CHAPTER III

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THE OCCUPATIONAL FORM OF CASTE.

[Caste based on occupation.] We have thus mainly on the evidence from anthropometry endeavoured to establish the fact that, as we find the existing population, the theory of the ethnological basis of caste must be to a great extent abandoned. We have then to search for some other solution of the question of the origin of our present castes. This can only be found in community of function or occupation. The most able advocate of this theory is Mr. J. C. Nesfield. [25] To use his words:—“The bond of sympathy or interest which first drew together the families or tribal fragments, of which a caste is composed, was not, as some writers have alleged, community of creed or community of kinship, but community of function. Function, and function only, as I think, was the foundation upon which the whole caste system of India was built up.”

2. And he goes on to say [26]: “Such a theory as the above is not compatible with the modern doctrine which divides the population of India into Aryan and Aboriginal. It presupposes an unbroken continuity in the national life from one stage of culture to another, analogous to what has taken place in every country in the world whose inhabitants have emerged from the savage state. It assumes, therefore, as its necessary basis, the unity of the Indian race. While it does not deny that a race of ‘white-complexioned foreigners,’ who called themselves by the name of Arya, invaded the Indus Valley viâ Kâbul and Kashmîr some four thousand years ago, and imposed their language and religion on the indigenous races by whom they found themselves surrounded, it nevertheless maintains that the blood imported by this foreign race became gradually absorbed into the indigenous, the less yielding to the greater, so that almost all traces of the conquering races eventually disappeared, just as the Lombard became absorbed into the Italian, the Frank into the Gaul, the Roman (of Roumania) into the Slav, the Greek (of Alexandria) into the Egyptian, the Norman into the Frenchman, the Moor (of Spain) into the Spaniard, and as the Norwegians, Germans, etc., are at the day becoming absorbed into Englishmen in North America, or as the Portuguese (of India) have already become absorbed into Indians. I hold that for the last three thousand years at least no real difference of blood between Aryan and Aboriginal (except perhaps in a few isolated tracts, such as Râjputâna, where special causes may have occurred to prevent the complete amalgamation of race) has existed; and the physiological resemblance observable between the various classes of the population, from the highest to the lowest, is an irrefragable proof that no clearly-defined racial distinction has survived, a kind of evidence which ought to carry much greater weight than that of language, on which so many fanciful theories of Ethnology have been lately founded. Language is no test of race; and the question of caste is not one of race at all, but of culture. Nothing has tended to complicate the subject of caste so much as this intrusion of a philological theory, which within its own province is one of the most interesting discoveries of modern times, into a field of enquiry with which it has no connection. The ‘Aryan brother’ is, indeed, a much more mythical being than Râma or Krishna, or any other of the popular heroes of Indian tradition whom writers of the Aryan school have vainly striven to attenuate into Solar myths. The amalgamation of the two races (the Aryan and the Indian) had been completed in the Panjab (as we may gather from the “Institutes” of Manu) before the Hindu, who is the result of this amalgamation, began to extend his influence into the Ganges Valley, where by slow and sure degrees he disseminated among the indigenous races those social and religious maxims which have been spreading wider and wider ever since throughout the continent of India, absorbing one after another, and to some extent civilising, every indigenous race with whom they are brought into contact, raising the choice spirits of the various tribes into the rank of Brâhman, Chhatri, and leaving the rest to rise or fall into the social scale according to their capacities and opportunities.”

3. It is unnecessary to follow Mr. Nesfield through his detailed analysis of the stages through which this differentiation of function was developed. The example, as he attempts to show, [27] was given by the Brâhman, who developed from the primitive house priest into the hierophant with the increasing intricacy of his ritual. His example was followed by the Kshatriya, the trader, the agriculturist, and the artisan. Many facts will be noted in succeeding pages illustrative of this process of development.

[The fair and the dark races.] 4. The remarks on the evidence from anthropometry will have shown that there is proof of the stratification of the existing races; and we must not overlook the possibility of the basis of caste being found to some extent in the antipathy between the fairer and the darker race which comes out so strongly through the whole range of early Indian myth. This is not directly opposed to the occupational theory of the origin of the caste system, because even its most ardent advocates admit that it began with an attempt on the part of the priestly class to exclude outsiders and monopolise the right to perform worship and sacrifice.

5. Mr. Nesfield has, however, gone further and attempted to classify all the existing castes on the basis of occupation. He would divide the existing population, excluding the religious orders and foreign races resident in the Province, into eleven groups. He begins with what he calls the “casteless tribes,” who include the so-called Dravidian tribes of the Central Indian plateau, and a collection of vagrants and gypsy-like people, such as Nats, Kanjars, with menials like the Dom and the Musahar. These comprise something like half a million of people. Then we have the “castes allied to the hunting state,” such as Bauriyas, Baheliyas, Pâsis, and the like, to the number of nearly two millions. Then we have about the same number of castes “allied to the fishing state”—Meos, Binds, Mallâhs, Dhîmars, and so on. Next come some five and-a-half millions of people “allied to the pastoral state,” such as Ahîrs, Jâts, and Gadariyas. These are followed by some six millions of agriculturists—the Lodha, the Kurmi, the Taga, Bhuînhâr, and so on. Next come some three millions of Râjputs, who are the “landlord and warrior caste.” In the same way he deals with artisans. We find, to begin with, those artisans who preceded the age of metallurgy, who practise trades like the workers in cane and reed, thread and leather, distillery, pottery, and extraction of salt, and ranging from the Bânsphor and Dharkâr, to the Mochi, Teli, Kalwâr, Kumhâr and Luniya. These represent nearly nine millions of people. Beyond these again are the artisans “coeval with metallurgy,” workers in stone, metals and wood, and ending with dyers and confectioners, aggregating about a million and-a-half. To these follow the groups of traders, including more than a million and-a-half, and these are succeeded by nearly two-and-a-half millions of the “serving castes,” ranging from the Bhangi and Dhobi to the Bhât and the Kâyasth. Last of all come nearly five millions of Brâhmans, who comprise the “priestly castes.”

6. As regards this classification, which has an imposing air of simplicity and completeness, it is necessary to speak a word of caution. If it is meant that this progressive development of function represents the actual, normal course by which, in the ordinary progress of culture, the savage becomes civilised, it may be said that we are too ignorant of the principles of the development of civilisation to be sure that it was conducted on this or similar lines. Further, it may be well to guard against the supposition that this classification of castes in any way represents existing facts. It must not be forgotten that there are few of the present occupational groups which invariably adhere to the original trade or handicraft which may have caused their association in past times. There may be some like the Âtishbâz or fire-work makers, the N’alband or farriers, and so on, which do really adhere to the business from which they take their name. But this is certainly not the case with the associations of longer standing. The Chamâr is no more always a worker in leather than the Ahîr, a grazier; the Banjâra, a carrier; or the Luniya, a salt-maker. They all at some time or other cultivate or do field labour, or tend cattle.

7. Hence the extreme difficulty of framing a classification of existing castes on the basis of traditional occupation, and this is very clearly brought out in the classification at the last Census, of which an abstract is given in the Appendix to this chapter: when we compare this with their actual occupations as individually recorded this fact comes out clearly. The Ahiwâsi, Baidguâr, Belwâr, Nâik, and Rahbâri, an aggregate of 86,674 persons, are classed as “carriers”—a trade which is carried on by no less than 185,431 individuals. There are about 6½ millions, which include the agricultural tribes; while Mr. Baillie estimates the actual number of persons connected with the land as no less than 34¾ millions. There are 4¾ millions of Brâhmans recorded as priests, but only 412,449 declared this as their occupation. There are about 5½ millions of so-called pastoral trades, while only 336,995 people recorded cattle breeding and tending as their occupation. The instances of this might be largely added to if necessary. What is quite clear is that the existing groups which may have been, and very possibly were, occupational in origin do not now even approximately confine themselves to their primitive occupation.

[The effect of the Muhammadan invasion on caste.] 8. Again, it will be noted how many of these occupational groups have adopted Muhammadan names. There is no name for the aggregate of the boating castes, but Mallâh, which is Arabic. There were tailors, of course, from the beginning of things, but they are now known as Darzi, not Sûji: the turner must be an old handicraftsman, but his name, Kharâdi, is Arabic. So with the Dafâli, drummer; the Mirâsi, singer; the Tawâif, prostitute; the Rangsâz, painter; the Qalâ’igar, tinner; the Rangrez, cotton printer, and so on. In fact, in the silence of history, we seem to have only a faint idea of the tremendous bouleversement in Indian society, caused by the invasions of brutal invaders like Mahmûd of Ghazni and Shahâb-ud-din Ghori. They came like a mighty flood over the land, and left the Hindu political and social organism a mass of ruins. To begin with, they broke the power of the Râjput completely and drove him from the fertile domains of the Ganges-Jumna valley to the deserts of Râjputâna, or the forests of Oudh. It is to this stupendous event that much of the form of modern Hindu society is due. The downfall of the Kshatriya implied the rehabilitation of the Brâhman, and the needs of a new race of conquerors, and of a court at no time lacking in splendour, and with the house of Timûr rising to unexampled magnificence, gave encouragement to the growth of new industries and the accompanying reorganization of the caste system under a new environment.

APPENDIX.

CLASSIFICATION OF CASTES BY TRADITIONAL OCCUPATION.

CLASS. CASTE OR TRIBE. STRENGTH.

Military and dominant Bhuînhâr 221,031 Jât 698,826 Râjput 3,633,843 Taga 128,563 --------- Total 4,682,263

Cultivators Barai 153,421 Bhar 417,745 Bhurtiya 423 Dângi 2,363 Gâra 51,088 Golapûrab 9,723 Jhojha 26,847 Kâchhi 703,368 Kamboh 8,578 Khâgi 43,435 Kirâr 18,363 Kisân 364,455 Koeri 540,245 Kurmi 2,005,802 Kunjra 85,529 Lodha 1,029,225 Mâli 245,943 Meo 10,642 Mewâti 60,332 Murâo 664,916 Râin 15,243 Râwa 25,451 Ror 4,459 Sâini 99,245 --------- Total 6,586,841

Cattle-breeders and Graziers Ahar 244,167 Ahîr 3,917,100 Dogar 340 Gaddi 51,970 Ghosi 27,760 Gûjar 344,631 --------- Total 4,585,968

Sheep-breeders Gadariya 929,463 Forest and Hill Tribes Baiswâr 1,898 Bhîl 190 Bhoksa 1,208 Bhuiya 849 Chero 4,883 Goli 21 Gond 8,861 Kharwâr 176 Kol 68,556 Korwa 33 Mahra 699 Majhwâr 16,268 Mânjhi 6,122 Musahar 40,662 Soiri 17,822 Sonthâl 1 Thâru 25,492 ------- Total 193,741

Priests Brâhman 4,725,061 Mahâbrâhman 19,829 --------- Total 4,744,890

Devotees Faqîr 623,506

Genealogists Bhât 161,144

Writers Kâyasths 514,327

Astrologers Joshi 35,069

Musicians and Ballad Singers Dafâli 42,075 Dhârhi 1,322 Dom Mirâsi 28,363 Panwariya 512 ------ Total 72,272

Dancers and Singers Barwa 1,631 Beriya 15,313 Bhagat 485 Gandharb 664 Hurkiya 801 Kathak 2,034 Paturiya 4,714 Râdha 4,354 Tawâif 22,969 ------ Total 52,965

Actors and Mimes Bhând 4,014

Traders Banya 1,369,052 Bhâtiya 265 Bohra 1,131 Dhûsar Bhârgava 12,279 Khatri 46,250 --------- Total 1,428,997

Pedlars Bisâti 959 Ramaiya 4,095 ----- Total 5,054

Carriers Ahiwâsi 9,502 Baidguâr 420 Banjâra 67,097 Belwâr 6,194 Nâik 2,563 Rahbâri 898 ------ Total 86,674

Goldsmiths Sunâr 255,629

Barbers Nâi 862,273

Blacksmiths Lohâr 592,220 Na’lband 429 ------- Total 592,649

Carpenters and Turners Barhai 559,617 Kharâdi 1,204 ------- Total 560,821

Painters Rangsâz 1,486

Masons Râj 6,633

Brass and Copper Smiths Jastgar 13 Qala’igar 89 Kasera 7,273 Rangdhar 185 Thathera 21,361 ------ Total 28,921

Tailor Darzi 228,926

Grain Parchers and Confectioners Bharbhûnja 310,216 Halwâi 96,246 ------- Total 406,462

Perfumers, Druggists, Sellers of Gandhi 858 Betel Leaf. Tamboli 73,943 ------ Total 74,801

Weavers Julâba 880,231 Kori 919,750 Panka 6,502 --------- Total 1,806,483

Cloth Printers and Dyers Chhîpi 35,177 Rangrez 35,143 ------ Total 70,320

Washermen Dhobi 658,745

Cotton Cleaners Dhuna 401,987 Kadhera 51,756 ------- Total 453,743

Oil Pressers Teli 934,080

Potters Kumhâr 713,000

Glass and Lac Workers Chûrihâr 28,953 Lakhera 3,763 Manihâr 65,630 Potgar 12 ------ Total 98,358

Bead Stringers Patwa 30,977

Firework Makers Âtishbâz 534

Salt and Earth Workers Biyâr 18,821 Beldâr 37,299 Dhângar 519 Ghasiyâra 198 Luniya 412,822 ------- Total 469,659

Collectors of Goldsmiths’ Refuse. Niâriya 258 4,651

Iron Smelters Agariya 938 Saun 257 ----- Total 1,195

Fishermen, Boatmen, Palanquin Bargâh 918 Bearers, Cooks, etc. Bargi 1,076 Bâri 69,708 Bhatiyâra 30,658 Bihishti 80,147 Châin 28,610 Gond 115,651 Gorchha 963 Kahâr 1,191,560 Kewat 315,882 Lorha 2,622 Mallâh 369,008 Mukeri 6,245 Nânbâi 2,177 Sejwâri 286 --------- Total 2,215,511

Rice Huskers Barwâr 2,379 Kûta 4,029 ----- Total 6,408

Distillers Kalwâr 348,790

Toddy Drawers Bind 76,986 Tarmâli 27 ------ Total 77,013

Butchers Chik 9,430 Khatîk 189,925 Qassâb 148,516 ------- Total 347,871

Lime Burners Sunkar 1,396

Leather Workers Chamâr 5,816,487 Dabgar 1,482 Dhâlgar 8,019 Mochi 11,693 --------- Total 5,837,681

Village Watchmen 80,574 Balâhar 2,359 Boriya 26,909 Dhânuk 146,190 Dhârhi 12,972 Khangâr 32,929 Kotwâr 97 Pahriya 495 Pâsi 1,219,311 --------- Total 1,521,836

Scavengers Bhangi 414,946 Domar 16,037 ------- Total 430,983

Grindstone Makers and Stone Quarriers. Khumra 5,198 3,730

Knife Grinders Saiqalgar 4,206

Mat Makers and Cane Splitters. Bânsphor 17,333 Basor 25,447 Dharkâr 29,639 Dom 270,560 Dorha 68 Dusâdh 82,913 Kharot 5,641 Pankhiya 913 Tarkihâr 2,747 ------- Total 435,261

Hunters, Fowlers, etc. Aherîya 19,768 Baheliya 33,755 Bandi 110 Bangâli 1,353 Gandhîla 134 Gidiya 17 Kanjar 17,873 ------ Total 73,010

Miscellaneous, and Disreputable Baddhik 126 Livers. Barwâr 2,703 Bâwariya 2,729 Bhântu 372 Dalera 2,223 Hâbûra 2,596 Harjala 275 Hijra 1,125 Sânsiya 4,290 Siyârmâr 1 ------ Total 16,440

Tumblers and Acrobats Nat 63,584

Castes foreign to the Province Satgop 177 Sûd 147 --- Total 324

Indian Nationalities not returned Bhotiya 7,467 by castes. Mandrâji 31 Marhatta 732 Pindâri 27 ----- Total 8,527

Sectarian Castes Nau-muslim 88,444 Sâdh 1,870 ------ Total 90,314

Non-Indian Asiatic Races Biloch 13,672 Irâqi 11,677 Mughal 76,673 Pathân 700,393 Shaikh 1,333,566 Sayyid 242,811 Turk 4,994 --------- Total 2,383,786

Non-Asiatic Races Armenians 54 Europeans 27,941 Habshi 194 ------ Total 28,189

Eurasians Eurasians 7,040

Christian Converts Native Christians 23,406

Castes, unspecified 22,489

Provincial Total Hindu 40,380,168 Musalmân 6,346,667 Jaina 84,601 Christian 58,441 Arya 22,053 Sikh 11,343 Buddhist 1,387 Pârsi 342 Jew 60 Brahmo 14 Deist 3 Unspecified 22 ========== Grand Total 46,905,101

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