Book IV

., chap. lxxv., quoted in Lane's Modern Egyptians, p. 347.

[294] Lane, Modern Egyptians, p. 348.

[295] Eastern India, iii. p. 163.

[296] Sir G. Watt's Commercial Products of India, s.v. Nicotiana.

[297] Ind. Ant., January 1911, p. 39.

[298] Tobacco is no doubt a derivative from some American word, and Platts derives the Hindi tanbaku or tambaku from tobacco. The fact that tanbaku is also Persian for tobacco militates against the Sanskrit derivation suggested by Mr. Ganpat Rai and others, and tends to demonstrate its American importation.

[299] This article is based on papers drawn up by Mr. Hira Lal, Extra Assistant Commissioner, Pyare Lal Misra, Ethnographic Clerk, and a very full account of the tribe by Mr. Ganpati Giri, Manager of Bindranawagarh, which has furnished the greater part of the article, especially the paragraphs on birth, religion and social customs.

[300] Jungle Life in India, p. 588.

[301] Criminal Tribes, p. 78.

[302] Criminal Classes.

[303] Berar Census Report (1881), p. 140.

[304] Page 139.

[305] See art. Beria, para. 1.

[306] Ibbetson, Punjab Census Report (1881), para. 527.

[307] Ibidem.

[308] Art. Kanjar, para. 3.

[309] Ibbetson.

[310] Crooke, art. Dom, para. 21.

[311] Lectures, p. 59.

[312] Bombay Gazetteer, Muhammadans of Gujarat, p. 83.

[313] Kennedy, Criminal Tribes of Bombay, p. 257.

[314] Criminal Tribes, p. 46.

[315] Berar Census Report (1881), p. 140.

[316] Tribes and Castes of Bengal, art. Dom.

[317] Nesfield, l.c. p. 393.

[318] Ind. Ant. xvi. p. 37.

[319] Ind. Ant. xv. p. 15.

[320] In Sir G. Grierson's account the Bhojpuri version is printed in the Nagari character; but this cannot be reproduced. It is possible that one or two mistakes have been made in transliteration.

[321] Quoted in Mr. Crooke's article on Dom.

[322] Gayer, Lectures, p. 59.

[323] Gunthorpe, p. 81. Mr. Kennedy says: "Sansia and Beria women have a clove (lavang) in the left nostril; the Sansias, but not the Berias, wear a bullaq or pendant in the fleshy part of the nose."

[324] Gayer, l.c. p. 61.

[325] Crooke, l.c. para. 3.

[326] In a footnote Mr. Nesfield states: "The Kanjar who communicated these facts said that the child used to open out its neck to the knife as if it desired to be sacrificed to the deity."

[327] Butea frondosa.

[328] It is not, I think, used for weaving now, but only for stuffing quilts and cushions.

[329] But elsewhere Mr. Nesfield says that the brushes are made from the khas-khas grass, and this is, I think, the case in the Central Provinces.

[330] This article is compiled principally from a note by Mr. Paiku, Inspector of Police, Chanda.

[331] This article is based principally on a paper by Nand Kishore, Bohidar, Sambalpur.

[332] Hobson-Jobson, art. Cranny.

[333] Eragrostis cynosuroides.

[334] (London, A. & C. Black.)

[335] This definition of totemism is more or less in accord with that held by the late Professor Robertson Smith, but is not generally accepted. The exhaustive collection of totemic beliefs and customs contained in Sir J. G. Frazer's Totemism and Exogamy affords, however, substantial evidence in favour of it among tribes still in the hunting stage in Australia, North America and Africa. The Indian form of totemism is, in the writer's opinion, a later one, arising when the totem animal has ceased to be the main source of life, and when the clan come to think that they are descended from their totem animal and that the spirits of their ancestors pass into the totem animal. When this belief arises, they cease eating the totem as a mark of veneration and respect, and abstain from killing or injuring it. Finally the totem comes to be little more than a clan-name or family name, which serves the purpose of preventing marriage between persons related through males, who believe themselves to be descended from a common ancestor.

[336] Orphéus (Heinemann), p. 197.

[337] Lane, Modern Egyptians, p. 248.

[338] Orphéus, p. 47.

[339] Ibidem, p. 50.

[340] B. G. Parsis of Gujarat, pp. 232, 241.

[341] Orphéus, pp. 101, 102.

[342] Ibidem, p. 204.

[343] Ibidem, p. 144.

[344] Ibidem, p. 169.

[345] D. M. Flinders-Petrie, Egypt and Israel, p. 61.

[346] Gomme, Folk-lore as a Historical Science, p. 161.

[347] Haug's Essays on the Parsis, p. 286.

[348] Golden Bough, ii. pp. 299-301. See article on Kumhar.

[349] Orphéus, p. 139.

[350] Orphéus, pp. 119, 120.

[351] Ibidem, p. 144.

[352] Religions, Ancient and Modern, Ancient Rome, Cyril Bailey, p. 86.

[353] Religions, Ancient and Modern, Ancient Egypt, Professor Flinders-Petrie, p. 22.

[354] Religions, Ancient and Modern, Ancient Egypt, Professor Flinders-Petrie, pp. 24, 26.

[355] Vide article on Bania.

[356] Dowson's and Garrett's Classical Dictionaries, art. Kartikeya.

[357] Religion of the Semites, p. 265.

[358] Ibidem, pp. 269, 270.

[359] Religion of the Semites, pp. 270, 271.

[360] Ibidem, pp. 273, 274.

[361] Religion of the Semites, p. 289.

[362] Ibidem, p. 313.

[363] Religion of the Semites, p. 271.

[364] Religion of the Semites, p. 275.

[365] Golden Bough, ii. p. 321.

[366] Vide art. Kumhar.

[367] Religion of the Semites, p. 338.

[368] Ibidem, p. 281.

[369] Dr Jevons, Introduction to the History of Religion, p. 150.

[370] Religion of the Semites, p. 285.

[371] Orphéus, pp. 123, 125.

[372] In following the explanation of the Passover given by Professor Robertson Smith and M. Reinach, it is necessary with great diffidence to dissent from the hypothesis of Sir J. G. Frazer that the lamb was a substitute for the previous sacrifice by the Israelites of their first-born sons.

[373] Orphéus, p. 272; Religion of the Semites, p. 311.

[374] Religion of the Semites, p. 304.

[375] Ibidem, pp. 305, 306.

[376] Religion of the Semites, pp. 296, 297.

[377] Golden Bough, ii. p. 313.

[378] When the blood of the animal was poured out before the god as his share.

[379] Religion of the Semites, p. 246.

[380] Vide article on Dhanwar.

[381] Sir G. Robertson, Kafirs of the Hindu Kush, pp. 450, 451.

[382] Ibidem, p. 460.

[383] Dalton, Ethnology of Bengal, p. 176.

[384] Grant-Duff, History of the Marathas, vol. i. p. 27. Mr. Hira Lal notes that owing to the predominance of Muhammadans in Berar the practice of slaughtering all animals by the method of halal and the regular employment of the Mullah to pronounce the sacred text before slaughter may have grown up for their convenience. And, as in other instances, the Hindus may have simply imitated the Muhammadans in regarding this method of slaughter as necessary. This however scarcely seems to impair the force of the argument if the Hindus actually refused to eat animals not killed by halal; they must in that case have attached some religious significance or virtue to the rite, and the most probable significance is perhaps that stated in the text. As Mr. Hira Lal points out, the Hindu sacred books provide an elaborate ritual for the sacrifice of animals, but this may have fallen into abeyance with the decline in the custom of eating meat.

[385] Vide article on Mochi.

[386] V. A. Smith, Asoka, p. 56.

[387] Ibidem, p. 58.

[388] This article is compiled from papers by Mr. Rajaram Gangadhar, Tahsildar, Arvi; Mr. Sadasheo Jairam, Sanskrit Professor, Hislop College; and Mr. Deodatta Namdar, Manager, Court of Wards, Chauri.

[389] Crooke's Tribes and Castes, art. Thathera.

[390] Crooke's art. Thathera.

[391] A part of the information contained in this article is furnished by Mr. Aduram Chaudhri of the Gazetteer Office.

[392] Madras Census Report (1901), p. 151, quoting from South Indian Inscriptions, Buchanan's Mysore, Canara and Malabar, and Elliot's History of India.

[393] Origin and Development of the Moral Ideas, ii. pp. 444, 445.

[394] The Golden Bough, vol. ii. p. 205 et seq.

[395] Garrett's Classical Dictionary of the Hindus, p. 322.

[396] Westermarck, ibidem, quoting Ward's Hindus, p. 134.

[397] Wheeler's History of India, vol. iv.