4 Journal of the Asiatic Society of Bengal. [N.S., XIII, 



bial for obstinacy in extorting alms or recovering debts, so 

 much so, that he will sit at the door and kill himself if not 

 paid. (14) The Bhand who is a pimp considers himself with a 

 prostitute as " cream added to sugar." He is dangerous if he 

 turns against us, as he will tell tales. (15) Bharwads are shep- 

 herds, they are deformed like ghosts. A Bharwad likes a 

 waste land, for, he has to graze his cattle. If he turns against 

 anybody he gives a cruel beating. (16) The Bhafcaris or low 

 inn-keepers of Sind get easily puffed up with pride. (17) The 

 Bhatias of Gujerat and Kathiawar are very vindictive. (18) 

 The Bhatiara or inn-keeper of Gujerat will never die of hunger, 

 because he himself keeps an eating-house. (19) The Gujerat 

 Bhattiya is a friend to no one. The fellow is so tenacious, 

 that he would refuse to die even if interred in a pit seven yards 

 deep. (20) The Bhavaiyas of Gujerat are professional players. 

 They are great intruders and will come uninvited to play on 

 their flutes. (21) The Bhil's arrow goes straight. If a Bhil 

 be your guard, your life is safe. In the Maratha country, it is 

 said that if you convince a Bhil, he is really worthy of his 

 name, if not, he is the descendant of a dog. He is the king of 

 the forest and shoots arrows with precision, but he is an awfully 

 crooked man to deal with. (22) The Bhoi or palki- bearer of 

 Gujerat is a poor man, and has a large family to support. (23) 

 The Brahman is very unpopular and skits against him increase 

 in proportion to the degrees of longitude he occupies. In the 

 South he has not yet lost his hold on the low Dravidians. but 

 in the Maratha country, in Gujerat, in Kathiawar, and in Sind . 

 he is accepted as the drone of the Society and is much hated. 

 He lives because his ancestors have made his position in the 

 Society indispensable for certain religious ceremonies, otherwise 

 he would have lost his position, as is nearly the case in Upper 

 Sind— where he is a persistent beggar. He demands, and tht 

 superstitious Baniya pays. As a domestic servant, he is not 

 valued more than a bullock; he does not clean his inner man 

 but merely washes his sacred thread, he is a nuisance in a 

 neighbourhood, though a priest in appearance, he is a butcher 

 at heart, He is given to begging on the one hand, and fault- 

 finding with his own patrons on the other hand. He is not at 

 all reliable. He feels no pity even if his own brother dies near 

 him. In Gujerat, when a Brahman has no work he will be 

 tound eating. He will make a bread even out of bran. If 

 Brahmans meet they will arrange for dinner. The Nagars 

 among Gujerat Brahmans are wise. Money will influence even 

 the mums or ascetic among Brahmans. The descent of a 

 Kisln will not bear an examination and as Brahmans trace 

 their descent from them, their origin is very low. A Brahman 

 will speak unasked. The Nagars are fair. May the Patil 

 (village headman) or his wife die, the priest must be paid. A 

 IS agar will never speak the truth. If he does so, his preceptor 



