Distribution of the Bhânds according to the Census of 1891.
| District. | Hindus. | Musalmâns. | Total. |
| Sahâranpur | … | 12 | 12 |
| Muzaffarnagar | … | 50 | 50 |
| Meerut | … | 27 | 27 |
| Bulandshahr | … | 167 | 167 |
| Aligarh | … | 105 | 105 |
| Mathura | … | 20 | 20 |
| Agra | … | 180 | 180 |
| Farrukhâbâd | 8 | 101 | 109 |
| Mainpuri | … | 80 | 80 |
| Etah | … | 112 | 112 |
| Bareilly | … | 23 | 23 |
| Bijner | … | 32 | 32 |
| Budâun | … | 21 | 21 |
| Morâdâbâd | … | 75 | 75 |
| Shâhjahânpur | … | 57 | 57 |
| Pilibhît | … | 11 | 11[[259]] |
| Cawnpur | … | 12 | 12 |
| Fatehpur | … | 79 | 79 |
| Hamîrpur | … | 40 | 40 |
| Allahâbâd | … | 52 | 52 |
| Jhânsi | … | 8 | 8 |
| Jâlaun | … | 9 | 9 |
| Lalitpur | … | 9 | 9 |
| Jaunpur | … | 33 | 33 |
| Ghâzipur | … | 84 | 84 |
| Gorakhpur | … | 47 | 47 |
| Lucknow | … | 43 | 43 |
| Unâo | … | 5 | 5 |
| Râê Bareli | … | 21 | 21 |
| Sîtapur | … | 294 | 294 |
| Hardoi | … | 58 | 58 |
| Kheri | … | 203 | 203 |
| Gonda | … | 1,325 | 1,325 |
| Bahrâich | 6 | 385 | 391 |
| Sultânpur | … | 75 | 75 |
| Partâbgarh | … | 25 | 25 |
| Bârabanki | … | 120 | 120 |
| Total | 14 | 4,000 | 4,014 |
Bhangi.[138]—The sweeper tribe of Hindustân. About the derivation of the word there is some difference of opinion. It is usually [[260]]derived from the Sanskrit bhanga, “hemp,” in allusion to the drunken habits of the tribe. Mr. Nesfield would derive it from the same word in the sense of “interruption,” as a Hindu must give up whatever he is doing when he is touched by a sweeper. The Benares sweepers say that the word is a corruption of sarbhanga (sârva-bhanga), in the sense that while part of the Hindu community they are isolated from it. There are various titles used to designate the tribe. Thus they are known in the Western districts of the province and in the Panjâb as Chûhra, Chûra, or Chûhara, which is by some derived from their business of collecting or sweeping up scraps (chûra-jhârna), while Mr. Nesfield, with perhaps less probability, connects it with chûha, “a rat,” which would make them eaters of rats and mice like the Musahars of the Eastern districts. They are also known as Mehtar or “prince,” which is a honorific title of various classes, such as Bhatiyâra, Mochi, Qasâi, etc., and seems to have been used ironically, as cooks, tailors, or barbers are called Khalîfa. In connection with this it is important to note that the Bediyas of Bengal call their leaders Bhangi or hemp-drinkers, as a title of honour.[139] The name Mehtar was commonly applied to the servants of the Emperor Humâyun.[140] Another title for them is Halâlkhor, “one who eats what is lawful, one whose earnings are legitimate.” This euphemistic title is said to have been introduced by the Emperor Akbar.[141] They are also known as Khâkrob, or “sweepers of dust,” and Bâharwâla, “one who is not admitted into the house.” Another euphemistic name for them in the Punjâb is Musalli, “one who prays.” From their religion and patron saint they are sometimes known, collectively, as Lâlbegi, which is really the name for one of their sub-castes.
Origin of the tribe. 2. The modern Bhangi is apparently the representative of the Chandâla of Manu,[142] who is said to be descended by a Sûdra from a Brâhmani woman. He ordains that they must live without the town, whence the name Antavâsin or Antevâsin, “one who dwells near the boundaries.” Their sole wealth must be dogs and asses; their clothes must consist of the cerecloths of the dead; their dishes must be broken pots, and their ornaments of rusty iron. No one [[261]]who regards his duties must hold any intercourse with them, and they must marry only among themselves,—a prohibition which takes us back to the very beginning of the caste system. By day they may roam about for the purposes of work, be distinguished by the badges of the Râja, and they must carry out the corpse of any one who dies without kindred. They should always be employed to slay those who by the law are sentenced to be put to death, and they may take the clothes of the slain, their beds, and their ornaments. The term Chandâl is now-a-days used only in the sense of contumely, and the so-called Chandâls of Bengal invariably call themselves Nâmasûdra,[143] “and with characteristic jealousy the higher divisions of the caste apply the name Chandâl to the lower, who in their turn pass it on to the Dom.” The word Chandâla, which, if it really comes from an Aryan root, may be connected with chanda, in the sense of “evil or mischievous,” was possibly the designation of some of the meaner non-Aryan or Dravidian races who were at an early time reduced to servitude, and compelled to perform the vilest functions of the Aryan commonwealth,[144] but that the term Bhangi can be applied to any definite ethnological unit is more than doubtful. Many of the special duties of the Chandâla of Manu, such as the conveyance of corpses and the task of acting as public executioners, are now vested in the Dom and his kindred, with whom the Bhangi, as we now see him, is doubtless closely allied. But the modern names seem to imply that the present organisation of the caste may have been contemporaneous with the early Muhammadan conquest, and there seems reason to believe that the tribe, as we now find it, is made up of a number of different elements. This is corroborated by the divergent physical appearance of the race. Some Bhangis have the dark complexion, stunted figure, and peculiar dark flashing eye which is so characteristic of the Dom. Others, again, are of a much taller form and fairer complexion. This may be perhaps accounted for partly by the fact that their admittance as servants into the higher class families facilitates illicit connection with superior races, and partly that the tribe habitually recruits itself by the admission of outcastes from the superior tribes. It has [[262]]also been suggested that the names of some of their sub-castes point to the supposition that the caste may be made up of menials attached to various Râjput, Jât, or Musalmân tribes, the Hâris, with the Haras, the Dhe, with the Dhe Jâts, and the Râwats with the higher tribe of the same name. But of this there is no distinct evidence.
Tribal legends. 3. The tribal legends do not throw much light on their history. Of these a whole cycle centres round Lâl Beg.[145] The common legend, as told by the Chaudhari or headman of the Lâlbegis in Benares, runs as follows:—In the city of Hastinapur lived the five Pândavas, whose mother’s sister had one hundred and one sons. The Pândavas quarrelled with their cousins, who were all killed. In order to celebrate their victory, the Pândavas invited their gods to a banquet, but the gods refused to come, on the ground that the Pândavas had killed so many of their Brâhman kinsmen. The penance imposed upon the Pândavas was that they should be dissolved in the snows of the Himâlaya. They agreed to this, but as they were starting one of their cows died. They did not know how to dispose of the carcase, as it was a sin to touch it. So the other four conspired to induce their brother, Nakula, to perform the hateful duty. They addressed him thus: “Good lad (bâlnîk, whence his name Bâlnîk), remove the carcase, and we promise not to excommunicate you.” He obeyed, and hid the carcase under some leaves by the bank of a stream. But when he returned his brothers refused to admit him until he brought some mango wood to perform the fire sacrifice (hom), and while he was away in search of it they started on their journey to the Himâlaya. When Nakula found himself deserted, he returned to the place where he had buried the dead cow and wept, when lo! by the grace of the Almighty, the cow was restored to life.
4. So Nakula lived on the milk of the cow in the jungle until he grew up, and then the cow died. As he was lamenting her loss, a voice came from heaven, “Do not grieve! You, Bâlnîk, are destined to be the progenitor of those who make fans (sûp) and sieves (chhalni) from the hide of the cow. These you will sell and teach the world the art of grinding and sifting flour for bread.”
5. Thus Nakula or Bâlmîk became an ascetic, and taught the people the art of making bread; so he was called Sûpach Bhagat, [[263]]from the sûp or winnowing fan, which he invented. Here it may be incidentally remarked that Sûpach appears to represent the Sanskrit Svapâka or “dog-cooker,” who in early Hindu literature is one of the most degraded classes, and is ranked with the Chandâla.
6. When he had accomplished his mission he retired from the world and entered the hole of a snake. When Râma was on his journey to Ceylon in search of Sîta, he halted near the place. The smoke of his fire disturbed the holy man, who came out in a rage, and the followers of the hero worshipped him in the form of Bânbhisûr, “the lord of the ant-hill” (bânbhi, Sanskrit, Vâlmîka, an ant-hill). When Bâlmîk heard of the capture of Sîta he was consumed with rage, and began to kill every Brâhman who came within his reach. He started for Prayâg (Allahâbâd), and halted somewhere near Gopiganj, in the Mirzapur District, and thence he was called Chandâla. Parmeswar took pity upon him, and, in order to save his soul, sent Guru Nânak from heaven, who won his confidence by relating to him all the events of his past life. He then asked Chandâla, “For whose sake dost thou commit these excesses?” “For the sake of my wife and children,” he answered. Guru Nânak then said:—“Go and ask your wife if she is willing to lay down her life for your sake.” She refused, and Chandâla was so disgusted with the world that he turned his thoughts to Parmeswar, and settled down at this place as an ascetic, and from him the place was called Chandâlgarh, the present Chunâr. He was known by the Muhammadans as Gada, or “the mendicant,” and the hillock on which he lived is known as Gada Pahâr to the present day, and is one of the places of pilgrimage of the Bhangis.
7. Remembering the sins of his life, no one would touch Chandâla; so Guru Nânak brought him to the Triveni, or sacred junction of the Ganges and Jamuna, at Prayâg. There he told him to stand in the water and utter the words Râma! Râma! But all he could say was, Mâra! Mâra! “Stricken! Stricken!” So Nânak went to Chandâla’s wife and told her that as long as she lived her husband had no chance of absolution. She consented to die for his sake, and by the mercy of Parmeswar, she and her husband were transported to heaven. She left two sons, Kâlu and Jîwan.
8. In those days Râja Kesava reigned at Kâshi or Benares. A relation of his, who bore a bad character, died, and no one would remove his corpse. The servants of the Râja suggested that this [[264]]duty might be imposed on the sons of Chandâla. The Râja sent for Kâlu, who consented to perform the task. In return for his services he was given the monopoly of burning all the bodies on the Benares Burning Ghât. He married a poor woman, and, in default of issue, adopted two sons to follow his profession. In time he became very rich, and then he succeeded in making a slave of Râja Hari Chand or Haris Chandra. He was so pious and god-fearing that he used daily to pay the expenses of the marriage of a poor Brâhman’s daughter. One day, as he was hunting, a poor Brâhman asked him to pay for the marriage of his daughter. He replied:—“My treasury is at your service.” “This will not suffice,” answered the Brâhman, “without the wealth of Kâlu as well.” So the Râja said:—“Sell me to Kâlu for all his wealth.” Thus the Râja became Kâlu’s slave, and his Râni wandered over the world. After some time Râotâr, son of Hari Chand, died, and the Râni, his mother, brought his corpse to the Ghât, where her husband was a slave, to be burned. The Râni could not pay the usual fee, and she at last offered to give half her sheet instead. But, before she could perform this last act of piety, Parmeswar was moved to pity, and carried off the Râja, Râni, and Kâlu, to heaven, where they are still. Their adopted sons became the progenitors of the race of the Doms or Chandâlas. The Bhangis are the descendants of Jîwan, the elder brother.