Agaria

Revision as of 13:29, 8 February 2014

From The Tribes And Caste Of The Central Provinces Of India

By R. V. Russell

Of The Indian Civil Service

Superintendent Of Ethnography, Central Provinces

Assisted By

Rai Bahadur Hlra Lal

Extra Assistant Commissioner

Macmillan And Co., Limited, London, 1916.

NOTE: The 'Central Provinces' have been renamed Madhya Pradesh.

A small Dravidian caste, who arc an offshoot of the Gond tribe. The Agarias have adopted the profession of iron-smelting and form a separate caste. They numbered 9500 persons in 191 i and live on the Maikal range in the Mandla, Raipur and Bilaspur Districts, The name probably signifies a worker with d^- or fire. An Agaria subcaste of Lohars also exists, many of whom are quite probably Gonds, but they are not included in the regular caste. Similar Dravidian castes of Agarias are to be found in Mirzapur and Bengal. The Agarias are quite distinct from the Agharia cultivating caste of the Uriya country. The Raipur Agarias still intermarry with the Rawanbansi Gonds of the District. The Agarias think that their caste has existed from the beginning of the world, and that the first Agaria made the ploughshare with which the first bullocks furrowed the primeval soil. The caste has two endogamous divisions, the Patharia and the Khuntia /\garias. The Patharias place a stone on the mouth of the bellows to fix them in the ground for smelting, while the Khuntias use a peg. The two subcastes do not even take water from one another. Their exogamous sections have generally the same names as those of the Gonds, as Sonwani, Dhurua, Tekam, Markam, Uika, Purtai, Marai, and others. A few names of Hindi origin are also found, as Ahindwar, Ranchirai and Rathoria, which show that some Hindus have probably been amalgamated with the caste. Ahindwar or Aindwar and Ranchirai mean a fish and a bird respectively in Hindi, while Rathoria is a gotra both of Rajputs and Telis. The Gond names are probably also those of animals, plants or other objects, but their meaning has now generally been 1 This article is compiled from of Bilaspur, and Kanhya Lai, clerk in papers by Mr. Mir Padshah, Tahsildar the Gazetteer office.

forgotten. Tekam or ieka is a teak tree. Sonwani is a sept found among several of the Dravidian tribes, and the lower Hindu castes. A person of the Sonwani sept is always chosen to perform the ceremony of purification and readmis- sion into caste of persons temporarily excommunicated. His duty often consists in pouring on such a person a little water in which gold has been placed to make it holy, and hence the name is considered to mean Sonapani or gold- water. The Agarias do not know the meanings of their section names and therefore have no totemistic observances. But they consider that all persons belonging to one gotra are descended from a common ancestor, and marriage within the gotra is therefore prohibited. As among the Gonds, first cousins are allowed to marry. 2. Mar- Marriage is usually adult. When the father of a boy riage. wishes to arrange a marriage he sends emissaries to the father of the girl. They open the proceedings by saying, ' So-and-so has come to partake of your stale food.' ^ If the father of the girl approves he gives his consent by saying, ' He has come on foot, I receive him on my head.' The boy's father then repairs to the girl's house, where he is respectfully received and his feet are washed. He is then asked to take a drink of plain water, which is a humble method of offering him a meal. After this, presents for the girl are sent by a party accompanied by tomtom players, and a date is fixed for the marriage, which, contrary to the usual Hindu rule, may take place in the rains. The reason is perhaps because iron-smelting is not carried on during the rains and the Agarias therefore have no work to do. A i&w days before the wedding the bride-price is paid, which consists of 5 seers each of ui'ad and til and a sum of Rs. 4 to Rs. i 2. The marriage is held on any Monday, Tuesday or Friday, no further trouble being taken to select an auspicious day. In order that they may not forget the date fixed, the fathers of the parties each take a piece of thread in which they tie a knot for every day intervening between the date when the marriage day is settled and the day itself, and they then untie one knot for every day. Previous to the marriage all the village gods are propitiated by being anointed with oil 1 BCisi or rice boiled in water the previous day. II MARRIAGE 5 by the Baiga or village priest. The first clod of earth for the ovens is also dug by the Baiga, and received in her cloth by the bride's mother as a mark of respect. The usual procedure is adopted in the marriage. After the bride- groom's arrival his teeth are cleaned with tooth-sticks, and the bride's sister tries to push sdj leaves into his mouth, a proceeding which he prevents by holding his fan in front of his face. For doing this the girl is given a small present. A paili^ measure of rice is filled alternately by the bride and bridegroom twelve times, the other upsetting it each time after it is filled. At the marriage feast, in addition to rice and pulse, mutton curry and cakes of urad pulse fried in oil are provided. Urad is held in great respect, and is always given as a food at ceremonial feasts and to honoured guests. The greater part of the marriage ceremony is performed a second time at the bridegroom's house. Finally, the decorations of the marriage-shed and the palm- leaf crowns of the bride and bridegroom are thrown into a tank. The bride and bridegroom go into the water, and each in turn hides a jar under water, which the other must find. They then bathe, change their clothes, and go back to the bridegroom's house, the bride carrying the jar filled with water on her head. The boy is furnished with a bow and arrows and has to shoot at a stuffed deer over the girl's shoulder. After each shot she gives him a little sugar, and if he does not hit the deer in three shots he must pay 4 annas to the sazvdsa or page. After the marriage the bridegroom does not visit his wife for a month in order to ascertain whether she is already pregnant. They then live together. The marriage expenses usually amount to Rs. i 5 for the bridegroom's father and Rs. 40 for the bride's father. Sometimes the bridegroom serves his father-in-law for his wife, and he is then not required to pay anything for the marriage, the period of service being three years. If the couple anticipate the ceremony, however, they must leave the house, and then are recalled by the bride's parents, and readmitted into caste on giving a feast, which is in lieu of the marriage ceremony. If they do not comply with the first summons of the parents, the latter finally sever connec- ' A measure containing about 2^ lbs. of grain. AGARTA tion with them. Widow marriage is freely permitted, and the widow is expected to marry her late husband's younger brother, especially if he is a bachelor. If she marries another man with his consent, the new husband gives him a turban and shoulder-cloth. The children by the first husband are made over to his relatives if there are any. Divorce is permitted for adultery or extravagance or ill-treatment by either party. A divorced wife can marry again, but if she absconds with another man without being divorced the latter has to pay Rs. 1 2 to the husband. When a woman becomes pregnant for the first time, her mother goes to her taking a new cloth and cakes and a preparation of milk, which is looked on as a luxurious food, and which, it is supposed, will strengthen the child in the womb. After birth the mother is impure for five days. The dead are usually burnt, but children under six whose ears have not been pierced, and persons dying a violent death or from cholera or smallpox are buried. When the principal man of the family dies, the caste-fellows at the mourning feast tie a cloth round the head of his successor to show that they acknowledge his new position. They offer water to the dead in the month of Kunwar (September- October). They have a vague belief in a supreme God but do not pay much attention to him. Their family god is Dulha Deo, to whom they offer goats, fowls, cocoanuts and cakes. In the forest tracts they also worship Bura Deo, the chief god of the Gonds. The deity who presides over their profession is Loha-Sur, the Iron demon, who is supposed to live in the smelting-kilns, and to whom they offer a black hen. Formerly, it is said, they were accustomed to offer a black cow. They worship their smelting implements on the day of Dasahra and during Phagun, and offer fowls to them. They have little faith in medicine, and in cases of sickness requisition the aid of the village sorcerer, who ascertains what deity is displeased with them by moving grain to and fro in a winnowing-fan and naming the village gods in turn. He goes on repeating the names until his hand slackens or stops at some name, and the offended god is thus indicated. He is then sum- moned and enters into the body of one of the persons present. II OCCUPA TION 7 and explains his reason for being offended with the sick person, as that he has passed by the god's shrine without taking off his shoes, or omitted to make the triennial offering of a fowl or the like. Atonement is then promised and the offering made, while the sick person on recovery notes the deity in question as one of a vindictive temper, whose worship must on no account be neglected. The Agarias say that they do not admit outsiders into the caste, but Gonds, Kawars and Ahirs are occasionally allowed to enter it. They refuse to eat monkeys, jackals, crocodiles, lizards, beef and the leavings of others. They eat pork and fowls and drink liquor copiously. They take food from the higher castes and from Gonds and Baigas. Only Bahelias and otlicr impure castes will take food from them. Temporary excom- munication from caste is imposed for conviction of a criminal offence, getting maggots in a wound, and killing a cow, a dog or a cat. Permanent excommunication is imposed for adultery or eating with a very low caste. Readmission to caste after temporary exclusion entails a feast, but if the offender is very poor he simply gives a little liquor or even water. The Agarias are usually sunk in poverty, and their personal belongings are of the scantiest description, consisting of a waist-cloth, and perhaps another wisp of cloth for the head, a brass lota or cup and a few earthen vessels. Their women dress like Gond women, and have a few pewter ornaments. They are profusely tattooed with representations of flowers, scorpions and other objects. This is done merely for ornament. The caste still follow their traditional occupation of iron- s- Occupa- smelting and also make a few agricultural implements. They get their ore from the Maikal range, selecting stones of a dark reddish colour. They mix i6 lbs. of ore with 15 lbs. of charcoal in the furnace, the blast being produced by a pair of bellows worked by the feet and conveyed to the furnace through bamboo tubes ; it is kept up steadily for four hours. The clay coating of the kiln is then broken down and the ball of molten slag and charcoal is taken out and hammered, and about 3 lbs. of good iron are obtained. With this they make ploughshares, mattocks, axes and sickles. They also move about from village to village with an anvil, a hammer tion. 8 AGHARIA part and tongs, and building a small furnace under a tree, make and repair iron implements for the villagers. I. Origin. Ag'hapia ^ (a corruption of Agaria, meaning one who came from Agra).—A cultivating caste belonging to the Sambalpur District^ and adjoining States. They number 27,000 persons in the Raigarh and Sarangarh States and Bilaspur District of the Central Provinces, and are found also in some of the Chota Nagpur States transferred from Bengal. According to the traditions of the Agharias their forefathers were Rajputs who lived near Agra. They were accustomed to salute the king of Delhi with one hand only and without bending the head. The king after suffering this for a long time determined to punish them for their contumacy, and summoned all the Agharias to appear before him. At the door through which they were to pass to his presence he fixed a sword at the height of a man's neck. The haughty Agharias came to the door, holding their heads high and not seeing the sword, and as a natural consequence they were all decapitated as they passed through. But there was one Agharia who had heard about the fixing of the sword and who thought it better to stay at home, saying that he had some ceremony to perform. When the king heard that there was one Agharia who had not passed through the door, he sent again, commanding him to come. The Agharia did not wish to go but felt it impossible to decline. He therefore sent for a Chamar of his village and besought him to go instead, saying that he would become a Rajput in his death and that he would ever be held in remembrance by the Agharia's descendants. The Chamar consented to sacrifice himself for his master, and going before the king was be- headed at the door. But the Agharia fled south, taking his whole village with him, and came to Chhattisgarh, where each of the families in the village founded a clan of the Agharia caste. And in memory of this, whenever an Agharia makes a libation to his ancestors, he first pours a little water on the ground in honour of the dead Chamar. According to ' This article is mainly compiled Mnster of the Raigarh English School, from papers by the late Mr. Baikunth and Kanhya Lai, clerk in the Gazetteer Nath Pujari, Extra Assistant Com- office. missioner, Sambalpur; Sitaram, Head '^ Now transferred to Bengal. II SUBDIVISIONS 9 another version of the story three brothers of different families escaped and first went to Orissa, where they asked the Gaj[)ati king to employ them as soldiers. The kin<^ caused two sheaths of swords to be placed before them, and telling them that one contained a sword and the other a bullock-goad, asked them to select one and by their choice to determine whether they would be soldiers or husbandmen. From one sheath a haft of gold projected and from the other one of silver. The Agharias pulled out the golden haft and found that they had chosen the goad. The point of the golden and silver handles is obvious, and the story is of some interest for the distant resemblance which it bears to the choice of the caskets in The Merchant of Venice. Condemned, as they considered, to drive the plough, the Agharias took off their sacred threads, which they could no longer wear, and gave them to the youngest member of the caste, saying that he should keep them and be their Bhat, and they would support him with contributions of a tenth of the produce of their fields. He assented, and his descendants are the genealogists of the Agharias and are termed Dashanshi. The Agharias claim to be Somvansi Rajputs, a claim which Colonel Dalton says their appearance favours. " Tall, well-made, with high Aryan features and tawny complexions, they look like Rajputs, though they are more industrious and intelligent than the generality of the fighting tribe." ^ Owing to the fact that with the transfer of the Sambalpur 2. Sub- District, a considerable portion of the Agharias have ceased to be residents of the Central Provinces, it is unnecessary to give the details of their caste organisation at length. They have two subdivisions, the Bad or superior Agharias and the Chhote, Sarolia or Sarwaria, the inferior or mixed Agharias. The latter are a cross between an Agharia and a Gaur (Ahir) woman. The Bad Agharias will not eat with or even take water from the others. Further local sub- divisions are now in course of formation, as the Ratanpuria, Phuljharia and Raigarhia or those living round Ratanpur, Phuljhar and Raigarh. The caste is said to have 84 gotras or exogamous sections, of which 60 bear the title of Patel, 18 that of Naik, and 6 of Chaudhri. The section names ' Daltou's EtJiiiolog}' of Bengal, p. 322. divisions. lo ACHARTA part are very mixed, some being those of eponymous Brahman gotyas, as Sandilya, Kaushik and Bharadwaj ; others those of Rajput septs, as Karchhul ; while others are the names of animals and plants, as Barah (pig), Baram (the pipal tree), Nag (cobra), Kachhapa (tortoise), and a number of other local terms the meaning of which has been forgotten. Each of these sections, however, uses a different mark for brand- ing cows, which it is the religious duty of an Agharia to rear, and though the marks now convey no meaning, they were probably originally the representations of material objects. In the case of names whose meaning is understood, traces of totemism survive in the respect paid to the animal or plant by members of the sept which bears its name. This analysis of the structure of the caste shows that it was a very mixed one. Originally consisting perhaps of a nucleus of immigrant Rajputs, the offspring of connections with inferior classes have been assimilated ; while the story already quoted is probably intended to signify, after the usual Brahmanical fashion, that the pedigree of the Agharias at some period included a Chamar. Marriage within the exogamous section and also with first cousins is forbidden, though in some places the union of a sister's son with a brother's daughter is permitted. Child marriage is usual, and censure visits a man who allows an unmarried daughter to arrive at adolescence. The bride- groom should always be older than the bride, at any rate by a day. When a betrothal is arranged some ornaments and a cloth bearing the szuastik or lucky mark are sent to the girl. Marriages are always celebrated during the months of Magh and Phagun, and they are held only once in five or six years, when all children whose matches can be arranged for are married off. This custom is economical, as it saves expenditure on marriage feasts. Colonel Dalton also states that the Agharias always employ Hindustani Brahmans for their ceremonies, and as very few of these are available, they make circuits over large areas, and conduct all the weddings of a locality at the same period. Before the marriage a kid is sacrificed at the bride's house to celebrate the removal of her status of maidenhood. When the bridegroom arrives at the bride's house he touches with his dagger the

string of mango-lcavcs suspended from the marriage-shed and presents a rupee and a hundred betel-leaves to the bride's saivdsin or attendant. Next day the bridegroom's father sends a present of a bracelet and seven small earthen cups to the bride. She is seated in the open, and seven women hold the cups over her head one above the other. Water is then poured from above from one cup into the other, each being filled in turn and the whole finally falling on the bride's head. This probably symbolises the fertilising action of rain. The bride is then bathed and carried in a basket seven times round the marriage-post, after which she is seated in a chair and seven women place their heads together round her while a male relative winds a thread seven times round the heads of the women. The meaning of this ceremony is obscure. The bridegroom makes his appearance alone and is seated with the bride, both being dressed in clothes coloured yellow with turmeric. The bridegroom's party follows, and the feet of the couple are washed with milk. The bride's brother embraces the bridegroom and changes cloths with him. Water is poured over the hands of the couple, the girl's forehead is daubed with vermilion, and a red silk cloth is presented to her and the couple go round the marriage-post. The bride is taken for four days to the husband's house and then returns, and is again sent with the usual gauna ceremony, when she is fit for conjugal relations. No price is usually paid for the bride, and each party spends about Rs. lOO on the marriage ceremony. Polygamy and widow marriage are generally allowed, the widow being disposed of by her parents. The ceremony at the marriage of a widow consists in putting vermilion on the parting of her hair and bangles on her wrists. Divorce is. allowed on pain of a fine of Rs. 50 if the divorce is sought by the husband, and of Rs. 25 if the wife asks for it. In some localities divorce and also polygamy are said to be forbidden, and in such cases a woman who commits adultery is finally expelled from the caste, and a funeral feast is given to sym- bolise her death. The family god of the Agharias is Dulha Deo, who exists 4- Reii- 1 111 /->. ITT .'I ,1 gious andm every household. On the Haraiti day or the commence- ^^^^^^ ment of the agricultural year they worship the implements customs.

of cultivation, and at Dasahra the sword if they have one. They have a great reverence for cows and feed them sump- tuously at festivals. Every Agharia has a giwu or spiritual guide who whispers the mantra or sacred verse into his ear and is occasionally consulted. The dead are usually burnt, but children and persons dying of cholera or smallpox are buried, males being placed on the pyre or in the grave on their faces and females on their backs, with the feet pointing to the south. On the third day the ashes are thrown into a river and the bones of each part of the body are collected and placed under the pipal tree, while a pot is slung over them, through which water trickles continually for a week, and a lighted lamp, cooked food, a leaf-cup and a tooth-stick are placed beside them daily for the use of the deceased during the same period. Mourning ends on the tenth day, and the usual purification ceremonies are then performed. Children are mourned for a shorter period. Well -to -do members of the caste feed a Brahman daily for a year after a death, believing that food so given passes to the spirit of the deceased. On the anniversary of the death the caste- fellows are feasted, and after that the deceased becomes a purkha or ancestor and participates in devotions paid at the shrddhh ceremony. When the head of a joint family dies, his successor is given a turban and betel-leaves, and his forehead is marked by the priest and other relations with sandalwood. After a birth the mother is impure for twenty- one days. A feast is given on the twelfth day, and sometimes the child is named then, but often children are not named until they are six years old. The names of men usually end in Ram, Ndth or Singh, and those of women in Kunwa^-. Women do not name their husbands, their elderly relations, nor the sons of their husband's eldest brother. A man does not name his wife, as he thinks that to do so would tend to shorten his life in accordance with the Sanskrit saying, ' He who is desirous of long life should not name himself, his guru, a miser, his eldest son, or his wife.' The Agharias do not admit outsiders into the caste. They will not take cooked food from any caste, and water only from a Gaur or Rawat. They refuse to take water from an Uriya Brahman, probably in retaliation for the refusal of Uriya Brahmans to accept II Acr/ORr 13 water from an Ajrharfa, thoui;h taking it from a Kolta. Both the Uriya Brahmans and Agharias are of somewhat doubtful origin, and both are therefore probably the more concerned to maintain the social position to which they lay claim. But Kewats, Rawats, Telis and other castes eat cooked food from Agharias, and the caste therefore is admitted to a fairly high rank in the Uriya country. The Agharias do not drink liquor or eat any food which a Rajput would refuse. As cultivators they are considered to be proficient. In 5. Occupa- the census of 1901 nearly a quarter of the whole caste were °"' shown as malguzars or village proprietors and lessees. They wear a coarse cloth of homespun yarn which they get woven for them by Gandas ; probably in consequence of this the Agharias do not consider the touch of the Ganda to pollute them, as other castes do. They will not grow turmeric, onions, garlic, i-<a:;^-hemp or tomatoes, nor will they rear tasar silk-cocoons. Colonel Dalton says that their women do no out- door work, and this is true in the Central Provinces as regards the better classes, but poor women work in the fields.