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Hari

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Origin

Hal'-Santan, a menial and scavenger caste of Bengal , .. Propel', which Dr. Wise identifies with the Bhuinmali and regards as "the remnant of a Hinduised aboriginal tribe which was driven into Bengal by the Aryans or the perseouting Muhammadans." This oonjecture is borne out by the physioal features of the caste, and by the fact that wherever we can trace the affinities of the menial castes we find them to have been largely recruited, if not entirely drawn, from the ranks of the aboriginal races.

Internal structure

The internal structure of the Hari caste throws no light upon its origin, as at the presen ay ere are no sec lons, an marnage is regulated solely by counting prohibited degrees. The sub-castes are the following :-Badt-bhagiya or Kaora-paik, Madhya¬bhagiya or MadhaukuJ, Khore or Khoriya, Siuli, Mihtar, Bangali, Maghaya, Karaiya, Purandwar. Of these, the Mihtar sub-caste alone are employed in removing night-soil; the Bara¬bhagiya serve as chaukidars, musicians, and palki-bearers; the Khore keep pigs; the Siuli tap date-palms for their juice; and the rest cultivate. Some authorities include Ghasi among the sub-castes of Hari, but I have preferred to treat them as a separate caste.

Marriages

Haris admit both infant and adult-marriage, but the former practice is deemed the more respectable, and all parents endeavour to get their daughters married before the age of puberty. Adult-marriage, however, still holds its ground, and sexual intercourse before marriage is said to be more or less tolerated. Their marriage ceremony presents some curious features, which seem to be survivals of non-Aryan usage. After the' bride-price has been settled and a lucky day fixed for the marriage, the parties meet in the bride's house. The bride and bridegroom are seated opposite to each other, each on the thigh of the father or nearest male relative of a full age. They theu change places, the bride sitting on the lap of the bride¬groom's father and the bridegroom on that of the bride's father.

This is repeated five times. After that the right hand little finger of the bridegroom's sister's husband is pricked, and a drop or two of blood allowed to fall on a few threads of jute, which are rolled up into a tiny pellet. 'l'his the bridegroom holds in his hand, while the bride attempts to snatch it u'om him. Her success in the attempt is deemed to be of good omen for the happiness of the marriage. Last of all, the bridegroom smears vermilion on the forehead of the bride. Polygamy is permitted, but is rarely resorted to in practice, as few Haris can afford to maintain more than one wife.

There seems to be no definite rule on the subject, and the caste inclines rather to the practice of the aboriginal races than to the more civilised restriction which allows a second wife to be taken only in the event of the first being barren. Some, however, favour this latter view, and hold that even if offspring fail, a man may in no case have more than three wives. A widow may marry again by the ceremony called churnawui or niMh, of which the binding portion is the exchange of garlands of flowers, but she is not permitted to marry her husband's younger brother. No reason is assigned for thus prohibiting an alliance which is usually regarded with special favour by the castes which permit widow-marriage. But it may represent an advance towards the entire abolition of widow¬marriage-a step which has already been taken by the Bhuinmali¬Haris of Eastern.. Bengal. Divorce is permitted with the sanction of the puncMyat of the caste. In some districts a leaf is torn in two to symbolise separation. Divorced wives may marry again by the nikdh form.

Religion

Although Haris profess to be Hindus and worship Kali and.other of the standard gods in a more or less meagre fashion, it seems probable that they have embraced Hinduism at a comparatively recent date. In Hughli, indeed, they employ Brahmans for religious and ceremonial puxposes, but these Brahmans are looked down upon by other members of the sacred order, and are generally regarded as only a little less degraded than Haris themselves. In other clistricts they have priests of their own caste, who bear the pretentious title of Pandit. The dead are usually burnt, and the ashes thrown into the nearest river. A pig is sacrificed on the tenth day after death to appease the spirit of the departed, the flesh being eaten by the relatives. On this occasion the nephew (sister's son) of the deceased person officiates as priest.

Social states and occupation

Their social rank is of the lowest. No one will eat with a Hari or take water from his hands, and members of the caste are not permitted to enter e coux ¬ yard of the great temples_ Some of them hold land as occupancy or non-occupancy raiyats, and many find employment as agricultuxal day-labouxers. Tapping date-trees, making bamboo combs, playing musical instruments at weddings and festivals, carrying palanquins, serving as syces, and scavenging, are among their characteristic occupations j but the removal of night¬soil is oonfined to the Mihtar sub-caste. Their women often aot as midwives. They are troubled by few scruples regarcling diet. Fowls, pork, field-rats, scaly or scaleless fish, and the leavings of other castes, are freely eaten j while in districts where the aboriginal races are numerOUA, Haris will even indulge in beef. Their partiality for strong drink is notorious.

The following statement shows the number and distribution of the Bari caste in 1872 and 1881 ;¬

Hari

Or Bangali, a sub-caste of Doms in Behar who are probably immigrants from Bengal.