________________
SEPTEMBER, 1907.) A REPORT ON THE PANJAB HILL TRIBES.
279
Their rights are inferior to those of the children born of customary marriages. They are given money and immoveable property, juet sufficient to support them. The children born of criminal connection between a man and a woman are called jhate or jhatu, and they live as servants of the family, or are given one or two fields and moveable property worth twenty or thirty rupees.
72. If a man has got two sons by a formal wife, two sons by a customary wife, two sons by a castomary wife belonging to a low family, and two sons by & wife of another caste or religion, then the song of the formal wife have the main right to their paternal inheritance, but they give some portion of it to other sons of their father -ie., one-balf of the property left by the father will be retained by the legitimate sons, while the other half will be given to the rest of his sons. The shares of the latter are determined by the members of the brotherhood. The greater portion of the father's property is given to the legitimate sons, and the others are given maintenance as the village council directa, for there is no special law about this. At some places the legitimate children get two-thirds of the whole property of their father, while the natural sons get only one-third.
73. The legitimate song follow their father's religion or faith. The natural sons are termed sartori, and now they have become a separate caste. But gradually this caste is being torned into the caste of its forefathers, for it organises relations with the pure caste.
74. There is a great difference between legitimate and illegitimate sons (i.e., sons by wives formally and customarily married). They cannot intermarry, nor do the former eat food prepared by the latter. Among the Kanaits there is no restriction as to eating and drinking. Such restrictions are observod only among the Rajpûts, the Brahmans, the S&ds, the Bêbras and Banias.
75. After seven or, at the most, twelve generations, one family loses sight of the fact of being descended from the same forefathers as another family.
78. The paternal caste can be lowered only by contracting some irreligious or illegal connections. By no other means can this be effected.
XXII. - Tribal Details. 77. It has been already stated that the Brahmans are divided into two main snb-divisions, i.e.. Gaur and Särsut, and frora these the minor sub-divisions - such as Kanauji, Bhat, Kan Kobja, Méthol, Dîrâwâr, Agnt Hotri, Balrami Mahâbrahman, Acharaj, Dakaut, Shalâvari, Chauti, Papaj or Papuch, Namti, Pândê and Pujâri (priests) - bave descended,
The following sub-divisions claim their descent from Rajpâts, the Brihnians and tho Banills:Kanait, Rahu. Karun, Khash, Kbânåri, Chandel, Chohân, Dögre, Mehta, Dadarwal, Pabarwal, Jad, Lama, Goldsmith, Barber, Potter, Bairagi, Sanyasi, Udást and Jõgi.
The following state that their ancestors were Rajputs and Brahmans :- Kolis, Shepherds, Washermen, Dye-sinkers, Túris, Carpenters, Ironsmiths, Bharêrâs, Cobblers, Shoemakers, Sweepers.
78. The ancient Brahmans lived near the Indus and the Saraswati and the surrounding territories. The Gauss and the Sârsuts were their descendants who first came to the hills. As this happened in very remote and ancient times, so they forgot their origin and became known by the name of the place where they went and settled. Those who took their abode in Kång became known as the Kananjis, and those at Cawnpore were called Kan Kobja. Hence it is that those Brâbmans who are now found in the hills are held to be descendants of the two main Brâhman divisions.
The Rajpûts, Brahmans and Süds gay that the Kanaits are the most numerous of all the tribes. All men belonging to any religion, who adopted the karéwd (customary marriage) and gave up the religious and national customs, were known as Kanaits. They were sub-divided according to the professions which they adopted. For instance, one who undertook to make gold ornaments was called goldsmith, and so on.
The tradition about the Kolts is that a Kanait father had two song by two wives. The song quarrelled as to who had the superior right. At last it was decided that the one who should plough the field earliest in the morning should get the superior right. So, next morning, one of the brothers
