“On the other hand, their good offices may secure benefits, as in the case of a zamīndār of Muzaffarnagar, who at Allahābād refused to eat a piece of human flesh offered to him by an Aghori; the latter thereupon threw the flesh at the zamīndār’s head, on which it stuck. The zamīndār afterwards became so exceedingly wealthy that he had difficulty in storing his wealth.”

      2. Instances of cannibalism.

      In former times it is believed that the Aghoris used to kidnap strangers, sacrifice them to the goddess and eat the bodies, and Mr. Barrow relates the following incident of the murder of a boy:10 “Another horrible case, unconnected with magic and apparently arising from mere blood-thirst, occurred at Neirād in June 1878. An Aghori mendicant of Dwārka staying at the temple of Sitārām Lāldās seized a boy of twelve, named Shankar Rāmdās, who was playing with two other boys, threw him down on the oatla of the temple, ripped open his abdomen, tore out part of his entrails, and, according to the poor little victim’s dying declaration, began to eat them. The other boys having raised an alarm, the monster was seized. When interrogated by the magistrate as to whether he had committed the crime in order to perform Aghorbidya, the prisoner said that as the boy was Bhakshan he had eaten his flesh. He added that if he had not been interrupted he would have eaten all the entrails. He was convicted, but only sentenced to transportation for life. The High Court, however, altered the sentence and ordered the prisoner to be hanged.”

      The following instance, quoted by Mr. Barrow from Rewah, shows how an Aghori was hoist with his own petard: “Some years ago, when Mahārāja Bishnāth Singh was Chief of Rewah, a man of the Aghori caste went to Rewah and sat dharna on the steps of the palace; having made ineffectual demands for alms, he requested to be supplied with human flesh, and for five days abstained from food. The Mahārāja was much troubled, and at last, in order to get rid of his unwelcome visitor, sent for Ghansiām Dās, another Aghori, a Fakīr, who had for some years lived in Rewah. Ghansiām Dās went up to the other Aghori and asked him if it was true that he had asked to be supplied with human flesh. On receiving a reply in the affirmative, Ghansiām Dās said: ‘Very well, I too am extremely partial to this form of food; here is my hand, eat it and I will eat you’; and at the same time he seized hold of the other’s hand and began to gnaw at it. The Aghori on this became much alarmed and begged to be excused. He shortly afterwards left Rewah and was not heard of again, while Ghansiām Dās was rewarded for his services.”

      The following recent instance of an Aghori devouring human corpses is reported from the Punjab:11 “The loathsome story of a human ghoul from Patiāla shows that the influence of the Aghorpanthi has not yet completely died out in this country. It is said that for some time past human graves have been found robbed of their contents, and the mystery could not be solved until the other day, when the police succeeded in arresting a man in the act of desecrating a child’s grave, some forty miles distant from the capital (Patiāla). The ghoul not only did not conceal the undevoured portion of the corpse he had with him, but told his captors the whole story of his gruesome career. He is a low-caste Hindu named Rām Nāth, and is, according to a gentleman who saw him, ‘a singularly mild and respectful-looking man, instead of a red-eyed and ravenous savage,’ as he had expected to find him from the accounts of his disgusting propensities. He became an orphan at five and fell into the hands of two Sādhus of his own caste, who were evidently Aghorpanthis. They taught him to eat human flesh, which formed the staple of their food. The meat was procured from the graves in the villages they passed through. When Rām Nāth was thoroughly educated in this rank the Sādhus deserted him. Since then he had been living on human carrion only, roaming about the country like a hungry vulture. He cannot eat cooked food, and therefore gets two seers of raw meat from the State every day. It is also reported that the Mahārāja has now prohibited his being given anything but cooked food with a view to reforming him.”

      Sir J. B. Fuller relates the following incident of the employment of an Aghori as a servant:12 “There are actually ten thousand persons who at census time classed themselves as Aghoris. All of them do not practise cannibalism and some of them attempt to rise in the world. One of them secured service as a cook with a British officer of my acquaintance. My friend was in camp in the jungle with his wife and children, when his other servants came to him in a body and refused to remain in service unless the cook was dismissed, since they had discovered, they declared, that during the night-time he visited cemeteries and dug up the bodies of freshly buried children. The cook was absent, but they pointed to a box of his that emitted a sickening smell. The man was incontinently expelled, but for long afterwards the family were haunted by reminiscences of the curries they had eaten.”

      Ahīr

      1. General notice.

      Ahīr, 13 Gaoli, Guāla, Golkar, Gaolān, Rāwat, Gahra, Mahākul.—The caste, of cowherds, milkmen and cattle-breeders. In 1911 the Ahīrs numbered nearly 750,000 persons in the Central Provinces and Berār, being the sixth caste in point of numbers. This figure, however, excludes 150,000 Gowāris or graziers of the Marātha Districts, and if these were added the Ahīrs would outnumber the Telis and rank fifth. The name Ahīr is derived from Abhīra, a tribe mentioned several times in inscriptions and the Hindu sacred books. Goāla, a cowherd, from Gopāla,14 a protector of cows, is the Bengali name for the caste, and Gaoli, with the same signification, is now used in the Central Provinces to signify a dairyman as opposed to a grazier. The Gaolāns appear to be an inferior class of Gaolis in Berār. The Golkars of Chānda may be derived from the Telugu Golars or graziers, with a probable admixture of Gond blood. They are described as wild-looking people scattered about in the most thickly forested tracts of the District, where they graze and tend cattle. Rāwat, a corruption of Rājpūtra or a princeling, is the name borne by the Ahīr caste in Chhattīsgarh; while Gahra is their designation in the Uriya country. The Mahākul Ahīrs are a small group found in the Jashpur State, and said to belong to the Nāndvansi division. The name means ‘Great family.’

      Ahīrs decorated with cowries for the Stick Dance at Diwāli.

      2. Former dominance of the Abhīras.

      The Abhīras appear to have been one of the immigrant tribes from Central Asia who entered India shortly before or about the commencement of the Christian era. In the Purānas and Mahābhārata they are spoken of as Dasyu or robbers, and Mlechchhas or foreigners, in the story which says that Arjuna, after he had burned the dead bodies of Krishna and Balārām at Dwārka, was proceeding with the widows of the Yādava princes to Mathura through the Punjab when he was waylaid by the Abhīras and deprived of his treasures and beautiful women.15 An inscription of the Sāka era 102, or A.D. 180, speaks of a grant made by the Senapati or commander-in-chief of the state, who is called an Abhīra, the locality being Sunda in Kāthiāwār. Another inscription found in Nāsik and assigned by Mr. Enthoven to the fourth century speaks of an Abhīra king, and the Purānas say that after the Andhrabhrityas the Deccan was held by the Abhīras, the west coast tract from the Tāpti to Deogarh being called by their name.16 In the time of Samudragupta in the middle of the fourth century the Abhīras were settled in Eastern Rājputana and Mālwa.17 When the Kāthis arrived in Gujarāt in the eighth century, they found the greater part of the country in the possession of the Ahīrs.18 In the Mīrzāpur District of the United Provinces a tract known as Ahraura is considered to be named after the tribe; and near Jhānsi another piece of country is called Ahīrwār.19 Elliot states that Ahīrs were also

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