Please check back often since the website is still under construction and constantly being updated.
Photograph by A. C. Gomes Panorama circa 1902
"The merchants, par excellence of Zanzibar, are the enterprising Bhattias or Cutch Banyans."
Sir Richard Francis Burton. (19 March 1821 – 20 October 1890) was a British explorer, writer, scholar, and soldier.ZANZIBAR & THE EAST AFRICA COAST
Indian Ocean trade was historically dominated by the Island of Zanzibar off the coast of East Africa, affectionately called Jangbar by Bhatias. Before Europeans "discovered" East Africa, Indian traders from Gujarat, particularly Kutch and Sind, traded along the Arabian and Swahili coasts from time immemorial.'>
Periplus of the Erythrean Sea (AD80), Marco Polo (13th century), Ibn Batuta and many ancient travellers mention Indian and Arab ships trading along the Arab and African coasts. From the 11th through the 16th century, Kilwa Kisiwani was the most prosperous trading port, and the Indian traders were the main financiers and gold dealers.
As Vasco da Gama rounded the Cape of Good Hope in 1498, he was surprised to see many large sailing ships filled with Indian and Arab traders on the East African coast. During his journey from Mozambique to Calicut, Da Gama captured a trader from India who helped him negotiate deals with the local Arab rulers and the King of Calicut. He was searching for a pilot to guide his fleet to India.
In search of a pilot, the King of Malindi received him well and promised to provide him with a pilot familiar with the passage to India. Consequently, a pilot from an Indian ship from Cutch, Malam Kana, was brought aboard. In addition to the European navigation instruments like astrolabes and quadrants, he also had other nautical instruments not previously known to the Portuguese. In addition, he brought a chart with the bearings carefully marked on it of the coast of India. He seemed to be as well versed in navigation as the Portuguese themselves.
"We found here four vessels belonging to Indian Christians. When they came for the first time on board Paulo da Gama's ship, the captain-major being there at the time, they were shown an altarpiece representing Our Lady at the foot of the cross, with Jesus Christ in her arms and the apostles around her. When the Indians saw this picture they prostrated themselves, and as long as we were there they came to say their prayers in front of it, bringing offerings of cloves, pepper, and other things.
These Indians are tawny men; they wear but little clothing and have long beards and long hair, which they braid. They told us that they ate no beef. Their language differs from that of the Arabs, but some of them know a little of it, as they hold much intercourse with them. On the day on which the captain-major went up to the town in the boats, these Christian Indians fired off many bombards from their vessels, and when they saw him pass they raised their hands and shouted lustily Christ! Christ"
A Journal of the First Voyage of Vasco Da Gama, 1497-1499.
It is possible that these traders were Bhatias and, being followers of Krishna, mistook the altarpiece as Krishna. The Portuguese must have mistaken their greetings "Hare Krishna Hare Krishna" as Christ! Christ!
The prosperity of coastal cities did not last long after the Portuguese arrived. Over the course of fewer than ten years, they conquered the coast and took over the Indian Ocean. Through their ruthless trading policy, the Portuguese caused rapid decay of coastal cities and ruined Arab and Indian trade. However, Bhatia traders worked with the Portuguese in Muscat, Mozambique and other areas to keep some business alive.
Through the help of Bhatias, the Imam of Oman captured all of the east African coast except for Mozambique.
By the late 18th century, the Topan and Bhimani families were well established in trade with Muscat and the East African coast. Shivji Topan had developed a close working relationship with Sultan Said Ahmad. In order to regain control of the East African coast and bring stability to the region, Shivji provided Sultan with ships and finance. As part of an effort to gauge the potential for trade growth in Zanzibar, Sultan Said Ahmed visited Zanzibar in 1785 with Shivji and Bhimani.
‘According to its family traditions, it was Topan, Shivji’s father, who was the founder of the family business. Functioning from the port of Mandvi in Kutch, he is said never to have ventured abroad himself but to have possessed, by the end of the eighteenth century, a number of ships involved in the coastal trade of western India.’
M. Reda Bhacker 1992
‘By the time Sewji’s son Jairam was born in 1792, the emergence of an intertwined world of commerce and empire was well underway. Jairam was born in Mundra, a port city in Kutch; his father Sewji Topan was already a known banker to the ruler of Muscat, Sultan bin Ahmed. Sewji had financed much of the state- building and expansion that had taken place over the previous couple of decades, and had secured for himself a range of different commercial privileges, including customs farming –the right to collect custom receipts in Muscat, and later, in his other dominions as well, in return for an up- front payment.’
‘By the time Jairam came of age, his father was already Well-entrenched in East African commerce and politics. When Sultan bin Ahmed died and his son Sa‘id bin Sultan took over, Jairam built a relationship with him much like the one their fathers had with one another. And much like his father, Sa‘id continued the practice of relying on Sewji’s firm, which slowly passed to Jairam, to finance his intertwined undertakings in commerce and empire-making.’
A sea of debt: Fahad Ahmad Bishara
Kutchi traders had established a semi-settlement in Zanzibar by the beginning of the 19th century.
In 1811, Captain Smee noted that:
‘A considerable number of Banians reside in the town, many of whom appear to be wealthy and hold the best part of the trade in their hands.’
Seyyid Said continued to farm the customs to Bhatias in Muscat and Zanzibar throughout his reign. Muscat's customs franchise was renewed annually throughout the nineteenth century, while Zanzibar's was granted for a five-year period after 1835. Up until 1835, Bhimanis operated simultaneously in Muscat and Zanzibar. The Bhimani firm competed with Jairam Shivji for the franchise of collecting customs in Zanzibar. Zanzibar's customs contract was awarded to the firm bidding the highest rent. The post was held alternately by these firms beginning in 1804. Bhimanis was awarded the Zanzibar customs contract in 1833, according to British records. It was in 1835 that the Bhimanis lost control of the post to Shivji. Jairam Shivji retained this post until 1886.
During the nineteenth century, Muscat's customs revenues remained relatively stable at between MT$ 100,000 and MT$ 180,000. On the other hand, Zanzibar's increased from MT$40,000 in 1802 to MT$800,000 in 1889.
At least some of Zanzibar's emergence as a global commercial centre resulted from the effort of merchants like Jairam’s father, Shivji. He was in Zanzibar in 1819 when he heard of an American trading ship in Majunga (Madagascar) and sailed to it to personally encourage the captain to come trade in Zanzibar.
Trade from Arabia and India was dependent on the monsoons. Winds blew from the southwest from November to February, allowing ships to travel from India to Africa. During April and September, the winds switched to the northeast, allowing vessels to travel from East Africa to India. Journeys were long, and merchants generally only made one round-trip journey each year. They brought with them primarily different types of clothes, grains, sugar, and Iron, in exchange for Ivory, Gold, beeswax etc.
While the Khojas and Bohras migrated with their families, only Bhatia men travelled to Zanzibar, leaving their wives and children home. It was common for them to stay in Zanzibar a few years, take a break for a year in Kutch and then come back. It was forbidden to travel abroad or cross the sea and men had to pay penance and go on pilgrimage after coming home. Travel to Muscat and Zanzibar was tolerated, but travel to Europe resulted in many members and their families being barred from the caste.
Zanzibar's Sultan was aware of this and encouraged Bhatias to bring their wives there. According to reports, he sent his private vessel to welcome the first Hindu Bhatia woman in Zanzibar and gave her a reward of Shs 250/-. Moreover, as a pledge of his good intentions, he promised to turn Zanzibar’s Old Fort into a residence and offered to equip it with water pipes fitted with silver taps. However, it was difficult for women to travel on dhows as they had to stay below deck and sit for the entire journey, which could take 3 to 4 weeks.
The Hindu men generally went back to India to marry, and their wives stayed behind after the marriage, with the men making frequent trips back and forth. As an alternative, the women came to the East African coast for a few years and then returned to India for childbirth. Traditionally, women gave birth at their maternal home.
A Bhatia would not eat food cooked by anyone other than themselves, their brahmin maharajs, or other caste members. They usually travelled with their cooking utensils and brass lotas (rounded goblets) for water. As a result of these habits and their strict daily ablutions, they remained immune to Cholera and other diseases prevalent at that time on the island.
The British doctor, James Christie, observed in 1873 that:
‘Their food must be cooked by themselves, or by those of their own caste, and everything connected with their cooking and meals is according to their unvarying manners and customs. They thus, fortunately, escape the pollution of Negroes, and the cook of the house, one of their own class,is also water carrier; and as the cooking is of the simplest nature, the service of Negroes in the culinary department are not only dispensed, but are not allowed by custom. The water used must be drawn from their own wells, and by one of their own caste. No Banyan would touch, or allow himself to be touched by, water drawn by another save of his own caste.’
Captain Burton sailed from Konduchi on February 1oth, 1859, in a small native craft, and on the way to Kilwa, four of his men died. Cholera was raging there at the time, and Captain Burton makes an important observation, " Of the Banyans none had died of cholera. The Indian Moslems had lost eleven or twelve men." Whatever the explanation may be, the Banyans always have had, in every epidemic in Zanzibar, singular protection from the disease.
Sir Richard Francis Burton KCMG FRGS ( 19 March 1821 – 20 October 1890) was a British explorer, writer, scholar, and soldier. He was famed for his travels and explorations in Asia, Africa, and the Americas, as well as his extraordinary knowledge of languages and cultures. Here are some of his observations of the Bhatia caste at Zanzibar:
‘The merchants, par excellence of Zanzibar, are the enterprising Bhattias or Cutch Banyans.- From the beginning of the present century the monopoly fell into the hands of the Bhattia caste.- At first they were obliged to make Zanzibar, via Maskat, in a certain ship which sailed once a year: they were exposed to many hardships and perils: several of them were murdered. -They rose in mercantile repute by commercial integrity, frugality, and perseverance. - At Maskat and the neighbourhood they number nearly 500, and here about 400.'
(In 1844 there were 500 Banyans on the Coast and Island, the number has now nearly trebled. (1872))
Though never leaving the seaboard, they command the inland trade, sending, where they themselves do not care to travel, Arabs and Wasawahili to conduct their caravans - They are equally powerful to forward the discoverer; they can cash drafts upon Zanzibar, Mandavi, and Bombay; provide outfits, supply guards and procure the Pagazi, or porters, who are mostly their employees. - Ladlha Damha (Ladha Damji) farms the customs at Zanzibar, at Pemba Island his nephew Pisii has the same charge: Mombasah is in the hands of Lakhmidas, and some 40 of his co-religionists; Pangani is directed by Trikandas and contains 20 Bhattias, including those of Mbweni even the pauper Sa'aclani has its Banyan; Ramji, an active and intelligent trader, presides at Bagamoyo, and the customs of Kilwa are collected by Kisliindas. I need hardly say that almost all of them are connected by blood as well as by trade.
The Bhattia at Zanzibar is a visitor, not a colonist; he begins life before his teens, and, after an expatriation of 9 to 12 years, he goes home to become a householder. Not a Hindu woman is found upon the Island; all the Banyans leave their wives at home..
His large-peaked Cutch turban, white cotton coat or shoulder cloth, and showy Indian dhoti around the loins, contrasts favourably with the Arabs' unclean garb. The Janeo, or thread of the twice-born, passes over his shoulder, and, in memory of home, he encircles his neck with a string of dry Tulsi stalks (Ocimum canum, a species of herb Basil), which he now grows at Zanzibar. His manners as well as his outer man are rendered pleasant and courteous by comparison with the rest of the population, and he is a kind master to his serviles, who would love him if they possibly could love anything but themselves.
These Hindus lead a simple life, active only in pursuit of gain. On the Coast, where profits are immense Trikandas of Pangani, for instance, claims $26,000 of debt they have substantial stone houses, large plantations, and goodly gangs of male and female slaves. Those resident at Zanzibar are less anxious, to display their wealth: all, however, are now entitled by treaty to manage their own affairs without the interference of the local Government. These Banyans will buy up the entire cargoes of American and Hamburg ships: the ivory from the interior is consigned to them, and they purchase the copal from the native diggers. They rise at dawn to perform the semi-religious rite 'Snan' (bathing), apply to business during the cool of the day, and dine at noon. Avoiding Jowari, the Arabs' staff of life, they eat boiled rice, vegetables, and ghee, or wheaten bread and Mung, or other pulse, flavoured with assafoetida, turmeric, and ' warm spices.' They chew tobacco, though forbidden by caste rule to smoke it, and every meal concludes with betel-nut and pepper-leaf, whose heating qualities alone enable them, they say, to exist at Zanzibar. They work all day, rarely enjoying the siesta unless rich enough to afford such luxury: they bathe in the evening, sup at 9 p.m., chew betel once more, and retire to rest.
With a characteristic tenderness, these Banyans cook grain at the landing-places for the wild slaves, half-starved by the 'middle-passage' and inclination as well as policy everywhere induces them to give alms largely.
All Hindus are careful when returning home from foreign travel to purge away its pollution by performing a Tirth or Yatra to some holy spring, and by large payments to Brahmans
When a Bhattia dies without relatives on the Island, a committee of his fellow caste-men meets by the order of H. B. Majesty's Consul; takes cognizance of his capital, active and passive; and, after settling his liabilities, remits by bill the surplus to his relatives in India.’
Jetha Lila Bank
Jetha Lila was a private bank established in Zanzibar that traced its origins to 1880. It was an anomaly in East Africa in that it was local in origin, all other banks being foreign with headquarters outside the region, primarily in the United Kingdom.
In 1880, Jetha Liladhar, a merchant of a Bombay Bhatia family, founded the firm to operate as commission agents. The firm added money-changing to its activities in 1910. In 1920 the Westminster Bank appointed Jetha Lila as its agent to represent its interests in Zanzibar. Finally, in 1933 the Zanzibar government issued Jetha Lila a trading licence to permit it to operate as a bank. The bank continued to operate through the 1964 revolution in Zanzibar that led to the overthrow of Sultan Jamshid bin Abdullah and a subsequent merger with Tanganyika to form the nation of Tanzania. In the aftermath of the revolution, Jetha Lila's primary clients left the island and in 1968 the bank ceased operations, despite the Revolutionary government urging it to stay.
Jetha Lila. (2021, March 30). In Wikipedia. https://en.wikipedia.org/wiki/Jetha_Lila
Ladha Damji (Babla)
‘Laddha Damji died on 21 November 1871 of natural causes. He was more than seventy years old and he had lived in Zanzibar for more than forty years. He held the important post of head of the Agency of Jairam Shivji. According to John Kirk, ...no one was more esteemed for his upright conduct by all classes. Kirk being close to Laddha Damji analysed the causes of his death and believed that he died because of excessive anxiety. There was much strain on Laddha Damji at the time of the renewal of the contract for farming the customs revenue in August 1871.
Before his death, Laddha Damji left a will, which he had made on 7 November 1871 in the presence of John Kirk and Thariya Topan. There he clarified that all the property of the firm of Jairam Shivji belonged to Jairam Shivji. Laxmidas Laddha was appointed as its mukhtiyar, or trustee. The contract, which he got at Zanzibar for five years, was to be enjoyed by the heirs of Jairam Shivji.
Laddha Damji nominated John Kirk and Thariya Topan as trustees of the business at Zanzibar until some responsible person arrived at Zanzibar to take it over and also for the settlement of the account with H. A. Fraser's firm.’
C Goswami 2011
As a result of his honesty, he gained the respect and trust of everyone he came into contact with. He served his master Jairam Shivji and the firm very well. The flags of many embassies were flown at half mast at the time of his death.
Zanzibar is a small island a mere 25 miles offshore of East Africa. Zanzibar consists of the Zanzibar and Pemba Islands and several smaller islets. Historically, this small island played a dominant role in the Indian Ocean trade.
Around the 8th century, Africans and Arabs mixed to create Swahili, a unique culture, language, and identity. The term comes from the Arabic word Sahil, meaning coast. And the culture spread across almost 1000 miles on the East African coast, hence the name Swahili coast.
Traders from Persia were the first to settle and trade along this coast. According to general belief, the name Zanzibar originated from the Persian word Zangh', meaning negro, and bar', meaning coast. Originally, the entire coast was called Zangebar. Eventually, only the island was called Zanzibar. Locals call it Unguja. And Bhatia’s lovingly call it Jangbar.
Several major cities developed along the Swahili coast over time, including Brava, Mogadishu, Lamu, Malindi, Mombasa, Zanzibar, and Kilwa. Swahili today is the national language of Tanzania and Kenya. It is also widely spoken in many countries across East and Central Africa. Lamu, Kilwa and Zanzibar stone town has been declared a world heritage site by UNESCO.
From time immemorial, Bhatia traders and their Arab partners have traded along this coast.
There is a common misconception that Indian immigration to East Africa began with the construction of the Kenya-Uganda railway at the turn of the 20th century. For centuries, Indian traders from Gujarat, especially Kutch and Sind, traded along the Arabian and Swahili coasts long before Europeans "discovered" East Africa. In Periplus of the Erythrean Sea, circa AD 80, Indian and Arab ships are mentioned trading along the coast. The Venetian traveller Marco Polo mentions Indian trading ships along Zanzibar and Madagascar's coasts in the 13th century. Kilwa Kisiwani, also known as Kilwa, is a small island off the coast of Tanzania. It was the most prosperous trading site in the Indian Ocean from the 11th century through the 16th century. Even in the fifteenth century at Kilwa, Indian traders were financiers and moneylenders.It is solely due to the enterprise of Muscat Arabs, who, penetrating inland from Zanzibar, with wares of Manchester manufacture, established peaceful relations with hosts of native tribes, that travellers first, and missionaries afterwards, have found a highway into the far interior. Hindus from Cutch, and Banyans from Bombay, have for centuries traded on the East Coast of Africa, but they have always been too timorous to venture into the interior. On the other hand, I feel safe to say that, generally speaking, wherever the European traveller in East Africa has ventured to penetrate regions hitherto unvisited by the Arab, he has found it impossible to purchase the right of passage, and has had to either fight his way or take refuge in flight.
The Arabs who swarm over Central Africa generally hail from Muscat, or other towns in the dominion of Oman. Not a few Beluchis are to be met with, and also natives of Shehr and Hadramaut. Half-castes, born in Zanzibar and Unyanyembe, are becoming now more numerous than formerly, but as a rule the pure Arab belongs to Oman. He finds a passage for a few dollars in a native dhow bound for Zanzibar ; he has no capital to begin with, but accompanies a richer friend, whom he finds fitting up a caravan for the interior ; by-and-by, he makes small ventures of his own, on the strength of a tusk or two he may have come by on his first journey inland. If successful, he will get credit to almost any extent from the Indians at the coast; and profits are such that he can, after twenty years' labour, return to Muscat a rich man, his ambition being to purchase an estate there, dig wells, make a canal for navigation, and let patches for the cultivation of dates. Page 420-421
A.M. Mackay, pioneer missionary of the Church Missionary Society to Uganda. Published 1890 by A. C. Armstrong and son in New York.The merchants, par excellence of Zanzibar, are the enterprising Bhattias or Cutch Banyans. The Periplus (chap, xiv.) mentions an extensive import trade for Ariiike and Barugaze, the latter generally identified with Baroch. Vasco da Gama found 'Indians,' especially Calicut men, at Mozambique, Kilwa, Mombasah, and Melinde, and by their information he reached their native city. From the beginning of the present century the monopoly fell into the hands of the Bhattia caste. At first they were obliged to make Zanzibar, via Maskat, in a certain ship which sailed once a year: they were exposed to many hardships and perils: several of them were murdered, and when a Hindu died the Arabs, like the Turks of Masawah, claimed the droit d'aubaine. They rose in mercantile repute by commercial integrity, frugality, and perseverance, whilst the inability of the Moslem Sarraf to manage accounts or banking put great power into their hands. At Maskat and the neighbourhood they number nearly 500, and here about 400.'
(In 1844 there were 500 Banyans on the Coast and Island, the number has now nearly trebled. (1872))
They extend southwards to Angosh (Angoxa) and Mozambique, where they make fortunes by the sale of Casimir noir, and where they are now as well treated as they were formerly tyrannized over by the Portuguese. Thus, though never leaving the seaboard, they command the inland trade, sending, where they themselves do not care to travel, Arabs and Wasawahili to conduct their caravans of savages and slaves. For this reason they have ever been hostile to European exploration, and report affirms that they have shown no scruples in compassing their ends. They are equally powerful to forward the discoverer; they can cash drafts upon Zanzibar, Mandavi, and Bombay; provide outfits, supply guards and procure the Pagazi, or porters, who are mostly their employees. Ladlia Damha (Ladha Damji) farms the customs at Zanzibar, at Pemba Island his nephew Pisii has the same charge: Mombasah is in the hands of Lakhmidas, and some 40 of his co-religionists; Pangani is directed by Trikandas and contains 20 Bhattias, including those of Mbweni even the pauper Sa'aclani has its Banyan; Ramji, an active and intelligent trader, presides at Bagamoyo, and the customs of Kilwa are collected by Kisliindas. I need hardly say that almost all of them are connected by blood as well as by trade.
The Bhattia at Zanzibar is a visitor, not a colonist; he begins life before his teens, and, after an expatriation of 9 to 12years, he goes home to become a householder. The great change of life effected, he curtails the time of residence to half, and furloughs become more frequent as transport waxes easier. Not a Hindu woman is found upon the Island; all the Banyans leave their wives at home, and the consequences are certain peccadilloes, for which they must pay liberally. Arab women prefer them because they have light complexions; they are generous in giving jewels, and they do not indulge in four wives. Most of them, however, especially those settled on the Coast, keep handsome slave-girls, and, as might be expected where illegitimates cannot be acknowledged, they labour under the imputation of habitual infanticide. On the other hand, their widows may not remarry, and they inherit the husband's property if not embezzled by relatives and caste-fellows.
The Bhattias are forbidden by their Dharma (' caste-duty ') to sell animals, yet, with the usual contradiction of their creed, all are inveterate slave-dealers. They may not traffic in cowries, that cause the death of a mollusc; local usage, however, permits them to buy hippopotamus tusks, rhinoceros-horn, and ivory, their staple of commerce. We cannot wonder if, through their longing to shorten a weary expatriation, they have sinned in the matter of hides. This, together with servile cohabitation, caused a scandal. Some years ago, when the Maharaj, their high priest, sent from Malwa a Chela, or disciple, to investigate their conduct. Covered with ashes and carrying an English umbrella, the holy man arrived in a severe mood; he rejected all civilities, and he acknowledged every address with a peculiar bellowing grunt, made when ' Arti ' is offered to the Dewta or deity. The result was a fine of $20,000 imposed upon the rich and wretched Jayaram. The sum was raised amidst the fiercest and most tumultuous of general subscriptions, and since that day the spoils of the cow have been farmed to a Khojah employ.
All oppose with might and main the slaughter of cattle, especially in public, and they attempt to quit the town during the Moslem sacrificial days. The long limp black hair, the smooth yellow skin, and the regular features of the Bhattia, are conspicuous near the woolly mops, the grinning complexions, and the flat faces of the Wasawahili. His large-peaked Cutch turban, white cotton coat or shoulder cloth, and showy Indian dhoti around the loins, contrasts favourably with the Arabs' unclean garb. The Janeo, or thread of the twice-born, passes over his shoulder, and, in memory of home, he encircles his neck with a string of dry Tulsi stalks (Ocimum canum, a species of herb Basil), which he now grows at Zanzibar. His manners as well as his outer man are rendered pleasant and courteous by comparison with the rest of the population, and he is a kind master to his serviles, who would love him if they possibly could love anything but themselves.
These Hindus lead a simple life, active only in pursuit of gain. On the Coast, where profits are immense Trikandas of Pangani, for instance, claims $26,000 of debt they have substantial stone houses, large plantations, and goodly gangs of male and female slaves. Those resident at Zanzibar are less anxious, to display their wealth: all, however, are now entitled by treaty to manage their own affairs without the interference of the local Government. These Banyans will buy up the entire cargoes of American and Hamburg ships: the ivory from the interior is consigned to them, and they purchase the copal from the native diggers. They rise at dawn to perform the semi-religious rite 'Snan' (bathing), apply to business during the cool of the day, and dine at noon. Avoiding Jowari, the Arabs' staff of life, they eat boiled rice, vegetables, and ghee, or wheaten bread and Mung, or other pulse, flavoured with assafoetida, turmeric, and ' warm spices.' They chew tobacco, though forbidden by caste rule to smoke it, and every meal concludes with betel-nut and pepper-leaf, whose heating qualities alone enable them, they say, to exist at Zanzibar. They work all day, rarely enjoying the siesta unless rich enough to afford such luxury: they bathe in the evening, sup at 9 p.m., chew betel once more, and retire to rest.
As the Island contains no local Dewta, the Bhattias are careful to keep a Vishnu in the house, and to travel about, if possible, with a cow: in places like Pangani, where the horned god cannot live, they supply its place by a Hanuman (a small monkey, like the Presbyter Entellus of India) trapped in the jungle. Pagodas not being permitted, they meet for public devotions at a house in the southern quarter of the city, where most of them live and lately they have been allowed to build as kind of fane at Mnazi Moyya. As usual with Banyans, the Bhattias have no daily prayers: on such festivals as the Pitri-paksha ” the ' Manes-Fortnight,' from the 13th to the 18th of the month Bhadrapad ” they call in, and fee a Brahman to assist them. Their proper priests are the Pokarna, who, more scrupulous than others, refuse to cross the sea: the Sarsat Brahmans, so common in Sind and Cutch, are the only high-caste drones who to collect money will visit Zanzibar and Maskat. With a characteristic tenderness, these Banyans cook grain at the landing-places for the wild slaves, half-starved by the 'middle-passage' and inclination as well as policy everywhere induces them to give alms largely. Apostasy is exceedingly rare: none Islamize, except those who have been perverted by Moslems in their youth, or who form connections with strange women. The Comoro men, here the only energetic proselytizers, have, however, sometimes succeeded: a short time ago two Bhattias became Mohammedans, and their fellow caste-men declared that the Great Destruction was drawing nigh. Yet Vishnu slept, and still sleeps the sleep of the just.
When a Bhattia's affairs become hopelessly involved he generally ' levants ‘: sometimes, however, he will go through the Diwali or bankruptcy, a far more troublesome process than the Gazette. The unfortunate places in his store- front a lighted lamp, whence the name of the ceremony and with head enveloped in a sheet, he silently occupies the furthest corner. Presently a crowd of jeering Moslems collects to see the furious creditors ranting, scolding, and beating the bankrupt, who weeps, wails, calls upon his god, and swears to be good for all future time. These degrading scenes, however, are now becoming rare. They remind us of the Tuscans and the Boeotians of old,who brought their bankrupts into the market-place in a bier, with an empty purse carried before them, all the boys following, where they sat all day, circumstanteplebe, to be infamous and ridiculous.
All Hindus are careful when returning home from foreign travel to purge away its pollution by performing a Tirth or Yatra to some holy spring, and by large payments to Brahmans. Moslems declare that when the death-rattle is heard, one of those present eases off' the moribund by squeezing his throat. Banyan corpses are burnt at a place about two miles behind the town, and the procession is accompanied by a guard to keep off naughty boys. When a Bhattia dies without relatives on the Island, a committee of his fellow caste-men meets by the order of H. B. Majesty's Consul; takes cognizance of his capital, active and passive; and, after settling his liabilities, remits by bill the surplus to his relatives in India.
Page 327-335
Zanzibar: city, island, and coast (1872) Author: Burton, Richard Francis, Sir,Under the shed of the custom house were several fine-looking men, tall and straight, and of a lighter complexion and smoother skin than the Arabs. Their costume is highly picturesque. The head is shaved back to the crown, and the hair is permitted to grow long behind, but the tress is folded on top of the head and concealed beneath a red or white turban, made high, somewhat in the shape of a bishop's mitre; it is laid in fine transverse plaits, instead of being twisted like that of the Arab, and in the centre of the lower edge is a small knot, the form of which distinguishes the sect to which the wearer may belong. The dress consists of a white robe, which sets close about the neck like a collarless shirt, and is gathered about the hips in such wise, by the help of a girdle, as to leave the lower part of the thigh and leg bare. Behind the limb, it is folded from opposite sides, so as to form an acute angle, the point being uppermost. The sleeves are straight and large. The feet are protected by sharp-toed slippers, the points of which turn up over the top of the foot. Such is the attire of the Banyans, a race of people who are, among Mussulmans, what the Jews are among Christians, a thriving, money-making class.
They are despised by the Arabs, and are obliged to submit to insult and indignity, without being able to retort, or avenge themselves, even if their religion permitted, which inhibits them, the shedding of blood; their diet consisting of milk, ghee or butter, and vegetables. Captain Hassan informed me, he had never heard of a murder committed by any of them, though he had known of frequent instances of their being slain by the Arabs.
The features of the Banyan are regular, and the expression of the countenance is placid and benevolent; their figures are straight and well-proportioned. They are the principal store -keepers on the island; there is estimated to be about three hundred and fifty of them at Zanzibar. They occupy small shops, or holes, raised a foot or two above the street, in which they may be seen, sitting on the floor with their knees drawn up, noting their accounts. Their knees serve them for a desk whereon to rest their paper; and a pointed reed and a thick black fluid, for pen and paper. They leave their families in India, and are absent from them for four or five years together, at the expiration of which they return for a year or more.
When Vasco de Gama and his followers first doubled the Cape of Good Hope, the greater part of the commercial wealth of India was in the hands of the Banyans. They were celebrated for their frankness. A very short time sufficed them to transact the most important business. They usually dealt in bazaars; the vender told the price of his goods in a subdued voice and in few words; the purchaser replied by taking his hand and by a certain manner of doubling and extending the fingers, explained what abatement he wished in the price. The bargain was often concluded without speaking a word; and, to ratify it, the hand was again taken in token of its inviolability. If any difficulty occurred, which was rare, they preserved a decorum and politeness towards each other, which one would not readily imagine. Their sons were present at all contracts, and they were taught, from their earliest years, this peaceful mode of conducting business; scarcely had reason dawned upon them, before they were initiated into the mysteries of commerce, so that in some cases, they were capable of succeeding their fathers, at the early age of ten years.
The Banyans held some Abyssinian slaves, whom they treated with singular humanity; they educated them as their own children or relations; instructed them in business; advanced them funds; and not only allowed them to enjoy the gains, but also permitted them to dispose thereof to their descendants.
Their expenses were not in a ratio to their wealth; compelled, by the principles of their religion, abstain from viands and strong liquors, they lived on vegetables and fruit solely. They never departed from their economy, except when they established their sons; on which occasions, large sums were spent in feasting, music, dancing and fireworks; and they boasted of the expensiveness of their weddings. The Banyan women had the same simple customs. All their glory was to please their husbands; they were taught, from their earliest years, to admire conjugal respect and love, and with them, this was a sacred point in religion. Their reserve and austerity towards strangers, with whom they never entered into conversation, was in accordance with such principles; and they heard in astonishment of the familiarity that existed between the sexes in Europe. Such were the Banyans three centuries gone by, and we have reason to think, they have not been entirely changed. Page 35-36
A voyage round the world including an embassy to Muscat and Siam in 1835, 1836, and 1837. By W Ruschenberger 1838- "Of all classes connected with the trade of East Africa there is none more influential than the natives of India generally known as Banians."
Sir Bartle Frere.
"The merchants, par excellence of Zanzibar, are the enterprising Bhattias or Cutch Banyans."
Sir Richard Francis Burton.