Part 55

About 15 acres.

Berar Census Report, 1881 (Kitts).

Punjab Ethnography, para. 624.

Bombay Gazetteer, xvi. 82.

This article is partly based on papers by Mr. P.B. Telang, Munsiff Seoni-Malwa, and Mr. Waman Rao Mandloi, naib-tahsildar, Harda.

This derivation is also negatived by the fact that the name Maharatta was known in the third century B.C., or long before the Rastrakutas became prominent.

Bombay Gazetteer; Gujarat Hindus, p. 338.

Ibbetson, Punjab Census Report (1881).

Bombay Gazetteer, l.c. text and footnote by R. v. J. S. Taylor.

Kitts' Berar Census Report (1881), p. 143.

See article on Panwar Rajput.

Berar Census Report (1881), p. 144.

Kitts' Berar Census Report p. 144.

Described in the articles on Kurmi and Kunbi.

Loc. cit.

Bombay Gazetteer, Gujarat Hindus, loc. cit.

In Berar for ten days--Kitts' Berar Census Report, l.c.

3rd Baisakh (April) Sudi, commencement of agricultural year.

Berar Census Report, l.c.

Berar Census Report, l.c.

Bombay Gazetteer, Gujarat Hindus.

It was formerly suggested that the fact of the Mahars being the chief worshippers at the shrines of Sheikh Farid indicated that the places themselves had been previously held sacred, and had been annexed by the Muhammadan priests; and the legend of the giant, who might represent the demonolatry of the aboriginal faith, being slain by the saint might be a parable, so to say, expressing this process. But in view of the way in which the Mehtars worship Musalman saints, it seems quite likely that the Mahars might do so for the same reason, that is, because Islam partly frees them from the utter degradation imposed by Hinduism. Both views may have some truth. As regards the legends themselves, it is highly improbable that Sheikh Farid, a well-known saint of northern India, can ever have been within several hundred miles of either of the places with which they connect him.

From Mr. C. Brown's notes.

C.P. Police Gazette.

Kitts, l.c.

Ibidem.

Stated by Mr. C. Brown.

Vol. ii. p. 237.