The Tribes and Castes of the Central Provinces of India, Volume 1

by R. V. Russell

73. The exogamous clan with male descent and the village.

It has been seen that the exogamous clan with female descent contained no married couples, and therefore it was necessary either that outside men should live with it, or that the clans should continually meet each other, or that two or more should live in the same village. With the change to male descent and the transfer of women to their husbands’ clans, this unstable characteristic was removed. Henceforth the clan was self-contained, having its married couples, both members of it, whose children would also be born in and belong to it. Since the clan was originally a body of persons who wandered about and hunted together, its character would be maintained by living together, and there is reason to suppose that the Indian exogamous clan with male descent took its special character because its members usually lived in one or more villages. This fact would account for the large number and multiplication of clans in India as compared with other places. As already seen one of the names of a clan is khera, which also means a village, and a large number of the clan names are derived from, or the same, as those of villages. Among the Khonds all the members of one clan live in the same locality about some central village. Thus the Tupa clan are collected about the village of Teplagārh in Patna State, the Loa clan round Sindhekala, the Borga clan round Bangomunda and so on. The Nunias of Mīrzāpur, Mr. Crooke remarks,[174] have a system of local subdivisions called dīh, each subdivision being named after the village which is supposed to be its home. The word dīh itself means a site or village. Those who have the same dīh do not intermarry. In the villages first settled by the Oraons, Father Dehon states,[175] the population is divided into three khunts or branches, the founders of the three branches being held to have been sons of the first settler. Members of each branch belong to the same clan or got. Each khunt or branch has a share of the village lands. The Mochis or cobblers have forty exogamous sections or gotras, mostly named after Rājpūt clans, and they also have an equal number of kheras or groups named after villages. The limits of the two groups seem to be identical; and members of each group have an ancestral village from which they are supposed to have come. Marriage is now regulated by the Rājpūt sept-names, but the probability is that the kheras were the original divisions, and the Rājpūt gotras have been more recently adopted in support of the claims already noticed. The Parjas have totemistic exogamous clans and marriage is prohibited in theory between members of the same clan. But as the number of clans is rather small, the rule is not adhered to, and members of the same clan are permitted to marry so long as they do not come from the same village. The Mīnas of Rājputāna are divided into twelve exogamous pāls or clans; the original meaning of the word pāl was a defile or valley suitable for defence, where the members of the clan would live together as in a Scotch glen.

Thus among the cultivating castes apparently each exogamous clan consisted originally of the residents of one village, though they afterwards spread to a number of villages. The servile labouring castes may also have arranged their clans by villages as the primitive forest-tribes did. How the menial castes formed exogamous clans is not altogether clear, as the numbers in one village would be only small. But it may be supposed that as they gradually increased, clans came into existence either in one large village or a number of adjacent ones, and sometimes traced their descent from a single family or from an ancestor with a nickname. As a rule, the artisan castes do not appear to have formed villages of their own in India, as they did in Russia, though this may occasionally have happened. When among the cultivating castes the lands were divided, separate joint families would be constituted; the head only of each family would be its representative in the clan, as he would hold the share of the village land assigned to the family, which was their joint means of subsistence, and the family would live in one household. Thus perhaps the Hindu joint family came into existence as a subdivision of the exogamous clan with male descent, on which its constitution was modelled. In Chhattīsgarh families still live together in large enclosures with separate huts for the married couples. A human ancestor gradually took the place of the totem as the giver of life to the clan. The members thought themselves bound together by the tie of his blood which flowed through all their veins, and frequently, as in Athens, Rome and Scotland, every member of the clan bore his name. In this capacity, as the source of the clan’s life, the original ancestor was perhaps venerated, and on the development of the family system within the clan, the ancestors of the family were held in a similar regard, and the feeling extended to the living ancestor or father, who is treated with the greatest deference in the early patriarchal family. Even now Hindu boys, though they may be better educated and more intelligent than their father, will not as a rule address him at meals unless he speaks to them first, on account of their traditional respect for him. The regard for the father may be strengthened by his position as the stay and support of the family, but could scarcely have arisen solely from this cause.

Dr. Westermarck’s view that the origin of exogamy lay in the feeling against the marriage of persons who lived together, receives support from the fact that a feeling of kinship still subsists between Hindus living in the same village, even though they may belong to different castes and clans. It is commonly found that all the households of a village believe themselves in a manner related. A man will address all the men of the generation above his own as uncle, though they may be of different castes, and the children of the generation below his own as niece and nephew. When a girl is married, all the old men of the village call her husband ‘son-in-law.’ This extends even to the impure castes who cannot be touched. Yet owing to the fact that they live together they are considered by fiction to be related. The Gowāri caste do not employ Brāhmans for their weddings, but the ceremony is performed by the bhānja or sister’s son either of the girl’s father or the boy’s father. If he is not available, any one whom either the girl’s father or the boy’s father addresses as bhānja or nephew in the village, even though he may be no relation and may belong to another caste, may perform the ceremony as a substitute. Among the Oraons and other tribes prenuptial intercourse between boys and girls of the same village is regularly allowed. It is not considered right, however, that these unions should end in marriage, for which partners should be sought from other villages.[176] In the Marātha country the villagers have a communal feast on the occasion of the Dasahra festival, the Kunbis or cultivators eating first and the members of the menial and labouring castes afterwards.

74. The large exogamous clans of the Brāhmans and Rājpūts. The Sapindas, the gens and the γένος.

The Brāhmans and Rājpūts, however, and one or two other military castes, as the Marāthas and Lodhis, do not have the small exogamous clans (which probably, as has been seen, represented the persons who lived together in a village), but large ones. Thus the Rājpūts were divided into thirty-six royal races, and theoretically all these should have been exogamous, marrying with each other. Each great clan was afterwards, as a rule, split into a number of branches, and it is probable that these became exogamous; while in cases where a community of Rājpūts have settled on the land and become ordinary cultivators, they have developed into an endogamous subcaste containing small clans of the ordinary type. It seems likely that the Rājpūt clan originally consisted of those who followed the chief to battle and fought together, and hence considered themselves to be related. This was, as a matter of fact, the case. Colonel Tod states that the great Rāthor clan, who said that they could muster a hundred thousand swords, spoke of themselves as the sons of one father. The members of the Scotch clans considered themselves related in the same manner, and they were probably of similar character to the Rājpūt clans.[177] I do not know, however, that there is any definite evidence as to the exogamy of the Scotch clans, which would have disappeared with their conversion to Christianity. The original Rājpūt clan may perhaps have lived round the chiefs castle or headquarters and been supported by the produce of his private fief or demesne. The regular Brāhman gotras are also few in number, possibly because they were limited by the paucity of eponymous saints of the first rank. The word gotra means a stall or cow-pen, and would thus originally signify those who lived together in one place like a herd of cattle. But the gotras are now exceedingly large, the same ones being found in most or all of the Brāhman subcastes, and it is believed that they do not regulate marriage as a rule. Sometimes ordinary surnames have taken the place of clan names, and persons with the same surname consider themselves related and do not marry. But usually Brāhmans prohibit marriage between Sapindas or persons related to each other within seven degrees from a common ancestor. The word Sapinda signifies those who partake together of the pindas or funeral cakes offered to the dead. The Sapindas are also a man’s heirs in the absence of closer relations; the group of the Sapindas is thus an exact replica within the gotra of the primitive totem clan which was exogamous and constituted by the tie of living and eating together. Similarly marriage at Rome was prohibited to seven degrees of relationship through males within the gens,[178] and this exogamous group of kinsmen appear to have been the body of agnatic kinsmen within the gens who are referred to by Sir H. Maine as a man’s ultimate heirs.[179] At Athens, when a contest arose upon a question of inheritance, the proper legal evidence to establish kinship was the proof that the alleged ancestor and the alleged heir observed a common worship and shared in the same repast in honour of the dead.[180] The distant heirs were thus a group within the Athenian γένος corresponding to the Sapindas and bound by the same tie of eating together. Professor Hearn states that there is no certain evidence that the Roman gens and Greek γένος were originally exogamous, but we find that of the Roman matrons whose names are known to us none married a husband with her own Gentile name; and further, that Plutarch, in writing of the Romans, says that in former days men did not marry women of their own blood or, as in the preceding sentence he calls them, kinswomen συγγενίδας, just as in his own day they did not marry their aunts or sisters; and he adds that it was long before they consented to wed with cousins.[181] Professor Hearn’s opinion was that the Hindu gotra, the Roman gens and the Greek γένος were originally the same institution, the exogamous clan with male descent, and all the evidence available, as well as the close correspondence in other respects of early Hindu institutions with those of the Greek and Latin cities would tend to support this view.

Hindu bathing party

75. Comparison of Hindu society with that of Greece and Rome. The gens.

In the admirable account of the early constitution of the city-states of Greece and Italy contained in the work of M. Fustel de Coulanges, La Cité Antique, a close resemblance may be traced with the main strata of Hindu society given earlier in this essay. The Roman state was composed of a number of gentes or clans, each gens tracing its descent from a common ancestor, whose name it usually bore. The termination of the Gentile name in ius signified descendant, as Claudius, Fabius, and so on. Similarly the names of the Athenian γένη or clans ended in ides or ades, as Butades, Phytalides, which had the same signification.[182] The Gentile or clan name was the nomen or principal name, just as the personal names of the members of the totem-clans were at first connected with the totems. The members of the gens lived together on a section of the city land and cultivated it under the control of the head of the gens. The original ager Romanus is held to have been 115 square miles or about 74,000 acres,[183] and this was divided up among the clans. The heads of clans originally lived on their estates and went in to Rome for the periodical feasts and other duties. The principal family or eldest branch of the gens in the descent from a common ancestor ranked above the others, and its head held the position of a petty king in the territory of the gens. In Greece he was called ἄναξ or βασιλεύς.[184] Originally the Roman Senate consisted solely of the heads of gentes, and the consuls, flamens and augurs were also chosen exclusively from them; they were known as patres; after the expulsion of the kings, fresh senators were added from the junior branches of the gentes, of which there were at this period 160, and these were known as patres conscripti[185]. The distinction between the eldest and junior branches of the gentes may have corresponded to the distinction between the Kshatriyas and Vaishyas, though as practically nothing is known of the constitution of the original Kshatriyas, this can only be hypothetical.