maHants, and to
these they offer dhup dip. They chant the sabda of Guru Arjan.
The Suthrds are celibate, but make chelas. They wear a sch of
black wool round the nock, and carry black daniias§ which they
* A still less savoury account is given in P. N. Q 1. § 363 by Aya Singh,
t It is not clear whether Muhammadans of this panth are alone callod Shah, or whether*§
* A c c o r d i n g the order was founded by a Brahman callod Suctia under the
nusoices of Guru Har Rai. lie descrited them as numerous and widely distributed, notorious
for gambling, thieving, drunkcuness, and debauchery, and leading a vagabond hfo, begging
and singing songs of a mystic nature. They wear ropes of black wool on the head and
neck and beat two small black sticks together as they beg. Although a bikh order, they
all return themselves as Hindus, use the Hindu ttltik or sectarian mark, and folioi tie
Hindu rites throughout. They were founded before the time of
probably accounts for their calling themselves Hindus. They generally add Shah to their
names. Trumpp says of them “ there is no order of regular discipline among them, and
profligates and vagabonds join thorn. They are a public nmsanco and disavowed b>
the Sikhs.” Some Suthrd aphorisms will bo found in 1. h. Q. 1H, § . .
Baba Nanak’s namo when bogging from, or rather blackmailing, shop-keep£i > } S *
May Baba Nanak Shah lake your boat safely over the river (of life): Hid
§ But in llie Nabha version it is said ihat the boy after he had worshipped 1 utgu■ •_
•12 years was by her given a small d a n d a , black iu colour. Hence tbo Sulhm atil c *
two dandae, cuo a small one, in Durga's name, the other a large one in the Guru a name,
buthrds alBO offer Durga kanihi in their dvru# during the Nauriitras.
■®<W\
IP ■ si.
44g S w d m i — S w a th i.
knock together, demanding a pice from each shop. If this demand

be refnsed they blacken their faces, burn their clothes md expose
themselves naked in public, refusing to leave the shop until paid.
Mode of initiation.—The candidate for admission into the panlh is
dissuaded, but if he persists in his resolve to become a SuthrS, he is
warned that he will have to subsist by begging, remain celibate and
not quarrel, even if abused. His beard and moustache are then shaved
off by a barber, but his top knot is left to be cut off by his guru, before
whom the candidate lays a razor and asks that he will shave off his top-
knot. The g u ru repeatedly refuses to do so, returning the razor to him
several times, but finally the candidate’s prayer is granted, his top-knot
cut off and a mantra whispered in his ear by the guru. The initiate s
clothes are given to the barber. K a r d h is made and distributed among
those present. The initiate is invested with a seli or necklet of black
wool and a cotton janeo or sacred thread worn by a Brdbman. The
two dandus are also given him and his initiation is complete. Suthrds
must not wear anything but a dhcti, and cannot wear coloured dopattas
(shawls). Liquor and flesh are avoided hut not tobacco. All castes are
now admitted into the order, though formerly, it is alleged, only Brah
mans, Kshatriyas and Yaisyas were initiated*
R i t e s a t d e a th . —All the Brabminical rites are observed at death, and
a Brahman is called in to perform the k ir ia k a r a m , but it is said that
a Sikh is aho called in to read the G r a n t h . The s a w a r u i and
s a t a r h w i n rites of the Hindus are also performed, Tho body is
cremated and the ashes taken to the Ganges, hut a small quantity
mixed with Ganges water and cow’s urine is also placed in the d era
and a s a m a d h built thereon.
S wami an affix to the name of Sanidsis; a spiritual preceptor, the head of a
' religious order : Panjabi llicty., p. 1069. Cf. Shidmi.
SwANCH a Jdt tribe found in the Baw'al tahsil of Ndbha. They claim descent
from Hari Singh, a Chauhdu Rujput, who lost status by marrying a
wife of another tribe.
SwANGLA —A race confined to the Manchat tract of Uhul. In the language
’ of Manchat (which is closely allied to the Munda languages) the generic
name for Ldhul is Swdngld. The Swdngid must not marry outside the
caste; they worship their own aboriginal goddess Hirma, and have a
hearty contempt for Lfunas and Lamaism. They will, however, eat with
Kulu Kanets or Gaddis or any respectable Indian, but they loathe all
tho other inhabitants of Ldhul whom they class generally as Bhot or
Tibetan A Bwdngln will howover drink tea or lugri with a Bhot.
They are rapidly dying out. The progeny of a Swdugla Bhot
marriage is called Gatrru and a Garni will cat with a Bhot.
S wathi (the h is duo to contact with Hindki-speaking tribes), Rashtu Swdtai.—
A group of tribes claiming Pathdn descent, but probably of heterogeneous
origin. Originally inhabitants of the Swdr. valley the Swdthfs invaded
* But in tho Ambala account it ia said that Cham irs, Chuhrds, Kahdrs, Dhobis, Nais
and a few other cables camnl join tho Suthras. On the other hand in Nabha iL is said
ilirt the boys of even well-to-do families Who shirk hard work and desire Independence
join the order.
#
III - The' Swathis. 443
<SL
Hazdra during the 17th. centuryând gradually overran Pakhli. Tbeir
latest inroad was led by a Sayad, JalAl BAbd, whose tomb is in the
Bhogarmang valley. The Swathi of Hazara are divided into two
branches, Ghabri or Utli (Upper) Pakhli, and Mami&li-Mitrawi or Tarli
(Lower) Pakhli. The former hold the K&g&n, B6lAkot, Garhi Habfbull&h,
MAnsehra, BhinkiAri, Bhogarmaug and Konsh tracts, together with
NandihAr and Tbakot in Independent Territory • the latter occupy
the Bhairkund and Agror tracts, with Ttkri and Daishi across the
border, -they have a Kh&nkhel section to which their hereditary
chief belongs, but it claims Quraishi origin. Many of them are litigious
and untruthful, but they are intelligent and often frank. Their poor
physique prevents their enlistment in the army. Swad deceit {chal)
is a proverb.
The MamiAli branch has 9 and the MitrAwi Gabri branch has 12
niviakais or shares divided among its claus and septs thus
f fKhankholi, 1.
Khinkhel, I. ____ . 1 BilEsuri, l.
1 Ali Sheri, 3 •{ Jahangial, 1.
Sarltheli, 2. Mitriwi, G ,,,-j IRajauraRan-
r Dudal, 1. I V. siat, 1.
Mir, 3 ... < Panjghol, 1. 1 k„„r1 3 « Shamhori, 1J.
CPaDjmiral, 1. I ® ’ lChuchai.il.
fSharora, 1.
f JahSngiri, 1. |Rabati, 1.
Deshrai, 3 ... } Arghershal Malkal, 1. Mamiali, 6 ... ^ Panjkora Shulemsai 1,
f Iznali Mandrai, 1. I Aehlor Malkai, 1.
LDebhi, 1.
%. ' s*
j " ) v
• '.«
; ’
/ / > ----n\ \ ■ I
|S| x 451 <SL

T
Taqa, atribefoundonlyintheJumnaKhitdirof DelhiandKarn&l. Theyare
saidtobeGaurBrahmansbyorigin,andtohaveacquiredtheir present
name because they 'abandoned' (tag dena*) priestly functions and
ofoEkllio
to tott’s
agricRaces
ultureo.f the
TheNorth-West
ir originisdiscussedatpp g.re1a0t6len
P ro v in c e s , togth11in5;Voal.ndI
theyarethere identified with the Takkas, a possibly Scythian race
wh
Janoara
haadj&th
yaet issnsu
akpepofo
serdto
thebirectoote
mmm,em
ao
nra
dtew
dhoinsethdeestru
tracdtio
itionnbyofRthaajat
monarch’sholocaustofserpents. The difficultyfelt by SirH. Elliott
inaccounting fortheir tracing their origin to Haridna, is perhaps
explainedbythefact that theygiveSaffdoninJincPon the border of
Hariaua, as theplacewherethe holocaust took place; andthe name
of thetownis not improbably connected withsamp or snakp. The
Tagasareprobablytheoldest,inhabitantsof theupperJumna Khadir.
holdingvillageswhichhavebeen untouchedbychangesinthe oourse.
ofthestreamfora far longer periodthan mostof theirneighbours!
Thelocal traditionisthat in*Janamaj&ya’stime there were noGaurs
inthiscountry, sohesummonedmanyfrombeyondthe sea! Ashalf
of themwouldnotacceptmoneyfortheir services hegave them184
villages, andsotheyresolvedtotakenoofferingsinfuture. Theyare
ofsuperior social standingandstrictly secludetheir women, butare
badcultivators, especiallythe.Muhammadans. Aboutthree-fourthsof
thetotalnumber have adoptedIsldmand ceasedtowear the sacred
thread. The Hindus still wearit, butBrahmans donot intermarry
withthem,oreveneatordinarybreadfromtheirhandsandtheyemploy
Brahmanstoofficiateforthemiuthe usual manner. They arepoor
agriculturists. Theymustbecarefully distinguished fromthe Tagus
orcriminalBrahmansof thesametract. Theirclans or gots include
theBachchas, Parasir, Bhuradwaj, Gautamand Saroha. These clans
appeartohavecome eachfromadifferent tract, the Bachchasfrom
Kalwa Jamni in Jind, the Parasir fromPehowa, andthethree last
namedfrom' SirsaPatan' tothesouthward. Badhlaappearstobean*
otheroftheirsub-divisions.
Taqu, acriminaltribe, settledinKarndl, thoughits depredationsare not
confinedtothatDistrict. Itsname hasthesame derivation as Tdgd
andappearstobeonlyadiminutive of that name. It is said that
itsprogenitor wasa Brahman who married aBrahmanwidow, and
they are also known as Blutts. They have the same ala as the
Brahmans. Theyareexpert thieves, pickpocketsand cheats, having,
itissaid, acodeofsignalsonly understoodbythemselvesandasecret
language,t which,however, appearstobeusedbyotherfaqirs also.
# Another obscurely suggested derivation is from tarnd, said to = janchnd, to divine,
t Vulg. Jalmeja Rishi, also called R£j& Agrand.
1 A few specimens of this
Snalith
aregiven below
Secret word.
— E n g lis h .
. '
S ecret w ord .
Pice ' Raddi. Any ear ornament. Tapper.
Rupee. KaniS. Silver. Pathn.
Eight anna piece. Adhi Kania. Gold- i 1, ,
Gold Mohar. Dhaular. To wear. DbAbna.
Baggage. Khuchalli, Sepoy.
Any neck ornament. Galti. Sub-Inspector. Ggah.
Any arm „ Dandekd. An higher officer. BaraOgih.
Any nose „ Besar. Clothes. Parang*.
Any leg „ Tarlo dandeka. To give bribes. Bedhan*.
III 452
. —Tajik.
Tahim
-<SL
Theyaffect Sakhi Sarwar and silentlyvowto make offeringsto
himifsuccessful in theft. They still wear the sacred thread and
keeptheirwomeninstrictseclusion. W hen detected in crime they
pleadtheirBrahmanical sanctity.
T ah I , a trib
m e, classed as They claimArab origin, and to be
descendedfromanAnsdri QuraishcalledTamfra. Theyformerlyheld
muchpropertyintheChiniotoftahjjftJhang, and there were Tahim
governorsofthosepartsunderthcyt)elhi emperors. It issaidthatthe
AwiinshaveaTahimclan. TheTahimare not whollyagriculturists
andaresaidnotunfrequentlytoworkasbutchersandcottonscutchers;
or it may bemerely that tho butchers and cotton scutchers have
aaT
B haAhwim
alpucrlanandcath
lleedloaw
fteerrth
Inedtrib
us ea.ndTO hheyondabreinaM lmuolfcstdnc,oM
nfin
uzeadflato
r-
garh, andDeraGh&zi Kh&n. TheMultfLu Tahimsaythat theirmore
aim
gomoendiaatemaanracu
esto
dinrgSfim
expbehdaitio
lSnh,ahan
cadmeruto
ledthaattpMlacueltiin
som foer-47000yyeeaars,rs
afterwhichhewaskilledandhis followers scattered. Inhisinvasion
ofIndiaduringthelatterpartofthe14thcentury,'laimurencountered
hisold foes ' the Getae(.Tats), who inhabited the plainsof Tahim,’
and pursued theminto the desert; and Tod mentions an extinct
Riijpnt tribewhichhecallsDahima.* Local tradition at Chiniot in
Jhang asserts that Sa’adulla Khdn, minister ofSh&hJalian, wasa
TahimJdf; of that place and one of its suburbs is called Garhi
Tahimdn.t
I n B a h & w a lp u r t h e y a r e c u lt iv a t o r s b a t s t ill m in d f u l o f t h e f a c t th a t
S a ’ a d u lla K h d n , m in is t e r o f th e em p eror Shdh Jah& n, and S h a ik h
J a M l, a le a r n e d m an o f A gra in th e tim e of H um dyun b e lo n g e d to
t h e i r t r ib e , is n o w f o u n d m a in ly in t h e C h e n a b in t h e s o u t h - w e s t o f t h e
K a b i r w a l a t a lis il o f M u lt& n , w h e r e t h e y h a v e a b a d n a m e f o r c r i m e ,
b u t they aro a ls o f o u n d in other p a rts of the D is t r i c t , e s p e c ia lly
b e tw e e n L od h rd n and K a h ror.
T ahir, a s a c r e d cla n , fo u n d in M on tgom ery.
T ahrana , o n e o f t h e t w o p r i n c i p a l b r a n c h e s o f t h e S y d ls in M o n t g o m e r y .
T aj as , a Jdt clan (agricultural) found in Multdn.
T ajik. —Theoriginal inhabitants of Persia, the present ruling racebeing
Turk. TheyarepossiblyrepresentedinIndiabythe Dilazdk clan of
thePathdns, but Bellowdeclaresthat theDilazdk are not Tdjik at
all ; andhosaysthat now-a-days thetermisusedlooselytoincludeall
Persian-speakingpeople of Afghanistan who are not eitherHazdi’d,
Afghan, or Sayad. The Tajik proper extends fromHefiit to tho
KhyberandfromKandaMrtotheOxns and even ipto Kashgdr (all
theplaincountryof Afghanistan) andthe termisalsoappliod to tho
descendants of Persian inhabitants of Badakshan. Peaceablei in*
dustrious,faithfulandintelligent:invillagesoultivatorsrintownsartisans
and traders: almostall secretaries, clerks, and overseers are.T&jik.
Theyare either Shiaor Sunni. Theyare also said to bo the Persian
See y .o l II, P- 820. The Dahfma Brahmans have a «oddM3 grl H^dhtaab
Mil'iji—w,lonR0 their name—whose temple is near Man^lod, a villase ’in tho Nafiaur
district of the Jodhpur Stato. According to Tod tho Dahfma was a royal race and tho
Posoib aro an offshoot of it. Possibly Tahfm is a corruption of Dahfma * a T
f P. N. Q. I., S809 and U , § 180.
* r* 0
■Go$x
H I The Tajiks, 453

<SL
populationof Bokhdra and thereabouts, overborne bythe invasion
DfaT
o m aerta
s,*rs,thesuncahmaesT Udzjik
bogs,(oertcT .dzB ut,) aisccgoerd
hik nein
ragllytouseM dr.noLtonognw lyorthin
Afghanistanbut in the neighbouring parts of PersiaandTurkistdn
tostadbelish
esu noteedthoefse a ttle
ll thdeIrara n
ceiasnnpoow puinlahtio
abnitin
,w ghicthheiscporou nbtry
ab.lyth S oemeearlie
h avste
theppPoaseskdath i eofnaP mtoeleto
myrehpare ssebn eetnthth eou Dgahdtikto
aiboefH theerodsaomtues,w aonrd
d,evth ene
in itia l b e in g p ro pe rly T in ste ad of
seriousconsideration. ThewordTdjik asnowused properly means P. T h e se gu e sse s d o n o t re q u ire
Arab, anditwasappliedtothose communitieswhereArabs settledat
thetimeof thefirst Arab conquest. It was soonappliedto all th 6
bseuttle dh
tslig cot.mm Tuhneitie
Tds,jikasndaretheatra
lmcoestseonftire Aly
rababselottle
oddnoaw gricreumltuara
inlingcoam re
munity, anddoubtlessoccupiedall themorefertilepartsofthecountry
obrgefoare
nizethdeasA afgru
hdle.uainvspilla
reagdecfro
om m
muth e seanste
nitie ndrn nomtoon unthtaeintrib
s. aT lhsyeysteam
re.
Theyalsosupplythebulkofthe trading classes and artisans of tho
to
pew rhnas.psTbheeatra dinugtein
ttrib dstintocts theoirf cpartly
ertainse Tdcjik
tionsbo lofoth
d.e W Ghhaelz
reaviserm thayo
Afghdns are in possession the Tdjiks are tenants or dependants,
althoughtheyoftenowntheland. W heretheyhave villages of their
owntheyare presided over by their own headmen or kad- khudds.
AlthoughPersianinraceandlanguagetheyagreeinreligionwith the
Afghdnsamiaredevout Sunnites. The tribesystemmaintains itself
amongcertainindependentbranchesof theracewhichexist inmoun
taintracts. Such are the Kohistdnis of the Kdbul province, the
Khinjdnis, the Barbakisof Loghar and Butkhak. and the Farmfilis
whooccupytliecountrywostofKdbul. Thepopulationof Kdbul itself
ismainlyTdjikandthelanguage Persian. Tho peopleof Sistdn are
alsomainlyofthis stock mixed with Baloch, andthetraditions pre
servedintheSh'ih-nama point to this localityns one of theearliest
Iraniancentres. AfewKaydui familieswhichclaimtobedescendants
oftheancient Kaydni orAchaemeniankingsarestill foundin Sfstdn.
STistd
hen pro vin
, in clu cedeodfZthaeralo
hw kaerobraD ranogfidth
sin nia
e,Haefte
lmrwandardR sivSear,kastd
perhnda,pSsijistd
as fanr,
asZaminddwar, and it was here andin theadjoining mountainsof
Gliorthatthe powerful Tdjik kingdomof the Ghoris arose in the
5th and Gth centuries of tho Hijra, whichoverthrewthedecaying
Ghaznawi monarchy and supplied conquerors to Northern India.
Tdjiksformedanimportant element inallarmies, andtho desperate
resistance which the Ghori rnouutaineers offered tothe Mongolsis
evidence of the warlike qualities. TheKurt dynasty which ruled
AfghdnistdnunderthePersianMongolswerealsoTdjiks.
I n th o sou th s p r e a d in g in to B a lo o h is t d n th e p o p u la tio n of T d jik
o r ig in goes by th e nam e of D ebw dr or D ehkdn, i, e. v illa g e r , a n d
n o rth o f th e H in d u - k u s h a s in T u r k is t d n g e n e r a lly t h e y a r e know n
a s S a vts.
T h e P a s h a i r a c e w h ic h o c c u p ie s t h e s k ir t s o f t h e m o u n t a in s n o rth of
th e K d b u l R i v e r in t h e J a ld ld b a d p r o v i n c e m a y p e r h a p s b o c la s s e d os
* la S n cyd o^d ia ,<>/ latent.
■%
■e°ix
(® . 454
'—
Tajrd Tamboli.
. <SL
Tddjo
ain jik
in,in
alth
g Soiy
ud
gh
h-p
thoesh
yK
spdefirs,
ak aTnhoen-Ira
U naiaris
rm nla
ongLuoagghearakain
f ntoK
d th
d
natlgoufrathe
tn
the M absiid Wazir country, whospeak an Iranian dialect called
Bargastd, mustalsobeplacedamongtheTdjiks.
TheGhalcharacesof W akhdnand Badakhshdn, whichoccupythe
northern slopes of the Hiudu-kush, and speak Irauiau languages
differing fromPersian, are generally classed as belonging to the
HighlandTdjiktype, whichhas keptapartfromthe lowlandTdjiksof
BadakhshduwhospeakPersian. They are a broadheaded race and
are.consideredbyUjfalvyandothers to belong to the Alpine race.
They are found inSarikol, W akhdn,Shigndn, Munjan, Sanglichand
Ishkashim,andcomprise also the Yidgdh on the south sideof the
mountains. Thename Ghalchaappliedtothegroup simplymeansin
Persian“ peasant.’’
Tajba, aJdt clan(agricultural) foundinMultdn.
Tajbai, anArdinclan(agricultural) foundinAmritsar.
T ajwanah , aR djputclan(agricultural) foundinMultdn.
N TakS OA, atribeofJdts foundinDelhi.
er
T akhti, see under Utmdnzai.
Takhtiehel, seeunderMarwat.
Takkol,aseptofBrahmans, hereditarypujdris of Keonthal. They derive
theirnamefromthevillageofTakren.
T alau, a Jdt clan (agricultural) found in Multdn.
T al-bur, lit. ‘ wood-cutter’ in Balochi, also the name of a Balochtribe.
C/.Tdlpur.
Taleri, aJdt clan(agricultural) foundinMultdn.
T alokab, a nagricultural clanfoundinShshpur.
Talot, aJdt clan(agricnltnralj foundinMultan.
TaLPCRTdlbur, thewell-known tribetowhichtheAmirsofSindhbelonged
andusuallyidentifiedwiththeTdlburclanoftheLeghdri B . , but ai och
bysomederivedfromBalo’asonTdlburand lienee' supposed to he of
Buledhi origin.
T ambol I,fern. a sellerofbetel-nut.
-a n , p. 1099. Taboli,
P a n ja b i D i r t y .,
Tamoli or Tanoli, from Sanskrit tamluli, a betel-seller begotten
bya VaisyaonaSudra (Colebrooke, p. 278),—ATamboli isa
E ssa ys,
manwhosells andbetel-nut; but whetherthesale of those com
pan
moditiesisconfinedtoarealcasteof that nameit is difficult to say:
probably the termis only occupational. If Tamboli were a real
casteweshouldhave it returned at a Census fromevery district,
asthewordseemstobeinuse throughout these Provinces. S h e r r in g ,
however, gives itasaseparatecasteintheneighbourhoodof B en ares.
AccordingtoonewritertheTambolisor Pauwdris—‘sellersofbetel-
put’—arenptofanyparticularcaste,batacasteoriginhasbeenfound
xS* ■e°ix
111: • ‘sl
Tanaoli— Tarar. 455
fot’ themandtheyaresaidtobe bydescent Brahmans who took to

d
Brin
rahkm inan
gw s.*ateroutof leather-bagsandsowereout-castedbyorthodox
T
desc,rib
anaoli T
odat, p.T 256, supra.
anoli anol ol T , T
holi ahola, T , T
aknoli .— A tribe in Hazdra
Tan?*, aDogarclan(agricultural) foundinAmritsar.

TaÔ EA
th e,tim
aJilt
eocflaA nkb(aagr.ricultural) foundinMultan, and settled therefrom
Tanwak, atribeofJilts foundinGurgaon. Cf. Tandr.
'fANWABi, aJ f c 6 lan(agricultural) foundinMultan.
Taoni, atribeofJ£(s ofBha((i origin and descendants of Kija Salvahan,
whosegrandson Kai Tin is their eponymous ancestor. One of his
descendants, Kai Amba, is saidtohavebuiltAmbAla. Theyoccupy
thelowhillsandsub-montaneinthenorthof Ambaladistrict includ
ing the Kalsia Btate, and some of the adjoining Pafidlaterritory.
Theyaresaidtohaveoccupiedtheir present abode for 1,800 years.
TheBachal Jd(aarosaidtobedescendantsofaTaonibyaJa( wife.
TANOB, atrib eofJa(s claimingKajputoriginand a connection with Raji
Angial (?Anangpal) of Delhi, but now intermarrying with Jafs.
FoundinSidlko(, DoubtlessaTunwar.
T , Bee under W
appi azir.
TIba, a clan(agricultural) foundinMultdn.
T abakki, atrib eofAt'ghaupawindas, largelynomad. They winter about
Kaudah&r.
Tarakzai, aolanoftheupperorBar Mohmauds, settledintheDeuba lappa
ofPeshawar. Itorigiuallyheldthe Khalsi tractiuthat District, but
iuJah&ugir’sreignit settled iu the hillBabove the present Michni
Fort, It received two villages as blood-money fromthe Daudzdit
andtheserepresentits clajtar and boloug tothe tribe. In Ahmad
Sh&h’s roignoneZainKhftn wasrecognisedas itskhan orchief and
fo
anudndthedeyth eM
aro muurcchhaukdhdeicltesedctio
tonga.mbTlin
hegir. landis minutelysub-divided
Takana, aMuhammadanJutclan(agricultural) fouudinMontgomery.
Tabaga^, aKajputclan(agricultural) fouudinMultan.
Tauap, seeChah-zang.
Tabab, a tribe whichoftenclaimsKajputstatus, especiallyinGujriuwila
and Skihpur. it claims {Solar Kajput origin, apparently fromthe
Bhatti ofBhatuer. Theysaythat their ancestorTftrar took service
withMahmudGhaznavi andreturnedwithhimtoGhaznij butthathis
sonLohi, fromwhomthey are descended, moved fromBhatner to
Uujratwhencethe tribespread. Anotherstory datestheir se
W-------------------------------------------
ttlement
---- 4
* P, N, Q. Ill, § 7U4.—P. ilari Kialien Haul allude* to the Taraoli Agarwila as a gtuur
ot that caste t,B*nia> who adopted the work oi Kuojras and hud to be content with a Ion
place iu the caste gradation.
B ,, -------------
(fP ■ <5L
^g, 5 Tareli —Tarin.
f r o m th e tim e o f H um 4yun. T hey in t e r m a r r y w ith G o n d a l, Y a r a i c h ,
G
hailveVlairk , ab
tely nedgouth
netorlein
adteingaJat
rm rrytrib esin
with ofththeetrib
neigeh
.boSuorh
moeodof;thanedmthaerey
still Hindus. They hold land on bothsidesof the Upper Chenab,
aboutthejunctionandwithintheboundariesoftheDistricts ofGujrdt,
Gujr&nwala, andShAhpur. They are described as “invariablylazy,
idle, andtroublesome."
Theaccount current in Gujr<fnw<ila adds thattheir ancestor was
Tartar, whosegreat-grandsonBanni camefromBhatner(inthePathfla
territory), withins sons, and settled inGujiAt. One of his sons
Amrah h owever) the Chenab, and foundedthe village of
recrossed
Amrah"andhis descendantshavenowformedacolony of 62 villages
inthisdistrict. The7sub-divisionsof the tribearenamed after the
so nsofBdaic
much ad
nntei.dtomarriages of cw loith
se aaffin
h ity withintheir
T h e y in t e r m a r r y Jityos,wbnuctlaare
M uham m adan
n.
Thecustomofpagn-vand prevails. Adoptionisnotusuallyroopgmzed
among them, nor can an adopted son inherit ancestral property,
althoughin fewinstancesthis
a bultdn
r u le h a s b e e n b r o k e n , M ahm ud,
sonof IzzatBakhsh, afamouschief of the tribeat the close of the
Mughal era was arobber, whowasslambythechiefsof theICharral
' about
J lia u e TheGujiAtaccountmakesthe descendants
1770. T & ra r
of tt&iA Karo. Lolii’s descendant Bhafti uiue sons, Dhirak, had
SI,alma Amra, Uppal/Buta, Lakhanpfil, Atra, SAlmaniandGondra
and
B h a lli Gujrstt.
th e y ca m e to
TaeblI, aJ&tclan(agricultural) foundinMultan. • %

Datribe apparentlyalmostextinot, hold134gh,avillage
w h ich w hose
1 ™ iuBare stud to bestill traceablenearSakesarHill. Thelegendof
itsdispersionisgiveninVol. 1. TheTarerarppossibly the Tferh of
Swalpindi. P.N.(J. I, §697.
T HJNP or T
ae : see lru n d,
abhand
Taruoli, aJat olan(agricultural) foundinMultAn,

„ , apat)ian clan (agricultural) found inAmritsarand Montgomery.
lAUl According t o K a v e r t y T a r in was a s o u o f S a ra b a ru , so th e T a r in s are
.•,.i m o o t e d w ith t h e G a d u n s . A c c o r d i n g t o t h e ir o w n a c c o u n t T a r i n h a d
th ree son s, A b d d l K hdu, Tor (B la c k ) K ir in a n d S p in (W h ite ) K ir in .
Fromthefirst aro descended the Saddozais and DurrfiniS: fromthe
secondandthirdthe Tarins themselves. The Tor Tarins lie mtho
Haripurplain; and therearea fewSpinTarinmiarbela, but the
restare said tobe in Posliin. Another sectionisthoMalkrir—also
foundintheHaripur plain. TheTorTarinthemselvessaythat th e y
belong tosome subsidiary branch, descendedfroma brotherof Tor
andSpinKh&n. TheyappeartohavecometoHaz&raat theinvitation
oftheUuiarswhomtheygradually supplanted. SherKli&u, the first
tosettleinHaz&ra, was drivenout of Kamlah&r by itsgovernorand
about 1631 took service with Sh&h Jalrin whogave hima jdgir,
perhapsin Haz4ra, on feudal terms. The Tarinsoon rosetobethe
most important tribe in Lower Haziira, but with the advent of
the Bikhs their power waned.* Some Tarin are also found in
------Y p ^ deUUs of fiiaii' lator history see the Haxira Gazetteer, 1007, p. 22,
//y— *
CP' Tarkanri —Tarkhan. 457

§L
,
Pesh&war. In MultftnthereareafewTaria families, but noneofany

great mark.
TarkanrI,TarkilanrI, aPathdn tribeakintothe Yusafzai wbienoverran
iidjaurabouttheendofthe16thcentury and nowholds its valleys
n
sespbt),elow
th :W
e thaetalaCihaharmungM
(by the
aanin
dunBdabukaravalleys (bythe Saalalarz
sept, wliieli also holds
aoi
rg
tract inShorten, Hinduraj and Marawara onthenorthernslopesof
thewatershed between Bdjaur and the Kunar valley), tho Barnul
and Jandol valleys (by tho Isdzai), and the Maiddn (by the
Ismailzai).
TlieTarkanri usedtoownallegiance to aruling family, of which
SafdarKhtin, theKleinofNawagai, isthelineal descendant.
T arkami , nw ire-drawer; cf. Kat&ya.
TarkKhan, Tarkhanr, Takhan, Thabkanr, Dakkhan,a carpenter, syn. Sari
irigar, in Poshiwar; Barhftf, Bari orBfidf, Najjir, Gh&rfi, Khfiti
(Kliati), Ktirchob, Kharadf, Mistri (orMishtri), Arakash, Chatrera(or
painter), Kdrigar, and Rdmgarhia; Cftattarsdz or umbrella-maker;
Kmnaugurorlacquertr; andSuthar.
'Ilie Tarkhdn, betterknown as Barhdi inthe Hills, Biirlii intho
Junnadistrictsand Khdti inthe rest of theEastern Plains,* isthe
carpenterOftheseProvinces. Like the Lolidr he is a true village
menial, mendingall agricultural implementsand household furniture,
andmakingthemall, exceptthecart,thePersianwheel, andthesngar-
press, without paymeut beyond his customary dues. He isin all
probability of the samecasteastheLohdr: butbissocial positionis
distinctlysuperior. Till lately Jdts and the likewould smokewith
h
Kimhd,tithoofuth
ghelaC tte
enrly
tralthP
ey
rohavceesbegisun
vin boto
thdaisccoan
rptin
enute
ertheandcubsto
lacm
k.smT he,
ith
andisconsideredsuperiorinstatustothe Lohdrwhoisthelatteronly.
TheTarkhdnisverygenerally distributed overthe though,
P r o v in c e ,
likemostoccupationalcastes, heis lossnumerousonthelowerfrontier
than elsewhere. In the hills toohisplace islargely takeu bythe
Thavi, andperhapsalsoby the Lohdr. In tho Jumna districts the
BArbiissaidtoconsiderhimself superiorto his western brother tho
Khdti, andwill notintermarrywithhim; andthat themarriedwomen
of thelatterdonot wearnose-rings, whilethoseoftheformerdo. The
R&jorbricklayerissaidtobeverygenerallyaTarkhdn.
Occupational groups.
TheTarkhdnsincludeanumberofoccupational groupswhichdonot
appear to formsub-castes. Suchare theAra-kash or sawyers, the
Kangi-gharasor comb-makers, inSidlkot: the Kharddfs or turners
andthe Rdj or masons; andthe itinerantLohdrs whocomprise the
Saiqalgfrsorgrinders, andtheGadia(Gddhia) orcartmeu.
, Social groups.
TheTarkhdnsare dividedintoanumberofsocial groups, whichare
asaruleill-definedand whichappeartovaryin(jifforent partsof the
* Ali undo •in Hariiina the worker in wood is called u Khdti, in the south a Sutdr, in tho
Jumna valley a Braliai, and in the Punjab a Tarkhdn. t
/< A ^ e ■ e° $ X
m 45 ° The Tarkhan groups.
9Province. aTchhusform
khanps, e
ininG
gnarg
naeonndoth
gaemoK
uh
sAtisb-caarestesa.idTto
su hebseeadreiv—
idedinto
*. Dhamin.* tv. Kukas.f vii. Sutar, Bisotfi or Bisutra.
ii. Gaur. v. MathariA. J viii. Tank.||
Hi. Jingra. vi. Ojha.§ in. Tarkhin.fi
Ofthese 9 only 3,' the Gaur, JAugrAaudSutArarefoundinthat
District. The two formereachcomprise1,444 sdsans or sections—
equivalenttothegots ofotherPunjab castes— while the SutAr alone
has 120 gots, whenceitsnameofBisutaorBis tA,=120. Thesesub
6
castesmay, indeed, eatandsmoke** together, but their customs like
theiroriginsvary.
The JAngrAs claimdescent from Jainu Kisbi, a descendant of
Viswakarma, but their gotra isAngra, after the name of a famous
Rishi. InGurgaontheJAngrAspredominate.
ThereisacuriousdivergenceofcustomintheKhAti casteregarding
thewearingofthendth ornose-ring by marriedwomen. In ancient
times itusedtobe worn, but when karewa was introduced itsuse
wasdiscontinued. At the building of the Jama Masjid at Delhi,
however, iheKhAti women found thendth still wornbytheir Jaipur
sistersandasked be allowed to resumeit. The KhAti panchayat
10
howeverdecidedthattheymustchooseeitherndta, i.e. widow-marriage
orthenose-ring(ndth), andthe womenunanimouslychosetheformer.
Thispanchayat washeld at Delhi, but, as it differedon soimportant
amatter, GohAnAin Rohtak hassince beenthe principal chauntra
orseatofthepanchayat oftheJAr.grAKhAtis.
The Gaur allege adescent fromGinga Rishi, and claimtobea
Brahmanbarn. Asaruletheir married womenwearthe ndth but in
thenisans whichpractise harewa its useisnot allowable. Hence the
lchanp issp lit upintotwosub-castes, oneallowing, the other prohibit
ing, widow-marriage; and, asabody, thekhanp avoidseatingorsmok
ingwiththeotherkhanps.
TheSutAr both allowkartwa Bndtheir married women wearthe
ndth Karewa is, h owever, only allowedoncertainconditions: (i) an
unmarried man cannot contract it under painof excommunication;
and (ii) it can o nly be contracted with the widowof a younger
brother, thewidowofanelderbrotherbeingregardedas amother.tt
InRohtaktheKhAtisaredividedinto5groups :—
Sutor, 1 Tirwa, I Jiingfu,
DbaroAn, 1 T&nk, I »
of whichthelatter ismainly foundin theDistrict. Hereitclaimsto
beof Maithal Brahman descent andderives its name fromyag, or
jdngrd, one of their numerous beds. Prior to Aurangzeb’s reign
their women worn uose-rings, butforsomeunknowureasontheiruse
* Dhanunan are found in the Agra and Mathura districts of the United Provinces,
t KukAs, Kokaah, in the north of India.
+ Mathari.i, in Mathura, Agra and MoradaUd.
S OjhA, descended from Ojlia, a Rishi, and found in Mathura and Agra,
i|l ink', io Delhi, Mathura and Agra.
«! Tarkhan, in the Punjab.
♦* pat in some cases ttie stem of tho pipe is not used.
with eiserexbprroeth
1 1 This
a
n id ssely
r
'staw
s teiddow
no.ttoboW
The
(lieardi inotfheidoath
case
got neurrDewainFerozoapllo
hhdnpn, which
s w four
u
r
m arriage
avoid
jotsinmarriage,
■e°ix
C ij %l
The Tarkhan groups. 450
wasgd
Jiin raiscipnnr,ha
ontinued . aA
at g
ij vneoth
theerwotra
mednitio
thneirisch thateb
oic 50etw
0oeren70w
0hite
yeacrsloth
ageos,*a
with
sinceathneonseh-rin
avegw , oorrnrendonoonse
es-rin
with
g. out it. They chose thelatterand
theTchaosteJark
ish
d&ivn
idseadreincto
onto
finuerdmtoain
thgeroPuupnsja:—b proper and intheir case
1. Dhaman, descended from Bates. "l
2. Khiitf, „ ,, Chares. |
*• ,piiwa,’ descended from Parag. }■The four sons of Lochan, a descendant
4. Tange or DeOra. Khatnchfa or Ghasftwa, des- | of Viswakarma
conded from Bokar. j
Thetraditions giventoexplain the names ofthese foursub-castes
varyindetail, but agreeinthemain: Lochan’ssons went a-hnnting,
andbyaccident Paragkilledacowwithhisarrow[tir, whenceTirwA
edtc
ra.).ggedCh itara
tosthdeugpit,apaitnd(kliata
his d)ein
scew nhdicah
ntstoabreurkynoth
wn ecas
arcK ahsea;inBcohkfaar
whilethefourthsoucovered thecarcase withearth,whence Dhaman.
T
thoebth roeth
seersow m heoaecn
cd
oeuanvtsoure
adddtoafifth
sewbarn, theTpank
(tankna)i u th,edecscoewn'sdewdofrunomd.
T h
‘ tom
is a cc ou n t ex plains D h a
m a n a s tra d itio n a lly d
akeanoise’ becausethoeldest brother reportedtotheking, bis* eriv ed from dhnmpana
father, whathisfour brothers had done andbrokeoffall intercourse

withthem. OtheraccountsomittheKhauichjd, butretainthefiink,+
thus makingthe numberofbarns four. Thefourbarns areiueither
case
sm oksa inid
gtotogefoth
rmer.endogamoussub-castesandeventoforbideatingaDd
Ofthesefourbarns thoDhamfinandKhationlyare found, at least
inanynumbers,inthePunjabproperandtheDbam&nslookdowuupon
theKhiHisastheir inferiors. Thelatter are said to have a curious
custom;at aweddinga cow’s image ismade of kneaded flour and
anowsshotthroughit. Sweetened water is thenpouredoveritand
somegiventothebridegroomto drink. In the rest is boiled rice
whith
T is, so
tom
o eissupgiearc
, read
ndwaithseacnonadroim
r w aagnodoth faencowd is m
istrib uaddeaom
te foth ng eth ric
o e.
se
of thebrotherhoodwhoarepresent.
As the mythical founder or progenitor of the caste, Viswakartna
is invoked early in tlio morning as well as before commencing work.
The Dhamans in general, andespeciallythose of the Rup&| g0t,
visit a shrine at Bukhara, near Nabha. This was a
sulk's sidh
Rup&I 'arkhduwhowas persecuted by his step-mother, .''ho gave
1
himtoeatonlycow-dungcakescoveredwithpasteandeventhese lie
gavetoafaithful blackdog. Rutoneday, unable to endure hunger
anylonger, thoboymade aheap of the cow-dung cukes and burnt
himselfaliveonthem. UoatBarecommonlyoffered at theshrine, the
animal (ablackdog) destinedforsacrificebeingcarelully washed and
* In sign of widowhood.
{ TAnka, P., a stitch, weld.

One account, from Amritsar, makes Tangu, meaning ‘ draggor,’ the third bum. If this
could be accepted Tangu, Khainchra and (ihusttwa would be synonyms.
V ®jas>>n Amritsar, ar« found two hypergamoua groups, the Ucbindi or Upper
■uid the newaadi or bower. The latter are looked down upon because they nmke uniting*
or a cow out of "'heat flour at weddings, and break it up with an arrow. Thus llm Now,unit
group would appear to correspoud roughly with tho Khalis and the Ichaudi. with lilt
Dhaman described above.
CP . Tarkheli— Talor.
' ■(SL
deckedwithawreath. It isthenletlooseinfrontofthe shrineand, if
itgostraight mtoit, isbelievedtobeacceptedbythesidh andkilled;
otherwise, it issupposednottobeacceptable.
TheHinduTarkh&nappeartohavenoterritorial groups.
KhdtisaiedescendedfromNal andNil, twosons ofViswakarma.
T arkheli ,o neof thethreesub-sectionsoftheAllazaiUtmauzai Path&ns, set
tledintheKhari tractandthelowerendoftheGandgarrangeinHaz&ra
withseveralvillagesintheAttocktahsil. Theydonotintermarrywith
therestofthe Utmanzai and their customs also differ. Inheritance
is per capita, not. by the chundawand rule. The Tarkheli in
characterisinferior, beingidle, dissoluteand formerlygiventoviolent
crime, thoughtheyarenowsettlingdown. Thenameisacorruptionof
TahirKhel.
Taru, aswimmer; metaphoricallyasaviour. Cf. MaMli.
Tat Khalsa, th e ‘pure’ KMlsa, or those of the elect among the
Sikhswhoadheretothedoctrines of Guru Govind Singh. Theterm
datesbacktothetimeof BdbdBandd, atrusted discipleofthatGuru,
who, afterhisdeathproclaimedhimselfas the eleventh Guru. Those
who*acceptedhisclaimscameto be known Banddi-Khalsabut others
whoadheredtothecommandofGuru GobiudSingli that the Granth
wasthereaftertobe their Guru gave themselves the name of Tat
(pure) Khalsa. Withthefall ofBand4Bahadur, bis followinggradu
allymeltedawayandthetermTat Kli&lsnalsofell intodisuse. It has
beenrevivedrecently, bytheclass known as the Neo-Sikhparty (a
termdislikedbytheSikhsof that class) who are wholly and solely
d
coerru
votepd
tedtobth
yeasso
tenceiatstioon
f th
woith10anGyuru
nosna-Snik
dhdobenlie
otf.likeTth
heeyirare
religtry
ioninto
gbtoe
restore the faith to wliat they consider its pristine purity. The
termTat KIAlsa appearstohave been taken upby the Hindus who
areopposedtotheseparatistmovementoftheSikhsasa nickname aud
isnowresentedbythefollowers of this newreformmovement. The
memberscf thisgroupdisregardcaste aod restrictions on eating and
drinking, andaimat establishingauniversal brotherhood amongst the
Sikhs, withviews, liberal in some respects and orthodox in othors,
basedmainlyuponconvenience. Themovement is more or less reac
tionary and ahhough averse to fanaticismit enjoins a very strong
esprit de corps. T hfcchiefcentreofthemovementisAmritsar. Kh&lsa
m
Thetermisappliedngden
ea ns ‘ tliepick ’ a im plie
era llysto
thealltru
Keesd
fobllowersof GuruGobiuadcqSu
dris,
but has recently
inire
ghd.
aspecialsignificancesimilartothatofTat Kh&lea. PunjabCensus Rep->
1612, § 220.
T atheha , seeThathera.
T atla , a Jfitolsu (agricultural), fouud in Amritsar.
TatLi atribeof Jfits foundin Siiilkot. Cluimdescent fromTatla, one of
rleeysettled
th 22 tonsoinfpan/anc
Snnpal,tth NearoIlajo
wfilah lUjpout.t, Inthetimeof FirozSbdh
ofSiiilk
TitoKasmall Pat.luii. tribe, oneof thefourbranchesoftheLohdni. Roughly
liatidbdbyNddirSh4h, the Daulat Khel completed their ruin °and
they are iowalmostextinct. Their elans, theBaraand Dari Khole,
jielda snatdlarea odtheTlinkandKuMchi border.
CP. Tdtn— TeU. 4 61
&
T atri, nn agricultural clan, found iD Sbdhpur.
T attah, a carrier or pedlar ( = P aracha) iu Peshawar.
TaudiKanigar, ironsmith(= Loh&r)inPeahdwar.
Taur, aR ajputclan(agricultural), foundinAmritsar. Cf. Tunwar.
Tawac,aallem
datogochi.
n-servant kept in a Spiti monastery to light fire, etc., also
Tawri, aMuhammadanJfit clan(agricultural), founditi Montgomery.
T ejra, a JDogar clan (agricultural) found in Amritsar.
Teu, an oilman; ontheIndus, in Mid.nwu.li,* inMuzaffargarhandDera
Gbdzi KhdncalledChriki or Chdqi ; sometimes magniloquentlystyled
RoghangarorRoghankash. Often employedasa soap-makerfsabun*
gar) o rfelt worker(namdasaz). Pdli inmost cases must standfora
cowherd,thoughit isoftensynonymouswithTeli.
Occupation.— Thesubstitutionofkerosineoil forindigenousvegetable
oils, eveniuthepoorest houses, hasdeprivedtheTelis oftheiroriginal
occupation nnd driven themto seeka livelihood in several other
callings. InGurd&spur, foriustance, many,ifnotmost, arenowtenants
of land.
Occupational groups■— TheTelismaybesaidtocompriseat leastthree
maingroups:—
I. TheKhardsiaormillers.*
II. ThePenjaorDhuuia, whoarecotton-cleaners.
III. Tho Telis proper, called Janglat inSialkot, whoaretelis or
oil-pressersbyoccupation.
TheDhuniasare sometimes also sellorsof meat. TheQasdisform
a separategroup.
Other minor groups are the Ladnias, or carriers, in Amritsar,
Uoshulrpur, Gurdaspur, and Siilkot: the Malaksoroamel-drivers, in
th
N em
a sa
dm
gaers,Dmistricts;
a kers c fthc earso
o Daru w gooalle
rsnoru
r gps,owdeSr-m
in h d
hapkuerrs: ain
nSi&
daglkro
ot;upthoef
soap-manufacturers, inMifinwali.
Territorial groups.— InPatialatheTelisare said tocomprise three
territorial groups: Laliori, Sirhindi andBdgri: whileinJindtherearo
saidtobefour: Desi, Bdgyi, Multani andNagauri.
Social groups.— InPafitilaandAmritsar, atleast, tho Tells have a
Bdrlii or12-groupandaBunjdhi or 52-group, but their precisecom
positionisnotatall clear. InPn(i&latheBdrhisaresaidtobePenjas,
as well astelis byoccupation; whilethe Bunj&his are Khar&sias and
telis butnot Penjas. Ontheotherhandiu Amritsar, it is said, tho
BarhisareonlyKharfisias; theBuujdhis beingtruetelis.
Inthe Bhawiinigarh tahsil of PufitUa there aretwoondogamous
groups: (i) thosewhomakeabridewearthepaihan orgown, like that
ofthe Kumhars, aud (ii) those who make Iterwear thoghat,ra or
petticoat inlieuofthepaihan. , i-1 " f
*fie.
Said tobe a
‘ofthelspla
oin
called D
s todisogtin
,1
ragTelis
uishtinheSialkofc,
mfromthoDograTelis.
IM 462
- Teiwt.
TTie
. <5L
InHoshidrpur we find yet anothergroup, the Chaukara, so-called
bpcauseitsmembersspend four timesas much at funeralsandwed
dingsas othermembersofthecaste. Inthisgrouparecomprisedfour
sections, the-Jhangin,Bbasin, BaiunandJindangots.
M uhammadan T iiis .
Origin.— TheMuhammadanTeliaclaimdescent fromBabdHassu,*'
whoinventedthekolhu oroil-pressandwhoseshrinesareat theChauk
JhandaatLahoreandat Sidlkot;.
TraditionsaysthatLuqman,sonofBa’urandnephewofHazratAyub,
was apprenticed toHazrat DtLud, theinventor ofall arts. Luqmdn
hadoftentriedtoextractoil fromoil-seeds, butwithout success, until
anoldwomansuggested mixingwater withtheoil-press (ghdni).
Anotherstoryisthat Luqmdnwhentravellinginthedesert was
ODce
caughtin therain, andput his clothes under aninvertedjar. W hen
theshowerhadpassedheentereda hutwherehefoundthedevil, who
taughthimhowtomake oil in return for an explanationa tohow 3
Luqmdnhadkepthisclothes dry.f
AfterLuqmdncameBaba Budhu,J and after himMindand Bdbd
Jassu who worked oil-presses. But according to another account,
after Luqmdn came BdbdHassu. He had ason called Miud, who
alsotookto cleaning, clothes. BabaMindwas indeedthefounderof
theBunjdhisortrue Telia. He in turnhadfoursons, Takht, Bakht,
RakhtandSakht.
Otheraccounts represent BdbdHassu asmerelythepatronsaintof
the T elia,andasaSayyidby race.§ The guardiansof hisshrineused
tobeinvitedbytheTellstotheirfunerals and festivities andsuitably
fed, butthispracticehasnowceased.
InDeraGbdzi Khdua-Teli begins his workwithaninvocationto
Luqmdn. W ithLuqmdnBdbdHassuis invokedwhenoil-seedsareput
intothepressinthefollowingprayer:—
P ir ustdd Luqman hakim hikmat da badehdh. Ddda Hassu Tell
khush wasse haweli : i. e. “ Luqmdnourmaster, istheprinceof(all)arts.
MayDadaHassuTeli livehappilyinhis dwelling.”
InGurddspurthemorningprayer, saidwhilereverentlytouchingthe
kolhu, read s:—Bismillah-ur-Rahman,ur-Rahim, yd pir Hassu ; towhich
issometimesaddedte.ra Allah, hi Allah hai, “Godiswiththee!"
* This does not apply to the eastern Districts where the Telis know nothing of Bab.4
ilaasti or his story. In Shabpur the. Tahfm section, who appear to be Natndgara by trade,
alone claim descent from BAM. Haesii.
+ A variant of this legend aaya that Plato had a well in his gardon whence a girl came
to draw water. Sbo kept her clothes dry by the samo device and the philosopher was so
puzzled that, in return for her explanation ns to how she had kept her clothes dry, he
taught her to make oil by crushing mustard seed.
t'Guru Budhu is also worshipped by the Telfs of Bauiir in Patiala. They distribute
, Wget pui'dmor nweetmuata, which are made of U ten of ilour, among children in his name
When yoking a now ox to the kolhu they aide make gulgutm and place them in it invoking
Hudh/s name, but that is all they know about him. Budhu may be a name for Bhairon °
8 He is said to have kept an oil shop and to have always asked a customer to weigh oui
i , , own oil. If the customer weighed it incorrectly he was smitten with blindness Another
£ £ 3 **■ he was a khili or digger of grain pits. vi’«a,«W p. 59* khdT- dicing',
m The Teli groups. ■
_ 463
<sl
Guild system.— T he Tolls of Jfnd talisil Lave a chawntra atJfrid
townandsubordinatetoitaretappas at several ofthelargervillagesin
eth
acehtra ct. Tsse
tuppa a
hemsirpanch is h
bleatthechauntra.ereditary,and oneortwo headmenfrom
exT eh
rceise
sirpanch re
s the usucaelivefu
snactio
pagri at a b
ns. Elsewheirth
re,thweedcdain
steg h
orasfuanera
syl,stean
d
m
c/W t,?°ref rnMlath
chaudhns. In A
ti'ao
ePe"S UsHlan
nja °fdT
ranchdyats, so
eh's havesepam raetetimeswithout
panchdyats.
Ihe following is a list of the Teli gots, which are said to number 53
in Guigaon, or G4 (12 Bilrlii and 52 Bunjtlbi) elsewhere. The list
however, includes many als or septs:— ’
. >®haria- Khangni. POnhar. Punwar.

Alarm. Gil. Khannshi. Purina.
, Gori, Goria. Kharse. Puriwai
A man, Aman. ? Gundra. Khatri. Quraishi
Arbia. Guzira. Khetle-t Raeu.
Arl.1- Hammi. Khokhar. Rihtar
BarWhar. Hastra. Kichchi. RaipiP
Baddi. Hindru. Kikkar. Rithor
Badgujjnr. Hir. Ladhu Khel. ? Rohrr
Jingri. Jadhrdn. Lancho. Rov'i
Bahlfra, Balim, Bahlfm. Jaggf. Urf. Rurt'
Basin, Bhasm. Jaid. l/)har. Sihal
Batham Jajuhaa. y Lund-datra. Raituaa, Raimi
K Tand/ n-- MaRh Hans. s f f
. Jandaraiyan. ?Mahim. Sakila
Bhaibhunja. Januhen, cf. Jan- Mahindru, a Salihan
Rhihnvn T I S 6* Khatri got. Samhasi.
® ";' a- Ja hirwa. Mai Samman Khel.
p H 61' i{atu- Malak.J Sangile.
Bintta Jawam. Mallhe. Sired.
Jhain-, Mandahar. Sarolia, Saroa.
Ghahil. Jhajhuma. Mango Khel. Saundhi.
Ghandar. J&ala-. . Manj,-jh. Said.
Chaogar. Jhamain, -fn. -in Marhins. Sav'vid Sed.
Ohannau. Jhammat. Malta. Siahsaroe.
Cnauhin. Jhandar, Jhandrin. Meiiras. Robrao
P'ihar
GhhaliiL
Jhuin.
Jliiman.
Dahiina, said to bo a Jindrin.
Minhis.
Mej.
Mundh.
Sohna.
Soda.
Sotakhni.
Brahman ynt. Jumditor. Mural. Sulbate
Garema. Kachhor. Nagah, Nigibi, Sultn Khel.
Boota. Kachhui. said to be a Tagilia
Phawan, said to ba a Kaitb. Brahman got. Tahi'm.'
Khatri got. ? K ii Nurd. Taoni.
11bid. Kilia. Pil. Varmin.
? Dholijaddan. Koljuddan. Pillhi. Tlmddi.
Dnngi. Kandlot. Panji Khel. Tunvror, Tunhar,
Gahlot Kandra. Pashin. -to. 'fur, Tur
Oalichi. Kail. Patha. ITgan.
Ganji. Kajla. Pilohf. Wadhon.
Ganjaur. Kile, Kale. Phira Khel. WaryAh.
Gaur, a Brahman got. Kangari. Pfron.
Gendi. Karim. Puil.
Ghaman. KetU, cf. Khetle. Punddr,
* A nicknamo, said to have been bestowed od the foimder of the sept, Who was skilled
in music and criticised the singing of some dancing girls, who challenged him to sing-
Hence he was dubbed Bhand.
t So called because descended from a Gaurya Rajput who was born in a field.
+ Said to be a title bestowed by a 1king of Ghazui.’ It is also tho mono of an occup*’
tional group.
|1|
^ ^ 4 6 4 ' Teli-raja —Thdkkar.
■ <SL
Theose
al)y branocrhalaof itbealosnagruto
negot* le,th
theouw
gh
hoin
leA
cam
ste
bd,laanth
deare
Pen
nojatacaore
nfin
saeid
dto
to
haveamongothers the following sections Raunji andDedan(supe
rior), an dPhapute, Jand(wood) (sic), Hatim, Sohatte, Ahre, Kauiboh,
BoddhanandMalanHans— whicharo notfoundamongtheTelis.
Ofthesegots several, e. g., theBadgujjar, Bhaffi, Cliaulian,Iunwtlr
andTunwarareofostensibly Rajput origin: others, liketheGil, being
Jif^s: othersagainKaiatlis, Pagans andothercastes.
Thecasteis, apparently, recruited fromtime totimebytheabsorp
tionoftelia byoccupation. At first one plyingthattradeisadmitted
tosocial intercourse, Telis eatingandsmokingwithlnm,butlieisonly
allowedconnubiumaftertwoorthreegenerations. Occasionally, mean
while, a separate endogamous group is formed, such as the Rain
Kbardsias* inJiud.
(2) Tarkhdn was an Arghun title, andfirst appears, in Indian
history, asbornebyArghunKhdn,grandsonof HulSkfi Kl.dn whose
descendants foundedtheArghundynastyofSind; (1521—1545A.D.
Anotherbranch,knownastheTarkhans, ruledinSmdfor38years,till
1000H.1591-2A.D.orevenlater, anditsscionsstillsurviveinNasrpur
and Thatta.t This title is entirelyunconnectedwiththecasteofthe
Tarkhans.
T eliRaja,aclassoffaqira foundinthesouth-westofthe Punjab, in Pera
Ghdzi KhdnandMuzaffargarh, buttheir original Lome is said to be
1
Gnirdnwdla. They receivealms fromall classes, andare especially
addictedtocheating womenby false prophecies. Theyare said to
taketheirnamefromthedirty, oilyclotheswhichthey think it neces
sarytowear. Foranaccountoftheirrelationto theshrineof Jftwdla
Muklii, seeYol. I.
Tebapantbi,asectoftheJains, undoubtedlyDigambaras.
Tewatia, atribeofJ£ts, foundinGurgaon: cf. Tavfta.
T hao a c heat. The only caste in the Punjab which ever evinced a
tendencytotaketobecomeprofessional ThagswastheMazhabi.
T hahal, a JiH clan (agricultural) found in Amritsar.
ThahIm, (1) aR&jput clan (agricultural) foundin Montgomery; (2) aJtH

elan (agricultural) foundin Multfin; (3) aKhokbar dan (agricul
tural) foundinSh&hpur, Seeunder Pahim.
T ^ , aG
hake lye ujarclan(agricultural) foundinAmritsar.
Thabial a tribe which onceheld Bhimbar. Tradition says that, its last
rulingchief, Bhup&lSingh, wasslainbyCliibChand, theKaôcb, who
hadmarriedhisdaughter.}: SeeChib.
Kkab>T
T ha
geeRB fbaiKaD
6 nEd
, alsounder Rdjbans. SeeSowakDarydalso.
in
-----— rrheir women do not wear the mUh, or nose-ring, glass bracelets or clothes dyed with
• Aiun ■ but they may wear lac bracelets and the eu-lhnn (trousers) lieu of Ihe lahnaa
1 i E. H. I., I, PP- 497-500 cf. p. 303.
Jr.M.o!llt§§880,642.
f 1)1
\J$»'—•'fllA/
#V »
- <SL
fhakre-khel —Thind. 465
YhIkin
ee-khel,lit. ‘descendantsofThdkaria/ asectionof theArojas found
Mfdnw&li.
T harana, ase pt, apparentlyoftheKbarral, which,withtheBar, andsome
B
holdsCha,kBarwhna,R
h a w & n a N o . 269
K.hB ok.,hainr, KthueddC
ah
ne,nMiibacC
hoklo
iann
yd
, LSyaanllp
deular fa
Dm ilies,t.
istric
Aallveabaollrig
h beinalpin
en rohcalabim
itaendtsun'odforthth
isotract,inth
Crim aleTrib
resid
eseA
ntsct.of this village
T , aM
baroli uhammadanJdtclan(agricultural) foundinMontgomery.
T hathbra, T haihjar. Kalaigar and misgar are virtually synonymous with
thathera.
TheThatheraisthemanwhosells, as theKasera is the man who
makesvesselsofcopper, brass,andothermixedmetals. Heisgenerally
aHindu. Thewordseemstobe merely the name of an occupation,
anditis probable that most of the Thatheras would return them
selvesas belonging to some mercantile caste. Those returned are
forthemostpartHindu. Theyaresaidtowearthesacredthread.
T , th
hati ecarpenterandstone-masonof thehills, just as the R&j of the
plains,whoisabricklayerbyoccupation,issaidtobegenerallyaTarkh&n
bycaste. Hisprincipaloccupationisbuildingthovillagehouses, which
areinthosepartsmadeof stone; and he alsodoes what wood-work
is required for them. Hethus forms the connecting link between
theworkersinwoodor Tarkhansontheonehand, and thebricklayers
andmasonsorRaj ontheother. TheTh&vi is always a Hindu, and
ranksinsocial standingfar above the D&gi or outcast menial, but
somewhatbelowtheKauet or inferior cultivating caste of the hills.
Sardar Gurdidl Singh gave the following information takou down
fromaThiivi ofHoshidrpur:—“Anold man said heand his people
“wereofaBrahmanfamily, but had taken to atone-cuttiug aud so
“hadbecomeThdvis, sincetheBrahmanswouldno longer intermarry
“ w iththem. ThustheTMvisinclude men who are Brahmans, Rdj-
“puts, Kanets, andthelikebybirth, all of whomintermarried freely
“ an dthusformedarealThdvicaste,quitedistinctfromthosewhomerely
"fo
T h llo
e wlib
T edvithoefoth
cecup
aills
h tionwoillfTn
hohtvieabtutorretain
in erm
tedath eirwoith
rry riginael cBaaste
th rhd."i
orKharddi oftheneighbourhood.
Tber, a.Dogarclan(agricultural) foundinAmritsar.
T hbthia, anagricultural clanfoundinSh&bpur.
T .—
hind (1) asm allJdt clan,foundinLudhiflua.
Itsancestor, Bichhti, hasasamddh atShahnainthat Districtwhence
membersoftheclanliavotakenbricksaudbuiltsamdihs in their own
villages. Afteraweddingthebrideand bridegroomplay with twigs
afterworshippingthesamidh. Thebridegroomfirststrikes the bride
Beventimeswiththetwigs and then the bride strikes himinturn.
Almsofferedtothesamddh aretakenbyaBrahman. Themilkofacow
orbuffaloisfirstofferedonthesamddh and some is also given to a
Brahman. Theghi ofthefirst Aimiwasisalsoofferedon the samddh
andgiventoaBrahman; (2) aKainbohclan(agricultural) bothHindu
audMuhammadan,foundinMontgomery,
■ G°^ T \
I■>■),...
I 466 Thoba—
. Tho^hd.
§L
f ^ "
ThobaThobi = Dhobi, q. v. Butthe termis also said to mean a well-
sinkerinthePunjab: ?= Toba.
Thoka, asyn. for Tarkhan— at least in the Eastern Punjab:— Sikh or
Singh, thecarpentercasteamongSikhs: Panjabi Dicty., p. 1130.
Thori.—Itappearsalmostcertainthat, sofarasthe plains of the Punjab
areconcerned, thoThoriandtheAhemrefertothesamecaste. Inthe
hills'* themenwhocarrymerchandiseon packanimals are knownas
Thoris; anditispossiblethattheThorisoftheSimla Hillsarenothing
morethanpersons whofollowthisoccupation,foritisimprobable that
theAheriofRdjputdnashouldbefound in those hills, and the word
seemstobeappliedtoanybodywhocarriesonbeastsofburdenwithout
regardtocastes. Still, theThorisdoseemtohavea connectionwith
theBanjdras. They aresaidbyTod to be carriersintheKajputdna
deserts; andthe headmen of both Thoris and Banjaras are called
NtLik. Itisnotatall impossiblethat thoThoris may be allied to or
identical withthelowerclassof Bauj&ras, while the Aheris are true
hunters. But inthePunjabplains thetwowords seemtobeusedin
differently, and wemusoconsiderthemassynonymous for thepresent.
SirJames W ilson says that an Aheri is called Ndik as a termot
honour, andThorias atermof contempt. The Aheris or Heris or
Thorisarebyheredityhuntersandfowlers, andSir HenryElliott says
thattheyhaveproceededfromtheDhanaks, though they do not eat
dead carcassesas the Dhdnaks do. Their name is said to signify
1c owherd,’ fromher, a herdof cattle. They are vagrant in their
habits, but nobinfrequently settle down in villages where theyfind
employment. Theycatchandeatall sortsof wild animals, pure and
impure, andworkinreedsandgrass. Inadditiontothese occupations
theyworkinthefields, andespeciallymoveaboutingangs at harvest
timeinsearch of employment as reapers; and they cut wood and
grassandworkasgeneral labourers, andonroadsandotherearthworks.
Intiirsa theyoccasionallycultivate, whileinKarndl they oftenmake
saltpetre, and inRajputdna they are employed as out-door servants,
andevenasmusicians. Theirhomeis RdjputAna, especially Jodhpur
andtheprairiesofBikdner, andtheyare foundinthePunjab only in
Delhi, HissArandthesouth-east of tho Punjab generally. Inappear
anceandphysiquetheyresembletheB awaria ; buttheyhavenospecial
dialectoftheirown. Afewin the Sikh States are Sikhs; but tho
remainderare Hindus. They are considered outcasts, and made to
livebeyoud the villageditch. Theydo not koep donkeys, nor eat
beefor carrion, and they worship the ordinary village deities, but
especiallyBabajiofKohmand inJodhpur and Khebrpdl of Jodhpur.
TheCbamarwABrahmansofficiateattheirmarriagesand onlike occa
sions. Theyburntheirdead and sendthoashesto theGanges. Mr.
Christie how rsero-fle
tesh
:— “isWhatth
to beeefAishetori.”the T
Hhin
eyduhaan
vd
e cpla
ork
nstowth oM
ith Kaujp
saul-t
no.tries, all of which intermarryone withanother. They aresaidin
-ninepartstobeaddicted to thieving; but this is nob their general
chafer.
aJ&tohm(agricultural), foundinMultsin.
-ariiersaiocalledthori, whichdescribestheiroccupationmerely(W ace).
— — Z'rhf anrieulturists of the Suit Range carry Balt on bullocks to Rawalpindi in autumn"
■ e° ^ x
fflj
vsc— y/
6jL
Thothia —Tibetan, 467
T hothia ,a nagricultural clan,foundinSh&hpur.
Ihuana, aseptofKanefcs, foundinHindur (Naldgarh).
Thuthai.,atribeofMuhammadan.JdtsfoundinGujrdt. ItclaimsSurajbansi
N ';n gJn
aru , fouynddeesc dethntefro
Namnvd,h£thu, son of E;ljdKarn, whose otherson,
'1
Iiach, agrotor tribe of the Mahton which has a bdra or group 0f 12
bvoilla
rdger.esmthe Garhsbankar tahsil of Hoslndrpuronthe Kan ruifcl.ala
T ibbi L und , asm allorganisedB tuman whollyconfined to the Dore
aloch
Ghdzi Khan district, where theyoccupya small area in the midst
of the Gurohaoi country. They are composedof a Lundand a
Khosaclan, the former comprising some two-thiids of their whole
numbers. TotheKhosasathirdclan,calledKind, butofimpureblood
aisuth
also
ority attaocfhth
ede.TibTb
hiese
Luthndretumandar.
e clans were recently united under the
Tibetan.—TheonlytrueTibetans foundin the Punjab arethe people of
Spiti. Thesespeakadialect of W estern Tibetan or Bh<ti, ns it. js
vaguely termedbythehill people who speak the Puhdri dialectscf
Punjab.
InSpiti aTibetan'sindividualityisnotfixedbyhis and his lather’s
namesbecausehehastwo, andoften three recognised fathers It is
fixedby( )bispersonal name, ( )byhis housemime, ( ) bv liis clan
1 2 3
name.. Thislastisthenameofthe phas-pun-shf (father-brothor-ship)
towhichhebelongs. Eachphaf-pun isexogamous, acustomnoticedby
themostancient Chineso authorswhodescribetheTibetans, andevery
phas-pun h as to look after the cremationof its dead and in every
villageitusuallyerectsa (m)chodrten or mani walls totheirmemory,
its namebeinginscribedonthe votive tablet of themonument. The
names oftheir clansare(likethe als among the Brahmans, Rd.jputs
etc., oftheHimalayas) oftenlocal. Thu thenamesof the’fha»-pun
3
of Khalatu indicatethatthe greater part of the population of the
v
orillabogn
ees,caarn soSîrfro
J.mB,GLdygait.ll saIn
id, Sbpuiti
thethweasfhas-pun
wronginiswritin
callegdthr«(s);a
at the
sameru{s)pa areto befoundin all tbo villages of Spiti.‘ Some of
themare scatteredaboutinanumberofvillages, butquitenewnames
will also be found. Of the names givenbyLyall the followingare
certainlyTibetan:(i)Gyazhingpa‘largofield,’ ( ) Khyungpo •'garula
2
men,’ averycommonnameinthepre-Buddhistperiod—,( ) Imneheupa, 8
‘greatministers’ and(4) Nyegspa, awordfouudintheearliest Tibetan
records. Thetwoothernamesappeartobe non-Tibetan, Hesirbeing
doubtlesstheHensi castefouudinKulu,
Village life in Spiti.
TheSpiti menbuyoldcattlefromthe Ldhulis, and slaughter them
intheautumntofurnishthelarderforthesixmonthsofwinter.
Parehedbarley-flourmadeintoporridgeistheevery-dayfoodinSpiti.
It isalsoeatenboiledwithbutterandgreenherbsintoakindofsoup.
ThebousesinSpiti as inLithul areverydifferentinappearancefrom
thoseofKulu andKangfa. They are twoorsometimesthreestoreys
high,withflat roofs; the lowerstoreyis occupiedbythecattle, horses,
. ■ " ' I.: . . .

■Goi x
(|I|468 . .
Tibetans in Spiti.
<SL
andsheepand goats, the upperonecontainsthe roomlivedinbythe
rom
fa unily
d,onfn threSepitisidth
eseasenroopoemnscaoreurt,com omneonolyfth
there
meisinthneum beily
fam r, anchdasu
per
l,
which is ordinarily very well furnished with images, large prayer
cylinders, religiouspictures, books, andsacramental vessels, theothers
aregoodsizedmomslightedbysmallwindowshungwithwoodenshutters,
thelargestisabout feetsquare, andhasaroofsupportedbyadouble
20
rowof upright posts. At the corners of the house areflag-staffs
consistingofpoles, fromwhich hang blackyak’stails. Thewallsare .
whitewashedinsideandout,andneatlytoppedwithacopingoffaggots.
ThefurnitureinaSpiti househas ageneral resemblancetothatina
Lfihul one, but tubs andpails, the woodwork ofwhichcomes from
Bashahr, are much used, and the churnforbeatingupthe teawith
saltandbutterisnevermissing.
In Spiti polyandry is not recognised, as only the elder brother
marriesandtheyounger ones becomemonks, but thereisnottheleast
aversiontotheideaoftwo brothers cohabiting withthesamewoman,
anditoftenhappensinan unrecognisedway, particularlyamong the
landlessclasses, who send no sons into the monasteries. SirJames
Lyall wasinfoimedthat, whenthebridegroom’spartygoestobringthe
bridefromherfather’s house, they are metbyapartyof thebride’s
friendsandrelations who stopthe path, whereuponashamfight ofa
veryroughdescriptionensues, inwhichthe bridegroomandhisfriends,
beforetheyare allowed to pass, are well drubbed with goodthick
switches. If aman wishes to divorce hiswife without herconsent,
hyem
b wuaystogfivm eahinertenaallnsh
cee. bO ronugth het ow ith
th erhhear,nd,anifdaaw fie
ifeldinosists
rtwoon belesid
aves
ingher husband, she cannot be prevented fromsodoing, but, ifno
fault onthehusband'ssideisproved, he can retainherjewels, andhe
candosoalsoifsheelopes with another man, andinadditioncanRe
coversomethingfromtheco-respondent by way offine anddamages.
Thereisa recognised ceremony of divorce which issometimesused
whenbothpartiesconsent. Husbnndandwifeholdtheendsofathread,
repeatingmeanwhile:— “ Odofather and mother gave, anotherfather
andmothertook away: as it was notourfatetoagree, we separate
withmutual goodwill,” thethread is thenseveredbyapplyingalight
tothemiddle. Afterdivorceawomanisat libertytomarrywhomshe
pleases. If herparentsarewealthy, theycelebratethesecondmarriage
much like the first, but withlessexpense; ifthey arepoor, avery
slightceremonyisused.
Corpsesareordinarily burnt, and the ashesthrownintoariver, or
madeintoafigure of the deceased and deposited into a chorten or
pyramidicalcenotaphinthecaseofgreat men. Burningisapparently
theonlypracticein Lfihul, but inSpiti thedeadaresaidtobesome
timesexposedonthebills to be eaten bywildbeasts, orcutintosmall
piece:-andtliiowntodogsandbirds, according to the customofGreat
Tphibilo
et,sopwhhicearellythpere
seferre
bendeficasenmtom steth
likoedlys to
ofbdeisp
pleoasin
singgoto f th
theeh beoadvyen
are
ly
powers. In the publicroomsof some of the Spiti monasteries you
bare
urieshdothwneremin asofu
nryll cpailla
nonrsicw
alshicinhacosittin
ntaingth poestu
bre
od.iesofdeceasedabbots
■ e° i x
III. . Tibetans in Spiti. 469

InSpiti theordinarydress of themenconsistsofaskullcap, along
looseor frock or coat ofthickwoollen clothgirt inatthewaistbya
longandbroadsasli, anda pair ofbootswithleathernsolesandcloth
toepasrre
w a achainsilk
lso gtooarndcogttoathn ereu ddbeerc
n loow
at,thethkenceoea.tisSogm eenew hlly
ra ocathneanffo
a rdraitl
tu
colorof thewool, theotherarticles are rod, or redandblack. Every
m anerw
oth ean
sto rsesamlooixseednew
cith
klacceoraofl ro
beuagdh
s. luA mpbsrigoh fttu rqnuopise
iro ipe, aan
mdbear,knan d
ife
insheathare stuckinhis belt, fromwhichhangalsobysteel chains
his chakmak orflint and steel and tinder box, ametal spoon,anda
bunchofthemostfantastically-shapedkeys. Inthefoldofhis coatnext
th
someeskpin
archheedcabrrie
arlesy-ma ewaol;odaenndoorthmereta
odlddsrin
ankdinegn-cdus.p, aM to
anbyacw
coe-p
arothucehir,
hairplaitedintoatail likeChimnnen. Ifof a serioustone—aprofess
ingBuddhist (toadoptaphraseusedamongsomeChristians) —hewill
novergooutwithoutaprayer-wheel in one hand, andareligiousbook
ortwoslungonhis back, aud repeats theOm mani ateverypausein
theconversation. Themonks, whennotengagedinreligiousfunctions,
gobareheaded, andwear arosary of beads iusteadofanecklace:the
cutoftheir coatand boots is the same, buttheclothisdyedeither
redor yellow. Astrologers dress inredfromheadtofoot, thewomen
wearacoat, sasli, nndboots likethemen, butthecoatis, hethought,
alwaysofadarkcolor, they alsowear loose redtrousers, the endsof
whicharetuckedintotheboots, andashawlovertheir shoulders, they
gobareheaded, andweartheir hair inanumberofsmallplaits which
hang downthehack. Onthetopof theirheads themarried women
wearapirak orsilverornament fromwhichdependstringsofbeadson
bothsi.:es of theirfaces, andlongtailsofleatherstudded withcoarse
turquoises. Thegirlswearonlyasingleturquoisethreadedonthehair
neartheparting: this, like the snood in Scotland, isasignoftheir
being unmarried. In winterboth sexes wear great-coats made of
sheepskinwiththewoolon.
The great mass of the arable laud consists of the holdings of
the talfas or revenue-payers, whichare each separateestatesofthe
nature of household allotments. W ithin these estates the following
occupantsmaybofound;—
Firstly, ine ach thereis thekang chimpa (great house) or headof
thefamily, who isprimarily' responsiblefor therevenue,, thebegar or
forced labour, andthe shareof common expenses domartdableonthe
wholeholding. Heistho eldestson, forprimogenitureprevails, butit
doesnotfollowthathisfather must be dead, forby customof the
countrythofatherretires fromthe headship of the family whenhis
eldestsonisoffull ageandhas takenuntohimself a wife. Thereare
cases inwhiohfather and son agree toliveontogetheriuonehouse,
but theyareveryrare. Oneachestate thereisakindofdoworhouse
witha plotoflaudattached, towhichthofatherinthesecasesretires.
W heninstalledthere, heiscalled thokang vhmgpa (smallhousemaul
Theamountof land attached differs ondifferent estates, whereuw
big, thekang chungpa paysaBumof cash, or cashi andgram,a on■
equal toits ratable assessment, butwhereit is small, asisusua J
case hepaysasmall cashfeoonly, whiohis reallyratheraheat h
■G°l^\ 1
© <5L
470 Tibetans in Spiti.
thanashareoftheland revenue, to which, however, itiscreditedin

collection. Thehang changpa is not liable forany shareofcommon
efoxrc
peendselasb(a
our.heavO
yncohcacrge nin
asio s oSfpiti)
a gnreoat
r fodrem
paenrfo
drm
foran
ceenotofbegar
m dosom oer
worknearthevillage hemaybe impressed, bnt theprincipleisthat
heisfree. Sometimes, in the absence ofalivingfather, thewidowed
mother, or the grandfather, or an uncle, aunt, orunmarriedsister,
occupiesthesmallhouseandlandon thesameterms. Ayang chungpa
isthetermusedtodescribeapersonlivingonanestateinaseparatehouse
oflowerdegree than that ofthehang chungpa. Suchapersonisal
ways somerelationofthehead of thefamily, hemay be thegrand
fatherwhohas beenpushedoutofthesmall housebytheretirementof
hisownson, the father, but itis commonertofindunmarriedsisters,
aunts, ortheirillegitimate offspring in this position. Asmall plot,of
landis generallyattached to the house, and a fewannasofrevenue
are paid, bntratherasa hearth-tax onaccount ofgrass, wood, water,
etc., thanas theshare of the land-tax ontheplot held. Inproof of
thissomeyang changpas have nolandattachedtothehouse, but pay
likethe others. Mostofthese people wouldbeentitledtosomemain
tenancefromtheheadofthe family if hedid not givethemaplotof
land. Theyarenotliabletobeimpressedforordinarybegar, but most
helponoccasionsofgreat demand near home. Theyofteudodistant
begar, h owever, inplaceoftheheadofthefamilybymutual agreement.
Onmanyholdings another classofpeoplearefoundlivinginadepen
dent positiontowardsthe kavcj chimpa orheadof the family. They
have a small house to themselves, with or without a patchofland
attached, generallytheypayan anna or twotorevenue, whetherthey
holdlandornot. In factin thisrespect, and withregardtoliability
tobegar, theyaromuchonthesamefootingastheyang chungpa, the
fundamental difference is that they arenotrelatedtotheheadof the
family, andhavegot their houseor houseandland, not withreference
toanyclaimtomaintenance, butout of the favour, orforthemutual
benefit of both parties. They are, therefore, expectedtodoagreat
•lealoffieldworkforhim. Peopleofthis classarecalleddotal, literally
smoke-makers, becausethey havea hearth tothemselves, butnoother
interestintheland. Tomark thefactthattheyholdofoneparticular
landholder, the word ranhi, meaning private orparticular, isadded.
All landheldby the hang chungpas andbyyang chungpas andranhi,
dotuls, p ertains totheholding or allotment, cannot be alienated, end
lapsestothehang chimpa. The latter couldnotof courseevictahang
chungpa, an dthe generalfeelingisthatwhen helms givsn aplot to
ayang chimgpa, he could not resume it, exceptwithconsent, but he
couldresumefromardnhi clotul, andwouldbeconsideredquitejustified
insodoing thegroundsofcustomaryservice not having been pro
On
perlyperformed. Theconstitutionof thehpiti family has justly been
described as a systemof primogeniture whereby the eldest son
succeeds inthe lifetimeof his lather. The working of this system
inthecase ofproprietary holdingsofthefirstclass isdescribedunder
Kang-chimpa, onp. 473of Vol. II. Inthecaseof-thelittleplots held
bypeopleoi the dotul class, father and sonliveon together, as the
landistoosmall tohe divided, andtherearenoresponsibilities which
fathercouldtransfer withthe land totheson. Inthesamewaytwo
ormdrebrothersof thisclass live on together, often with a wife in
' e° ^ X
H I —Tola.
Tirdhi 4? I
<SL
common, till oneorother, generallytheweakest, isforcedouttofinda
subsistence elsewhere. W orkingforfoodorwages, and not the plot
ofland, isthechiefsourceofsubsistencetothesepeople.
T£ , a
rahi ninhabitantof Tfrdii.
TiBMAzf, a S ayudclan(agricultural) foundinMontgomery.
Tiwana, (1) atrib
theShdhpureSaoltf R Ra&njp
geu.t sta
Thtu
eyshw
avheich
plahyoeld
dsath
faercm
ouonretrypio
atmin
theenfc
fooptaortf
inPunjabhistorythantheirmerenumberswouldrenderprobable. They
aresaidtobePunw&rKdjputs, anddescendedfromthetame ancestor
astheS andG . They probably entered thePunjabtogether
ial heba
withtheSidl, andcertainlybeforethecloseof the15thcentury. They
first settledat Jahdngir on the Indus, buteventually movedtotheir
presentabodesintheSh&hpur that, wheretheybuilttheirchief town
ofMithaTiwdna.* TheTiwana resistedthe advancingforces of the
SSikhs longaftertherestof thedistrict hadfallenbeforethem. They
arenow‘ ahalfpastoral, half agricultural tribe, andafinehardyrace
ofmenwhomakegood soldiers, thoughtheirgoodqualitiesare sadly
marredby a remarkably quarrelsome disposition, whichisa source
of never-ending trouble tothemselves andall with whomthey are
broughtincontact.’ (2). A tribe of JAfs. In Patiala they claim
descentfromLakkhu, 7thindescent fromTiwdna, a Punwdr R&jput
andstill discountenance karewa. TheymigratedfromDhdrdNagri in
the13thcentury. Theyworshipa Sati called Dsidi Bir Sadhoi, to
whomtheyofferthefirstmilkofacow,and, at weddings, 5J yardsof
cloth,arupeeandtwo laddus, (3). A Katnboh clan (agricultural)
foundmAmritsar.
T , aw
oba ell-digger; also called ghotakhor i. e. diver, inLudhiana. In
Gujrdt theTobasare saidto becalledSanghor Singh; but SiDgha
appearstobestrictlyapplicableonlytoawell-^nder.
T obla, see under Hatikhel.
Topi, aJ&t,clan(agricultural) foundinMultan.
T ogochi, see T&wd.
Bhaagwd
T okas, JdntDtrib eefosauin
ds, th ndt, w
inasJfn
ad T.okasTh eydhaisrcdeosc
an f enudnaknntsown
areocrig ind.
alle
Sw&mi,but marryamongJ4(s. The TokasorSwamisdo not smoke
or eatonions, avoid castrating bullst and onlyuse milk afterfirst
offeringittotheirGuru. ’
Tokhi, themostprominentof all the Ghilzai Afgh&ntribes, till theliotak
gaverulerstoKandah&r about 1700 A.D. They holdthevalley of
{beTarnakandthenorthvalleyof theArglianddbwithKaliit-i-Ghilzai
theirprincipal centre. The Kharoti areau offshoot of them. Some
Tokhi visit DoraIsmail Khdn.
Tola, atribe of Muhammadan found in Gujrdt. It claimstobean
offshootof theGondal Jilfs, andsaysthat its ancestor, beingchildless,
vowedthatif hehadasonhe wouldgivehisweight ingoldandsilver
*Tliensubsequent
Chiefs a d ntpage histofryofthefaDm
iOff o Coionel
ily
a
w is narrated at p
s’ Khahpu r Repoat,ges518to584 ofQriffin'aPunjab
r
fProbablybecausetheyareShaivasandthebulliasacredtoShiva,
xS* *cv \ 1
III 472 Toniyan—Traggar.

<8L
to thepoor. HisBon was so weighed and wascalledTola— fr. tolnd,
to weigh.
Toniyan, aJ&t clan(agricultural) foundinMultfin.
Tor, seeunderUtm£nzai.
TorGund, seeunderSpinGund.
Torwal , an on-Pflth^ntribe which, withthe Garhwfs, occupiedbothlower
andUpperSwatpriortotheinvasionofSw£t bythe Yusufzai Pafhans
inthe16thcenturyA.D. TheynowholdtheSwdtKohislanandpaya
nominal tributetotheKhushwaqt family ruling inYasfnandMastuj.
Littleisyetknownofthem. The Torwhls speak Torwali. Biddulph
describes theTorwtilikandBashkarikasthetwocommunitiesofTorw&l
and B ashear in the Panjkoraand Swhtvalleys. The former with
20.000 souls are the more numerous, and the latter number some
12.000to 15,000 souls. The two communitiesare closelyconnected
andintermarry, andin appearance theydonotdiffer fromthe, tribes
of the Indus valley, though separation has produced considerable
differences intheir dialects. TheTorw&lik musthave once occupied
someextensivevalley likeBuner, but they have been thrust upinto
themore mountainous tractsbythe Pa^hdns*towhomtheir attitude
isoneofpassiveresistance.
TheTorwalikhaveretainedfewof theirancient customssave their
national dances, andinBashkirdancesof womentakeplace at which
menarenotallowedtobepresent. Both communities allowmarriage
of firstcousins, butthose between uncleandnieceorniece’sdaughter
are forbidden. InTorwhl abride-priceispaid, andthe bridegroom’s
partyisaccompanied at the wedding bymen dressed as womenwho
danceandjest, andthewhole villagetakes partin the entertainment
ofhis friends. Inthiscommunity womeninheritthefather’s landin
equal shares with sons, a custominadvanceof thosefound among
othertribesof the Hindu Kush. The Muhammadan calendaris iu
useinTorwhl— butnotinB .
ashear
TheBashkarikarethemostdegradedofall theso-calledUardtribes,
quarrelsomeamong themselvesyet unableto offer any resistanceto
theraidstowhichtheyareexposedoneveryside. Inspitoofafertile
soil andabundant flocks andherdstheyliveingreat squalor. They
say they became Musalmans nine generations ago and till quite
recentlyusedtoexposetheirdeadonthehill-topsiucoffins.
Totazaj , se eunderMarwat.
Totru, aMahtarnclan(agricultural) foundinMontgomery.
Trag, atribe of Jafs found in the Isakhel tahsil of M14nw61i. Living
amongtheNirizi PafMnstheyhavebeguntocall themselvesNihzi.
Tba<jb
qab, atribeof J&t status w
othinMult&n nexttothehT icahhfm
ho,ldasnadfein
wMvilla
uzagffa
esrgoanrh.theTC
hehyensa
hby,
theyareBhatti Riijputsandtaketheirnamefromtheirancestral home,
Traggar, iuBfkhner. They first migrated to Jhang but about 160
years agoquarrelledwiththe Sihland left that district to settleon
thebanksoftheChentlb.
* The Pathins call them, and all other Muhammadans of Indiau descent in the Hindu Kush
valley#, Kohiatinia.
' Goi x
Trakhdne —Tunwar. ^3
T , a fa m ily ,untow inbre ain

lity egxtin ct,ew hichtillgaits
veeaxtin lincetio
ofnBiteasrly|°
G
bakhane
inath ilg it fr
ed1th o m a b
9tliedacu o
en tu th e e g n in o f th
ryr.ofTShheirifouBnuddedratt,ofth 1 4th
theeladstyn asty w aosfG Ailg
zoit,
rw h ot
mittwd rrie
ecroivgensaits nraamg h te
echfreos,m Trd koh dnte, 7ath inGirkdesc Shin
ent fromfoAR d zoer.rbra b u
Itnhcahs
o te b n th e M g lo
belongsthepresentRd.ofGilgit, andtheGirkisfoundedtheprincipality n d is.
T o th e rm
o
fe fmB a unlin
le zae., T fohreon Trath kehdaenadthfu o rn
f ishirz
M esaahnisin d sta
au gnhcte
eroJo
fw dedsc
ri ensu
tcin ce e dth
ede
him
h erhaunsb dam nadrrie
and d,abbudticaastedsoo innhaesrhso ern’ssofauvw ouar.s Hyeebaerscaom
12 ldethdism
ofaisse
iliedr
ofSulaimdnKhdn,whoassumed the name ofGauriThamKhdn,the
lastRdwhomaintainedhis independence.
T ? , ath
ee h ievingclassfoundinRdwalpindi. Gf. Tarer.
TBtJND, th eoffspringofaSatti, Dhundor Jasgamby a low-caste wifeor
concubine.
T dle , a Kharral clan (agricultural) found in Montgomery.
Tuliae, asmall branch,little esteemed, of the Gakkhars, with whichthe

othorclansof thattribedonotintermarry.
Tulla,aJd$clan(agricultural) foundinShdhpur.
T ong , aJd tclan(agricultural) foundinAmritsar.
T ongab , an agricultural clan fo uudin Shdhpur.
TtJNW AB(oftencontractedtoTur), the principal RdjputtribeoftheEastern
Plains. Thoughasub-divisionoftheJddubausiitisgenerallyreckoned
adsyn oansty
eofth ofeVikrra
86 oym aladtrib
ityae,soth foRdb |peuacts.onItoffularnteish r eHdinIn
dudiachro with
nolothgye,
andDelhi withitslastIndianrulers, Atianupdl, thelastTunwarRdja,
abdicatinginfavourofhisChauhdn grandchildPirthi Raj,* inwhose
time the Musalmans conquered N ih-W 01 estern India. Anearly
A n
or.fth an egpadnlc T
ieu
n n
t wIna dr fo
ra puan d
t, e
a d
n din 7 9
liis2 dAy .D
n a. th
sty o c
ru ity
le dofth
Deerelhifoornth threeoruainn ds
fo u hnadlfccheienfly
turie
in s,theeaisste.h
11
rnerd efo re ts
istric natu o f rathl othaPtroth v eceT.unIn
in warDesh lhoiuitse
ldlfbe
in
th deyeeadre, theexyceaeredin legsslynunm u ero
m e ruosuth
s ain
nm A ig
m hbtdlah,aHveissd
ber,enanedxpeScirsa
ted.. T Bh uet
namebeingafamousone,manyRdjputsof various tribes whichhave
noreal connectionwiththeTunwarhaveadoptedit. Thus in Karndl
theChauhdnTunwarareprobablyChauhdns.
TheTunwararethewesternmost of the great Rdjputtribesof the
eastern Punjab. W heu ejected fromDelhi they are saidtohave
settledatPundriinKarndl,t ontheAmbaldborderandoncethe seat
of thePundir, and thence to have spread bothnorth and south.
They nowoccupy Haridna, orthe greater portionof Hissdr,t and
* Another version, from Kamil, mates Pirthi RAj sister s son of Auangpil who placed Ids
nephew in charge of his kingdom whilo he went to bathe in the Ganges and on his toturn
was refused admission to Delhi. . , ,, .
Picipat. their uillages being grouped in the M
imnis
t They hold a compact block between Shalmbid and Pehovra, including the township
of Lukhi, Nahnii, Bagthalu, hmum J
iBmailibid, From the latter was founded Thnska Jlirtaji in the reign of Muhammad »n»n.
' e° i x
® <5L
474 Tur— Twri.
stretchacrossKarhdl andthesouthof Paella into the west of the

Amhfiladistrict, separatingtheCbauhduandother Rdjputs who hold
theJumna districtstotheeastofthemfromthe great Jdt tribes of
theMdlwawhichlietotheir west. ThereishoweveraChauhdncolony
to thenorth-westofthemonthelowerGhaggarinthe Hissdr district
andPatidla. TheJdtuofHaridnaareaTunwarclan. InHissar they
still retainpossessionofthevillages ofBahuna, Basti Somana, Daulat
andJamdlpur. Theyarealso foundasfartothewestas thekdrddris
of Minchindbdd and Khairpur in Bahdwalpur, inwhichStatethey
have sixsepts:—i. Sukhere, ii. Kalloke, iii. Bhane-ke, iv. Ilinddne,
v. Sango-ke, vi, Chadhrar.
TheTfinwarsareundoubtedlytheoldestRdjpnt tribein the Hisadr
district, which they entered in two streams: the first during the
periodofTunwarascendancyat Delhi underAnangpdlI,representedby
th e gceas.ttle-lifting comm
villa The second wauvneitie
ofsimofmig
Bra
ahtio
unna, oB
ccasti
urredanu
dndeth
reAandajancgepnatl
II asalready relatedinVol. IIsupra, atp. 378, s. v. Jdtu. Ilia iun-
wars are nearly all Muhammadans in Hissdr, and say they were
convertedvoluntarilybeforethetimeof Aurangzeb.
Tor (l)an agricultural clan found in Shdbpur (2) a Hindu Jat clan
(agricultural) foundinMontgomery, (3i a Gujar clan(agricultural)
found in Amritsar, and (4) a Balochclan (agricultural) found ...
Montgomery. Seeunder1unwar.
Tdr-kbel the weaversof Kdldbdgh and Mdri onthe Indus whoclaim
Pathdndescent. Thenameissaidtomean gentlemenof the loom.
f r . far, ‘lo om*andtihel, ‘group’ ‘ortribe.
(nthemusicianoftheSimlahillswhobeats thedrumwhenacorpse
iscarriedonTtotheburningground. Theygetashare in tne offer-
ngsof the dead andreceive theshroud, besides gettingfeesinpro-
Sion to themeans of the deceased. Theyarealsogivengrainat
harvesttime. Astheytaketheofferings of thedeadtheyareconsider
edunclean,andrankalittlelowerthanaBdn or Lobdr mthe hills.
They also generally do sewing work also. marryintheirown
1 h ey
community, an dinfhe upper hills a Kanet may not cohabit with a
Turi woman butin the lower liecouldnotbeoutcastedforso doing.
! « “ &-«« Kanet might po.aiblj; top.JW W OJ.nmllmnt
muchriskof excommunication. The Tun generallyare not agricul
turists, butlivebysinging andmusical performances.
(2) Earlyinthe 16th century some 60 families of aHindkior
Indianracecalled T ri moved up fromtheir earlier seats opposite
6
NitbontheInaneasinhammy
thev tettled dow n
theAtto ck di.trictintothetl«B
as orvassals ot l avails oi
angash
‘ Pathdn k of tho Bangaahdt.' W e a k e n e d by internal dissensions and
Juration to Koli.tt, the Bangasl. lost g ro u n d , while the Tuns were
Seed by fresh arrivalsfromhome, who were attracted bythe
futilityoftheKnrramvalleys, andgradually supphntedtheBanga*h
initspossession, until onlytwovillages, Shalozdu*andZerdn,remained
-------closely connected with the provinces of Mazenderan and
ItK t e d . for tho beauty of its women.
- ■e° i x i,
— n\ \ "
® ' <§L
The Turis of Kurram. 475
tothelatter. TheTurishoweverhadadoptedtheShiatenets of their

overlords and still retain them. Each family has its hereditary
mourners, whopossessgreatinfluenceandtaketheplaceofthemullahs
inthePupliimtribes—therebeingnomullahs amongthe Turis,whoas
hSohuiasesopfaygerevilla
th at regv,eatrenw
e cheictohSoan yadevs—e andFrid
ry theamatim
y and kotha o
13 d a rym
s oin
urnth
inge
Mo.harra
life T h m
eyallmuthstevmilla
a kge,ersifamsseeam
nbslep,erm
is it,theapcilg
enrim
treaogef to
theKirarbrealig
la io
auds
n
Mashhad,andareclosolyconnectedwithPersia. Onthe other hand,
fewgotoMecca.*
The Turis are alsocalledPanjplara or *thefivefathers’ andare
dividedinto asmanysectionsorclans whosedescent, real orfictitious,
isthusgiven:—
Sarcalla (originally settlod in Malina, Chardai (originally sottled in Paiwar,
b Upper Kurram). Upper Kurram).
Mastu Kholi Hamza Khel, Alizai, Ghundi Khol, Duperzai,

7 percent. 8 per cent. 5 per cent. 0 per cent. 11 per cent
V
— ■— ~V
Called Landizai after their
mother Landau
Of thecultivatedareaof the valleytheTurisnowhold37percent.
whichis distributedasabove. TheLaudizai amiDuperzai evidently
tooksharos accordingtothe rule of chuniavand, i.e. the groups of
sons of eachmother took auequal share. Each seotion is further
subdividedintoseptaorfamilies andeachhadits sarishta khel orchief
familyinwhich was vested authority to collect levies for warand
makeotherexecutivearrangements. W henonits occupation by the
Turisthevalleywasdividedamongthefiveclanstooachwas allotteda
plarina o rancestralshareiuthecountry,audthesearestill remembered.
W ithineachclan’splarina theTuris constituted themselves ndiks or
overlordsintheirturnandalltheracesunderthemwereregardedastheir
hamsayas o rdependents. Thero werefour such groups. First, the
conqueredBangashandothertribeswhoweresettledonthemountain
slokpeensoffoarllepguiarp
to no
cosesand
ofwdoerefefu
ncrth
e. erTh
boeu
sendhnaodtto pliayorcm
toso ertainagdeueth
ortg sein
ir
landsto anybodysave their ndiks. Next came the social Uamsayas
ofthemercantileclass whopaidcertaindues[kaba) onbirths, betrothals,
weddiugs. etc., to their overlords. Then camethepastoral, likethe
Ghilzai nomads, whopaidduesinkindforgrazing, repairedhomesteads
audmanuredfields. Lastlycamethecommonoragriculturalhamedyas
who were virtually tenants paying produce rents. Of all their
feudal rights the only one that survives in the caseof thefirst
orpolitical hemsayas istherightof pre-emption, but the obligations
oftheotherthreeclassesstill subsist. TheoldPallida customof vesh
orperiodicalre-distributionofthelaudstill survivesinthecaseofthe
backwardvillageof Jallandhar and there land is allotted in equal
sharestoeveryman, womanandchild every four years. But some
* Uaverly regarded the Turis as Koshanias, not as Shias. They have or had a cunou*
custom. Whou they meet a strauger, they ask first if he is ‘ straight ’ or ‘ crooked, puuui*
the forefinger to the forehead, first straight, then bent. Uv •straight' Urey moan Blau,
w 116. ' * Turk.
■■
villageshaveacceptedpermanentpartitions, whileotliora have agreed
todividethelandtill thenextRevenueSettlementismade. Again, as
dthiveidveadlleasyth
weaysn
oetrecm
w onaqdueere
doantgathbelow
am thu
varioesaccqlaunisitio
s. nTshehare
dsu
tolt bise
that the possessions of each clan are scattered about over the
wholevalleyanddonot lie in compact blocks. But to this day a
distinctionisobservedbetweenpioneer familieswhotook part in the
earliestconquestsand those who came after them. NoTuri iscon
sideredasasil orof blueblood unless hecanpointout hispossessions
inthefirst Turi colonies of Mal&na and Peiwar. But some of the
clans, mostly Saragalla and a fewDuperzai, are still nomad and
pastoral, andthosewholiveintents and summer in Upper Kurram,
butmovedowninwintertothepasturesof Lower Kurramare called
huchi aso pposedtothose who havesettlediuhamlets and are called
kothi. In tenselydemocratic theTurisownnochiefsandtheirsenseof
individuality is so strong that each hamlet, with its central tower
andcircleof plane trees, is knownbythe nameofitspresentholder
anditisanoffencetocall it byitsfounder’sname.
TheaimsinlifeofeveryTuri are to marry the woman he loves,
murdertheenemyhehates, playtheswell asa malik, collect moneyby
corruptionandwashawayhissinsbyapilgrimage toKarbala. Inthe
famousbattleatthatplacesome ByzantineChristians fellon the side
of thesonsof Ali and that event hasgivenareligious touch to the
Turis’ devotion to the BritishGovernment. Unfortunatelythe Turi
though shrewd in business and above the averageinintelligenceis
lavishin hisexpenditure atweddings andinbribingthejirgas. The
costsofahddi (marriage), hade (bribery) andbadi (feuds) account for
about four-fifths of the alienations of their land, but their expro
priation has not yet reached alarming dimensions. Formerly
splendidhorsemenandbornmoBS-trooperstheTurisstill makeexcellent
irregular soldiers, but they are litigious and saturated with party
feeling whichmakes themutterly untruthful. Still their hospitality
is great and the fidelity of a Turi escort or badragga proverbial.
Thoughdarker incomplexionthantheBangasli theyare afinepeople
physically andtheM a c h orfathom*ofa full-grownTuri isbyrepute
feet.
Tubs, inthePunjabpropermeans, probablyinvariably, aTurkoman native
ofTdrkistdnandofMongolianrace. But in tbo Delhi territory the
villagers, accustomedtodescribetheMughalsof the empire as Iurks,
usethe wordas synonymous with ‘official’; even Hindu clerks or
theK&yathcastebeingdescribedas Turks merely because they were
inGovernmentemploy. AndaboutKarnfilanyMughal, Sayad, Pa^h&n
orShaikhwillbecalledTurkasacompliment. OntheBalochfrontier
againthewordTurkiucommonlyusedassynonymouswithMughal. The
TurksofthePunjabarepracticallyconfinedtoHaz&raand are doubt
lesstherepresentatives of the colony of K&rlugh Turks who came
intothePunjabwithTamerlane(1899A.D.) andpossessedthemselves
of the Pakhli tract in that District-, whichapparentlyincluded the
Tauawal, Dhamtaur, ami w&ti country arid was politicallyattached
8
•*— * *Iholengthtowhichthetwoarmscanbeextended.
‘ Gc% X
/ f / ~ v ^ \ ‘ / '" 'I
III li.
Km. 477
toKashmir. Thesemenweredispossessedof their territorybySwatis

andTauaolisfromacrosstheIndus about the beginning of the I th 8
century; andtheTurksnowreturnedaredoubtless their descendants.
poheetry
T wothrdeTSuurk
nisiscaalle
Tdartar
“ thw
eoTrd
urkmeoafnC in
hginaa “w thaatndisereor5
/5 f';thth
euHsast,
in
or “thoTurkoftheSky.” TheTurks of (lurddspur are sa’dtobe
rope-makorsbyoccupationandtheir specialityusedtobe the manu
jucteture
fa inrduostry
fzappars*
affectedofthtat, ordesa
eirtra . ckIn
-cloth
the, Suim
ntillath
Heillscom pedtitio
au Kunluofth
thee
termisvirtuallysynonymouswithMusalm£n.
Ttfsi, oneofthe Sufi sects. It derives itsname fromShaikh Ald-ud-din
Tusi, whois buriedatTus.
* ‘ Sack-cloth made of goats’ hair’ : P a nja bi Dicty,, p. 1105.
1 > *,,
• ■ ! i(
' Goi x
W . <SL
" ' 479
U
UdahUi.—
d dSsisynu.rNe fin
a lmakopstufccrearta
: inthly
epth rin ecip
o alere
ld st lig
o iouth
f seord S erhoford
ik tlieers,Sikahns.dtraTh c e
e
th
te em
r iruddsi
foundm atio
e a n
n s tosoSrrriow
1
C’hoarndsa,"dnth e e fr
ss, eld
o merSsoan n cfritGu
sk rdNAnak.' ainhde
udas, ‘ sad
th eirnse
catio ,bpyarath
tioen 3,rdwh Gicuh
rulia
,A sm sorm D edtim
s, isesdbeescenribwerodnin glyVte
oi.rmIeudndeexrcoSm ikm uni.
hism
'ThisseparationissometimesascribedtoGuruArjan.
TheUdfisitenets,thoughlargelytincturedwithHinduasceticism,found
manyproselytes amongthe descendants and followersoftheorthodox
G
souuruos,nSn rindCH haanrdG . obG in
udrd,ittii
the hth
6
adGu foru ur, b deisc
stoipwleesdwGhuordfoittd
und ,+edhaissem ldaensty
chapters(dhuan) oftheorder. ThesewereBAbdJHasan,Phul, GondA
aasse
ndmA b lm
ly . ast,Phew rnh,oseafo d lloip
isc welersocfonH stitu
a r te
R a thth
i, eebard 7 thakhara, o
G u ru , e rblish
sta senio e dr
anotherchapter, calledthechhota akhara.§
The Uddsis arecelibate, at leastintheory,andwhensoinpractice
explacanlle
n ro dnDd
atio odfsithN istin gaoars‘ n
term w aillkedb.’o se Beunt froMam clagth ane gfoivllo
eswin agdiffe ren
extra ctt
fro mshaisndacw
caste cillounetatofo fth
odeofrrd omer:— any“ T H hin
edU ud.dsisThaerey arerccruaitelmd ostfralways
omall
celibates, and are sometimes, though not usually, congregated in
monasteries. They aregenerally foundwanderingtoand fromtheir
sa
likcere
. dTphla eyceas,resu sacid
hto asbA em nritsa
umer,rouD seinraMN dnaak
dlw , Kin
ar.d artdBerpnaure r,s.anIn d oth ner
Census returns they appear strongest in Jullundur, Rohtak, and
* eFdero aszeSpikuhr.sjItthiseyapm aista
y keecto
sp ia lsareyvoth r eantcth
e eto
yath reenoAdi-grnrdh,
tgenerallyre b uctoganlso
iz
respecttheGrartfh of GobindSingh,andattend thesame shrines as
th
b ereSikohfsin
la gstr
enuem raolly
h . aTnhdeirchsean
lR rvtinicegcoofnsists h y m nosf aandrinw gainv ginogfobfellsligahntsd
b
heofowre
ever,thb eyAdi-granth
nomeansunaifo ndrm thin eth pic oirtucreustoofmB s.dbdSoN m donaw ke.arTlohn eyghaare ir,,
so
orm ceaste
we-m aram rkastto;doth loecrs
ks,daonn doot.theSrsom cuetbthurneirthheair.deadSain methw eeaorrdtilaks
inary*§
* Malcolm says Dharm Ohand, clearly an error.
t On a hill near Rawalpindi lived Budhan Shah, a Muhammadan to whom BibA
Ndnak had entrusted some milk till his successor should come to claim it, Seeing Gurditta
approaching Budhan ShAh begged him to assume NAuak's form. This Gurditta did and
thereby earned the title and dignity of BAbA: Maclagan, § 90. Ho lived mainly at KarUrpur
but died at Kiratpur where he has a handsome shrine. From another shrine there, called
the Manji Sahib he is said to have shot an arrow which fell in tho plain below ut o place
called Patilpuri, long used as a burning ground for the Sodhi Khatris.
f 1, Baba liasna's shrina is at Cbarankanl, near Anandpur,
2. Phul Sahib's shrines are at BahAdurpur and Ohfnighatf in HoahiArptir.
3. GondA S4hlb is represented at BhikArpur in Sind and at tho SangalwAla Gur<lw»i»
in Amritsar.
'V Almast SAhib is represented at JagannAth and Nuiui TA1: Maolagau, $ 90.
§ This appears to be Urn Saugat SAhib,
CP (si.
■ ■ / n
- 480 The Udasit.

Hinduway; someafter burningerectsamadhs ormonuments; others
apparently bury the dead. They areforthemostpart asceticB, but
somearcsaidtobeengagedinordinarysecularpursuits. Theordinary
dress oftheasceticsisofaredcolour, butalarge section of themgo
entirelynaked, exceptfor the waistcloth, andrub ashes over their
bodies. These, liketlionakedsectionsofotherorders, are known as
Nange; theypayspecial reverencetotheashes withwhichtheysmear
their bodies, and which aresaidtoprotectthemequallyfromeither
extremeof temperature. Theirmostbindingoathisonaball ofashes.
InLudhianatheUddsfsaredescribedasmostlyJd{s by origin, the
chela, o rdiscipleandsuccessor, being usually chosen fromthis tribe
andarefoundto beinpossessionofthedharmsalas inHinduvillages,
wheretheydistribute foodtosuchascomeforitandread the granth
bothofBabaNduakandof GuruGobindSingh, althoughthey do not
attach much importance to the latter. The head of thecollegeis
calledamahant andthediscipleschelae. TheyliveinSikhas well as
inHindu villages, and it is probablyonthis account that they do
notquiteneglect GuruGobindSingh. Theyrarelymarry; andifthey
doso, generallyloseallinfluence, for the dharm&ala soon becomes a
private residenceclosedtostrangers. Butinsomefewfamilies, such
as thatofJaspdl Bangar, which keeps a large langar or almshouse
going, ithasalwaysbeenthecustomtomarry, the endowmentsbeing
largeenoughtosupportthefamilyandmaintain the institution; but
theeldestsondoesnotinthiscasesucceedasa matter of course. A
chela isc hosenbythemahant, orbythe family. If a mahant whose
predecessors have not married should do so, he wouldloseall his
weight withthepeople.
Thegreatshrineat DeraBdbdNdnak, inthe Gurddspur district, is
inthecustodyofacommunityofUddsf sddhs, whose mahant used to
be appointed with the consent of theBedfs. Anothershrineat the
sameplace, knownrbTdlilt Sdhib, fromalargetahli orshishamtree
which grewclose toit, wasfoundedbySrf Ghand, andisalsolooked
afterbymahouts oftheUddsf order.’
Anotherchapterof theUddsi order, saidsometimestobeoneofthe
fourdhudn, iscalledtheBhagat Bhagwdn. OnceBhagatgfr, aSanni-
dsi wasgoing on a pilgrimageto Hingldj, witha bandof disciples,
andvisitedBdbd Ndnak’s dera onhisway. Ndnak’sgrandson, Dharin
Chand, pouredfoodintothebowlofBhagatgfr, whohadaskedto be
served first, butitwasnot filled. Apinch of karah prasad, however,
givenwith the words, Sri wdh Guru, filledthebowl at once. The
visitorskeptavigil beforethedera andthe goddessHingldj appeared
tothem,sothattheobjectof tlieirpilgrimagewasattained. Bhagatgfr
then became Dbartri Cliand'sconvert, asdid all his followers,under
the nameof Bbngut Bhagwdn. Thegreat akhdra of the sectis by
the Bibikear tank at Amritsar, but it also has akharas at Ladda,
Baieily, Magla, Hdjgirf, PatndandBihdr, with370gaddis inEastern
India. The Bhagat Bbagwdus wearthe Jaffaormattedhair, witha
chainroundthe waist, andsmear-themselveswithasheslikeSannidsfs,
Intheirbeliefs, andintheirrulesastoeatingaudthelike, theyfollow
Ndnak’sprecepts.
/JS* ’ Go5px
® %L
' Ude —Ulama. % 481
The Sangat Sdhib also appears to be a chapter of the Uddsi order,
though it is not one of the four dhuans. In Sambat 1697 a son was
born to Binna, an Dppal Klmtri of Ambmdri in the pargana of lliske
Naur,* between Lahore and Multdn. The boy was named Pheru, and
in 1713 he became cook to Guru Har Lai, who taught him aud
invested him with the seli and topi and sent him as a masand to the
Lnnund, (his native country) and the Nakkdt (towards Shdhpur) where
he made converts. Wheu Guru Govind Singh destroyed the maxands,
by pouring hot oil on their heads, Sikhs were sent to seize Pheru, but
none dared do so, though he made no resistance. Seizing his own
beard Pheru came of his own accord to the Guru who, seeing his
righteousness, gave him half his pagri and seated him by himself,
promising that his Beet should prosper. The Guru also gave him the
title of Sangat Sdhib or ‘ companion of the Guru,’ and sent him back as
masand to the Lammd and Nakkii where he made more converts. In
1896J the Sangat Sdhib made a travelling akhara like the Uddsfs.
Oneoftheirmostnoted disciples, SantokhDds, workedmany miracles,
andbecame anascetic. Thisorderisalsosaidtobe called Bakhshish
Sangat Sahib in Papdla, where it is said to payspecial reverence
totheA'diGranthandtohave an akhara of its own, separate from
thefour dhuans. Other accounts say that the SangatSdhibia sub
order was founded by one Bliai Bhalu whowasa Jd(, *merchant’
of the Mdlwa or a carpenter of Amritsar. W hen unregeneratehe
was a follower of Sultdn Saklii Sarwar, but was persuadedbyGuru
Govind Singh to abandon that cult. Alarge number ofJttys, car
pentersandLohdrsare said to belongto this sub-order. Besides a
GuiiulwdrainLahoreitholdstheBrahmbhutakhdra atAmritsar.
AnotherUddsi snb-oideristhatoftheRdmdds Uddsfs. Its founda
tion is ascribedtoGurditta (notthe eldestsonof Sri Cliand, but a
grandsonofBdbABandhd, one of BdbdNdnak’s converts). Gurditta
wasestablishedbyGuruAmardeo (?Ainardds) ona gaddi atRdmdds,
in the Ajndla tnhsil ofAmritsar, where thereisa netemple. The 6
sub-orderalsohas dcras at Nawekot, Muradabddandelsewhere.
TheHiraddsisofourCensusreturnsappeartobeeithernamedafter
aMochi whojoinedtheorderorafteraBuirdgi saintoftheMuzaffar-
garhdistrict.
Each subdivision of the Uddsfs has a complete organisation for oollect-
iDg and spending money, and is presided over by a principal mafiant,
called sri mahant, with subordinate mahants under him.
U oe, an agricultural clan found in Shdhpur.
Udhana,aJdttribefoundintheLowerDerajdt. ItaffectsthoSiudlii title
ofJdm.
U a perfectly miscellaneous assortment of people, many ofwhom
lama
cannot claimtohaveanypriestly character. Any divine learned iu
thefaithofIsldmclaimsthetitleofAlim,thepluralofwhichisUlama
or “thelearnedmen.” Butonthefrontieranypersonwho can read
7 A tract not mentioned edewbere. Naur seems to be a mistake tor Haiti1, near Phut in
MAbba for ono version makes BhAi Pheru a Tihun Khalri ot that place,
t See under Singh. Lamma means simply die West. . . . tia
j This must have been done before 1890 as in 181*1 Maclagan speaks of this poii| weuo
akhara as recently established.
V
X ^ e ' c% \
(|I| 482 ' Umar Khan— Umarzai.

■ <SL
aco
nn
ddw
ucrite
tthaenddevpootio
ssenssessu
sinaffic
moie
sqnutere
claligim
iosuth
skentitle
owle.dgB
eetosideensabth
leehpim
eopto
le
who had returned themselvesasUlaurn,SirDenzil Ibbetsonincluded
underthisheading alarge number ofpersonswhohaddenotedtheir
castebysomewordwhichexpressesnothingmorethanacertaindegree
of religious knowledge or standing amongtheMuhammadans. The
termssoincludedwereMujdwir, Qdzi, Mulla, Mulla-Mulwdua, Muhina,
Makhdumdna, MidnandMulldzddah. Thosewhoreturned themselves
as UlamawerealmostwhollyintheLahoreand Rawalpindi divisions,
in Gurddspur and in Gujrdt. Mujdwir is the hereditary guardian
ofashrine. Mostofthosereturned were undoubtedly the attendants
of the celebrated shrine ofSakhi SarwaratNigdhain Dera Ghdzi.
QdziistheMuhammadanlaw-doctorwhogivesopinionsonall religious
andlegal questions. But the descendants of a famous Qdzi often
retain the title, and thereare several well-knownQdzifamilies. In
DeraGhdzi theQdzisaresaidall tobeAwdns, and to call themselves
Ulama. TheMullaorMaulviisa doctorofdivinity who teaches the
preceptsofthefaith. Mulwdnaor Muldnaappearto bomerely other
forms of Mulla; all these people were returnedfromthe Derajdt,
Peshdwar,andMultdndivisions. Maklidummeanstheheadofashrine,
generallyadescendantofthesaint whopresidesoverthemanagement;
andthetitleusedto be almost confined to the heads of the more
celebrated shrines; butitisnowused bythoseofsmallershrinesalso,
andbyanywhoclaimdescent; fromanysaint. Makhdumdnaisanother
formof thesame word, or perhaps rather denotes the descendants
ofaMakhdum. IntheDerajat Midnmeans anysaintorholymanor
teacher, but isnowoftenused by the descendants of such persons.
Midna has been discussed under Shaikh. Mulldzddah is ofcourse
nothing more than the descendant ofa Mulla, Underthishead of
Ulamashouldprobably bo included the Ahkundzddah and Akhund
Khel. Akhdndisatitlegiventoany spiritual chiefof renown, and
thedescendantsofthese menareknownbythe abovenames. Indeed
Colonel W acesaidthatamongthe Hazdra Pafhans anyone whohad
studied the religious hooksis called AkhfindzddahorMullaindiffer
ently. Lastly, many Pathdns return themselves as Akhund Khel,
but"manyofthemcouldnotshowanyclaimtothetitle. Theyaremostly
GujarsandAwdns, butareslowtoadmitthis, and veryoften pretend
that theyareSayads. Theyshouldnotbeclassedas Mullasor priests,
as theyperformnopriestly functions. They cultivate land or graze
cattlelikeanyother Paflidns, but cling tothetitle, asit carries with
itacertainamountofconsideration.
TothesemightbeaddedtheMidi, Mufti, Imdrn,Talib-ul-ilm,Hakim,
Hdfizana, Jildf and Chdwalidna, whichare properlyspeaking names
denotingprofessionsortitles ofrespect. ThetermUlamais,according
toSir James W ilson, only adopted p m tem p ore, andthe childrenof
an Ulama, if ignorant of Arabic and no longer acting as moque 6
attendants, reverttothenameoftheoriginalclass.
U mar K ,
han s e e u n d e r W a z i r .
U.fARZAi-—Thefifth clan of thoAhnmdzai branchofthe W azir Pathdns

inBannu. Its maindivisionsareManzai, Tappi, Boza, andafourth,
Sayyid) whichis only nowsottlingdowaintheMarwat plain inany
xiumbsrs*
® ' §L
The Wazir Path ' w. 493
and in1894theSutlej eroded somelandnear Sdhuke and disclosed
afou
pn
ladtfo
, rm
thu
s boen
c nfir
eamthingwhicehpaopn
th um
u
larbbeerlie
off sk
thualls
t adre
S h
usa
k
eidw
toashaR
veisdblu
ee’sn
capital. TheW attugonealogyisgivenbelow:—
JAUNHAR.
Uchchir or Ichchur. The Bhattis. The Sidhl-BarArB.

I-------------- ------------
RAj PAL
I
Wattu.
l"
Barham.
I
SAhdhur.
I
Laur.
i
Anakh P«l.
I
Moh Pul.
Wes RAj.
BAhu.
________!_________
Riip Chand. Chakko, who first
embraced IslAm;
Khiwa. founder of the
n | Chakko-ka sept.
Randhir, from whom Gaddho,founder
descend the BahrAm-kA of the Gaddho-kA
and Rahmun-kA septs. sept.
Theprincipal septsofthoW
at(,usinBahdwalpurare—
». SAlim ko (l) QAim-ke, (2) Amruko, (3) BAre-ke.
it. Sdhru, with a Biib-sopt Darweshke.
Hi. Gaddhoke, (1) Ratte-ke, (2) BAtho-ke, (3) Dhaddf-ke, (4) Daddu-ke.
n>. Rahmun-ke \wjtj, „everai eponymous sub-septs.
v. Mallo-Ko ) ,
vi. Miina. I iso. ShokhCi-ke. I ccii. Kdluke.
vii. Jassoke. ». Ohakkoke. I et'ti. Dhfruke.
utii. Ahioko. I «». Dalelke. 1 miv. Sahnke.
isTunknown
heW attuamong
shaveth
seevm
era
,wlostro
men
ngoly
f lom
oaserkecdhacrahcate
rarctebristic
eings.kille
Ddivoarce
nd
declaredtohaveabsconded. Itisconsideredfoolishtotalkofdivorce.
Awidowor daughter inherits no share iuher husband or father’s
propertybutreceivesmaintenanceonly. Apriceisnever acceptedfor
adaughter, butaW attuliasoftento pay Its. 200— 500 for a wife.
TheW attusonlygivedaughtersin marriage to Sayyids and Joiyaa,
but (hey take"bride3 fromthefirBtfiveseptsoftheTiiliars, andfrom
Chauh&ns, ChluodsandBhattis. LiketheJoiyastheyhavenocustom
ofadoption.
W
azIb, aPathdntribe, dividedintotw omain branches, the Mahaud and
DarveshKhel W azfrs.
Thewholeofthe Bannu portion beyondourborderis occupied by
theDarveshKhel W azfr, while southof them, theDoraJsiutii a lo n g
n
<3L
454 Darweah Khel Wazira.
Klito border, behind the Bitanni country, and as far south as the
Gomal pass, lie the Mahsud clan of the same tribe. The Wazir are
descended from Sulaiman, son of Kakai, and are one of the KarlAnri
tribes. The original seat of the tribe was in the Birmil hills, west
of the Khost range which separates them from their kinsmen the
Bannuchi descendants of Shitak. Sulaimdn had two sons, Liilai and
Khizrai. Ldlai had to fly by reason of a blood feud, and settled in
NingraMr on the northern slopes of the western Safed Koh, where
his descendants the Lalai Wazir are still settled between Jaldldbdd
and Pdrachindr. Khizrai had three sons, Musa, Mahsud and Gurbuz.
From Mahsud are descended the Mahsud Wazir, divided into the
Alizai and iBahlolzai while from Musa Darvesh are descended the
UtmAnzai and Ahmadzai clans, usually joined under the title of Darvesh
Khel Waziri.
About the close of the 14th century the Wazir began to move east-
wards. They first crossed the Khost range and drove the Bannuchi out
of ShawAl and occupied the hills of the Bannu and Kohdt border
north of the Tochi. Then crossing that river, they drove the Urmur
Afgh&ns, descendants of Urmur, son of Sharkabun and near kins
men of the Abdali, out of the hills south of the Tochi on the lower
Bannu and Tdnk borders to take refuge in the Logar valley near KAbul
and dislodging the Bitanni from KAnfguram, drove them back beyond
Garaugi to the low hills on our immediate frontier. They thus obtained
possession of all that confused system of mountains, which, starting from
the Gomal pass which marks the northern extremity of the SulemAns
proper runs northwards along our border to Thai and the Kui-ram river,
where it joins the lower ranges of the Safed Koh. Their two main
sections are the Mahsud and Darvesh Khel, the former holding the
hills to the south, and the latter those to the north of the Tochi river
and the Kasor pass; while of the Darvesh Khel country, the Ahmadzai
occupy the southern and the UtmiVnzai the northern parts. The Hasan
Khel, an important UtmAnzai sept, hold the extreme north-western
portion of the tract. The two great sections are practically independent
tribes owning no common head, and with but little common feeling.
They still nominally hold the Birmil country, though the SulimAn Khel
and Kharoti Ghflzai winter there with their flocks, and during their
stay the Waziri are confined to their walled villages. They were till
lately wholly nomad and pastoral j but they have of late years encroach
ed upon the plain country of the Marwat, Bannuchi, and Khatak, and
now hold cultivated lands in Bannu and KohAt.
I.— T he D aewesh K hel W azibs.
The tradition about the origin of the Darweah Khel Wazirs is that one
Abdullah, who lived in the country now occupied by the Mahafids, was
chief of the tribe, called Urmur, hut had no sou. One day he went towards
the WAna plain, where a king’s army had been in camp. On the
morning after the king’s forces had left, Abdullah found a baby,
hidden under a frying-pan—in Pasht-u karerai—and took it home. This
boy grow up, married a girl of the Urmur tribe and by her had a
son willed Sulaiman, who in turn had a son called Wazir, the reputed
ancestor of the Wazfr tribe.
■cv \
<SL
.’ y: 4S5
V
V aisya.— The third o f the four castes, sprung from Brahma’s thighs. His
profession (vcsa) is comm erce, attendance on cattle, and a g r ic u l t u r e ;
b y preference the two form er. But ho may, in case o f need, descend
to tho servile arts of a Sudra (Colebrooke’s E s s a y s , pp. 27 J, 276).
V ai-ANA, a tribo o f J.4ts who hold Bohumar, a village in Sharakpur th d n a ,
now in Gujrdnwala, with the Dher Kharrals, and w ith them have been
proclaim ed under tho Criminal T ribes A ct.
V am M arch, a branch of the Shaktiks, i.e . D evi Updsaks, who offer animal
sacrifice to K&li and use both moat and liquor in their ritual. They
worship the female creative principle, but keep thoir m ethods o f
worship absolutely secret. The path, which is v d m = le ft or beautiful,
is open to great temptation, and while persons with a high degree o f
self-control are said to have attained to great supernatural pow er
(in the direction o f black m agic), the novices fall as easily into abuse,
as stated by M aclagau. The sect is, however, losing its popularity.
Interesting tales are told o f the doings o f eminent V am M argis.
Ouo o f them is said to have rescued 18 prisoners from a w ell-guarded
ja il in a Native State, one disappearing every eveuing, in spite o f all
tho extra precautions taken. T or this purpose he is said to have
lived for 4b days solely ou spirits. Pitchers full o f liqu or are said
to havo g ot converted into m ilk, and so on. Within the last half
century, cases are said to have occurred in which human sacrifice
was practised, and a man who had tried to pry into the secrets o f tho
worship of a group o f Vdm M argis was seised, sacritied at the altar
of the goddess, cut to pieces, cooked, and eaten up, without anybody
being the wiser. Suspicion led to the arrest o f som e o f the members
and the search of the house, but no evidence could be prooured b y
tho Police. Punjab C e n su s Rep., 1912, § 181.
V aiueiia (Sauskr.), a caste whose progenitor was ‘ begotten by a Vaisya
on a Brahatani.* Its occupation whs waiting ou wom en : C olebrooko’s
E s s a y s , p. 274. Ibbetsou suggested that it corresponded to tho modern
D aya . B ut Pandit Hari Kishen Kaul identifies it with the Btidhya
Bub-casto o f the Mintsis. A cco rd in g to the S m r i t i s , it was a oaste of
actors and artizans.
V auaicu.__ One of the largest Jat tribes in the Punjab. In A k b a r’s time
it held two-thirds o f G ujrat though on less favourable terms than
those allow ed to the Gujars who held the rem ainder; and it still holds
170 villages in that district. T hey have also crossed the ChenAb into
Gujrdnwdla where they hold a tract o f 41 villages,* and have spread
along ‘ under the hills ’ us far a9 Ludhiana and Mdler K otla. They do
* 111636 41 villages lie in a duster in GujrAnwila tahsil. hi this District too the Warai«h
or Varaich, as tho name is also spelt, claim to be 8olar Rajputs aeseendod from tuon
opouym. His father MutU came from Ghazni and soltled in Gujrit, Nine genorauai*
later Dovi Das crossed the Chemib and founded Targa in Uujrinwila, round which villas*
, the tribo aproad rapidly. Inheritance in Gujrauwila is by pagvaiui, but adoption uuoot
‘ tho usual realricUoua' ia common. Bare khiu Waraioh wju • noted rend hut »uo-
cuitted to Kanjil Singh.
fit id
111
486 77ie V a r a ic h .
■<§L
not always even pretend to be R&jputs, but say that their ancestor
Dhudi was a JcLt, who caine into India with Mahmdd Ghaznavi and
settled in Gujr&t, where the tribe grew powerful and partly dispossessed
the original Gujar lords of the soil. Another story is that their
ancestor was a Stirsjbansi Rdjput who came from Ghazni to Gujrflt;
while according to a third account their ancestor was a descendant of
Rdja Karan who went from the city of Kisrah to Delhi and was settled
by Jaldl-ud-dfn Ffroz Shdh in Hissdr, whence the tribe moved some
five centuries ago to Gujr&nwdla. But there is little doubt that Gujrdt
was their first home, and that their movement has been eastwards.A
The Wazirdbdd family of this tribe rose to importance under the Sikhs,
and its history is narrated by Sir Lepel Griffin at pages 409 jf of his
Punjab Chiefs. They are almost all MusalmanB, but retain all their
tribal and many of their Hindu customs. They marry with the best
local tribes. They appear to bo known as Chung or Varaich in
differently in Lahore. The name suggests a connection with the
Path&n tribe of Badecli.
In Gurddspur the Jilts who have embraced Islam have a considerable
Imputation as spiritual leaders, and the well-known shrine of Jhangi
Bakht Shiih Jamil, about 4 miles from Dera Ninak, is held by men
of this tribe. In Si&lkot the Warnich observe the usual Jilt customs
at marriage—with variations. Sweetened flourf and loavosj are
prepared and the bridegroom goes to a jand tree with the females of
his family. The Mfrdsi there cuts a ram’s ear and marks the foreheads
of all present with its blood. A thread,§ coloured red aDd yellow, is
tiod to a branch of the tree and the boy cuts off a twig from it with a
sword, doing obeisance. The Mirisi tabes the ram home, ani he, tho
Brahman and the barber get 4 annas e a c h -other menials only getting
half that sum. The flour and bread are distributed so that married
men and betrothed boys get 13 loaves each while bachelors only get 3
loaves apiece. Then com<js the mayan, at which boiled wheat 13
distributed among the brotherhood, oil is rubbed on the boy’s head and
the garni tied. The lagis now get the vails mentioned above. The boy
then performs the hhurd rite by breaking earthen pots. He next dons
a sehra or chaplet made of flowers of the ravel (a kind of white jasmine,
the rai-bel) and anew dress. The tambol is collocted, offerings made,
and the wedding procession makes ready.
In th e S h akargarh tahsil o f G u rddspu r there is said to be a g ro u p
o f crim inal V a ra ich , apparently o f the same stock as th e crim inal
Boras o f the Jam m u hills and th e P ak biw ara o f Sidlkot.
• But a Guir&t account declares that R4ja Karan who lived in HissSr,, in the time of Firox
Shall, had live sona and that they cloai ed land. 1 ho eldest t o Damai-irom whom descend
ed jola who aided with Tftniir, and he defeated JaipAl!! 60 ho got tho title of Uni with a
grant of land and embraced Islam. The Waraich are returned as an agricultural JSt
clan from Montgomery, Multtn and Bhihpur.
| Bird. 1 t Uandd. I t "<*«“ •
' e°ix
111• 48?
<§L
w
Wabaii, a Jilt clan (agricultural) found in Multdn.
W achhad, an Ardfn clan (agricultural) found in Montgomery.
W a?AB, a Jdt clan (agricultural) found in Multan.
W abai.a, a Jdt clan (agricultural) found in Multdn.
W adhal, an agricultural clan found in Shdhpur. It ia described as an
Awdn sept in Sidlkot.
W adhan, an agricultural clan found in SMhpur.
W adhea, an agricultural clan found in St Ahpur.
W adhwa, a Jdt clan (agricultural) found in Multdn.
W adwal, a Jdt clan (agricultural) found in Amritsar.
W ag, a Jdt clan (agricultural) found in Multdn.
W agan, a Muhammadan Jdt clan (agucultuml) found in Montgomery and
Multdn.
W agaii, a Jdt clan (agricultural) found in Multdn.
Wagh, a Jdt clan (agricultural) found in Multan.
W agii, a Jdt clan (agricultural) found in Multan.
W agha, a small tribe which used to graze in the Central Bdr under the
Kliarrals, but unable to meet their exactions it established itself in the
Wirk country and thence raided the Bbattis- Aided by the Kliarrals
of Jhurnia the Wdghas forced the Bhattis back to the Rdvi and were
left in undisturbed possession of the Gujrduwdla Bdr and were the
lending Janglis of its northern end.
W aguAj a Muhammadan Jdt clan (agricultural) found in Montgomery.
W aqumai., a Jdt clan (agricultural) found in Multdn.
VVAGHitA, an agricultural clan found in Shdhpur, and, as an Ardin clan
(agricultural), in Montgomery.
W agI, a Jdt clan (agricultural) found in Multdn.
W ahal, a Jdt clan (agricultural) fouud in Amritsar,
W ahala, a tribe of Jdts found in Sidlkot and like the Kangs descended
from Jograh, through its eponyin.
W ahandi, a Jdt clan (agricultural) found iu Multdn.
W ahgah, a Jdt clan (agricultural) found in Amritsar.
Wahlah, a Jdt clan (agricultural) found in Amritsar and Multdn,
W ahkiwal (B ahniwal, q . «.), a Jdt olan (agricultural) fouud in Multdn, and
under the name of Wahniwal-Bhattb as a Rdjput clan (agricultural) in
Montgomery, where they hold with the Baghelas the country’ immedi*
ately round Kamdlia on the right bank of the Rdvi- One of their
ancestors is said to have been born iu a depression inthogiound—
w han. In appearance and habits they do not differ from other Jdt
'G
Ofe\
ffi) ^gc, TFa/iro/sa— Trcyoka.

<SL
tribes of the District. They do not seem to claim any connection with
the BahniwAl of HissAr. Though small in numbers they are second to
none in audacity and love of robbery'.
W a h r o k a , a Jity clan (agricultural) found in MultAn.
W ahti, a common term in Sirmur for B ahxi.

W ahcjah, a Ja( clan (agricultural) found in Multan.
W aida, V e h a , a tribe found mainly in the kdrdari of SndiqAbad and the
AllahAbAd peshkdn in BahAwalpur. They trace their origin to Jawal-
mir and aver that in the 4th century of the Hijra the Kd]a of that
State gave Hurar, the modern Tdjgadh, in dower to Ins daughter
Huranfand that the place was named after her. At the close of the
4th century Sayad Ahmad Bilauri took up his abode at a . P ^ now
called Amingadh close to Hurar which was then ruled by Raja Bhunnk
Blnitia who became a convert to Islam. The Vehas folk-etymolo es
point to a change in their name on conversion for one domes Veha from
vih, ‘ 20,’ twenty leading members of the tn be'mving^ e/°n?t° w S
with Raja Bhunak. Another derives the name from wah^(cultivation)
because the RAja of Jaisalmir confiscated their lands on their conversion,
and the Sayad told them to take to cultivation. A third fanciful
etvmoloev derives Velia from wdh, because their conversion was ap
plauded" by the Sayad’s followers. The Vehas of BaliAwalpur inter-
marry with those of Dera Ismail KliAn and the iulamba ilaqa of
MultAn.
W ains (1) a JAt clan (a g ricu ltu ra l; found in Amritsar, M on tgom ery and
S h ih p u r. In the MultAn and ShujAbAd tahsils ol Multtln, it claim s to
be ITaina (M a n jn a ) It 4 j puts from Sakesar w hose epou ym sot tied in
Multan under F ir o z Bh4h. In SiAlko*, too, it claim s H a p a R d jp u t
MiceHtry and says its founder, Wains, came to the 1 unjab in company
Shah Another Sialkot tradition makes Wais one of the
22 sons of SanpAl from whose two brothers, RanpAl and IlarpAl, are
descended the Hajauli RAjputs; (2) a Mahtamclan Agricultural) found
in Montgomery. T,
M’he Wains of Amritsar are clearly identical with the Rains. It has
been suggested that the name is connected with bhains buffalo, but
b much more likely to be the Sanskr. V aisya, Panj. Bais or Baish, the
third Hindu caste.
W airar , a Muhammadan JAt clan (agricultural) found in M ontgom ery.
W u branch of the Gils which affects RAjA Pir, whose shrine is at
a ir b i .
RajiAna in^the Moga tahsil of Ferozepur: Cf. p. 300 of Vol. II-
W ajab, a Jat clan (agricnltural) found in Multiin.
W ajba, a Muhammadan JAt clan (agricultural) found in Montgomery.
W ajla, a JAt clan (agricultural) found in MultAn.
W aJoKA, an agricultural clan found in ShAhpur.
* Thera does not appear to be any such tribe a9 tbo najv», but. tha name appears in the
_» 1901-02 p. ISO, and in the History o f S u ilk o t, p. 29. In the latter District,
u -ffin -r -lec r
ia^ BalwaJAi tribe, and a R ajwa Jit clan appears to exist. But the Hajua rauat bo
gjtinr.t. and the Rajwa uesrlj so,
xSS* ■G°ix
®§ <§L
Wdjwarah—IVasir.
W ajwarah, a J it clan (agricultural) found in M ultin.
W alana, an agricultural clan found in Shihpur.
W alak, a J it clan (agricultural) fouud in Amritsar.
W alasiu, a Mahtam clan (agricultural) found in Montgomery.
W alla, an agricultural olan fouud in Shihpur.
W allbeai, a Muhammadan J it clan (agricultural) found in Montgomery.
W allowana, an agricultural clan found in Shihpur.
W alot, a J it clan (agricultural) found in Mid tin.
W amak, a J it clan (agricultural) found in M ultin.
WANAIK a Muhammadan and Hindu Karnboh clan (agricultural) found in
Montgomery. The name is possibly derived from Vinnaiyaha.
W an? A, a Hindu J it clan (agricultural) found in Montgomery.
W andar, a Muhammadau J it clan (agricultural) found in Montgomery.
W anghUya, a J it clan (agricultural) found in M idtin.

WANOBfoAR or Bangera, the synonym for Cburigar in the western Punjab.
W anjo, a J it olan (agricultural) found in Multin.
WANWAR, a Jit clan (agricultural) found iu Multin.

WA kau, a J it olan (agricultural) found in M nltiu.
W arah, a Kijput clan (agricultural) fouud in Montgomery.
W aran, a J it clan (agricultural) found in Multin.
WARBHd, a Muhammadan J it clan (agricultural) found in Montgomery.
W ardau.— See under Taklxti.
W abhe, a. J it dan (agricultural) found in Amritsar.
W auk, a jAt clan (agricultural) found in Amritsar; probably = Wirk.
W akpAl, an Arifn clan (agricultural) found in Amritsar.
W arwal, a Mahtam clan (agricultural) found iu Montgomery.

W akya, a J it clan (agricultural) fouud iu Multin.
W aryah, a R ijpu t clan (agricultural) found in Amritsar.
W'ARYA, an Arifn clan (agricultural) found in Amritsar.
W aryah, a Mahtam clau (agricultural) fouud in Montgomery.
W arye, a J it clan (agricultural) found in Amritsar.

W asIr,a J it clan (agricultural) found in Mailsi tahsil, Multan district, and
as a small tribe in the Sandal BAr (Lyallpuv district), where they
wore dependents of the W ighas, though of superior origin to them, aud
■e° ix i
CP 490 • The W asirs.

<L
3
had a similar history. They now occupy a number of villages jointly

with the Wigbas. Sir Edward Maclagan writes of them
“ The Wasirs are Punw^rs. They are said to have come into the
Sandal Bd,r from Kot Kabiila beyond P&kpattan. Their arrival was
fairly recent, as it dates from K<llu who fled from Farrukhsiyar, the
Mughal emperor, some 12 generations ago : Kdlu advanced to the Rdvi,
and his successor Sama was the first to enter the Bar, 8 generations ago.
The Wasirs had to fight the Bhagsfns on the west and tho Baloch and
Siprd on the oast during Kanjit Singh’s time. They are called Wasirs
after- the first of tho race who was converted to Islam by Hazrat
Shah, Chawali Mashaikh- The following is their genealogy :—
Punwdr.
MuMj.
Kui.
I
Karan,
i
Kamdeo.
Dhuhdi.
i
Mod.
Sochra.
L41 Kuman.
Ijjar.
« Wasir.
Dhiralh.
Barapal,
Sadan,
i
Banse.
I
Bukan.
Tafia.
Aima.
Surab.
Ka'lu.
The Wasirs live in the south of the Hdfizdbfid tshsil and are more or
less united. They are classed as Jdts : as to marriage 1 was told once
that they marry among themselves, only rarely marrying with the
Bba/ltfa : and another time that they take wives from any tribe and give
daughters to the Bhattis only.” The following is a Wasir ballad
Jot Singhi he M anipdle ; Whoso flame is 4b Manipal Raja's,
Kdlu tcgti vaddhai MirA ! K41u drew the sword, 0 Chief!
Poire umal Shahid da ! 0 descendants of martyrs!
Kutbo wo mu liar Wa»4rd, The khutba and seal belong to (be Wasfrs,
Tiioi Chaddraro Bilocho nu kutta lad ditto, \ou have upset tho Ckaddrars and w*
lochos,
Wa karde ho third. And have scattered tho hosts.
'J'ahdnii-fatteh nil kadim di. You have victory from of old,
Vand khdndc ho niir faqtoon. You aro liberal to Mirists ami fuqirt.
K ot KabAU bhon ditce, Kot KvIjula cloims tbi) world,
Chattar chare, bhondawi. With umbrella uphtted, claims the world.
Kaun twdda v& do atl, W ho can claim equality with you,
Cha'tar chare, muBallam pdxco. May your umbrellas be uplifted, may you
u claim the victory.
van n aidin Pir Chawali, The Hr Chawali is like nine streams,
j'erah Jajjo-ra, (HreJ ° l5 ^ ) thlrte6“ Jaji6ni3 (a Khar‘
xS*6 ‘G°v \
111 TFifsiutaw-’*Wa{}u, 491

<§L
W asiwaN, a class of refugees and immigrants including tlie , Mahtams,
mostly tenants and rarely landowners and not dissimilar in origin to
the class of that name among the Afghan tribes. The W&siwiin appear
to bo found only in Montgomery and among the Parians the term
would seem to be obsolete.*
Wasli, a J&t clan (agricultural) found in Multdn, Waslf Bliattf, a R.ijput
clan (agricultural) found in Montgomery.
W _A nomad and somewhat criminal tribe found in Siiilkof where
a TAL.
they are described as sieve-makers, professing Islam and refraining
from pork. They can eat, drink or smoke with Ohuhj-as, but the latter
hesitate to smoke with them. The Watals are the gipsies of Kashmir
where they have two groups, one Muhammadanised, the other out-
caste, t
W atabah, a J&t clan (agricultural) found in MuMn,
W ato, a J&t clan (agricultural) found in Mult&n.
W attozai, a Path&n clan (agricultural) found in Montgomery.
W atto, one of the R&jput tribes of the Sutlej. They are a Bhatti clan, of
whoso origin the Hiss&r story has been given at p. 1 0 2 , Vol. II, supra.
The Sirsa tradition appears to be that one R&ja Jiinhar, a descendant
of the Bhatti R&ja Salvahan of Si&lkot, was settled in Bhatner, where
he had two sons Achal and Batera. From the latter sprang the Sidlm
and Bar&r Jii(s. The former again had two sons Jaip&l mid R&jpal,
of whom Jaip&l was the ancestor of the Bha«i proner, and Hdjpitl of
the Wattu 1 The Wattu date their conversion to Isl&m by Baba Farid,
from the time of Khfwa who ruled at Haveli in Montgomery and was
succeeded by the famous Wattu chief, Laklie KMn. 1hey hold both
banks of the Sutlej in the Sirsa district, and the adjoining parts of
Montgomery and Bah&walpnr, from Baggehi 16 miles above Ffizilka,
to phul&hi 70 miles below it. Above them lie the Dogars, below tliom
the Joiya. They are said to have crossed from the right bank of the
river and spread into the then almost uninhabited prairies of Sirsa only
some five generations ago, when F&zil Dalel R&na came from Jhang
near Haveli and settled the unoccupied riverain. There is also a small
section of them on the lUvi iu the Montgomery district. It is not
impossible that some of the Wattu have returned thomselves as Bhatti
siniply, for some few have returned themselves under both heads. The
tribe was formerly almost purely pastoral, and as turbulent and as
great marauders as other pastoral tribes of the noigliboui hood; and
the habits of the R&vi Wattu, who gave trouble in 1857, have hardly
changed. But the-Sutlej WatW who possess but little jungle have
taken very generally to agriculture, and Captain Blphmatone says
that “ some of their estates are well cultivated, their herds have
• Montgomery Gazetteer, 1898-9, p. 79. . . . . , „ ,

t Lawrence, The Valley of Kashmir, pp. account of the tribe
t Another HissAr tradition aays that the itattu are dM^ded from mjpAl. tw
Jairi, eon of Dasal son of Rija RasAlu, a descendant of Bhatti, (aeo under
Bijpil had two brothers, Ohauo progenitor of the Mar Repute and “ cebti" ol
Nawiba ol Rania, Jnnri founded Abohar wluch ho named after hr- wife Abho.
■g°«2x
1(1)1 ■
—^ y y
<SL
492, The Watfus.
tt diminished, and many of them cannot now be distinguished in appear-
“ ance from peaceful ArAins or Khokhars. The change in their habits
“ has indeed been remarkable, as they still speak with exultation of the
“ KArdArs they used to kill during the Sikh rule and the years in which
“ they paid no revenue because the Sikhs were unable or afraid to collect
“ it,” Mr. Purser described the Waffu as "priding themselves upon
“ their politeness and hospitality. They are of only moderate industry,
“ profuse in expenditure on special occasions, indifferent to education
"and exceedingly fond of cattle.” He classes them however with the
KAtbia, Kharral, SiAl, BahmwAl, Balock and Joiya as "essentially
“ robber tribes and more or less addicted to cattle-stealing.” This
doubtless simply means that these are the dominant tribes of the tract,
who look upon a pastoral as higher than an agricultural life.
Another account makes them descendants of SAlvAhan s son Pital, who
quarrelled with his brothers and went to Bhatner. Twelve generations
later Adham, owing to a feud with the PunwArs, immigrated into the
Punjab and earned his title of Waftu* by subduing the pride of
that race.
The Watûs have a number of septs (muhins), e.g. LAdhokA, BAzidkA,
Salim-Shdh-bd, etc., etc., all named after ancestors; SAndar, Mujahid,
Mdni Govar, SadhAr Adli, Amli MultAni, Mahmun, etc. Marriage is, if
possible, effected with a collateral after full enquiry into the physical
fitness of each party. Occasionally Wattns give daughters to BodlAs,
but the practice is said to be reprobated. They are also said to take
them from the Kharrals, SiAls, (Sakhira, Hijra, MahAr and Kamya, but
not to give them in return.
In Bah&walpur the Wa^tus, according to their own traditions, came
originally from Jaisalmir and settled in the Punjab, advancing as far
as BatAla (or WatAla) which they founded. They then dispersed
along both banks of the Sutlej. Their conversion to IslAni was effect
ed in the reign of Firoz ShAh Tughlek afior which period they were
subjects of the kingdom of Delhi, and suffered greatly at the hands
of the Sidhu-Bardr Sikhs to whom they remained tributary until
Nawdb Muhammad Babawal KhAn II expelled the Sidhu-BarArs from
the Wat$u territory and annexed it to BahAwalpur. The control of
the State over the Wattus was however ineffective, and Hindu KArdArs
appointed to the charge of their territory were often, as the Wattus
boasted, assassinated, until Miran ImAm ShAh, KArdAp, brought the tribe
under subjection by applying the Muhammadan penal code, as for ex
ample by inflicting amputation of the hands for theft.f
The Wattu miraaia carry their genealogy back to Watte, 8 th in
descent from Jaisal, the founder of Jaisalmer and 26th in descent
from RAja RisAlA These miraaia also preserve a version of the Legend
of RAja RisAlA identical with that given in Temple’s Legends of the
Punjab, but they localize RisAlu’s capital at Siihuko in tho Mailsi
tahad of Mult An opposite the village of RAja ShAh in BahAwalpur,
* From vat, rancour, Hut imp or m( has various meanings, and Wattd very likely
moans ' borderer.' Of. Fanj. Dicty., p. 1808.
t One Koero Ohhina whoso hands had been thus amputated livod to a great age and died
only 16 years ago.
tfmchie— Usmanzai. 483
U hchie, hereditary practisers of the art o f medicine who hold plots of
land rent-free, under the name of m a n -zin g or ‘ physicians’ field ’ in
Spiti.
U ntwal , a purely occupational term which means nothing more than a
oamelman. Shut.ii.rbdn and Sdrbdn both have the same meaning.
Many o f the so-called B a loch es o f the Central Punjab would pro
bably be more properly described as Untwdl, since the term Baioch
throughout the central districts is used of any Musnlmdn camclinan.
Untwdl are returned only from those parts o f the Province where
the real meaning of Baioch is properly understood. In those parts
they are said to bo all Jots ; but Jdt means very little, or rather almost
anything, on the Indus. See also under Othwdl.
UruitA. one o f the principal m u h in s or clans of the Kharrals, with its head
quarters at Jham ra and Ddndbdd in M ontgom ery. It obtained a
position on the Rdvi about the middle o f the 1Oth century by dis
possessing the Virks w ho have always remained its hereditary foes.
Unlike the Kharrals of Katndlia the Qperas never withdrew from the
Sandal Bdr into which they pubhed np as permanent settlers, in hamlets
o f considerable size.
U rr*L » H indu Jat clan (agricultural) f'ouud in M ontgom ery and A m rit-
Brt’r : also in Ludhidua where it is said that after a wedding in this
not the bridogroom cuts the j a n d i d n after m arriage, and plays with the
twigs. It worships its j a f h e r a , Madda b y name, and distributes rice
a u if bread made o f 5£ zer.i o f flour with alms to Bralimaus.
UliMAK U snun Ot O rmub, a tribo, regarding whose origin considerable

doubt exists, w hich is increased by the fact that they have a language
of their own. M oreover their m arriage ceremonies, gen eral rites and
customary Iuwb, which differ widely from those of the surrounding
tribes prove that they are not A fghans. It is now classed as a section ot
the \VAzf k (Mahsud) Pwthaus, see p. 501 in f r a . Its dialect, called Orronri
or Bargista, is oven more closely related to the Ghalchah languages o f
tho Pamirs thau is Pashto itself. Bargista is the ‘ speech of Barak.’
The Ormuri have an impossible tradition that they catno from Yemen,
and that their language was invented for them by a very old and
learned man Umar Laban some 400 years ngo. It is certainly an Bust
Iranian tongue- T h e tribo claims descent from Mir B arak.* The
usual derivation from u r , ' la m p ’ and m a r ‘ extinguisher’ is untenable.
U rutABANI, a Pathau tribe already described on p. 242 s u p r a Y Haverty
says they are descendants o f the celebrated saint Muhamma 1-i-Gisu
Uai-az— ‘ ot the lon g locks ’— o f Usli near Baghdad, who married a
ShirAni wife. H is descendants by her are the Ushtardnu, so-called
from the name o f his birth-place. Froth his other tw o wives are de
scended the tribes of H onai, YVardag and Maahwdrm.
U smanzAt a Pathan tribe, one of the branches of the Mandanr whose

history has already been described on p. 252 supra.
* This name augeesls a connection with tlio Barakki or Babik Pathana, though R»y«|v
floes not suggesi- any identity. But ho describes the Barakki as a 'I'MA raeV sJ^ k,!!fi "
language ofthoir own which is bo called alter them, lie appoara to men Ifarcwht*.
kiT-i-RoBhun lived among tho Urniura ol Kamguram and was UuusoU a UjiK, who
dwell among the Barakki.
fCtJ •<SL
® '• 6 f
484° XTstad— U ttra .
U stad, an artificer in the valley below Chitrfil, as in the Gilgit and Indus
valleys : see Chitrdli.
Uthera, a clan, found in Lodhran tahsil, Multdn district. It was already
settled round Dunydpur when the M n -i-A T cb a ri was compiled.
Uthi, a tribe of Jd$s, descended from its eponym who settled in the
Mdlwa. The sons of Buclal (fourth in descent from Uthi) had two sons
Mall and Utar who settled in Sialkot. They claim Solar R&jput origin.
B tbw a L; a Muhammadan Jat clan (agricultural) found in Montgomery.
Utman K hel, a powerful ti’ibe, probably PathAns of the Kodai branch of
the Karlanri, which attached itself to the Yusufzai and Mandanr
when the latter migrated from their seats on the north-west of the Sulai-
mdn Range to the tract round Lund Khwar at the foot of the hills
in the present Peshawar district. Thence in the 16th century they
occupied their present territory which is a mountainous tract between
the Rud and Ambhar rivers and thence stretches eastwards between
the Swat river and the Peshdwar district as far as the Rdnizaf and Sam
R4nizai borders. A portion of tho tribe belonging origiually to the
Sanizai, Bimbarzai and Peghzai septs still dwells in the country round
Lund Khwar and has become separated from the rest of Ihe tribe.
The Utmdn Khel comprise many septs which are constantly at feud with
one another,
U tmanzai ; (1) one of the two main branches of the W azIr PathAns in
Bannn. It has two main divisions, tho Bakkakhel and Jdnikhel.
The former has three main sub-divisions, Takhti, Narmi and feardi,
the Takhti, who are numerous and wealthy, being fettled in Shawal.
The Jdnikhel have also three main sub-divisions, Jdia, the most
numerous, Tor and Malik shdhi. The Utmdnzai arc being gradually
driven from their hill seats by the Mahsuds ; (2) one of the four
branchfs of the Mmidanr Pathdns, found in Peshawar and Hazara. Their
history has already been given at pp. 251 and 252 mpra. UtmAn, son
of Manno, the son of Mandaur, had two wives: from the first are de
scended the Akazai, Kanizai and Alizai, collectively called Utmanzai,
and from the second the Saddozai. Tho Akazai must not be confused
with the Black Mountain tribe of that name. In HazAra the Alizai
are called Alldzai and are split up into three sections, the Sfiid-KhAni,
Kbuehhal-KMni and Tarkhklj. Their general rule of inheritance is
per stirpes. The leading families belong to the Sdidkhdni section.*
As a whole the tribe is well-behaved and provides the army with
B o rne excellent soldiers,
U ttamzais, a Muhammadan clan (agricultural) found in Montgomery.

Uttabauhi, a sub-division of the Uadupanthi sect, the guru of which resides
at Rathia in HiBsAr.
U ttbA, an agricultural clan found in Sbahpur and in the Lower Oerajat
where it affects tho title o f Rdnd.
* Huznru G uw ttccr, 1007, pp. 2-f—
IP §L
■G° i x
Darwesh Khel Wazirs. 495

Khidrai the second son of Wazir begat tlireo sons, Must), Ma’sud and
Mubarik. Musa was a religious man so they nicknamed him Davwesh
(faqir) and from him descend this, the biggest section of the Wazirs. He
died in the hills near Kliw&ja Khidar where the boundary pillars of
Northern and Southern Wazfristdn now stand.
From Ma’sud thC second sou of Khidrai descend the Maksud Wazirs.
Some say that the Mahsuds were originally Hazaras, but they do not
appear to have, as a body, the Mongolian type of features common
among the Hazara.
The third son, Mubdrik, had a son named Gurbuz from whom descend
the Gnrbuz tribe—most of whom now live in the hills between Khost
and the Tochi valley above Mirarashah.
Thus it will be seen that tho Wazirs are divided into three great clam
Darwesh, Mahsud and Gurbuz.
When the Darwesli Khel Wazirs began to multiply they found their
' own country in the neighbourhood of Sliawal too small and moved
down towards the plains. During their march they fought with
numerous tribes who gavo way before them and left the country in their
hands ; one Wazir facetiously told Mr. J. Donald that they had really
acquired most of the lands by mortgage, as the original owners
could not repay the loans advanced- There may be some truth in this
story but probably force had more to say to it.
W£na was conquered from tho Nasirs, Dotannis and Mi&nis : Spin,
from tho Dotannis and Nasirs: Razmak, from tho Urmura : the Upper
Tochi from tho Marwats: the Kaitu valley from tho Landa - and
Sadak : the Kurrarn valley from the Bangask and Orakzai; the Sara
plain from tho Baugash and Zaimusht: Gomatti was received as a gift
from’ a Bannuchi of Sortini: Warghar of tho Wali Khels, from the
Marwats: Sadrawan of the Sperkais, from the Bannuokis: the Batlii
Khel thal, from the MarwatB and Khattaks : and the Birmal valley,
from the Marwats, Mangalsand Zadrans.
Thus the Darwesli Khel Wazirs carved out for themselves a separate
territory of their own. The Mahsfid seized the country which had
belonged to the Urnmrs, who fled towards Afghanistan, the upper hills
above Ningrahar and Pesluiwar.
The country of the Darwesli Khel and Mahsud Wazirs thus got tho
name of YVaziristan, " the land of the Wazirs.” It is bounded on the
north by the Turi country and the Khost valley, on the ivcvit by the
Kharoti country and on tho east by the British Districts of Dem Ismail
Klidn, Banuu and Kohdt and on the south by tho Gumal valley. Its
area is about 6,500 square miles which is not only larger than any ono
District in the North-West Frontier Province, but equal to nearly half
its whole settled area. Tim Darwesh Khels divided this large tract
amongst the different sections, the two main ones being the Ahmadzai
and Utmanzai Some sub-sections of the Ahmadzai live in the north
western corner of Bannu and in the hills round Gumatti on the Saro
plain and Zarwau and the juuction ot the Kurram and Kaitu rivers.
Wdna, Spin, the Dhana valley, Shakai and Badar. The UtmiinZai hvo
toward the south-west corner of Bannu, and alao in the Kurram vullcj >
on the Kaitu, in the Tochi and Khaisora valleys, Sham, Sliawnl and the
496 • Darwesh Khel Wazirs. -
■ <sl KJ
Birmal valley. The ancestors of the Darwesh Khel divided the country
among the sub-sections, either according to the numerical strength of
each or on ancestral shares, and that distribution still holds good.
Having sub-divided their newly acquired country, the Darwesh Khels
settled down in it and began to prosper. Increasing in numbers they
became a powerful fighting race, but with prosperity dissensions crept in
among them over grazing questions and these led to bloodshed and
blood-feuds. Thera were also quarrels over women so the Wazfr elders-
convened a council at which they drew up rules for the settlement of
feuds and disputes. These were accepted by the tribesmen about 400
• years ago when the ceremony of dua khair (holding up the hands in
prayer) was gone through. 'These rules are a mixture of Muhammadan
law and custom and are as follows :—f Life for life’ : As a rule
the life of the actual taker of life is forfeit, but the taking of revenge
may extend to the agnates of the killer. In some cases blood-money
is taken at the rate of Us. 1,200 K4buli for a Path&n and Rs. 360 Kdbuli
for a dependent.
The procedure in effecting neki (peace) is this:—The relatives of the
offender with tribal leaders and mullahs come to the house of the injur
ed party by way of intercession (ninawatti) and offer to make peace
on payment of Rs. 1,200 K4buli, if a Pa(h4 n Pashtun has beon killed.
But, it should be remembered, if the injured party is strong the neki or
reparation money is often not accepted, and a life is taken. Cases
have occurred in which Wazirs have taken life even after blood-monoy
had been awarded. This Rs. 1,200 is not all paid in cash, it is paid halt
in cash and half in land or cattle and two virgins aro also given, thus
Rs. 600 cash.
300 in land or cattlo.
„ 300 by delivery of two girls.
This system is called mme reke nime peke.
It will be seen that the laws about evidence are very lax among
- Wnzirs ‘ for instance, if a man is killed in the dark and the tnurdeier
is not identified the deceased’s relatives will try to trace him, and in
case their suspicions fall on any one he will be required to produce 100
men to take an oath as to his inoooence. If he cannot produce 100 ,
ten will be required to take oath ten times each to make up the 1 U0 .
This simple rule may have answered a century ago, but it does not seem
to answer now, for a Wazir will take a false oath readily if it suits him
to do fio and his regard for the Qur4n is not what it was or may have
been In a case of outraging the modesty of a woman tho offender
has to submit to have a bit of his foot cut off and sometimes his nose
has to go too. Should he plead not guilty the tribunal of elders is
guided by the word of the woman, but fortunately such cases do not
appear to be very common.
The following appears to be the system by which trade is protected
among the Wazirs, who go in for commerce in spite of their ran nig pro
pensities, and this cau be seen at any Friday l'air m annu from tho
number of Wazir traders. Should a Wazir convoy be attacked
and property looted by a raiding party, by tribal law the party raided
; notified in killing the cattle of the raiders who are held jointly and
severally responsible for tho raid. Sometimes peace is made by giving
I. ■Go*Jx
u# .
Darwesh Kliel Wazirs. 40?
§l
18 women to the persons raided: of these 9 women must be alive at the
time, while the remaining 9 are given when they come into existence.
If an animal is poisoned and dies the owner is entitled to bill an
animal of equal value belonging to the offender unless compensation
is paid. If a fruit tree is cut or injured the compensation is Rs. 100
per tree. If a house is set on fire (a kezhdi* is also regarded as a
house) the compensation is !Rs. 100 and the prico of any property
burnt in the house is payable in addition to this sum. If any life is
lost the murder rules apply, but in such a case before deciding that
murder has been committed, it will have to be enquired first whether
the man at fault knew that the house he was going to set on fire was
the abode of any persons or that they were sleeping there when the
offence was committed.
The rules about refugees are very strict and a Wazir will suffer a
lot for his hamsaya or refugee. Cases in which a refugee has been
given up by the Wazfrs are very l’are. A man becomes a hamsaya by
going with a sheep which he kills before the man whom he seeks as
his overlord. According to custom the person approached cannot very
well refuse the sheep, which he and his companions eat, and thereafter
they are bound to protect the hamsaya at considerable risk to them*
selves. To some extent this custom prevails in British Districts and it
gives trouble in the trial of cases because influential men are urged
to intercede for criminals.
The customs about affairs of the heart among Wazirs are peculiar.
All Pathaus punish with death the unfaithful wife and her paramour if
caught Jlagtante delicto, But according to the Wazir code of honour,
it is wrong even to imagine oneself in love with another man’s wife.
For indulging even in such amorous imaginings one is liable to have
a foot cut off. The Wazii code also provides for the woman’s protec
tion for if a man kills a woman Without killing the man with whom
her name has been coupled, her relations can injure lie man who
killed her unless he pays Rs. 600 K&buli as compensation to her
relations. A husband if he likes can take Rs. 1,200 and renounce all
claims to his wife. If there is any difficulty about paying compensation
the decree-holder has a right to seize the debtor’s property or that
of his relations, and ill this he is supported by the tribe who would
combine to punish any resistance on the debtor’s part.
When a Wazir dies his relatives and friends, both male and female,
beat their chests, and people of the neighbouring villages come and
condole. The body is washed and prepared for the coffin by mullahs,
and prayers are said over it. When the funeral party returns from
the graveyard relatives and friends are entertained at a feast by men
of a clifferent section of tho tribe, Marriages aro performed with due
pomp and ceremony. The betrothal is arranged by the parents of the
contracting parties, and the bridegroom has to pay a dowry to the
bride’s family, in other words wives are bought. The actual marriage
ceremony is a quiet and simple function, but a fortnight or three weeks
before the date fixed a procession goes from the bridegroom's house
to the bride’s. It will consist of five score or ten score young men
and half a hundred women with two or three tomtoms which are
' . . ♦Hat,
1(11 '
^gg <=
.
Darwesh Khel -pedigree.
<SL
vigorously beaten. The women sing songs, the men clash sword and
buckler, others fire off their match-locks. With them they take two or
three sheep, a bollock and some rice. The night is spent in feasting
at the bride’s house and on the morrow the procession returns with
the same noisy pomp, taking with them the bride mounted on a mare.
The intervening period before marriage is to enable the husband’B
family to become acquainted with the bride, and to see how they get
on together. If their disagreements are more than the ordinary
family jars, the wedding does not take place.
Not so very long ago the Darwesh Khels were constantly fighting
with the Mahsuds and every year a tora or expedition was arranged
against'them, but the Darwesh Khel never met with any great success.
In 1901 or 1902 the Darwesh Khel raised a big force against the
Mahsuds and attacked them from the direction of Spin and Wdna, as
well as from Razmak, but they were beaten off by the Mahsuds with
heavy loss. Both sides lost indeed heavily but the Darwesh Khel came
off second best. They have been very much broken up partly owing
to the British advauce to Wdna and the Toolii and partly owing to
disunion in the tribe itself. For instance the powerful Hdthi Khel section
which used to move up to Shawal has now ceased to migrate and passes
the summer in the arid tracts near Latammar. The Mahsuds continue
to live compactly in their mountain fastnesses and have annexed some
of the Darwesh Khel lands which immediately adjoined their country.
The Ahmadzai sub-sections are :—
Rathi Khel. I Sperkai. I Khonia Khel. Painda KheL
Sarki Khol.’ Mohamdad Kbel, Bodin Khel. Taji Khel.
Umarzai. ' | Khojal Khel. I Bizan Khel. Zalli Khetand Gangi
Khel.
They are said to be thus d escen d ed =
Ahmad.
r— L — i
Husain. Kilu,
I
f -------------------1
Sporkal. Nasrai.
Shddi, Bomi (? ^hami).
r--------1------- 1
Zilli. T4ji. Jangi.
__________ |_________
Shaikh Bfizfd. Dtmfa. K4ka.
I
Khali. Jai. Kam41 Din.
Namar. Ghani. Dari. Y4kub.

r— —Abld.
Ashraf.
i
Matak. Rakha,
1 I 1 , 1
Babmat. In4yat, Barak. Gulindlk.
III §L
JPazir marriage. 499
But, as pointed out by Mr. F. W. Johnston, the further one goes
back the more regular do the names appear. Now the Wazir not
only have some curious non-Muhammadan names, such as Spezhmai,
(born) when there is a moon ; Trezhmai, born when there is no moon:
Chit, a small yellow bird ; Spingul, ‘ white-flower ’ ; Pr£ng, ‘ leopard 5
and other local names of birds and beasts, but they have_ an enor
mous choice of Musalmdn names and one would expect to find Dames
of both types in the earlier pedigrees.
The Shaikh Bazfd of this table looks like Bdyazid the Roshania.
And those of the Utmanzai*
“ K 1 1 I X iS W M K M .
The Utmanzais reside only in'the centre of Waziristfin, the northern
and southern parts of the country being held by the Ahmadzais who
fought for years to maintain their supremacy.
Among the Alimadzai the Zalli Khel and Hathi Khel were regarded
as good fighting tribes and among tho Utmiinzai, the Ion Khel were
foremost; while the Saifali sub-section of the Kabul Khels were also
famous for tbeir bravery in the field. Tho Hassan Khel sub-section o
the Molimit Khel are also regarded as a good fighting clan.
In order to get the tribesmen together there existed a system which
might be called the chalweshta system. According to this each
leader of a clan had the tribal sanction to order in the clansmen, and
each clansman was bound to obey under penalty of having his sheep
looted or even his tent burnt. In this way a fairly large force âs got
together, but as it is impossible under a settled government to allow
the c!hJweshti system, tho Darwesh Khel are gradually becoming
more luxurious in their habits and are settling down in mud lints
which are taking the place of the black tents. They are in fact
passing from the nomadic to the agricultural stage.
Wazir Marriage Customs.
When a man’s son is growing up lie seeks a family which has a
marriageable daughter—frequently visiting other Wazir families m
i.j8 search. Haviug found a suitable girl he deputes a friend to
ascertain from her parents if they are willing to enter into the alhantxj
(called doeti, i. e. friendship). If they acquiesce the boy s father with
6 or 7 men visits the house of the girl’s father or guardian to settle the
bride-price, which varies from Ks. 100 to Rs 300 and is invariably
exacted. Part of the price is paid down, the rest being payable at the
• Bali to totini* descended r—

_____________ I______________
Wali^KheL Molimit Khel. Ibrahim Khel.
K&buUheL Bakka Khel. Jani Khel. MiddUhel. T o r i% l. M anzarW
Wuz/ k 1»1. Bora khel. HaasJ Khel. Khidaf Kliel.

//y—■en
°ix
V v t
111 20O *
. .
Waz’r iceddings,
<sl
wedding. The dud hhair ia then recited by nil present and the boy’s
father receives his companions’ felicitations. This observance always
takes place at Dight, neither the boy nor the girl being present at it.
The boy’s father now returns home and ~announces the betrothal
{newa) by distributing sweets in his village. He receives more con
gratulations and the women sing marriage songs. No ornaments are
given to the girl and etiquette requires that she should even remain
in ignorance of her betrothal.
Some time after the newa comes then ana watai, when the boy accom
panied by his father and 8 or 9 young men, goes to the girl s home,
taking with him a sheep which is slaughtered for the entertainment of
the whole village as well as the girl’s household. In return the boy s
partv is given supper and the boy presents a rupee (or as many as Eve) to
the girl’s family—a present which is usually placed in a dish ana appro
priated by a kinsman of the girl- In return her mother gives the boy a
silver ring. Merry making ensues in which ghi and coloured water are
sprinkled over the boy’s party. Young people (of both sexes) of the girl s
village share in this merriment, which is renewed next morning wit 1
greater zest, so much so that the two parties often end up with a
promiscuous scuffle in which all the villagers join—all prudery being cast
aside, although Wazir women are as a rule very punctilious in social
intercourse.
If the nana watai has not been observed the boy is certain to bo
haunted by the girl’s kinsmen with the words khara wutara, fasten up
the donkey.’ This phrase has now no known meaning, but it compels
the boy to take a sheep to the girl’ s home that evening, or at anj rate
a dayôr two later, and slaughter it there. Half a dozen youths
accompany him ; and the observances for the rest resemble thewow*
watai, except that the party does not as a rule stay the night but
returns that same evening. The custom is called kharct taral (to tie
up the donkey).
When the boy is of age and his father is in a position to carry out
the marriage it is usual from him to ask the girl’s father if he is ready.
A date is then fixed for the wra. (wedding: Pashtu wadah), a day
falling between the Ids being avoided, but any other dny may bo chosen.
Before this is done the balance of the bride-price must be_ paid up.
The boy’s father then sends three sheep and enough gram to teed
the girl’s village as well as his own party. A man and two or three
old women takes these supplies with > set of three garments and some
ornaments for the girl.
Neit morning the girl’s village turns oat and collects wood for the
expected wedding-party and that evening the villagers are feas e
on one of the sheep which is dubbed the larga/i mazl (‘ wood oi wo
cutoer’a sheep’). Simultaneously drums are beaten m the boys
village and merry-making held there.
Next morning the other two sheep are butchered and preparations
mad* to receive th.9 wedding-party, which numbers from 100 to 150
souls and starts that afternoon, the men dancing in front of it with
swords and firing at random to the accompaniment of drums and fifes.
The women in rear sing war-songs as well as love-songs. The pro-
oession must arrive before sunset, ând, it (is mat with a shower of
«
Xaê ■G
°^X
(® ■ . <SL
TOe Maksud Wazirs. *01
stones, often causing serious injuries, by the village boys; but once it
enters the girl’s house every respect is shown to it and it is comfortably
accommodated. After a ineal, a cui ious dance, locally called mindor,
m which young men and boys form a wide ring with a drummer
and fife-player in the centre, is performed. Later two or more pro
fessional dancing men give an exhibition of their skill, and a sweeper
enters the circle riding on a horse made of roed3 on which he prances
round two or three times, finally crushing it down to the ground in front
or a kinsman of the bridegroom, and receiving from him a fee of one
rupee for his services. This curious observance is called the as zhob-
lawal or ‘ mutilation of the horse.’ The night passes in merrymaking.
Next morning a barber holds up a looking-glass to some of the bride
groom’s near kin and gets a rupee as his due. Then the bride is put
on a horse by her brother or a cousin and the bridegroom’s mother
or a near kinswoman throws some sweetmeats over her head as an
offering. When the wedding party has on its return reached the bride
groom’s house nearly every member of it gives a rupee to the boy’s
father or guardian, but he is not obliged to keep it. This i3 called
rupai achawal.
When the bride has dismounted at the bridegroom’s house sweets
are distributed among the women by his mother or sister and a male
child is placed in the bride’s lap, so that she too may bear a -son. She
is then made to put her band into some ghi in order that her advent
may bring good luck and milcli kine to the house. The sarwang a
feast, is then given by the bridegroom to all who have contributed' in
the rupai achawal. This brings to a close the day on which the wed
ding procession returns from the bride’s house.
Next evening a mullah performs the nikdh in the orthodox way,
the bride’s own consent being formally given, or if she iB bashful her
representative, called dini wfor or ‘ brother in the faith,’ assents on
, her behalf. Her dower is usually fixed at a small sum, Rs. 40 to
Rs. 80. On the following day, the next but one after the wedding, three
or four women, including the bride's mother if alive, visit her before noon
and take her back to her own home. This is called the drayama. There
she remains for 8 o r 9 days and is thon again brought' back to her
husband’s home by one of his kinsmen, with a cow, goat or other
animal given her by her father, a present called the manacha. She
also brings home with her sarwor, food cooked in her father’s house
which is divided among the boys of her husband’s village.
II.—The Mahsod Wazibs.
Origin.—The birth-place of the tribe is said to be KAnigur&m which
curiously is inhabited chiefly by Urmurs. Makin, the true capital of the
Mahsuds, consists of a cluster of 12 villages, all Bahlolzai. The
Abdulai predominate in oilier villages.
Organization.—The present organiiation is given below. An expla
nation of the name of each section, sub-division and division would do
much to elucidate the principles on which it i&formed, In two sub*
divisions, Shahmirai and Sarmusbai, there are Black and Red sections,
which may be compared with the Tor-Spin factions found in other
tribes,
ill - ■
■ e° i x
5 Q2 ? Tfcfi Mahs&d Wan{re.

The Mahsdds boast that of all the Afghan tribes they alone have
remained free. Their organization ia intensely democratic, and they
have no Khan Khel, any man who distinguishes himself being able to
rise to the rank of malik. Yet, in spite of this, clan and sectional
feuds are unknown, for the law of blood-revenge is based on the
principle that only the actual murderer should be punished. But
theory is one thing and practice another, so that blood feuds arise
and are interminable. For a full description reference may be made
to Lorimer’s Waziri Pashto, p. 338 et seqq.
I . — M ahsuds .
Gian I.—Alizai, also known as Potia Khel.
Divisions. Sub-divisions. Sections.
Sbabi Khel ... •... 1. Astonai.

2. Patonai.
3. Baromai.
4. Saltanai.
5. Bibizai. •
C. Khan Khel.
7. Khojakai.
Collectively Manzai.
Pah Khel...................... 1. ShumiKhel ..............1.

3. Garerai.
2. Dasi Khel..................... 1. Salemi Khel.
2. Uuri Khel
3. Malla Khel.
4. Darekai.
6. Kanjurai.
Gedi Khel......................1. KhamirKhel ... ... 1. Paridai.

2. Batakai.
2. Khoedad Khel ... ... 1. Langar Khel.
2 Kei Khel.
3. Bruhim Khel.
4. Ohund Kbel.
5. Wazircai.
e. Targaadi.
Sbabm irai........................... I. Tor or blaok.
2. Sur or red.
jfalikdnai.
CP .. §L
Maksud sections, 503
Clan I I .—Shavian Khel.
Division*. Sub-divisions. Sections.
Ohaliar Khol ............ 1. Darwal ......................1. Kasim Khel.

2. Brahim Khel.
3. Malla Khel.
8. Haidari ...................... ). Haji Khel.
2. Pir Muhammad Khel.
3. Zaria Khel .......... . 1. Iral Khel.
2. Madda Khol.
3 Bijal Khel
Khali Khel ... ... 1. Badawai..................... 1. Mansur Khel.
2. Bahadur Khel.
2. D&torai.
3. Ali K h el......................1. Landis Khel.
2. Kemal Khel.
1. Salemkai..................... 1. Shakha Khel.
2. Aka Khel.
5. Sarmusbai ............ 1. Tor or black.
2. Sur or red.
Galishahi......................1. Mangi Khel.
2. Mirwas Khel.
3. Matfa Khel.
4. Kekhai.
Badiniai ... ............ 1. Tapie ............. ... 1. leap Khel.
2. Usman Khel.
2. Gbalib Khe! ............ I- Rabimdad Khe .
2. Por Khel.
3. Mariam Khel.
4. Jamal Khel.
3. Kasim Khel ............ 1. Abdul Khel.
" 2. Dari Khol.
Clan III.—Baklolzai.
Divisions, Sub-divisions. Sections.
Aimal Khol ............ 1. Abdulai, Khanni Khel ... 1. Ghozhakai.

2. Salomkai.
3. Lalia Khel.
4. Sbahmak Khel.
5. Nassri Khel.
fi. Kemat Khel.
2. Nazar Khel, Aziz Khel .. 1. Fatoh Khel.
2. Manzar Khel.
„ Kharmach Khel 1. Mamia Khol.
2. Hassan Khel.
8. Zirgar Khel,
4. Khan Khel.
. 5. Bangs Khol.
3. Malikshahi, 1. Khoedadi.
2. Bezadi.
4. Marsenzai.
Band Khel ........... 1- Ebam Khel.
2. Tutia Khel.
Nan# Khel ... ... L Haibat Khel ........... 1. NekzanKhel.
2. Abbas Khel.
„ Shor Khol ... 3. Abdul Rahman Khel.
4. Jaial Khel.
5. Goga Kheh
6. MdbKhel.
2. Umar Khel ........... 1. 8herln Khel.
—' . .. ___________ __ 2. Bakhti Khel. , . -r
<SL
504 • Darwesh Khel sections.
Clan III.—Bahlolzai.
3. Kokarai ..................... 1. Mir Khanai.

2 Ali Khanai.
3. Manda.
4. Urmar Khel.
5. Dur.
Shingi ...................... 1. Mulai ......................... 1. Kharmach Khel.
2. Mamia Khel.
3. Urmar Khel.
4. WujiKhel.
5. Azbokai or Zokai.
6. Boji Khel.
7. Bobalai.
2. Mamadai ... ... ••• 1* Boia Khel.
______ 2. Kanna Khel . ____ ____
II. —Dakwesh Khel.
Clan 1.— Utmanzai.

------------------------------------------------------------------------------------------------------------------------- — -------------------------- -- ------ ----------------- --------------------------- ------ ---------------------------
Ibrahim Khel ............ 1 Tori Khol.

2. Madda Khel.
Wali Khel ............ X. Saifali Kabul Khel.
2. Pipali „
3. Miami „
4. Maliksbahi.
5. Jani Khel.
6. Bakka Khol.
Mahmit Khol ............ 1. Hassan Khel.
2. Waji Khel.
3. Barrak Khel.
Clan II.—Ahmadzai.
Hussain or Sain Khel ... I. Llati Khel.

2. Umarzai.
3. Sirki Khel,
Kaln Kliel ............ 1. Bpirkai.
Nasir.ud-din Shadi Khel («) Bizzan Khel.
(b) Painda Khel.
(c) Khojal Khel, *
id) Badan Khel.
(e) Khunia Khel.
Nasir-ud-din Bomi Khol,,. 1. Zalli Khel.
2. Toji Khol.
3. Gangi Khel.
4. Shadkai. *
Another authority divides the Ahmadzai thus

r l. llati Khel.
1. Sain Khel ... ... ... < 2. Umarzai.
C 3. Sirki Khel,
j|, Kalu Khel, all the othor sub-divisions, an l the Ali Kliani at Wane,
* ’ "■ ‘ . a
® ; .■ <§l
, Mahsud customs. 505
The Darwesh are par excellence Wazirs being called Ster Waiir,
or great Wazirs, and the Mahsuds are in overv respect their inferiors.
S ociai, Customs.
Dress.—Men wear a white or dark blue pagri, and an angrakha
(aharai in Pashto) or a shirt, embroidered on the collar and front with
needle-work of silk and cotton, and a pair of loose trousers (shalwlr),
usually made of strong white cotton cloth. Sandals are usually worn.
Women wear a gown (kamis) hanging loose to the feet, of chintz
ornamented about the neck and front with silken needlework: shalic 'ir
made of imported cloth: and sandals but seldom shoes. The similarity
between men and women iu dress is noticeable.
Women observe no parda, wear no veils and mix freely with the
men when administering to their wants. Hospitality is a prime virtue
and guests are welcomed by both men and women : for the latter the
• guests first set aside a portion of the food provided by the host:
this is called the deg’s share. The Mahsuds boast that they have no
poor man amongst them. Whenever a family is brought low by deaths,
accidents, or raids from without, the clan subscribes to re-establish
it, one bringing a bullock, another a blanket, and so on.
Marriage.—The Mahsud marriage customs aro similar to those of
other Wazirs. The price of a woman ranges from Its. 60 to 150.
The marriage procession, which goe3 from the bridegroom’s house to
fetch the bride, consists of 100 to 200 young mon, and 50 to GO women
or voung girls, who have two or three drums with them, llip women
sing songs, and the young men dance, waving in their hands their
swords and shields, and others fire off their matchlocks. They also
take with them two or three sheep, or a bullock, with a quantity of
rice. One or two spend the whole night in noisy rejoicing. Next
morning the procession returns to its own village, taking in its midst
the bride, who is mounted on a mare. The marriage service is read
by the mullah after an interval of fifteen to twenty day?, the bride
groom and the bride having no intercourse in the meanwhile. The bride
is in this way brought to her husband’s house before her marriage
merely to become acquainted with his family. A woman whose hus
bands invariably die is called akhraba sheza or a ‘ scorpion-like’ woman.
Death.—Mourning consists in wailing and beating ihu breasts, in which
women join. Mullahs wash the body and prepare it for the coffin,
the grave is dug by the young men of the village.
On returning from the graveyard the relatives and friends of the
deceased are entertained by men of a different section of the tribe
to their own.
Religion.—It is said that the Mahsuds are all Sunnis. Kanigurm
is the seat of religion. It contains several Sayad families, settled there
for centuries. Mahsuds are slack in religious duties. They have
charms (idd), and apparently the Miclian Kliel have many kinds of
charms* The Akhwunds practise cures by blowing, All Wazirs,
Dauris and even Hindus call Mauaozi, the Mavtsl Khel, 1 Father, i.
• IToniX Pashto, p. 95.

,,i '
'• goi*N.
til
,*«jy 506 * Wazire in Bannu.
. ■§ l *
Babd Mamozi.’ A holy man endowed with miraculous powers is called
Izerg (buzurg).
Inheritance.—Inheritance is called miros (miras). Mirot is the extinc
tion of all the males of a family, and Jehei, or kheiz has a similar
meaning. These words may be significant of the importance of not
dying without male issue.
Amusements.—Mindor is the name of the Wazir dance. Dances are
performed on the Show Day (nendore pa vrez) of both Ids, when the
people dance and guns are fired off.
Dependants.—Appear to be koligars or korigars (i. e. karigars)
blacksmith or mechanics; katanrais—menials who are also musicians,
and who appear to be of a peculiarly dark complexion; and Dirs or
Durs, a menial tribe which makes sacking and felt.
Language.—The Wazir dialect is apparently a variety of Pashto with
certain phonetic changes, the chief of which is the change of long
a into o, as in Sindhi, e. g. doghi for daghi, nogha for ndgha, kajowa
iorkajawa, etc. 0 of Punjabi becomes e as ia jeta for jho\,a, a young
buffalo.* R often becomes l as in dilbor darbdr, jilga for jirga, etc. The
vocabulary appears to be full of Indian words, and the Indian months
seem to be in use.f Even a verse of the Qor^n is called mantar.
The Wazir, in Bannu, have two branches: (1) Ahmadzai which in
cludes the H athirhel, Isperka, Bizankhel and CJiiARZAr. The Bizankhel
has four main divisions, Daulat, Iso and Umar Kh£ln in the plains, and
Moghalkbel in the hills. The Paindakhel is a cognate clan, not descend
ed from Bizan, which lives by trade and carrying salt more than by
cultivation: (2) Utmanzai.
The Wazir customs in Bannu differ from those of the Bannuchis
and other Pathfins.
The preliminary bargain is effected by the father or other near
relative of the boy. When this is arranged 10 or 15 men of the boy’s
party with the boy go at bed-time to the girl’s house, having sent before
hand sheep, wheat and other necessities for a'feast. Singing and
dancing go on all night, a distinctive feature being that the old
women of the bride’s party come out with a coloured fluid like that
used by Hindus at the time of the Holi and throw it on the men of the
boy’s party. The bride-price is paid in the morning, if it can be
managed. The various murders, blood-feuds and other wrongs lead
sometimes to very young girls being betrothed to the aggrieved party,
or else one is betrothed to a man on either side in order that peace
may be made.
____ -.... — . - - - - --------- __
---------- - -- - ... . . . ------------------------
* Owing to this modification of the o, u and out sounds there are some curious forms, *.?.
Indi for Hindu.
t January ... July, Wasss.
February is Tarkha or Orbeshe August.
(Barley harvest). September, Assi.
Much, Chetar.
October, Katye.
April, Sok or Wasyok.
November, Maugar.
May, Krop or Jet.
•June. Awor, Aownr. December.
■ e° $ x
III. i §L
Wazir— Wirah. 507
The price of the girl cannot in all cases be raised at once. For in
stance an uncle will promise his daughter to his nephew when they are
both quite small. One informant stated that he paid nothing at his
betrothal, but gave Rs. 100 a year after it, Rs. 200 two years later, and
that the marriage did not take place for another three years.
At the time of betrothal the father of the girl give3 her a large
ring and a silk-worked handkerchief.
The hnsband does not go to the wedding, but only the men and women
of his family and acquaintance. Very serious resistance is sometimes
offered to his party on their arrival at the other village, which is
timed for dark. There is then a feast in the girl’s house, after which
all the males go to the ehauk and are entertained with singing and -
dancing. The women of the bridegroom’s party attire the girl, dress
hor hafr like a married woman’s, and put menhdi on her. There is next
an interchange of small presents. The young boys of the bridegroom’s
party being given red ropes, and the girls silken braids by the parents
of the girl. Each dancer is presented with a handkerchief.
In the early morning the bride is taken away. The brother or, if
there be none, the father of the girl returns with her to her hus
band’s house, but no other member of the girl's party. Ou arrival
most of the villagers disperse, but near relatives remain and are fed
at the expense of the bridegroom. The men also get a pagri each
and a rupee each is given to the women.
At bed-time the orthodox nikdh takes place and is followed by
consummation. People say that it is a sign of the degeneracy of the
times that patience is not observed, and that in the old days modesty
used to prevent consummation for a long time. The brother is preseut
during tho nikdh and leaves next day. Three nights are spent by the
girl with her husband and then she goes back to her parents’ house
with her father or brother, who comes to fetch her. She stops away
ten days or so and is again brought back by a relative of the husband,
« j[ er father is supposed to give her a bullock, a goat or the like on her
second departure.
Slight differences may occur in different sections. The points to
notice are tho presence of the bridegroom at the betrothal, his absence
from the wedding, and tho accompaniment of the girl by her brother to
tho husband’s house. Ths dum plays little part except as a musician.
W said to be a sub-caste of the Awans.
a z i R,
W ehra, an Ardin clan (agricultural) found in Montgomery.
W elan, a Jdt clan (agricultural) found in Multfui.

W eroana, a Kharral clan (agricultural) found iu Montgomery*
W uhere, a Kharral clan (agricultural) found in Montgomery.
W ijhi, a Jh( clan (agricultural) found in Multdn.

Wuhi, a clan (agricultural) found in Sh&hpur.
W inzat, a woman of the Gliuldm class in Pesh&war.
WiBAH, a Dogar clan (agricultural) fouud iu Amritsar,
hi
id i'.k
• i-
<SL
508 W irh — Wurgara.
W ire 0 ) a Jdt tribe whose head-quarters are the Gujrdnwdla and Lahore
districts,! especially the former in whioh they own 132 villages. They
claim origin from a Manhds Rajput called Virak, who left Jammu and
settled at^Ghuclili in Amritsar; and in Gujrdnwdla nearly a third of
them have returned themselves as Rdjputs, but they marry freely
with the Jilt tribes of the neighbourhood. They say that their ancestor
Virak was descended from Malhan Nams (Mai again !) the founder of
the Manhds tribe of Rdjputs, and was connected with the Rdjds of
Jammu. Leaving Parghowdl in Jammu, he settled in Amritsar and
married a Gil Jdf girl whose personal strength won liis affections. On
his'death she became sail, but was delivered of a son just as the pyre
was lighted, and though the bystanders wished to burn him too, lie was
rescued by a mirasi who named him Ajin. Customs at betrothal and
marriage are much the same as those of the Kahlons. 1 he first
observance at a wedding is the jandian, but as a matter of fact all,
both men and women, assemble at a her tree, there a hired ram
is washed and made to stand. If it shakes its head the ancestor is
supposed to be pleased. Then follow the distribution of sira and
m a n d a te mdycin, etc.-see under Waraich The Gairanwdla tradition
is that WiiVs father Medersen (?Indar Singh) left Parghowdl and
settled in Amritsar. By his Gil wife he had 3 sons, Dngar Wirk and
Warran. Wirk left 4 sons of whom only one had issue, aud 2o genera
tions ago his grandson moved westwards into Gfijrdnwdla. There are
three main sections of the tribe, the Jopur, Vachra, and Jau. The tribe
rose to some political importance about the end of last century, ruling
a considerable tract in Grujr&nwtila and Lahore till subdued by Kanjit
Singb. Intermarriage with the Warau is avoided, but is allowed with
all other The custom of pagri-vand prevails. Daughters do not
inherit, but adoption within the tribe and up to 10 years of age is
common.
(2) a Kaniboh clan (agricultural) found in Amritsar.
WiR*E, an Ardin clan (agricultural) found in Amritsar.
W tjlana, a tribe of Jdts, found in Sidlkot, which claims Rdjput origin. Its
eponym lived near Jhelum and its settlement in Sidlkot dates from the
time of Mai Deo of Jammu.
W urgara, ono of the B hitanni Pafhdn clans found in Bannu, the other
being the Danna. The Wurgara are often styled a faqir qaum, and
are detcended from the hill tribe which held the hills before the advent
of the DannaB. The latter have two septs Boba and Bobak.
111 i 509
<§L
Y
Y ang C hungfa—see under Kang-cliumpn.
Y eshkdn, see under Shfn, p. 405 supra,
Y idghau, a tribe which so styles itself in the Ludklio tract of Chitrdl and
gives the name of Yidokh to the whole valley with all its branches
from the Hindoo Koosh to the Chitrdl river. The tribe is found in the
upper Ludkho valley and is a portion of the race which occupies
Munj&n on the northern side of the Hindoo Koosh whence they migrated
some seven generations ago. They number about 1,000 families and
like tho Hunj&nis are all Maulais by sect: Biddulph’s Tribes of the
Hindoo Koosh, p. 04.
Y ohal, a Jaf chin (agricultural) found in Amritsar.
Y ui.fa, villagers, in Ldhul. The Yulfa hold the great bulk of the fields in
jeolas or holdings (? bundles) subject to the payment of tal, i, e. rent or
revenue, the performance of begdr or corvee, and certain periodical
services to the Th&kur. They were held by Lyall to be subordinate
proprietors of their holdings.
YtfBDFzAi, a Patln'm tribe described on p. 254 supra; seo also pp. 250-1,
• ' i c’ ** “* l
if M "
A fs — xV\
SB' ' <3L

V - " •“ # ■ , * ■ « •
\
H | I I . ' r ' '

H■
z
Z abiiA, a Sayad clan (agricultural) found in Montgomery.
Z ajdi, a Sufi sect or order which derives its name from KhwAja Abdul Ahad,
son of Zaid, whose shrine is at BasrA.
ZAnrusHr, a tribe of PatliAns, nearly all settled in Upper Mfranzai.
Z amindar, a faction in Jhelum : see CbaudhriAl.
Z anjanj, a Sayyid clan (agricultural) found in Amritsar.
Z ankhe, a dancing eunuch, dressed in woman’ s clothes.
Z aruasht, c f . PArsi.
Z arkan, a clan of the KAkar PathAns, neighbours of the Zarkanni Ba’och.

Z arkanni, another name for the Bngti ( q . v .) tu m a n of the B ai.och.
Z hing, lit. * erect/ in Balochi: also the name of a Baloch sub-tribe.

Z irak, one of the two great sections of the GugiAni PajhAns.
Z u a r i,a PathAn tribe which appears to be m ainly confined to Balochislan.
It is descended from Miani and is therefore connected with the JAfir
and Luni PathAns. It has a sub-section called Mizri. With the
Musakhel they hold the crest of the main Sulaiman range to the west
of the outer bills held by the UshtarAna.
Z on, the Tibetan name for the Lohfir or ironsmith.
Z omrani, a small Pa(hAn clan found scattered over the PahArpur tract of
Dera Ismail KhAn.
* / ' “S
Appendices.
i, 511
*5L
APPENDIX A.
The Utraddlw in Jhang* comprise the following sections : —
AbmanAbadi, Attock KhanijanJ
AhujA, HiijA, Attock Kera, Attock
Babbar, Babar, Gujrat Khandpur, Sialkot
BAnga, SiAlkofc, BAngi, Attock Kharbanda
BAtra, PeshAwar Khattar
BhugrA KherA
Bhusri Khetarpal
Bhutiani KhurAnA, also in Gujrit
Bhiiddi Kochar, Attock
Bodhraji in Attock Kubhar, Gujrat
BotijA, Attock Kur-ra
BudhrajA LuthrA.
Chachra, also in Attock Madan _
Chanana, SiAlkot, ChAndha, Gnjrit Makhija, Makija, Peshawar
OhAolit, also in Peshawar, Attock, Gujrat Jfanchinda, also in Sialkot, Attock
Chhabrat also in Attack, Gujrat MAnkand, Attock
Cbhadi, Gujrat MmockA, also in Gujrat
Chhokra MAnak tthlA, also in Attock
Chilkara MAti, Attock
Chodf, Attock Mondhirata, Attock
ChugA MatijA, Attock
Dalla-wani, Multan ' Miglani
Dhingra, also in Attock Mungia
Dua* Nangpal, also in Attock
Elawadhi Narang, also in Gujrat, Narag in Attock
Gand Nirula, also in Peshawar, Gujrat
Gliarbandi, Attock Papila, Gujrat.
Ghita, PasrijA
Ghogar, SiAlkot PoplAi
Girotra, also in Peshawar, Attock PulAni, Attock
GosAh-Mule-Santie Rttjpil, Attock
Guniwara, Sialkot RAwal, Attock, Gujrat
GiilAti Gujrat, GhulAtf, also in Attock Riori
Gumbaz, Attock Sachdeo, also in GujrAl
GuuihiAr, „ Sethi, also in Attock, Gujrat
JalAba Sukeja, Attock
KAlrA Suneja
Kandal TharejA
Kantror TTbbawaj
Kathuria,§ also in Attock, Katura in Wadwa, Attock, WadhwA, Multan
Sialkot. Wirmini
Kawatra, Kawatra, Atlock
The Dnbira or Dahra in Jhang include the following Sections

Ahuja, Huja, in Attock BawejA, Multan
AnejA Behri
Arneja BudbrAjA
Aspring, Attock Bilhi
Bagahi BhutnA, Multan
Bagga, classed as Bari in Peshawar CliAbA, ChAbrA, Attock
Bajaj, BazAz, Attock, MultAn ChachrA, Bunjahi in PoshAwur
Balesri, Atlock CkAnnA
BAngA, also in MultAn Chiola, Attock, Gujrat, MultAn: Banin
Batija, Attock „ . , Posh&war
Batra, Attack, MultAn: BunjAhi in Peshawar Ohugh, Gujrat; Bunjahi in Peshawar
* Other Districts in which got is also found are noted against its uame.
t The ChliAbras do not wash their hair or clothes in Magh and mako a guest sloep with
his shoes under his head.
I DuAs do not use new gourds and the al (said to be a kind of cucumber),
§ The KathuriAs are said to bo great smokeis.
II Khamijaus who affect the Guru Walabbhl Thakur of Mithra abstain from meat unJ liquor.
lit
‘ ® °*&X ®
| f)|
W ^ ^ k / 512 J
■
Appendices. ,
•<SL
■
APPENDIX A—continued.
Chhipuniani Kochar, Bari in Peshawar
Chicliru, Attock Lakhija, Attock
ChitkarA LangAni, Attock
Bang, also in Attock Lund
Dangra, Attock LiillA
Dili Lungari, BAri in Peshawar
DhingrA, Bari in Peshawar LotA
DandlA MadAn
Biira, Multan MAdanpotrA
Dhamija MakejA, Multan
Doia MakhijA, Gujrat
Doreja or Kharbieha* Makkar, also in Guj rat, Multan, Attock
JDuleja, Attock MAnaktahlia, Attock
Gabaf Manjal, Multan
Gakkar, Attock MatfjA, Attock
Gai, Attock MenhdiratlA
Gand. Attock, MultAn Miglani, MunjrAl
Gandhi, Bari in Peshawar Narang, Narg, Attock
GhAtti, BAri in Peshawar Pahwa, PAwA in Attock
Ghanbir Popli
Gheii Faruthi
Giddar PasrijA
GugnAni PatijA
Goubar Proti, Attock
GogiA Eachpanri, Attock
GorewarA, M ItAn RajbAI, Attock
Goraar, Attock RAwal, Attock
Gulra, Bari in Peshawar Rewan
GurtattA, Multan RinjA, Attock
JTasijA, Multan Sachdeo
Hora, Bari GujrAt in Peshawar Sainf, Attock
Ilori, in Attock Sannf, BAri in PeshAwar
HujA, BunjAhi in PeshAwar SanrfjA, Attock
Hurii Shakarshudha
IchhpilAni, Multan SidAnA, also in Attock
Jagesar, Attock SihdwAni .
Janjikhcl SaprA, GujrAt, BAri in PeshAwar
JhAnb SalijA
JoncjA SotiA
JAnjikhel Saluja, Salucha, GujrAt
Jhatia, GujrAt Sethi
JotmurAda, Attock Soprf, Attock
JulijAr, Attock TagejA, MultAn
Kukar or KukerjA, also in Attock, GujrAt Takkar
KAlrA, also in MultAn Taneja
KararA, also in Multan ThakrAl
Kantaror TflujA
KanwAtrA, MultAn TAgrA
Khadpar, GujrAt TutijA GujrAt, (SiAlkot)
Khattar UbbAwij
KhiirAua, also in Attock, MultAn UtrejA
Khingar, Khetarpal WadwA, also in Attock
KhirbAt Wisdoo
KinrA ‘
The Dakhana gots in MultAu arc
AhAjA DhanijA
BadAm DhingrA
Eatat GajmAni
, ChAndni CorA
i jdiarbisha is said to mean ill-favoured,

f QAbA women eschew the egg-plaut.
f(S t <SL
Appendices. 518
APPENDIX A—concluded.
Gidar Mehtani
Gorija Mendi
Kalrd Ndngpdl
Kamrd Pabrej&
Kangar Rahcji
Kukar Sadana
Lund Saneja
Lull* Sateji
Mahilni Taneja
ilanj&l Talojl
Mastani Wadhwa
MehndiratW
, J 4
I » ' I
(Sl.
j 24 Appendices.
APPENDIX B.
Bhatti clans : Lunar Rijputs

T),;.. Jandrako
Bhagst'n
Ohaddp.ap.,* Rdjoke. " M&neke
Dachohi Mutamal
Jaloke SaU!L
Bhatti septs in Siilkot:—
Annaeke )
Asoke
Some of these are descended from Bhfropdl,
Huraike' !■ Giopil. Koropil, Kuthral and Wulli, the 5
Kathralu BOni of Bhonil
Naukat
Sideoke
Sungraeke J
* But the Chaddrars are also said to be Solar Rajputs.
I '
ij «
111 Appendices. SI 5
<SL
*
APPENDIX 0.
Gots of the Chuhras :—
Adewal, AdiwAl or Audewil Dbab. see Dhap

Athwal Dhai >? Dhial
Atkal Dbakalia
Babhi Dhalian, Dhalhaun
BadUn, claim descent from Punwir RAjputs Dhinak
Bagahti Dhanwil
Baggan Dhan(u)kwAl
Bagai, Bagri Dhanar
Bagri, Bagre Dilap
Bahmi Dhfeiwal
Bains Dhilwan
BAlasbAhi Dhelar
BAlgbor Dibla
? Biil Gohira Dilgaj _
Balu Dil Sassi
BAlu DobAna
Baru Donare
Bashar, Baser Dugal
Basir Didgach
Bed - Dumra
Bedlan, cf. Badlan Farvain
Bcrkan Gacbaud, Ghaehand
Bhabanh (? b) GAchli
Bhadar Gagra
Bhadiyan Guital
BhainvAli Gdyat, ? -gat
Bbandara Garcbade
Bbannu Ganbar
Bbatti Degia
BbiEbarke Ghaehand, see Gachand
Bbobra Ghai
Bhunibak ' Gain, GhAru
jjigisi Gbasur, Ghassar, Ghoaar
Bignar Ghilot
Bila or Bile Ghogharia
Bohat (Babul) Gil
v\ Borne Gilgachb
Borat, Bort, Burt GodivrAl, Godiala, GodAla
Brumak Gogalia
Budlayan, cf. Badlun: ? Buhlavan GudbulA
Burt, see Borat GultAni
Bdt, U ? Ghongar Begi
Chalama HAle
Chandra }'an3 . „
Cbanauria, Chamvaria, Chamvaro Ilntus r-Hans
Chandal, ChandAlia Ibvtwnl
Charan Judan
ChauhAn 18
Chedi, Cheddo. Chida Ghidai .laidia
Chhappar-, Chbapri tan (d) Jau'ylgala
Chbunja .Ibangala
Chida, see Cbedi 3ha.ba .
P Chiphrahai— Jkw, Jhaya
Chirrie Jhanjhotar, Janjhotar, Jhajotar
Chosati .Ibanjutar
Dab Collar.-Qher Jh&njuba
Didri J.^ ute
Dakhiad Jpi.tt
Dalgach, Dalgacbe .I'0!1!
Damir Jhonj
Dargam Jlmujhat
Dargat '' dona
Degbacbb Joia
th
® ■ :<3L
516 Appendices.
APPENDIXC—continued.
Jutdli f Nahoti
Kagdt I Ndhu
Kdgrd, Kagri, Kdgria, Kdgra Kakri Ojma '
Katinru Paganai
Kaliata Pail Powar
Kalidhai Pandit, -Joia, -Mian
Kaliydna, dnf, (? Kariana) Panwdr
Kandd.ro, Kandidre, Kanrrtora, Kandarai, ' Parechn, Parcha
Kandhaxe. Parhar, Pirhdr
Kangra Partdn
Kardita Peti
Karotia Phdl
Karidna Pharwa -hin
Kharalia Pidhal
Kharalni Pindphor
Khassar, see Ghosar Pindhdr
Kbokhar, -ia, Pirhdr, see Parhar
Khore Pirwdl
Kilyara Pohdl
Kortdna Puma
Kosar, see Ghosar Rathwal
Kuhhana ? Kuli Rangreta
Kuliana • Ranj 114
Kutana Rdti, Ratia, (? re), Rati
Lahdnti Ratte (Shahpur)
Ladhar Redlan
Lahauri Rohiwan
Lahura Rumal
Lahira Ratal
Lahotni Saddi, Saddu
Lobar Sakota, Sahuta, Sahotra
Lohat Sandtar
Lonia Sangar
Losayat Sangelia
Loti ■ Sangsat
Loyat Sanjotre
Ladhar, Ludhar Saraswati
Lumbar Sarbati
Lut, Lute* Sarni
Mddhal - • Sdron
Madhar Sarowte
Magsar Sarpatya
Makde Sdrsar
llahoti Sarshdl
Mabrolia , Sarsut, cf. Saraswati:
Makiyana Sarsod
Mandotia Sarswdl
Manhar Sdrwan
Manj Sarwate
Matin, Maltu, Mafhu, Mittu Salri
Mekha Set (Chanauria)
Melawanda Shabotri
Michal Sheikhre
MiUdiat Sidhu or Jhinjhu, cf. Dhat £ichx
Miltu VMittu Sindhu
Miltu, -see Maltu Sirswara
Moline Soaini
Mohai Soda
Momi, Morae Soria
Midi Sosti, Sustd
Nahar, Nahir, Mhar Soswdl
Nahl Suda, cf. Soda
* * The Lut were at one time great robbers and boldly claim that idt has come 10 meai
's p o i l ’ in consequence,
C IQ ^ ' f | ,p S ■ ?s l
A p p e n d ic e s .
APPENDIXC—
concluded.
Suegohar . TauboU
! " L Lah° tIU Tengre, Tingro

Sus Gohar (Hari g o t) ?o?amar
S ^ ^ S o r ti. &
° uth . Uthwil, Ottwal
'I'lnk^Tanak, T ik , (Tamak ?) W ild l
t ' V ' ^ ’ | f
it
® o '
0
< s i.
518 Appendices.
APPENDIXD.
The following is a list of the Gujar sections:—
Achhwan, Delhi H. Bhargar,| Nibha : -kar, Gujnit
Adliina, Delhi and Gurgaon BhalhatiThdnesar
Anbaota, descendants of Anbapal, Delhi Bhatti, Kapurthala, N&bha.Gujrat, Delhi:
Awana, Ludhiana, Hoshiarpur and Gujrat: Bhatias, Kaithal, Hoshiarpur: Bhati,
Awina, Hazara Kamil,Ludhiana
Babarwal, Gurd£spur Tii?-<Js*)ur
Babanian, Gujrat . BhoMa, Ludhiina
Badhana, Gurgaon, Ludhiana, Hoshiarpur: Bhodwal, Panipat
BnriiniQ Hazira Bhojkl, HoshlSrpur
Bigri, Kapurthala: Bag! a, K a m i l : Bhomele, Hoshiarpur : Bhumla, Hazira
Bagaria Gnrdaspur : Bagri, Hoshiirpur Bhonjak Ludhiana
BiharwiLGujrit: Bihari, Ambila, Ludhi- Bhotla, descendants of Bharup, Delhi
ana, Hoshiirpur Bhus, Ludhiana
Bahlot, Gujrat ^ dh° r\ ,m f
Bainai, Jullundur Bijarai, LudU&a
Bainsla, Delhi £jjor, Gurdaspur
Bairallu, Gurgaon , Bijrin, Hazira
Bajar, Gujrit, Hazira : Bujar,* Gurdospur, Bilan, Hoshurpur
—said to be of Jafc origin: Jullundur, Binthan, Nabha
k m e s ? * - D" “
? Baima, Ludhiuna . n lltw ’ J?
Binian, Gujrit: Banniina, Kaithal: Bama, Chakor, Karnal
Ludhiina, Hoshifirpur, Hazara Chajju, BahAwalpui
Bansalha. Delhi, see Bunsatta 5!13!8’ „
? Bsnsla, Gurgaon and Kamil Chalgun, Ludhian,
Bantb, Ludhiina, Hoehiirpur,Gujrat, Gur- Chandatla, Delhi, Gurgaon
dispur, said to be of Jit origin phandina, Karnil
Barapa. Kaithal: Barepa, Ludliiana Char, Nibha: Ch’ir. Gujrit: Chip, Kaithal,
: fib . G," ll,'‘ " ,”r
it pUJi Gr r1r/fUr Chauhan, Gujrit, Thinesar, Karnil, Am-
K oSrlt and Kaithal bila, Ludhiina, Jullundur, lloshidrpur,
BifaitaGGumaon ' ChauW.Hazira w ,
<’ig$2i£8£3£SSiSE&
*•«.Wfajgj•«■*' 0n"“" " r jg g s fs i*?
r T u d S , ! : Ctoota, Nibha
Baunkap Ludhiina Obhiii, Gurdispur, Gujrit
pnPur; T| 1 S , r ! Chbammin, Pinipat, claim to be Tunwar
UurdSspor Cbhidle, Hoshiirpur

8ss*w u ~ .-* b»»h cs5 t,«arr ‘: G,,,d‘>,ur'
Bfcamra, Gurgibb : chhokarl’ karnil, Pinfpat’ claim lo bs
Bhand, Gujrat I jjdun Rijputs by origin, Gujrat
Bbaneaar, Ludhiana Chhora, Kapurthala
B & /,H az4rar | Chinori, descendants of Chhainpal, Delhi
t Tlfc'Bhitrgar fn Nubha do not affix wooden planks to their doors or roofs, but use
, , . because one of their women bocamb eati, but the building raised in her honour was
liter completed. This looks like a tradition of a hypiethral shnne.
■G
°ijx
Iff Appendices. 519

<SL
APPENDIXD—continued.
Oholila, LudhiAna Jangal. Ludhiana, C.ujrAt
Cliokan* Dolhi and Nabha Jagal, Gurdaspur
Chokar, Ludhiana J atla- GurdAspur
C'bupra, GurdAspur.tChopra, Ludhiana .Tayyan, Karnal
sDangL.i HsoshiArpu
r 111D
aMar>GuirAi
Dangi, Ludhiana:
Haz5ra
n Da,y1’ ? Joj'i, ThAnesar
Dao, Hazara Jindo, Gurdaspur: Jindar, Hoshiarpur
Gatvkr^Karnal Kahotar, sea Khotar, Thanesar
n v ’TTn,ira Kaira, Hoshiarpur
Dedha'r, Kapurthaia S ’“ Lndhiina. Kapdrthala,
tt^ G u fc Gurda^, Gujrati KAlis, Hazara
Dhaidha, descendants of Diptipal, Delhi _ Kalia, tudhiana
Dlmkkar. Ludhiana, Hoshiarpur, Kapur- kaJ?!l1 -.K l Ghauhdn
lhala GuirAt Kalsiau, Karnal, claim to bo HauGan
Dhallk.t Kaithal, Karnal Rajputs by origin, Pimpat
Dhilo, GujrAt: Dhu, ThAnesar Kaneji, Ludhiana
nhawati Nabha Kandal, Hazara u
DMdar! Hoshiarpur Kanti, LudhiAna, Hoshiarpur
Dhinda, GujrAt kapasia, Delhi
Dl.oli, Karnal Kan. HazAra
Dliosi, Karnal na’ ,G“rS f°
Dhunchak, Oujrat KAsiila, Thanesar
Dof^Gurgaou, Nabha, Gujnit Kasana, Gurgaon, Delhi, Kaithal, Nabha,
Z - ’aU, Ghrgaon Ludhiana, Hoshiarpur, Gurdispur, Go)-
Fatali, Fatili, Gujriit rit, Hazara
? GAbdan, Guj rat (Katana, Hoshiarpur
Gai^lh Guirit: originally KhuUnas, but KaUr" Guj?itj KaUrias.Kaithal : Katari,
Gajguiu, puji.u • uao‘™‘ 1 l.udhiina • Katar a,Gurdaspur: KatbAna,
caUed thus from pnjpali, a ailver orna- “ k T t o : Hath, Tbinesar!
mont worn by horse Karnal: Kat-, UoshiArpur, Jullundur.
OWL ^ Katnes, Kaithal
Gegi/Guj nit, Gurdaspur, Ludhiana KhanAri, KatilAl
GhorA Kup, Gurgaon Khauda, Iloshmrpur
rinnl I ndhi&na Khar&na, Ndbba : lvhal-, Delhi
• flifa flaz-tn Khari, Gurgaon, Delhi, Ludhiana
On Ihri Gui rat * Khiri, Kaithal, Gurdaspur. Gujrat
Gorsi ’ Delhi Kaithal, KarruU, N-ibha, H. Khatdna, descendants of KhaiupAl. Delhi,
Hakla, GujrAt, Hoslu irpur from Knlhu nagar in Jaipur. As devotees

Haf-Ar. KarnAl r. „r of BAwA Mohau DAs of BhadawAs they
H ^ biA rpu r K^pa^'Kaâh '1Hoshiarpur: Khepor, ^
Khir.tudhUna
Khohav, Gurgaon, KarnAl: -par, LudhiAna
£& S?& tfl K h .lW .T b W r _____
~ „ . ln p. inut had his abodo in SAmbhar, but ho was a groat robbor and was
* Sankat, a ChauhAn I iput whoee kinsmen pursued lnm, but fled on hear-
obliged to leave it. He cwn«J® w l- [[enCo these Gujars are called Chokan, -one who
ing a barber ring 1 h chokanil j0 nol use cotton without offering some to
hiiiûor t i l f Ih e T b l “ tton sticks for fuel. The first tonsure is also performed at Baa
Den's shrine in Raipur. J
\^ ^ ^ S r s to tho Khoter and Chhokar Gujars easl of the '1u7"a’
Dbiuk/ brought upon their village/Koofak, suspicions of Kui.de
infanticide.
h' 11
. : . • <sl
520 Appendices,
APPENDIXD—
continued.
IChoter, U. P. ^ j Mundan, Delhi: Mund_, Hoshidrpur: -dan,
K'sani, founded Kdluwil in Kapurthala Karndl: -addan: Kaithal
Kohli Kapurthala: Koli, Gurgaon, Kama], Murdri, Gujrdt, Hoshidrpur
Hoshbirpur, Ludhidna, Gurddspur, Guj- Namard, Hoshidrpur, Gujrdt
rdt, Hazara Nangri, descendants of Naghpdl, Delhi
Kokni, Ludhidna Nijra, Bahdwalpur
Lada, Gujrat Niru, Amhala
Ladi, Gnjrat, Ambdla Nikddi, Delhi
La-, Hoshidrpur, Hoshidrpur Nun, Ludhiana, Gujrdt: Nun, Iloshidrpiir
Lakhan Rai, Gujrdt Padhana, Gurddspur
Lali, Kaithal, Thdnesar, Ludhidna, Gurdds- Pagar, Hoshidrpur
pur Paiii, Gurgaon
Lambnur, Gujrdt Pamrd, Hazara
Langrana, Gujrat Paniih, Bahdwalpur
Latali, Ludhidna Pasani, Kapurthala
Lavi, Jullnndur Pasaria, Ludhiana
Loda, Kaithal -i, Gurddspur, Paswiil, Ambdla, Ludhiana, Kapurthala,
Ludhiana, Hazdra Hoshidrpur, Gujrdt, Gurddspur, Hazara:
Logan, Thanesar Pos, Kaithal
Lohnur, Delhi: -mur, Gurgaon, Ludhiana Palta, Ludhidna
Lohsar, Gujrat Paur, Ndbba, Gujrdt: Pur, Hoshidrpur,
Loti, Karndl Hazdra: Por, Kaithal, Ludhidna
Lmda, Gujrdt Phaddr, Kapurthala
Lumar, Hoshidrpur Phagna, Delhi
Madher, Ludhidna Phambra, Gujrat
Mahesi, Gujrdt, Hoshidrpur Phogni, Gurgaon
llahor, Ludhidna Pholra, Hoshidrpur: -i, Ludhidna
Majw.il. Gurddspur Phulsa, Gurddspur
Makas, Hoshidrpur Phumbla, Gujrat
,'Iahkar, Gujrdt Poswal, see Pas-: Poswdr, Gurgaon
Malkana, Gurddspur Powdr, Kapurthala
Mdld, Hazdra Rai, Hoshidrpur
Mangas, Gurgaon Rainkawal, Delhi
Mankaria. Ludhidna Ralaiti, Gujrdt
Mnradi, Ndbha Rdthi, Kaithal, Karndl, Ludhidna
Marer, Karndl Raiwdl, Thdnesar . „
Margat, Jullundur Rawdl. Karndl (27 villages in Panfpat),
Mehrer, Ludhidna claim to be Khokhar Rdjputs by origin
iUelu, Gurddspur. Kapdrthah. Ndbha:* Rawalsar, Ludhiana
Mohlu, Gujrdt, Ambdla, Ludhidna : Mild, II. Rdwat Mundan, Ndbha. claim descent
Hazdra from Rdwat and Gar3i a Gujari, the bride
Melmu, Hazdra whom he won after a severe struggle in
Mesi, Ludhiana which many heads (mundan) fell. In
Meti, Ludhiana .Taipur, where they are numerous, they
Motli, Ludhidna avoid widow remarriage and keep their
Mitla, Ludhidna women in parda, but this is not tho case
Modi, Gurddspur, said to bo of Pathdn in Ndbha.
origin Saber, Gujrdt
Mohji, Ludhidna Sangrana. Gujrdt . ,
Mokar, Ludhidna Sdngu, Gujrdt: : -ghu, Kaithal:
Mouan, Kapurthala, Hoshidrpur, Gurdds- Sdngon, Thdnesar : Sangu, Ludhuua
pnr,t said to be origin.illy Kahlon Jdts, Sanju, Hazdra
Gujrdt: Mohnin,Muhnin, Ludhidna Saramdna, Gujrdt
Mori, Ludhidna and Hoshidrpur Sardhana, Delhi, Ndbha, Ludhidna
Motan, Gujrdt Sari, Bahdwalpur
Motbsar, Ambdla Sardhi, Karndl
Motla, Hoshidrpur, Gurddspur Sud, Ludhidna, Hoshidrpur, Kapurthala,
Motri, Ludhidna Gurddspur, Gujrdt
Mudonu, Ambdla Surdn, Ndbha
* InNdbha tho Melu are converts to Isldm, but still avoid 4 gnts in marriage. Their
women v tar the gown, and they avoid blue clothes. They will not build two hearths close
together; or sell milk, lest the animal fall ill, so they sell ghi only.
L f'said to be encjogamOus in Gurddspur.
■G° v \
® l • § L
Appendices.
^ *\ APPENDIX D—concluded.
, „ , Thekaria, Gurdaspur, Gujiat
Tancli, Hazara Thikria, Hazara
Tandar, JuUundur Thiia, Gujnit ,
Tandi, Ludhiana 'popa G ujriit: originally KatWnas, one ol
Tangri, Gurgaon £hom paid Akbar Rs. l.L'5,000 in (opus
Tania, LudhUna , D lbj for the privilege of building G u jrit town
Tanur, descendants of lonp-M, > ,f|ir Guig,lon, Kaitbal, Ludhiina, Hoshiar*
N4bha pur, Kapdnhala, Gurdaspur, G u jrit
Taoni, Arnbaia Vedar, Gurdaspur
Xas, Gujrat Wape, Karnal
Teru, Hazara
Thargali, Ludhiana
l
*
9 V
■ >
♦ *• *
—tr "S*f \
\
IIlit
H i : (S I .
522© * Appendices. ^
APPENDIXE.
Some of tbe 84 jota of the Kaltibansi Jhiwars of Gurgaon, Boria KanthiVAIa by caste.
Kakralia Babronat
? Antal or Chanwar Khotoria Baironat
Baironat Khontel
Balanot Kurdet
Bamnawat Lamcharta
Bargajar ^ aJ'a,
Chauhan Nohal
Dogeta PanwAl
Handia Phalana
Kataria Shakkarwal
Unta Sdna
«fc
Jbxwar gots in Karnil.
Antal J.h°ka’ Kalan

Badran Kalian
Baison Kangar
Banhata (Barahia) “ “ Km
Bbatiira, Bhatti Jf“ B.ar
Brahia
SSL £S
Dhoncbak ““
Radhan (Rahdin)
h “S.
Inin
s"
Tainan
TindmAn (Tuar)
JAgkn Tunic
■Go$*x
I© <3L
Appendices. 523
APPENDIXF.
JDLAHA GOMT.
Tlio following are theMuhammadan9 0 (5 in Jind :—
Badgujar
Baisal The Jangla Muhammadangots in Nabha are :—
Bald’ich Balinich
Barmf K4si The Para Muhammadan gots in
Bhikar Bbattf Nfvbhaare:—
Bhokha Chanhan Chholii
HAthi ChhariwAl Chhurii
Jdgno Dhddha Chhutdi
Jdpu Dhiina Dhur
Jdyo Dhunie ? v Kanjan
KAlak Jamit Laksir
Kamil Kahin Ldi
Petpfire Kanchhar, Khinchaf inJind Mid
Punwar Katara, -yA, inJind Parchia
Saddhii Lahnu, L<5nuinJind Sehike
Sahdio MidhAr
SArad Moth Mai
Saroya Hadh, Rad inJind
Sinhmar Samb
SispAl SardpAl, ?SaropAl inJind
Sdhal SardvainJind
T(5hdi Sindhd
Tir Sina Mai
UchAn
The following are the gots in Kapurthala

f Aklir Mohli
Alei Mini
BipAl Mira
Bhular Nadi
DatiA Nandi
Digal Margat
Dio Pandan
’ Dirar Parat
Dhadlo Patti
Dudar RadhAwa
Gil Rilial
Jaimal Radji
Jhat Hawaii
KAdar Sahmal
Kaitu Saigal,Sahkal
Kdrf Satta
Kurdh Sindhu
Mad Sddal
Marinin SJdi
f
.n
lS l .
o •
• II
524 « A ppen d tiet.
a p p e n d ix g .
kambohs. b a w a n g o t a.
( 1) Barrar (87) Pandliu

(2) Thind (88)
(3) AbdUl (|9) Jatmal
K hl S S -
$E ® K"
g> K S S
>q( ? 3 ; an (35) Lai
iLmio
(10) Hande
(36) Channa
' viandhe
(11) Matte (27) Nandde
(12) Ratan Pal ^ Surme
III] 40) Galbn
(41) Taklie
6) jfe l V Same
S , " ' J *h® H (4 3 ) Narntan
(18) Mahrok (**> ^ ay?k
(4 5 ) Manesi
20 Trii d
(21) .lAliani
(4 0) ?andi
j g j JJ«*
(22) Jag _. . (49) Totie
{IS
)(26)
25 Dr^“
aaro (5°)1)C
(5 Ch
hUak
tarlh
NSgbpUl (52) PathSn
The gots of the Chaurdtf gold Kamboha are
«>“ » 8! S C
S' 6.S.
©
vv
/• i• f V
1f ,
\ :
I
:■ , „ ■ (m .
Appendices.
APPENDIXH.
The 22 Kanet k h e ls in Kotfiha.
Bady&li Khauli
Ban 111
Bhadfil “ h
Bhanural
PUnKmi UaUu
nbi r ?? Math
Phatr&l
n tm h il R ajina
a s • , » “
Khanori 1 Tolml ___________
* Said to be originally Brahmans who ‘ degenerated’ into R ij puts All the Rajput
degenerated into Kanets by adopting J c a r e v m . r . N. VJ. 1., § <J *
»*
*U• *
\ \ ' W
4
' G
c%X 1
* ■ r\
|B . <SL
526 A p p en d ices. ,
APPENDIXI.
KUMHAR COTS.
The Hindu Mahr jots ore reported to be as follows :—
Ahitan, Jfnd. C/. Aitan in Gurdaspur KumbharwAl, Jind
Atoi, Jmd MAhAn, jmd
Badlifi, Sirmiir (from'BAdli near Delhi) NokhAl. Jind : Lahoro*
Baiun, MAler Kotla PAndi, Jfnd
BarAl, Jmd Pinsia, Jfnd
Bargoti, Jfnd Ratnia, Jind, MAIer Kotla
BargunA, Jind Kokne, Jfnd
BawAnt'wAl, Jind SainmAr, Maler Kotla
BharAI, Jind Saugroha, Jfnd : Lahoro*
Bhopal, Jfnd - SirdnvAl Jind
ChAolf, Jind Sarohi, Sirmiir.
Charak, Jfnd Sarsuta, MAler Kotla
ClihalgAnia, Jfnd ShermAr, Sinm:r
Ohohd, Jfnd SiuhmAr, Jfnd
DAI, Jfnd . Sohal, Maler Kotla, Jind
DharAn. Jind Sokhal, Jind, Maler Kotla, Lahore* (=drier)
Dirath. Jin d SnkhlAn, Jind
DoriwAl, Jind Bulgania, Maler Kotla
Ghnen, Jind SunAre, Jind
Gollutn, Jind SunAmre, Sirmnr (from SunAml
JalandhrA, Jin d Tania, Jin d .
Jhoke, Jind TAnk, Jfnd
KaraprAl, Jind Tilo PhiAr, Jind
Kattn, Jind Turkiwal, Jfnd
Kelia, Jind, Kilia, Lahore* ,
The Hindu Gola yots are said to he 180,000 in number and to include : —
Badlia, Rohtak Jalandhra,* Lahoro
Badmunda, Lahore Jhajhari, Rohtak
BaihonwAl, Lahoro KargwAl, Lahore
BairwAl, Gurgaon Kariviwal, Gurgaon
BarawAl, Gurgaon. Kasena, Gurgaon
Bariwal, Rohtak. Khadilia, Rohtak
Bedwal, Gurgaon . Kharolia, Rohtak
Bhadarpuria, Gurgaon Khataolia, Gurgaon
Bliagauria, Lahore * MAloria, Rohtak
Bliandoria, Gurgaon Mnmoria, Gurgaon
? Bharatpuria, Rohtak MAroria, Rohtak
BbatiwAl, Lahore Marwal, Gurgaon
Bhekolia, Gurgaon ' PhArwA, Gurgaon
Bisaria, Gurgaon Sakharlia, Gurgaon, Sukhralia, I.ahoro
Danwaria, Gurgaon'' Sakwalia, Gurgaon
Dhalwaria, Gurgaon Satw.msia, Gurgaon
Dhunglmn, Gurgaon Thangria, Gurgaon
Dhmmwal, Gurgaon TajAria, Rohtak
Dhiminal, Gurgaon ? Tainanwal, Gurgnon
Haibaria, Gurgaon Tesia, Gurgaon
Jadalia, Gurgaon Tharharia, Gnrgaon
Jajoria, Gnrgaon I Tohaniwal, Gurgaon
1. MArw&rf. Of these the BAgrf or MArvrAri havo the following yots in Jind :—
BAbalia KaroriwAl
BainiwAl KathelwAl
BhdrfwAl PnriBfA
DadarwAl SanghalhfA.
Gaurf SAnthfSn
G basolia Sokhal
Itang Sfindin
—— ‘ respected ’ lit, ‘ haring hair on the nose,’ Pers. mit Ul.
Xa\ê‘e<W\
,4 / ' ~''S\
W . §L
Appendices. 52V
APPENDIX I —continued.
In Sinlkot District the Best have tho following gots : —
Ahitan. Kakialia
Bajhotra Keon
Barial Kir
Bhikhkhan Lole ?
Chunkotra Salotra
Jarabo Satti
Jawala Tarphiar
Jojla
The Dost gots or sections in Gurdaspur and Gujrdt are :—
Ahitan, Gurddspur, Sidlkol Jlianjotri, Gurdaspur
Ajra, Gurdaspur Mai'yar, Gurddspur
Bharal; Qurdaspur Mangotri Gurddspur
Dab, Gurdaspur Pnnsotri=Tnrkotri, Gurddspur
Dagoria, Gurddspur Suidrn, Gurdaspur
Dol, Gurddspur Tak, * Gurdiispur
ilalbal, *Gurddspur Tarkotri, Gurddspur, cf. Pansotri,
III Kapdrthala and Amritsar tho Malir-Golo classification apponrs to bo unknown and
the Hindu Kumhdr gots are : -
Aku, Kapurthala Jhalli, Kapurthala
Athiiu, „ John „
Baipdl, „ Kharl, Amritsar
Balpnn, Amritsar Lehar, „
Bhopdl, ? Loloh, Kapiirthala
Chirimar, Kapurthala Malli, Kapurthala and Amritsar
Deo, Amritsar Raindi, Amritsar
Dlirb, Kapurthala Sangar, „
Dol, „ Singu, „
Gore, ,, Sokhal, Kapurthala and Amritsar
Talwandf, Kapurthala only.
The Muhammadan Desi gots or sections in Jind and Maler Kotla are
Agroia, Jfnd Kanddlia, Jind
Dhathrat, „ Kopilia. „
Dopdlia, „ M&hfwdl, „
Gharelia, „ MiwdL
Hansfwal „ Nagauri „
Jalhdn ,, Od, ,,
Janaulia, Maler Kotla Itohtaki, „
■Jdtu, Jind Stiughwan, „
Kanania, „ Sarao, Miller Kotla
Tho Mullani sections in Niibha, Jind and Mdler Kotla are :—
Ahitan, Maler Kotla Hatthi, Niibha (—obetinato)
Alinian „ ,, cf. lnhian in Amritsar .Ihajrdl, Jind
Baltin, ., , | Jhujhrai, Amritsar
Bliatdrd, Ndbha Khaiub, Jind, Khumb, Amvilsar
Chaolii. Mulct Kotla Kuojar, Mdler Kotla
Ch .und, ,i also in Amritsar, Nakwdl, *Mdkr Kotla
Chand in Niibha Matkan, Niibha
Ohor, Jind bang, f Mdler Kotla
Gltodd, Jind Kokhal,
Gfatten, Miilcr Kotla, also in Amritsar Run, J „
Ghumntan, Ndbha Taggaa', „
* Ndkwdl, 1respected' lit.' having hair on tho uoao,' I'ors, ndk bit
t Sang, a spear, or mimicry.
'{ Run, insensible ?
ff
/ fy
■G
—cw\
-<v\ i
m 528
' • Appendices.
- <§l
APPENDIXI—concluded.
The Muhammadan Kumhir sections in Amritsar and in Kapurtbala are
Ag Phdndi
Bashuri Raidi
Bholdwf Sambalu
Chauhan Sandar
Dal Sangar
Dol Singu
? Hamadpal Sohai
Jaur Sul
Kund Talepial
r flSi,;a Thot, and in Kapurthala
Loi Tondlii
M igar
besides those already specified.
The Muhammadan DeBi sections in Siilkot and Gujr.it are
Ahitan, Siilkot Rakkar, Sialkot
Bhambar, Gujrit *r’C,ujrat
Bhatti,* »> iv ”
Dal, Siilkot >*
Dol, Gujrat mu01?wi ”
Janjui, Thuthral, „
Khera, Siilkot Vailu, „
Lole, „
The Muhammadan Panjibi sections in Gurdaspur are
Akku Kohawa
Baiun Kumbk
Chandal ,
? Ghartil Raj Rah
Gohatar.J « a?13M
Lahitan.J Sul
Kanan Sun
Khlwa
The Muhammadan Kumhar sections in Shahpur, Multan, Dera Gbizi Khan and Mianwill
are:— ,
Blhlondi) ..• ,, ., . , Lachhoria, Miinwati (eponymous), and
Chola 1 Mlanwah’ 3ald to be ep0Dym° Dera Ghizi Khan
Dabwand, Shahpur ^ bilar’ Mtllto
Dal, Miinwali, eponymous MUInnhans
Dharog, Isi Khel Modei Khel, Is4 p e l
Gane Khol, Isa Khel Raj rah, Isa Khel
Ihtian, Multin Sangroha,§
PKai-Kalai, Multan; Kaile, Isa. Khel. Sipal, Dera Ghazi Khan.
Katra, Shahpur Sithu, Multin, Sathu, Isa Khol
Kubbdr Shahpur Sokul, Isa Khel
Villhu, .,*§
* The Bhattl are said to bo so called because they were Icumlns of the Bhattl land holders :
the Sattf were kamiiu of the Satti land-holders: and so with all the othor sections in Gujrit.
t From Shorkot.
i Said to be also called Malir.
§ From Sangrasi in Buhiwalpur ; but cf. Sangar Sangrasi again is said to dorivo its name
from Sangroha, an ancient mound in the Oholistan, fortified by the Nawabs of Bahawalpur.
In Peshiiwar there are said to be two groups—Channa and Kathra.
tit)! •• <SL
v o
Appendices. ^29
APPENDIXJ.
SIAL CLANS IN JHANQ.
1 BharwAnA 20. KamianA 30. JalAl KhanAnS
2 m m 21. KhAnuanA 40. L aliani
3 SadhAnA 22. MighiAni 41. MachhianS
4 . AlikhAnA 23. MAhni 42. MalkAnA
5. BhojoanA 21. Mirali 43. MirjanS_
fi AliAnA 25. SAhjhar 44. Udlioaua
i KauriAnA 20. SasranA 45. PatoAnA
8. SaliAnA 27. TaharAni 46. Rajbana
0 SareAni 28. BuslawA 4/. SanpAl
10- vjmrAnA 29. BhudoAna 48. Wijhlana,
U . ChiichkAnA 30. ChelA 49. |agiana_
12 DawAnA 31. Diraj 50. Bhojoana
13 DhidoAnA 32. DaulatAnA 51. ChinAnA
14. Gh.ighianA 33. Dhndhi 52. DAduinA
16. IlasuAnA 34. C.agrAna 63. DhalAna
10. JamiAnA 35. Khagga 54. DmgA_
17. JatiAnA 36. HandlanA 55. Dhamana
18. Kaluaua 37. HirAj 56. GhufthiinA
19. KirtuAnA 38. JabboAnA 57. JanjianA
© 1I f
V
' “
1(1<.t 'ft
’
• ;* . 1,1
\v i
m^-- • r5gg • * Appendices..
* ,§ l
APPENDIXK.
SUNAR OOTS.
The Mair g o is include :—
Ah-it fin irit Lahore Kachhiari, Kapurthala

Ah i Lahore ICandai, Kanda, Jind, Kapurthala, Lahore
Ajipal, NAbha : -mal, Kapurthala Karor, G ujrat Ferozepore
Alu, Gujrat K» P « * ala
Ashot, Ji'nd : -at, KapArthala Khorma, NAbha
Babbar, Jfnd, Lahore |hurmi, Gujrat, Jfnd
Babhar, Gujrat Jin d ' Lahore
Bachcha, Kapdrthala
Badra, Kapurthala K J ePa1' J l “d - t
5*e£‘ i ri“K : : ' u 4 K* '4,,h b X lK

S S fiS g r Kh& un™ .
Ilahrawal. Nabha '
B a lfa t'L ah o re Kancliwal -naul, Gujrfit, Kandivaddi, Lahore
Barare, Jin d KhorL G ujrat, Kapurthala
BaaAn Ltfhore ? Khu’ mi/Lall0re
Ber, Kapurthala, Jin d abore1

l h ramW S a jfn d L odharJind
i a D% n h a l 8 } - , a r Jind, Lahore
J h u n a , ’ Lahore Lah° r6
Bohr, G ujrat v T ^ G n ln tt
M ’S fa S iJin d
B uttar.’G u jrft and BunjAhi Jin d M a s a ^ a n ^ T ^ L a h o r e : -dn, Jfnd
Chalagni, GujrUt, -gen, Lahore M a f f i Ferozepore
^ Cu v a1r nrtriiiaK Maston. Kapurthala
Dasnur, J 'n d Nafiora, (Sujrit, -ia. Lahore

w lT r L ahire Nahl, G u jr.lt: N il, Lahore
Dhalla', G ujrat, Lahore, all Hindus N t o o r i^ J in d
D hariw il in Ferozepore Odar Jfnd
D h arina,G u jrat Paham, Jind
Dharna, Lahoie Pidri, Lahore
Dhuma, Gujrdt p
Dhuna, Lahore £,a j j l r. .
Ddr, Kapfirthala t -tl,i
Gogte, Kapurthala
s fc s r * s s a f i r
£ 5 5 ; Sh ore ® : ,SWn- Lahore
f a ' i & t m “ jin d

Jahha'r Jh an gi in Ferozepore 4 ia Fer0ZeP°re
Kachiyara ’ J
/v ^ v \ - * /n
p f ; • § l
Appendices. 5 31
APPENDIXK—
continued.
Saida, Kapdrthala Tauriwal, Lahore
Siri, GujrAt ThAkran, Ferozepore
Suchchu, Gujrat, Lahore Turiwal, Kapurlhala
Sunak, Lahore: Sunnak, Ferozepore Udera, Lahore
Sunk, GnjrAt: Sank, Kapurlhala Vichcha, Gujrat
Sur, GujrAt, Lahore, all Hindus : Jind, Vaid, Lahore
' Kapurthala Waddar, Gujrat
Susa, Lahore Wurar-Kokra, Lahore
The gots of the Tank Sunar group are given below
I Group Bahri.
(i) In Gujrat:— (ii) In Miinwili:—
1. Ajmal, Ajaimal, also in SiAlkot and Agasmohla, Akish- in Lahore
Ferozpore AzAti, Aj. or Ach- = Ohho-jati in Lahore
2. Gujar, Gijjar, in Sialkot Ahat, inSialkot andFerozepore
3. llachAr Bhobhal, Pops!
4. ? .Ihothra Darar, Do-.
5. Khich, also inSialkot. and Ferozepore Dhandi, l andi
G. Pajji KatAri-melia(s)s
7. Patru, Batru Gadi
3. Rambra .lhajunga, .lajungha, Janjoga in Lahore
8. Salgotri Kin
? Saraaial Mangheo
10. Samman, Rati
Teji Sami
1hothrc, also in Ferozepore
Raltre
In Lahore the Bahri include :—
A’hat Khich
Ajaimal (Ujai) Kokal
Gidar Patni
Gijar Salgotia
Hichar SamAnia
Katarmal 'Poju
Kann
Below the Bahri in Guj rat rank tho ChhozAti, which group comprises Ggots
Ajaimula Mehra
Dhindi \ Ala0 Bahn- apparently. Sanjogi
Kajji
Below the Bshri and Chhez&ti come the BunjAhi—nominally with 52 gets:—
(i) In GujrAt, etc. (ii) In MiAnwali
Aia*
AjAti in PesliAwar
Ast (NAbha)
Bagri
B :bal Bobal, also in Lahore,PeshAwar
Bahsi
Basahu Bhad
Bhagha in HoahiArpur
Bhamb
BhandrA
Bhola, also in Lahore Bhola, Bolahy
^~------------------------------- ---------------- ----------------

*NAoak-panthis by sect, , , , _ , ....
1Formerly followers of Shlih 6hams (? Tabriz) of Multan, tho Bolah have now lost raiin
in that saini, and for the last 15 years have followed the Jogis. Probably they were follow
• ers of the Agba Khin
. r’ " |.| . .i
111 lit
111
b^^~~—
632 • .. „
Appendices.
<sl
APPENDIXK—concluded.
(i) In GujrAt, etc.—enncld. (ii) In MiAnwali—concld
Changli* in Lahore Dadan
Daggn
Dalai, Nabha
Dangai in Peshawar
?Dami
Darberai in Peshawar
Deoki
Dhanna in Fesozepore
Dharna
Dhedi in PeshAwar
Dhir Dhir
Dongia
Gand
I Gadar
a
Giddar Gora
Gojani in Iloshiarpur
Gond in Peshawar
Itan in PeshAfrar Jagal
Jalila, Nibha
.Talwar
Jamli 'Ta«ra
Jhallan
Kakka, Kakki* in Lahore
Kukkal Kanot in HoshiArpur Ivokal
Kashri in IIoshiArpur Kan
KatArmar +
Lahura , Luddhart
Lugi in Peshawar Lukrn
Main Mang]d
MaDSa Mattu, Mittu in Lahore Marfwan, also in Nabha and Mianwau
Mehra* i i Lahore
Naki Mon
Ochi in Lahore Nichal
Padre GdIa
Pkolu in Iloshiarpur
Rfidks
Rangar, Rangor in Peshawar
? Raoke
Rausiya , ,
Rasln in Lahore
Rattan
Ratra in Lahore
Ratti _ ,
Rodki in Lahore
Padhan . ôca
Samrni in Lahore
Sandhnria -duria, in Lahore
Sandhari in PeshAwar
Shamsi in PeshAwar
Sidba (NAbha)
Sobal 0,
Sur in Ferozeporo Snsa
Tlianda — Panj-jAtiJ in Lahore
Trama* in Lahore
Udal
IJdorai
Viru in Lahore
Waid : also in PoshAwar
-___ ____ ______jj__ _______a—
" Notk—In Lahore only those marked* are expressly said to be BunjAhi: N. I. N. Q. II., 167.
None of tlie JToshifirpor 90is are expressly said to be BunjAhi.
4- Followers of the -logis, 1. <?., Shai?a l»y cult. .
+ In Lahore the Pai j-iMi are also said to include the BattJ, Bhopale, Botan and Sunak.

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TRIBES AND CASTES

Punjab and North-West Frontier Province♦

Punjab T ribes and Castes,

Government demand.” y ^ tlmreof a sum oquul to ono-lenth of the

sett lad Uicro fbo lower Indus who w ot

* nu in other ac. ouuts it ia implied that the Bahrupia is a 6ub i

SalimShAh. Mihr ShAh.

Hyporgamous group [ £ S S t o T } do not intermarry.

1. The oldest woman of the family does nnt *

in equal quantities, makes small circular-shaped loaves called pap arts

, T3- Tho third beremony is performed on the first Sunday of Hdr

i i h bntl\°r b°/f Ejnfga, tlie p.M./cib ceremony ia ob^-rvei within UKdnys

Kfingra it is w«nrted that a widow . and oannoresponse herbushand’iTcl, h ,•

HA r>i-ii j’ i ’ ^ t 3. found in SiAllmt. Claims descent from its etponym,

III ' <§L

some t m al Cattl!,ar? " i f ’^ e r e d nowadays (except perhaps in

x, fcnhn0l v T f f f J . Le r n i3 1mUch the same as that worn in

Ancient belief in Lahul.

un!lV;tr PPreS3 ®Ttirely< Tll0.e;arly roli8'ion of Ldhul is still known

Pachhoi was the only religion that existed^ i n L h 1,6 LunS‘

UOminally°HiridnB1C ‘a nominally Buddhism, but it is becoming

. 1 19 used as soon as the harvest has

lbe M iy4r N “ - but “ • M r a l i 9 * * * «

Valuable asi these measurements were it is perhaps to be regretted

1902?’ Pun>u6*^ CorUact.Metamcrphivn, JouraM ,

t fe S e X by Kamil Kh4nLaWi^a-in the 14th ccuturyT”

„ d to ioprese.it Ulbog would be gollm, in the ncxt j sil ' ,

Ldlbeg the son ot a Mughal woman who was barren unti1°T a C i S

produced Ulbsg: some on a reed Uarkaufr, whence sprang S n fa mn, • n° and

Thus popuhar mythology pclsistgBot only i„ distinguishing Bdlrnik

UI[iL Ocoo he attacked tho seven S i “ *bi,t jTe’o " ’ v” " ’ .*

* p. n. q.a TwK r ..................... .

feast. Accordingly Bdlmik was invited and when served by Draupadi

With the cult of Bdlmik is associated, round about Amritsar, that

Voided and° the w 2 g t J h Z l J \ y T Z , *7 1. T ^

The Ldlbegi thus appears to be identical with the Bdlmiki, though

(*( S m Lal Dasi. ’ 'S i ,

Tijara that I il 1 ,l 1 ‘ 11 vns r°Ported to Sahib Ilukm, Mughal governor of

another^ bu^'ho^remcllibered'L:fHHs andc^k^ .S?mc ?aid 0m »o*e

Various other miracles of tho < oceanic as puro as gold.

Jd & S ^ " '* ,W a “ J4t ° k n t'W W lta r a l) foupd in UontgoM M y and

l ' u “ p ' 10l“ " taS r‘Cultural) found in i u m t Bar.

h a u l l " " f Cl“ M M l t a a l ) t a n ! in Amritsar.

L al ^ US^ H° f MnhRmm^ n fa q ir 8 nll° ^tmoe when they go to bog in

in October. This is a special festival of the Lallis, who collect consider­

. n S S ’ t X t n T 8 " " " » ‘ h“ Hfiti, tho r fta t » »

(t( MFi W m o orders in Spiti.

the religion of Buddha vevived. There is something rather impres­

Langrial, a tribe (agricultural) classed as Kdjput which inhabits the whole

raadtlm who then hold the present L e g h d r ic o u .V P "l

L bhbae, cf. Baldhar.

front 5 ? " ,iKhW « * spread in '

(if ™)l Lilia. vfiT

* Lilia comprise ^ phages, Ulla Bhera oMJL^OW)toa27i72^—S--------

L obon, see under ChliAzang,

Lodi, a tribe of Pathdns to which belong many of the septs of fMitino-

* u UJrauwiilu Sett. R e p 1860.7, p, 6. “ '

M i. i . i li, C r j ; l i ™ ' i Chhfiaang take „•

UI[iL Ocoo he attacked tho seven S i “ bi,t jTe’o " ’ v” " ’ .

in October. This is a special festival of the Lallis, who collect consider

the religion of Buddha vevived. There is something rather impres