explanation of the Dasahra rite would therefore seem to be that the buffalo was at first venerated as the corn-god because, like the pig in Greece, he was most destructive to the crops, and a buffalo was originally slaughtered and eaten sacramentally as an act of worship. At a later period the divinity attaching to the corn was transferred to Devi, an anthropomorphic deity of a higher class, and in order to explain the customary slaughter of the buffalo, which had to be retained, the story became current that the beneficent goddess fought and slew the buffalo-demon which injured the crops, for the benefit of her worshippers, and the fast was observed and the buffalo sacrificed in commemoration of this event. It is possible that the sacrifice of the buffalo may have been a non-Aryan rite, as the Mundas still offer a buffalo to Deswāli, their forest god, in the sacred grove; and the Korwas of Sargūja nave periodical sacrifices to Kāli in which many buffaloes are slaughtered. In the pictures of her fight with Bhainsāsur, Devi is shown as riding on a tiger, and the uneducated might imagine the struggle to have resembled that between a tiger and a buffalo. As the destroyer of buffaloes and deer which graze on the crops the tiger may even be considered the cultivator’s friend. But in the rural tracts Bhainsāsur himself is still venerated in the guise of a corn-deity, and pig are perhaps offered to him as the animals which nowadays do most harm to the crops.
Kunbi
[This article is based on the information collected for the District Gazetteers of the Central Provinces, manuscript notes furnished by Mr. A.K. Smith, C.S., and from papers by Pandit Pyāre Lāl Misra and Munshi Kanhya Lāl. The Kunbis are treated in the Poona and Khāndesh volumes of the Bombay Gazetteer. The caste has been taken as typical of the Marāthi-speaking Districts, and a fairly full description of the marriage and other ceremonies has therefore been given, some information on houses, dress and food being also reproduced from the Wardha and Yeotmal District Gazetteers.]
1. Distribution of the caste and origin of name
Kunbi—The great agricultural caste of the Marātha country. In the Central Provinces and Berār the Kunbis numbered nearly 1,400,000 persons in 1911; they belong to the Nāgpur, Chānda, Bhandāra, Wardha, Nimār and Betūl Districts of the Central Provinces. In Berār their strength was 800,000, or nearly a third of the total population. Here they form the principal cultivating class over the whole area except in the jungles of the north and south, but muster most strongly in the Buldāna District to the west, where in some tāluks nearly half the population belongs to the Kunbi caste. In the combined Province they are the most numerous caste except the Gonds. The name has various forms in Bombay, being Kunbi or Kulambi in the Deccan, Kulwādi in the south Konkan, Kanbi in Gujarāt, and Kulbi in Belgaum. In Sanskrit inscriptions it is given as Kutumbika (householder), and hence it has been derived from kutumba, a family. A chronicle of the eleventh century quoted by Forbes speaks of the Kutumbiks or cultivators of the grāms, or small villages.13 Another writer describing the early Rājpūt dynasties says:14 “The villagers were Koutombiks (householders) or husbandmen (Karshuks); the village headmen were Putkeels (patels).” Another suggested derivation is from a Dravidian root kul a husbandman or labourer; while that favoured by the caste and their neighbours is from kun, a root, or kan grain, and bi, seed; but this is too ingenious to be probable.
Group of Kunbis
2. Settlement in the Central Provinces
It is stated that the Kunbis entered Khāndesh from Gujarāt in the eleventh century, being forced to leave Gujarāt by the encroachments of Rājpūt tribes, driven south before the early Muhammadan invaders of northern India.15 From Khāndesh they probably spread into Berār and the adjoining Nāgpur and Wardha Districts. It seems probable that their first settlement in Nāgpur and Wardha took place not later than the fourteenth century, because during the subsequent period of Gond rule we find the offices of Deshmukh and Deshpāndia in existence in this area. The Deshmukh was the manager or headman of a circle of villages and was responsible for apportioning and collecting the land revenue, while the Deshpāndia was a head patwari or accountant. The Deshmukhs were usually the leading Kunbis, and the titles are still borne by many families in Wardha and Nāgpur. These offices16 belong to the Marātha country, and it seems necessary to suppose that their introduction into Wardha and Berār dates from a period at least as early as the fourteenth century, when these territories were included in the dominions of the Bahmani kings of Bījapur. A subsequent large influx of Kunbis into Wardha and Nāgpur took place in the eighteenth century with the conquest of Raghūji Bhonsla and the establishment of the Marātha kingdom of Nāgpur. Traces of these separate immigrations survive in the subdivisions of the caste, which will now be mentioned.
3. Subcastes
The internal structure of the Kunbi caste in the Central Provinces shows that it is a mixed occupational body recruited from different classes of the population. The Jhāre or jungly17 Kunbis are the oldest immigrants and have no doubt an admixture of Gond blood. They do not break their earthen vessels after a death in the house. With them may be classed the Mānwa Kunbis of the Nāgpur District; these appear to be a group recruited from the Mānas, a primitive tribe who were dominant in Chānda perhaps even before the advent of the Gonds. The Mānwa Kunbi women wear their cloths drawn up so as to expose the thigh like the Gonds, and have some other primitive practices. They do not employ Brāhmans at their marriages, but consult a Mahār Mohtūria or soothsayer to fix the date of the ceremony. Other Kunbis will not eat with the Mānwas, and the latter retaliate in the usual manner by refusing to accept food from them; and say that they are superior to other Kunbis because they always use brass vessels for cooking and not earthen ones. Among the other subcastes in the Central Provinces are the Khaire, who take their name from the khaīr18 or catechu tree, presumably because they formerly prepared catechu; this is a regular occupation of the forest tribes, with whom it may be supposed that the Khaire have some affinity. The Dhanoje are those who took to the occupation of tending dhan19 or small stock, and they are probably an offshoot of the Dhangar or shepherd caste whose name is similarly derived. Like the Dhangar women they wear cocoanut-shell bangles, and the Mānwa Kunbis also do this; these bangles are not broken when a child is born, and hence the Dhanojes and Mānwas are looked down on by the other subcastes, who refuse to remove their leaf-plates after a feast. The name of the Khedule subcaste may be derived from kheda a village, while another version given by Mr. Kitts20 is that it signifies ‘A beardless youth.’ The highest subcaste in the Central Provinces are the Tirole or Tilole, who now claim to be Rājpūts. They say that their ancestors came from Therol in Rājputāna, and, taking to agriculture, gradually became merged with the Kunbis. Another more probable derivation of the name is from the til or sesamum plant. The families who held the hereditary office of Deshmukh, which conferred a considerable local position, were usually members of the Tirole subcaste, and they have now developed into a sort of aristocratic branch of the caste, and marry among themselves when matches can be arranged. They do not allow the remarriage of widows nor permit their women to accompany the wedding procession. The Wāndhekars are another group which also includes some Deshmukh families, and ranks next to the Tiroles in position. Mr. Kitts records a large number of subcastes in Berār.21 Among them are some groups from northern India, as the Hindustāni, Pardesi, Dholewār, Jaiswār and Singrore; these are probably Kurmis who have settled in Berār and become amalgamated with the Kunbis. Similarly the Tailanges and Munurwārs appear to be an offshoot of the great Kāpu caste of cultivators in the Telugu country. The Wanjāri subcaste is a fairly large one and almost certainly represents a branch of the Banjāra caste
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