udh,
where they have their home. They observe strict rules of ceremonial
purity, and do not smoke tobacco nor plough with their own hands. An
orthodox Sarwaria Braman will not give his daughter in marriage in a
village from which his family has received a girl, and sometimes will
not even drink the water of that village. The Sarwarias make widows
dress in white and sometimes shave their heads. In some tracts they
intermarry with the Kanaujia Brahmans, and in others take daughters in
marriage but do not give their own daughters to them. In Dr. Buchanan's
time, a century ago, the Sarwaria Brahmans would not eat rice sold in
the bazar which had been cleaned in boiling water, as they considered
that it had thereby become food cooked with water; and they carried
their own grain to the grain-parcher to be prepared for them. When
they ate either parched grain or sweetmeats from a confectioner in
public they must purify the place on which they sat down with cowdung
and water. [436] This may be compared with a practice observed by very
strict Brahmans even now, of adding water to the medicine which they
obtain from a Government dispensary, to purify it before drinking it.

Brahman, Utkal

_Brahman, Utkal._--These are the Brahmans of Orissa and one of
the Panch-Gaur divisions. They are divided into two groups, the
Dakshinatya or southern and the Jajpuria or northern clan. The Utkal
Brahmans, who first settled in Sambalpur, are known as Jharia or
jungly, and form a separate subcaste, marrying among themselves,
as the later immigrants refuse to intermarry with them. Another
group of Orissa Brahmans have taken to cultivation, and are known as
Halia, from _hal_, a plough. They grow the betel-vine, and in Orissa
the areca and cocoanuts, besides doing ordinary cultivation. They
have entirely lost their sacerdotal character, but glory in their
occupation, and affect to despise the Bed or Veda Brahmans, who live
upon alms. [437] A third class of Orissa Brahmans are the Pandas,
who serve as priests and cooks in the public temples and also in
private houses, and travel about India touting for pilgrims to visit
the temple at Jagannath. Dr. Bhattacharya describes the procedure of
the temple-touts as follows: [438]

"Their tours are so organised that during their campaigning season,
which commences in November and is finished by the car-festival at the
beginning of the rains, very few villages of the adjoining Provinces
escape their