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SOUTHERN INDIA
SOUTHERN INDIA
EDGAR THURSTON,
Superintendent, Madras Government
c.i.e.,
Museum
di
Correspondant Etranger,
Romana
Anthropologia.
ASSISTED BY
K.
RANGACHARI,
of the
m.a.,
VOLUME
III
GOVERNMENT
PRESS,
MADRAS
3S
V
X
NOV 17 1966
113S747
OF SOUTHERN
INDIA.
III.
VOLUME
^TT^v^ABBERA.The
i
Kabberas
and
are
caste
of
(^
Canarese
are,"
fishermen
cultivators.
"They
into
Mr.
the
W.
Francis writes,*
"
grouped
of
two
divisions,
Gaurimakkalu or
sons
Gauri
and the Gangimakkalu or sons of Ganga, the goddess of water, and they do not intermarry, Each has its bedagus (exbut will dine together.
(Parvati)
ogamous
in Bellary,
septs),
in
The Gaurimakkalu
chiefly to
are scarce
and belong
in
Mysore.
They seem
to be higher
measured among
as they
their
Hindus)
than
the
Gangimakkalu,
employ Brahmans as
caste,
in
priests instead of
men
of
own
and so
forth,
in
Coracles
the
are
still
Cauvery,
Tavernier,
on
KABBERA
his
in
way
to
upon which carpets are spread to put the baggage and goods upon, for fear they should get wet." Bishop Whitehead has recently * placed on record his experiences of coracles as a means of conveyance.
are placed,
"
We
in
a boat (at
Hampi on
to
the
my
idea of
consists of a very
feet in
As
a rule,
it
it
when exhorted
to
Some
sit
straw had
been placed
safer to
we were
it is
upon, but
in
a coracle
I
is
remem-
should
I
sit
upon a chair
to
in
the
so.
weakly consented
do
opposite
bank
four policemen
were drawn up as a
band,
a brass
brought from
As we came
guard of honour
saluted, the
'
band struck up a tune faintly resembling See the conquering hero comes,' the coracle bumped
my
KABBERA
was deposited, heels up, on my back in the straw We were rowed for about two miles down The current was very swift, and there were the stream. Darkness overtook us, rapids at frequent intervals.
and
.
and
it
river perfectly,
The arrival in 1847 of the American John Eddy Chandler at Madura, when the
in flood,
swimming
At
last, after
new Missionaries
in
safely
reached
mission
premises
Madura.
Messrs.
bamboo
to.
hold
on
as In
The
was
were
Ropes attached
to all sides
it
coolies
they dragged
recent years,
across,
a coracle
Francis continues,
" are at
consequence, several occupational sub-divisions have arisen, the members of which are more often known by
in
Kabberas.
The
village servants
who keep
(caste
* John S. Chandler, a
III-i B
KABBERA
meeting house) clean, look after the wants of officials The halting in the village, and do other similar duties.
Jalakaras are washers of gold-dust
dyers,
;
the
Madderu
are
who use
;
folia) tree
one which
have not had time to clear up) the Besthas, who have
often
been treated as a separate caste, are really a sub-division of the Gangimakkalu, who were originally
palanquin-bearers,
but,
now
gone out of
fashion, are
is
employed
other ways.
The
betrothal
manner followed by
is
its
the Kurubas.
As among
celebration.
The
the dead."
months, as
it is
con-
year of marriage.
By
the
during the
first
In the
ceremony of
of water
worshipped
in the
after a funeral,
some lonely
place,
where
it is
For the following note on the Kabberas of the Bellary district, I am indebted to Mr. Kothandram Naidu. The caste is sometimes called Ambiga. Breaches of caste rules and customs are enquired into by a
panchayat presided over by a headman called Kattemaniavaru. If the fine inflicted on the offender is a
to the
it
to the
who spend
in drink.
In serious cases,
KABBERA
to
Both
infant
At the marriage ceremony, the tali is tied on the bride's neck by a Brahman. Married women carry painted new pots with lights, bathe the bride and bridegroom, etc. Widows are remarried with
fine to
the headman.
is
performed
ties
at night
tali.
whom
the
No
is
married
men
or
women may
not allowed.
religion the
are buried.
Cloths
to ancestors
excepting those
dedicated
the
goddess
(dedicated prostitutes).
in the Bellary
I
gather that
on the
first
month
of Bhadrapada
(September),
feast
population celebrate
called Jokumara,
The
Barikas (women),
who
Gaurimakkalu
live,
section,
Kabbera go round
with a basket on
They
leaves, flowers,
and
ashes.
The Kapus,
margosa
leaves, flowers,
cholum
KABBILI
6
it.
and
round
their fields.
After
the
Kapu proceeds
being.
human
This figure
in
is
the
field,
and
to
is
called Joku-
It is
supposed
down
The
figure
is
sometimes
small,
and sometimes
big."
Kabbili. Kabbili
division of Bestha,
is
or Kabliga, recorded as a
sub-
Kadacchil
of Kollan.
(knife-grinder or cutler).
A sub-division
last or
Kadaiyan. The
lowest,
occurs as a sub-division
The
ers
Kadaiyans are described f as being lime (shell) gatherand burners of Ramesvaram and the neighbourhood,
in part recruited
present
day.
On
the
coasts
of
Madura and
work of
Francis Xavier.J
Sale.
Kadi
(blade of grass).
A g5tra of Kurni.
or
Kadir.-^The Kadirs
malai or elephant
Kadans
hills, and the great mountain range which extends thence southward into Travancore, A night journey by rail to Coimbatore, and forty miles by
Hornell.
1906,
KADIR
road
at the
mercy of a
which
at
landed
me
in
a dense patch
of prickly-pear
me
I came under the kindly hospitality H. A. Gass, Conservator of Forests, to whom am indebted for much information on forest and tribal
camp
life
at
in
Mount
Stuart,
the midst of a
after Sir
my
first
wearing a coloured turban and the cast-off red coat of a British soldier, who had come down the
hill
to carry
up
my camp
bath,
him from the driving monsoon Very glad was I of his services in helping to convey my clothed, and consequently helpless self, across the mountain torrents, swollen by a recent burst of
lent umbrella,
to protect
showers.
monsoon
eral in
rain.
The Kadir
forest guards,
service,
of
whom
there
are sevfor
Government
looked,
except
their
by contrast with
(leggings),
their fellow-
buttons,
and
accoutrements.
On
bungalows and Kadir settlement, I was told by a native servant that his master was away, as an "elephant done tumble in a fit." My memory went back to the occasion many years ago, when, as a medical student, I took part
in
at the
It
transpired later
KADIR
in the
day that a young and grown-up cow elephant had tumbled, not in a fit, but into a pit made with hands for
the express purpose of catching elephants.
The
story
in
An
incident
is
still
cherished at
On
he was
in-
formed that
his host
" ellipence."
reckoning was
baggage
To
crusted
Anglo-Indian
elephants.
it
clear
that
ellipence
M. E. Grant Duff tells * the following story of a man, who was shooting on the Anaimalais. In his camp was an elephant, who,
could
only
Sir
in
mean
to
eat
the
thatch
which he was sleeping. His servant in alarm rushed in and awoke him, saying " Elephant,
of the hut, in
The
sleeper, half-waking
and
Tell
over, replied
"
him he mustn't."
The
briefly
salient characteristics
Kadirs
may be
summed up
as follows
platyrhine.
Women wear a bamboo comb in the back-hair. Those whom I met spoke a Tamil patois, running up the scale
in talking,
and
finishing,
like
a Suffolker, on a higher
commenced
on.
But
am told
that
some
9
of
KADIR
them speak a mixture of debased Tamil and Malayalam. I am informed by Mr. Vincent that the Kadirs have a peculiar word Ali, denoting apparently a fellow or thing, which they apply as a suffix to names, e.g.,
Karaman
Kutti Ali,
Ali,
black
fellow
;
man
with a knife
Among
white mother,
milk,
The Kadirs
tation of the
mode
of speech of the
Muduvans, Malasars,
and other
hill tribes.
The Kadirs
without culture.
afford a typical
example of happiness
retain
wave
manners and customs." Quite was it to hear the hearty shrieks of laughter of the nude curly-haired children, wholly illiterate, and happy in their ignorance, as they played at funerals, or indulged in the amusement of making mud pies, and
of their simple
refreshing
many
"
scampered
ble
off to
their huts
on
my
the
appearance.
life,
The
and capaconvinced,
the
full
enjoyment of an
I
bliss,
has,
am
many
confined within
the the
thinly-populated jungle,
where
Nature
furnishes
life,
means
of obtaining
little,
all
the necessaries of
the
Kadir
possesses
if
any,
knowledge of
cultivation,
and
objects to doing
which serves the gardener in the triple capacity of spade, rake, and hoe. But armed with a keen-edged bill-hook
KADIR
he
is
lO
immense.
As Mr.
O. H. Bensley says
"The
less civilised
men
are, the
is
well illustrated
is
full
of resource.
perform.
He
will build
He
will
will
bridge a
He
fibre,
and
fire
wood.
He
starve,
must
you where you think you and show you the branch which, if cut, will
He
and
birds,
effective than
European, overtaken
fire
by night
roots
in the jungle,
unable to light
fruits,
by
friction or
and
berries,
and
dinner party.
At the
made
bamboo
deftly split
with a bill-hook
the teak tree
travancoricd),
(
in their
Ochlandra
and divided
partitions.
nomad
in habit,, living in
small communities,
whence
camping
Kadirs
instead of a long
When
*
wandering
KADIR.
KADIR
make
keep a small
told, fond of
off
and leopards.
They
are,
am
chiefly as a protection
fire is
The camp
lighted
by means of a
flint
and the
way of a cow with young, or a solitary rover, which may mean mischief. On the day following my descent from Mount Stuart, an Odde cooly woman
killed
was
Fami-
liarity
accident,
will
bamboo
I
into the
As an example
'Jungle-book,'
of pluck
worthy of a place
in Kipling's
may
cite
it
on a rock.
As
they
slept,
Hearing her
the
it
followed in pursuit
Coming on
The Kadirs
shoulders by means of
manner customary among coolies in the women on the march may be seen carrying
utensils
and
The
dorsal position
KADIR
12
in the
it is
at
once caught
my
eye, as
Mr.
first
Vincent informs
to the hills, the
me
that "
when
the planters
came
without clothes of any description, with very few ornaments, and looking very lean and emaciated.
All this,
For a few years they work hard, but were failures, and now I do not
to work.
them
on the
hills.
;
men
caste scruples
and with
chop
The
hills.
sell
to the
Government
The
fair
market
barter the
money
contractors appointed by
Government
rate,
them
which
will leave
The
produce of the
Anaimalai
ginger, dammer,
and
rattans.
And
of these, cardamoms, wax, honey, and most important. Honey and wax are
--r^
IWH
jiCl'
L^.'=
KADIR.
13
collected at
to
all
KADIR
seasons, and
November.
The
total
This sum owing to a good cardamom crop. was exceptionally high An average year would yield a revenue of Rs. 4,000
(which includes the Anaimalais) was Rs. 7,886.
5,000, of
cent.
which the Kadirs receive approximately 50 per They work for the Forest Department on a system
wage
of 4 annas.
And,
at
Department
have come
and
planters,
who have
men
for labour,
Some Kadirs
shikaris.
are
good
trackers,
zoological friend,
little
I,
shikari
"
little
sportsman) was
word with his misplaced accent. One Kadir, named Viapoori Muppan, is still held in the memory of Europeans, who made a good living, in days gone by, by shooting tuskers, and had one arm blown off by the
bursting of a gun.
He
is
much
his tusks.
At the
find as treasure-trove,
and hand
it
over to Government,
15 to
of Rs.
Rs. 25 per
the quality. Government makes a good profit on the transaction, as exceptionally good tusks have been known to sell for Rs. 5 per lb. If the find is not declared, and discovered, the possessor
thereof
is
punished
for theft
By an
word
cattle,
for the
purposes of the
KADIR
14
Flying-fox or
and asses. This classimind the occasion on which the Fox-bat was included in an official list of
to
;
and, further,
district,
which
the
tattu,"
who
nights,
and never
In
made of
do so
bamboo
They have a superstition that they should always return by the way they go down, and decline to get to the bottom of the cliff, although the distance may be
and the work of re-climbing avoided. For hives on trees, they tie one or more long bamboos to reach up to the branch required, and then climb up. They then
less,
is
reached.
They
larvae,
In a note on a shooting
J.
Travancore,
'
Mr.
D. Rees, describing
torch in hand, to
their honey.
bees,
A
is
abyss, and
it
brother
shall
assist
holding
it.
it
is
more
15
interesting to see
KADIR
feet
up
Axe disappearing over a precipice. picker makes a hole in the bark for a
little
on which he inserts a second peg higher up, ties a longcane from one to the other, and by night for the dark-
he
will
ascend the
tallest
I
trees,
have
when
know
not, that,
a rock or precipice
in search of honey, he sometimes takes with him, as a precautionary measure, and guarantee of his safety, the
wife of the
man who
is
Often,
Botanist, Mr.
that
it is
when out on the tramp with the late Government M. A. Lawson, I have heard him lament impossible to train arboreal monkeys to collect
fruit
specimens of the
and flowers of
lofty forest
trees,
which are inaccessible to the ordinary man. Far superior to any trained Simian is the Kadir, who, by means of pegs or notches, climbs even the tallest masts of trees
with an agility which recalls to
picture
in "
memory
the celebrated
'
Punch," representing
climbing plants.'
trees,
Darwin's
right
this
and
left,
at intervals of
will
To
damp and
fact,
and there
An
important ethnographic
is
by the Dyaks of Borneo, as given by Wallace,'- might have been written on the Anaimalai hills, and would
Malay Archipelago.
KADIR
apply equally well
drove
in,"
l6
in
" at
They
about
three feet from the ground, and, bringing one of the long
bamboos, stood
it
it
tree,
and bound
firmly to the
two
and small notches near the head of each peg. One of the Dyaks now stood on the first peg and drove in a
which he tied the bamboo in the same way, and then mounted another step, standing on one foot, and holding by the bamboo at the
third about level with his face,
to
peg immediately above him, while he drove in the next In this manner he ascended about twenty feet, one.
when
the upright
bamboo became
thin
another was
this
was joined on by
bamboos
neeirly
When
was also
which the young Dyak scrambled. The ladder was perfectly safe, since, if any one peg were loose or faulty,
the strain would be thrown on several others
above
and below
it.
now understood
bamboo pegs
became unpleasantly familiar with leeches and blue bottle flies, which flourish in the moist climate. And it who had been gored and is recorded that a Kadir, wounded by a bull bison,' was placed in a position of
'
summon
but, In
help.
He was
in
not
away
flies
for
that
short time,
the man was brought into begun burrowing into the flesh, camp, they had already and were with difficulty extracted. On another occasion, the wounds, and,
when
KADIR TREE-CLIMBING.
17
kAdir
in the
forest,
and shot a
tiger
two miles
about two
for
been
idle,'
I
and
totally ruined.
have
it
on authority
Kotas of the
Nilgiris, the
Kadirs
and
come
stick,
To
a dietary which
bamboo
etc.,
deer,
porcupines,
not house),
wild
pigs,
monkeys,
Cycas
nourished body.
tree,
The mealy
flourishes
which
raw
in
is
it
is
evidently wholesome
when
baked
soaked
for
making
hot ashes.
Mr. Vincent
They
called
usually
manage
to find
ground.
and
very
split
The
a
hard
and
for
long
and
become separated
into fibre
in
sticks. Every now and then, between the beatings, the bag of powder is dipped in water, and well strained. It is then all put into water, when the powder sinks, and
the water
is
poured
off.
The
residue
is
well boiled,
ni-2
KADIR
with constant
stirring, and,
l8
when brown
it is
of the consistency
it is
colour,
allowed to
in pieces to
be distributed.
This food
stuff is palatable
is
The Kadir
animals
flesh of
For catching
jungle-fowl, etc.,
he resorts
to
bamboo and
are caught
Porcupines
by setting
asleep,
When
elect,
Kadir
is
youth's
towards
matrimony, he
On
go and give her a dowry by working there for a year. the wedding day a feast of rice, sheep, fowls,
said to
and other
luxuries
is
given by the
parents
is
of the
invited.
The
the
bride
beneath a pandal
is
erected outside
home
badge) of gold or
silver
The
in
Then,
sitting
on a reed
betel.
The
of
can be dissolved
for
incompatibility
council
the
evidence.
As
an illustration of the
which
19
cites the case of a
kAdir
to carry forty
whom
the
he had offended.
exercised
He
points out
council.
how
absolute
is
control
by the
Disobedience
this
would
mean being turned out into the jungle, to obtain a living in the best way one could. By one Kadir informant I was assured, as he
squatted on
time," that
it
the
is
floor
of
my bungalow
at
"question
good
maxim that the way to the heart is through the mouth. How many men in civilised western society, who suffer from marrying a wife wholly
cook, in accordance with a
first
contract to be sealed
!
Polygyny
indulged
" the
in
that
world
own
tribe
must be maintained.
The
plurality
of wives
seems
that he
me
living.
The
first
no offspring, he married a
third,
who
more
first
own cooking
for
utensils.
maintained
women
during
me
when
a girl
III-2 B
KADIR
20
is
prepared.
For the
first
called
mutthu
but at
hut,
or
used.
names
when
they
reach
puberty.
For
is
it
three
months
woman
considered
is
unclean.
When
of the
the infant
is
a month old,
named
inter-
family collect
together.
husband indulges
in
promiscuity.
Widows
in
are
but
may
live
a state of
concubinage.
till
Women
been seen putting a lighted cigarette to the year old baby immediately after suckling it.
a
is
done with the intention of administering a sedative, it is less baneful than the pellet of opium administered by
ayahs (nurses) to Anglo-Indian babies rendered fractious by troubles climatic, dental, and other. The Kadir men
are said to
is
sold
to
them
illicitly.
They
it,
will
not
allow
the
women
the
barren.
or
children
to
eat
and have a
belief that
consumption
women renders them The women chew tobacco. The men smoke
thereof
by
the coarse tobacco as sold in the bazars, and showed a marked appreciation of Spencer's Torpedo cheroots,
which
distributed
among them
for
the purposes of
21
kAdir
is
The
It
is,
a crude polytheism,
invisible gods.
reli-
an ejaculatory
demons.
The
Paikutlatha,
a projecting rock
overhanging
Two
miles east of
(2)
Mount
Stuart.
Athuvisariamma, a stone
enclosure,
ten
It
to
is
fifteen
feet square,
believed that the walls were originally ten feet high, and
that the
it.
Within the
Eight
enclosure there
miles north of
(3)
Mount
Vanathavathi.
Has no
shrine, but
is
worship-
ped anywhere as an
(4)
tree,
invisible god.
mark
is
made on
Two
Sethumadai.
(5)
in stone
on a masonry wall
by ordeal
is
carried out.
The
thieves or rogues.
thrown
name,
suffers
diarrhoea.
According to Mr. L. K. Anantha Krishna Iyer,* the Kadirs are " worshippers of Kali. On the occasion of
* Monograph.
Ethnog
KADIR
the offering to Kali, a
22
number
which consists of
honey, and
rice
in
made
is
into a
this preparation
unhusked by these
is
ing
is
partaken of by
When
saluting
Kadirs
fall
sick,
they worship
the
gods by
them with their hands to the face, burning camphor, and offering up fruits, cocoanuts, and betel.
Mr. Vincent
tells
me
and
cow.
in
will not
the body of a
puja (worship)
It
is
when
in
Krishna
Iyer
that
wild
The Kadirs
to visit
Hindu Vishu
festival,
They
are believers
They
arc
mantravadam or magic.
H.R.H.
(now King Edward) projected sporting tour in the Anamalai mountains, dropped off most mysteriously, one
by one, shortly afterwards, stricken down by an unseen
hand, and
viction
them expressing beforehand their conthat they were under a certain individual's spell,
all
of
to certain death at
an early date.
They
Malabar Manual.
23
KADIR
it
once have
death
brought
occurs
any ostensible
foul play."
or,
if
hands available
placed in a
The grave
is
dug from
There
is
the jungle,
selected.
band of
music, consisting of
drum and
fife,
when
cloth
it
is
carried
away therefrom.
It is
The
old clothes of
new
on a
put on
it.
tied
up
in
pletely covers
it,
and carried
to the burial-ground
bamboo
over
it.
stretcher.
As
it
thrown
The funeral ceremony is simple in the extreme. The corpse is laid in the grave on a mat in the recumbent
posture, with the
east,
it,
and with
split
bamboo and
monument
leaves placed
round
so that not a
No
stone, or sepulchral
spot.
of any kind,
is
set
up to mark the
to heaven,
The
is
which
in
what
sort of place
it is.
The
became more
or less believed.
me
final
KADIR
folk
24
to wait a year or more,
till
have
sufficient
money
for the
expenses thereof.
At cock-crow
polli chor,
rice, called
in
of the deceased.
Cooked
rice, called
then
placed in each of the four corners of the hut, to propitiate the gods,
and
spirit
At a
is
called kanal
chor,
cooked
for all
who
The
relations
and friends
commence
his
to cry,
and proclaim
fictitious.
good
qualities,
so,
After an hour or
man
present invokes
them and
to the
heaped up food.
into the air as
fall to,
A
a
is
thrown
and
consisting of rice,
which
On
certain
Monday
held,
in the
which a
feast
is
after
oil.
they
It
and
origin or significance.
that, at the
It is
Krishna Iyer
Onam
festival,
the
shape of
rice,
cloths,
salt,
coats,
turbans,
ear-rings,
tobacco, opium,
oil
among
According
Mr. Bensley,
Kadir has an
air of
some reason
for
25
forest officer
kAdir
had a very high
corner,
of a philanthropic turn
two of them exploring the contents of his portmanteau, from which they had abstracted a pair of
scissors, a
"
The
Kadirs,"
are, as a rule,
in
and
deep-chested,
like
most
they
mountaineers
rarely
and, like
many
true mountaineers,
walk with a straight leg. Hence their thigh muscles are often abnormally developed at the expense
of those of the calf
Hence,
walking long distances on level ground, though their objection, mentioned by Colonel Douglas Hamilton, to
carrying loads on the plains,
arising from
is
mere physical
disability.
This objection
is
They have
As
a matter
go down
to the plains,
even as
saw,
had
been as
far as
matter of
imported piece-good
Kadirs,
I
With the
their general
chest-girth
of
the
as
well
as
muscular development,
impressed.
given
rise
Their hardiness, Mr. Conner writes, f has to the observation among their neighbours
Kad Anai
much
the
same
sort of animal.
*
district.
I.
1833.
kAdir
26
is
or
some of the
into the
The
operation, which
file
performed
by members of the
girls,
on boys and
described.
The
girl to
be operated on
down, and
holds her
who
head
chips
girl
firmly.
A woman
teeth
till
away the
a very few
last
accompanied by severe headache. The Kadirs say that chipped teeth make an ugly man or
a day
or
two,
that a person,
and eats
cow.
Whether
on spontaneously
it is
in
a relic of a
incline to the
A
comb
friendly old
woman, with huge discs in the widely and a bamboo five-pronged her back-hair, who acted as spokesman on the
while
the
men worked
the
sircar
(Government).
The
27
kAdir
clever
told
at
plaiting"
bamboo
etc.
was
whom
met on
women
come and
St.
see
me
an
event as important to
for
them
at
as the dressing
of a debutante
James'.
presentation
the
Court of
They
my methods
as a
huge
joke organised
their children.
for
the
The
hair
and decked
lines
had been
powder
heads of the
married women.
in
favour of a
One
already
bright, good-looking
young
woman,
who had
acted
been
through the
lady-help
in
measuring ordeal,
positions.
as
an
efficient
in the
and
my
attention to an
Globus,
'Die
Zauberbilder
designs on the
the
Negritos of Malacca,
strikingly
women.
trical
them with the similar design on the combs worn by the Kadir Dr. Preuss works out in detail the theory that
and compares
is
the design
not, as
it,
a geome-
KADIR
The
collection of
28
Kadir combs
that the
in
the
Madras Museum
the
shows very
ventional
clearly
designs.
Semang women
protect
them against diseases which are prevalent, or most dreaded by them. Mr. Vincent informs me that,
so far as he knows, the Kadir
combs
A
it
and present
young men
nicest comb.
the
Sometimes they represent strange articles on the combs. Mr. Vincent has, for example, seen a comb with a very good imitation of the face of a clock
scratched on
It
is
it.
sometimes
difficult
to
distinguish
adolescent
fringe,
chests covered
by a
made
of plaited grass
I
And
tied
was myself
Many
charm
which takes the form of a dried tortoise foot the tooth of a crocodile mimicking a phallus, and supposed to ward
off attacks
lives in
or
wooden
necklet
imitations of tiger's
made
of the seeds
The
ear-
or
W. W.
huge wooden
discs,
ear-rings,
t-
f'^'*r-Y*''
is^cs.-
.-1^?_
29
brass
or
steel
kAdukuttukiravar
finger-rings,
bangles
and
and
bead
necklets.
It is
"by the
When-
in
him from place to place in manjals or palanquins, carry saman (luggage), and in fact do everything for
him.
His Highness
in
return
is
much
attached to them,
them
cloths,
looking-glasses."
The Kadirs
eaters,
with Malasars,
who
are beef-
and
boots
made
of cow-hide, except
under protest.
Average
stature
and Kadale meaning Bengal gram [Cicer arietiiiimi) have been recorded as exogamous septs or gotras of Kurubas and Kurnis.
Kadle. Kadle,
Kadu. Kadu
has
or
Kattu,
as a
been
recorded
division
Korava, Kurumba,
and Tottiyan.
Kadu
also
occurs
as an exogamous sept or gotra of the Kurnis. Kadu Konkani is stated, in the Madras Census Report, to mean the bastard Konkanis, as opposed to 1 90 1,
the
God
or
pure
Konkanis.
Kattu
Marathi
is
synonym for the bird-catching Kuruvikarans. In the Malabar Wynaad, the jungle Kurumbas are known as
Kattu Nayakan.
Kadukuttukiravar.
bores a hole
in
KADUPPATTAN
30
accordto
have
degraded owing
to
H. A. Stuart writes.t "at present mostly palanquin-bearers, and carriers of salt, oil, etc. The educated among them
Buddhism.
of this caste are," Mr. follow the profession of teaching, and are called Ezhut-
"The members
tacchan,
in the
i.e.,
master of learning.
Both
titles
are used
same
family.
is
Kaduppattan
is
a salt-worker.
Malabar he
for
not known
to
some
generations
past,
may be
that,
salt
manufac-
he has taken
carriage of
to other
professions,
one of which
is
the
salt.
In
The Kaduppattans
follow a modified
by Mr. Logan
of inheritance,
as "
They
in
makkatayam system
which the property descends from father to son, but not from father to daughter. The girls are married
before attaining pubert}% and the bridegroom,
who
is
to
be the
girl's
real
husband
in
after
life,
arranges the
of mediators (enangan).
The
tali is tied
round the
girl's
At
rice.
widow
after
is
removed on the
done even
if
twelfth
day
own
And
this
is
31
But,
KAIKOLAN
on the contrary,
she
is
if
deceased,
remain at her
in virtue of
Madras Census Report, 1901, the Kahars are returned as a Bengal caste of boatmen and fishermen. In the Mysore Census Report, it is noted that Kahar means in Hindustani a blacksmith, and that
Kahar.
In the
those
censused
were immigrants
from
the
Bombay
Presidency.
Kaikatti (one who shows the hand). A division of The name has its origin
woman
is
KaikOlan. The
Tamil weavers found
who
numbers in the Telugu country, where they have adopted the Telugu language. A legend is current that the Nayakkan kings of Madura were not satisfied with the workmanship of the Kaikolans, and sent for foreign weavers from the north (Patnulkarans), whose descendants now far out-number the Tamil weavers. The word Kaikolan is the Tamil
also are found in considerable
from
whom
The Kaikolans
in
The people
of the earth,
being harassed by
Siva was
six sparks of
certain demons,
His
wife,
Parvati,
was frightened,
Manual of
the
North Arcot
district.
KAIKOLAN
and retired
into as
to her
32
chamber, and,
in so
doing, dropped
many
females, to each of
whom was
born a hero
ants of Virabahu,
After killing
would not involve the destruction or injury of any living creature, and, weaving being such a profession, they
were trained
darkness
curiosity,
if
in
it."
According
to
another version,
Impelled
by
hands.
Being
terrified
her chamber, and, on the way thither, nine precious stones fell from her anklets, and turned into nine fair
maidens,
embraced them.
enamoured and on that they were pregnant, Parvati uttered a curse that they should not bring forth
with
whom
Siva
became
Seeing
later
wombs.
Subramanya
requested Siva not to send Subramanya by and he suggested the withdrawal of her curse. himself, Accordingly, the damsels gave birth to nine heroes, who, carrying red daggers, and headed by Subramanya, went in search of the Asura, and killed him. The word kaikol
Parvati
is
by Subramanya.
33
KAIKOLAN
festival of
up
to
represent the
nine
and join
in
the
procession.
is
further
derived from
kai
The
is
loom
to represent various
Devatas
and Rishis,
Several
The
thread
warp;
treadle.
Devas formed the threads, which make the Narada became the woof; and Vedamuni the
into
the
plank
some
Sozhia
Rattu
Siru-tali
(small
;
marriage
badge)
Peru-tali
(big
marriage
badge)
The women
of the Siru
tali
and
to
The
hereditary
headman
of the caste
is,
is
called Peri-
as a rule, assisted by
two subordinates
But,
if
entitled Sengili or
is
the settlement
headman may
Kaikolans
assistants.
According
to
Mr. H. A. Stuart,*
" the
who
acknowledge the authority of a headman, or Mahanattan, resides at Conjeeveram, but itinerates among their
and
settling caste disputes.
his decision
Where
is
KAIKOLAN
34
From
bamboo Maha-
on pain of
excommunication."
I
From
is
information
gathered at Conjeeveram,
attached to
Nayanmar who do not plant, in reference to the fact that, when performing, they fix their bamboo pole to the gopuram of a temple, They are expected instead of planting it in the ground.
Nayanmar.
the
to
travel
and,
if
a caste dispute
is
meeting
convened, at
jeeveram.
If
the
dispute
is
laterite *
on the cloth
it is
in
the
done
after
work
is
settled,
which a day
fixed.
The Nattukattada
up on a gopuram their pole, which should have seventy-two internodes, and measure at least as
Nayanmars
set
many
feet.
The number
of internodes corresponds to
divided.
kattada
Nayanmars climb up
Finally,
and perform
various feats.
young
child in a tray on a
bamboo, and,
child.
letting
go of the
falling
The
origin of the
The demon
the
formation found
all
35
kaikOlan
so doing.
He
ensued.
The demon
meet the
slain
body
The
vertebral column was made to represent a pole, round which the other bones were placed, and the guts tightly wound round them. The connective tissues were used The skull was used as a as ropes to support the pole. jaya-mani (conquest bell), and the skin hoisted as a flag. The trident of Virabahu was fixed to the top of the pole, and, standing over it, he announced his victory over the
world.
claim to be the
descendants of Virabahu.
Conjeeveram.
marry.
whom
do not
inter-
The Kaikolans have to pay them as alms a minimum fee of four annas per loom annually. Another
class
which
is
said
beggars attached
travel
about
the
country,
they
alms.
Some
The
Nokkans attached
already indicated,
viz.,
to the Pallis.
is,
as
forty-
members
of seventy-
The
is said to have belonged to the Kaikolan caste and to have sung the praises of all castes except his own.
Being angry on
to
This he consented
KAIKOLAN
36
human
heads.
Seventybut one
to
send any.
This refusal
mahanadu
are
(i)
Conjeeveram, which
is
deity
The
to
thisai
nadus
east of
Conjeeveram,
where
as
have placed
the
Nandi
guard
(2)
;
stationed
Virinjipuram
(4)
to
west,
guarded by
Subramanya
over by Bairava.
sub-divided into
(big)
and sithur
(little)
said to be
the mahanadu, and those belonging thereto are spoken of as the nineteen hundred,
who
Another name
;
Kaikolans of
but
in practice this
to the
headman
family.
They have
the
privilege
of
Thindusarndan
At present
of Kaikolans
pettai,
at
The former
claim
to recognise
the mahanadu.
to the Vellore
Court
in 1904,
where
claim
it
Ayyampettai
possesses
no
to
the
mahanadu.
Zl
KAIKOLAN
have now abandoned their
Many Kaikolan
ture and trade, and
families
some of the poorer members of the caste work as cart-drivers and coolies. At Coimbatore some hereditary weavers have become cart-drivers, and some cart-drivers have become weavers de necessitd in
the local
jail.
apart
for,
and dedicated
be
that, so
to
temple service.
girl or
And
the rule
seems
to
long as this
her descendants,
live,
another
girl is
when
the
line
becomes
extinct,
another
girl
must be dedicated.
freely
Deva-dasi (dancing-girl)
meals
in
But Kaikolans
take
it
Dasi
houses on
would not be
difficult to cite
who have
Kaikolans.
Kaikolan
girls
are
dedication to a temple,
(nattu pottu).
regular
the
tali
The
it
latter
is
at the present
day
adopted because
to the
god
trouble.
said,"
head of a house
the girls
like a
this
is
made
man
no
woman
not dedicated in
manner may do
Of
with a
initiation as a
* op.
cit.
ICAIKOLAN
38
was given by the Kaikolans of Coimbatore. The girl The dancing master or is taught music and dancing.
Nattuvan, belongs to the Kaikolan caste, but she
may
At
be instructed
the girl
jewels,
rice).
in
is
decorated with
and made
folded cloth
who
also stand
on heaps of paddy.
The
girl
catches
is
who
seated
legs,
played.
In the course
in
girl,
taken
tali,
new
the
and various
got ready.
officiating
ties
The girl is seated facing the idol, and the Brahman gives sandal and flowers to her, and
which has been lying
at the feet of the idol,
the
tali,
The
tali
and
are then
is
distributed
among
taken
home through
music and
She continues
to learn
ceremony.
The
girl's
A
new
of
in,
Brahman
sacred
cloths
fire
(homam).
girl's
if is
The
mother.
presented with
actual
by the
For the
if
nuptials
a rich Brahman,
possible, and,
invited.
to,
not,
Brahman
is
more lowly
as he
is
status
Brahman
called
next in importance
39
the
idol.
first It is
KAIKOLAN
the
said that,
when
man who
side.
is
to receive
her
by her
When
a Dasi
her body
idol,
is
from the
to
No
puja
of,
is
performed
in
the
temple
the body
is
disposed
Writing a century ago (1807) concerning the Kaikolan Dasis, Buchanan says * that " these dancing
women, and their musicians, now form a separate kind and a certain number of them are attached of caste
;
to
The
allowances
is
duty
very
to
They
must
on account of
the Government,
dancing.
All the
handsome
all
dance under
and
the
sing,
and are
Brahmans.
but, to temples
are quite
common
who
are
all
Brahmans, and
who would
of no caste at
all,
tolerably
own
special use,
and
his
is
seldom permitted
to
go
to the temple,
except
in
presence.
Most
KAIKOLAN
more than one
from a
total
40
wife,
;
and the
women
of the
Brahmans
women to be sought after by all natives with great avidity. The Mussulman officers in particular
the dancing
to this kind of
company, and
of their
loss,
incomes.
the
The women
very
much
regret their
as
Mussulmans paid liberally, and the Brahmans durst not presume to hinder any girl who chose, from amusing an Asoph, or any of his friends. The Brahmans are not near so lavish of their money, especially where it is secured by the Company's government, but trust to
their authority for obtaining the favour of the dancers.
To my
taste,
silly
and unanimated
from long habit, I suppose, have taken a liking to it, and have even been captivated by the women. Most of them I have had an opportunity of seeing have been very
ordinary
in
their
looks,
very inelegant
in their
dress,
in their
itch,
persons
still
a large proportion of
and a
severely diseased."
Though
the
specially
left-hand
Dasis,
except
those
who
are
when passing through a Kammalan street, stop dancing, and they will not salute Kammalans or Beri Chettis.
A
tali
peculiar
method of
is
said to be in
to
vogue
marry
among some
Kaikolans.
41
tie
kaikolan
tali,
to his parents
and
In
some
arms
places,
is
maternal
uncle to a
in his
is
marriage
to the
The
tali
milk-post
made
of
Erythrina
After the
left
has been
tied,
it
the bridegroom
lifts
the bride's
leg,
and places
on a grinding-stone.
to
Widows
if
not otherwise
kola
and,
if
woman
is
never barren be
must seldom
take place."
On
hut
is
and inside
it
stones,
brought by the
to them.
made
The
among
the Kaikolans
Narrate stories
Kaikolans.
in
villages
where
there are no
Why
This,
monkey
.'*
monkey
On
will
be found to be the
A
stars.
peep outside
too lazy to
weave went
to the
The
The titles
* Rev, H. Jensen.
Classified Collection of
KAIKOLAN
42
the Kaikolan musicians,
I
Among
fair skin
men with
and chiselled
features,
to
men
The Kaikolans
Tirupati
in
take part in
appear
in
and evening.
undergo
up
this
ceremony dances
front
of an
image or
is is
when he
metal wire
It
is
worked
passed
believed that
kunkumam
is
(red
This vesham
is
undertaken
in
performed only
two
the
places
the
house
of
certain
Brahman and
disg-uise
is
Mahant's math.
The
concluding'
that
known
deceased married
their husbands,
women
of a family
who have
is
died before
or,
more
particularly,
This vesham
accordingly
who
to the
respectable
inhabitants
place
the
kunkumam,
and flowers of the goddess." For the following account of a ceremony, which took place at Conjeeveram in August, 1908, I am indebted
saffron paste,
* Manual of the North Arcot district.
43
to the
KAIKOLAN
Rev.
J.
H. Maclean.
about eight
"On
feet high,
and running on
It
four
little
was
by cords
I saw one of young men two days later. Two cords had been drawn through his flesh, about twelve inches apart. The wounds were covered over with white stuff, said to be
The
festival
of weavers
calling themselves
the
known
as Pillaipalyam.
amount spent is said to have been Rs. 500. were far from clear in their account of the meanino- of the ceremony. One said it was a preventive of small-pox,
but this view did not receive general support.
it
:
Most
said
was simply an old custom what good it did they could not say. Thirty years had elapsed since the last festival. One man said that Kali had given no commands on the subject, and that it was simply a device to make money
circulate.
The
St.
it
festival is called
Punter (flower
notification
car)."
In September, 1908, an
in
ofificial
was issued
the Fort
George Gazette
to
"
Whereas
cars by
men harnessed
festival
their sides,
Mariyamman
in the
district,
life,
and
the
human
Governor
in
Council
Code
Magistrate,
acts, shall
remain
KAILA
It
is
44
noted
by Mr.
of
F.
R.
Hemingway *
the
that,
at
Kaikolans,
performance
vow,
thrust
in
spear
through
their
the
honour of
god
Sahanayanar.
in
the threshing-floor).
An
Kaimal. A
signifying power.
title
Kaipuda. A sub-division of Holeya. Kaivarta. A sub-division of Kevuto. Kaka (crow). The legend relating to the Kaka people is narrated in the article on Koyis. The equivalent Kaki occurs as a sept of Malas, and Kako as a sept
of Kondras.
Kakarla {Momoi-dka Charantio). An exogamous sept of Kamma and Muka Dora. Kakirekka-vandlu (crows' feather people). Mendicants who beg from Mutrachas, and derive their
or
Kakara
name from
tie
round
birds' (heron)
Kakka Kuravan. A
Travancore.
division
of
Kuravas
of
Kakkalan.The
vagrant tribe met with
who
Travancore.
divisions
There are
called Kavitiyan, Manipparayan, Meluttan, and Chattaparayan, of which the two first are the most important. The Kavitiyans are further sub-divided
into
in
central Travancore,
45
KAKKALAN
Malayalam Kavitiyan, and Pandi Kavitiyan or immigrants from the Pandyan country. The Kakkakns have a legend concerning their origin to the effect that Siva was once going about begging as
a Kapaladharin, and arrived at a
god immediately reduced the village to ashes, and the guilty villagers begged his pardon, but were reduced to the position of the Kakkalans, and made to earn their
livelihood
by begging.
iron
and
silver
bangles, and
members
of other castes
:
ear,
which
Kainokku or
more
palmistry, in
Kompuvaippu,
by blowing on
it.
Pampatam
are unrivalled.
Fortune
telling.
is
The
the
rising sun, to
which boiled
rice
is
offered on
Sunday.
at
some
gods
Hindu
temples,
and worship
the
Though leading a wandering life, they try to be at home for the Malabar new year, on which occasion they wear new clothes, and hold a feast. They do not
observe the national
Onam
and Vishu
festivals.
kakkE
46
The Kakkalans are conspicuously polygamous, and some have as many as twelve wives, who are easily supported, as they earn money by their professional
engagements.
first
Subsequent
Thursday.
a brother,
places the
(coin),
marriages
may
also
be
celebrated
on
On
or other
sambandham
for
by bringing a fanam
rice
material
to
the
On
the following
When
girl
reaches puberty, a
merry celebration
buried.
is
The dead
are
Inheritance
is
childless
widow
and
Though
which
is
in the
used
among
themselves, and
not understood
by others.*
Kakke
of Kurni.
(Indian laburnum
Cassia fistula).
A gotra
Kala. Recorded,
1
in the
90 1, as a sub-division of Nayar.
(pole-dancer).
Kalaikuttadi Dommara.
Tamil synonym of
of Gamalla.
am
47
Kalamkotti
Nayar.
(potter).
An
to
of
Kalava (channel or ditch). An exogamous sept of Padma Sale. Kalavant. The Kalavants are dancers and singers, who, like o-ther dancing-girls, are courtesans. The name
occurs not only in South Canara, but also
country.
in
the Telugu
Kalinga. A
They
sub-division of Komatis,
who "were
on account
Subaddhi,
eating
flesh.
Their
titles
are
In the Ganjam Patro, and Manual, they are described as " traders and shopkeepers,
Chaudari." *
Chicacole division.
The
name Kling
sular
India,
or Kaling
is
applied, in the
Malay
countries,
who
regions."
It is
Muhammadan
from
Madras coast) occurs in Patani Malay. Kalingi and Kalinji. There has been some con-
fusion, in
In the
Ganjam Manual,
in that
described as
agriculturists
district,
and,
in
the Vizagapatam
Manual, the
cultivators
in
Paiks or fighting
Report, 189
1,
men
in
Jeypore.
In
"
the
Census
of
most numer-
ous
in
a considerable
number
48
them in Vizagapatam also. The word means a native of KaHnga, the name of the sea-board of the Telugu country; the word Telugu itself is supposed by Dr. Caldwell to
be a corruption of Tri-Kalinga.
divisions of the caste are
The
has no male
allowed
in
issue,
but the
if
is
she
not
other sub-divisions.
is
The
alcoholic liquor
their titles."
permitted.
in
Further,
caste of temple
in
and
cultivators,
found
mainly
Ganjam and
to
in
have been
do service
They have two sub-divisions, the Kintali Kalingas, who live south of the Langulya river, and the Buragam Kalingis, who reside to the north
of it, and the customs of the two differ a great deal.
is is
There
which
composed of outcastes from the other two. Except the Mokhalingam in Vizagapatam,* they have headmen called Nayakabalis or Santos. They also
Kalingis of
whom
sees to the
They
are
number of
some
of which, such as
origin.
Each
section
is
said to
worship
its
totem.
is
is
the rule,
remarkable
Mokhalingam
is
in
49
Widow
marriage
is
not recognised
As
usual, the
differ
from those
paste
is
Some
is
turmeric
placed on a
new
cloth,
which
The
binding portion of
string to the
woman's
wrist.
The
reverence to Sri
Some
and
call
The BuraKalingi
The
Kalingis,
to
are
both
referred
to.
fact that
are sometimes
Kalingis
by other
The
The
to
Kalinjis
on
seem
be closely allied
Alia,
Doluva,
Bosantiya,
etc.,
like
agriculturists.
The
as
the latter
is
The
following
story
told
caste.
connection
with
the
origin of the
Kalinji
A
in
once upon a
time staying
11
Bhattu
Kunnarade, and
1-4
50
who
Among
the warriors
who were
of the
was a member
robbers.
Khondaito
the
king,
succeeded
the
He
was named by
a stout heart.
He
and
his
the
northern
part
to be
a small
is
endogamous group,
called
in
Mohiri Kalinji.
Mohiri
a well-known division
It
has
who have
(star),
settled in the
Oriya country.
e.g.,
Like
bano
sukro
sanko (conch-shell),
bhago
(tiger)
and nago
(cobra).
There
sukro,
is
in their
is
The same
gotra,
in
e.g.,
exogamous
titles
in
some
places,
and not so
others.
Many
occur
among
the
Kalinjis, e.g.,
Borado, Bissoyi,
Bariko,
Behara,
Dolei,
Gaudo, Jenna, Moliko, Naiko, Patro, Podhano, Pulleyi, In some places, the Ravuto, Santo, Savu, Swayi, Guru.
titles
bamsams
(or
vamsams),
For
girl,
example, a
especially
If
Dolei
man
if
will
not marry a
Dolei
marry a
is
Pullel,
even
The headman
of the Kalinjis
styled Santo,
and he
assisted by a Patro.
There
is
51
called
Bhollobhaya.
are said to
For the whole community there be four Santos and four Patros, residing at
is
man who
is
suffering from a
wound
or sore infested by
maggots
when he has
recovered,
before he
is
a real husband
is
some elder
of the
community.
(yStrebhts
bachelor must
tree
asper)
before
The remarriage
of widows
freely allowed.
may
she has
to the standard
Oriya
In
some
places, the
little
On
and sugar-candy, which the bride and bridegroom sell The proceeds of to relations for money and grain.
the sale are the perquisite of the
Bhondari.
On
the
he
the latter
at him.
The dead
after death,
are
as
rule
bitter
On
the
day
piece
food,
made
offered.
carried
KALKATTA
where the bone
handi ceremony
holes.
is
52
is
buried.
On
if
the
{See Bhondari.)
Kalkatta. An
in
name
for
stone-masons
South Canara.
Kalkatti. Kalkatti, denoting, it has been suggested, those who wear glass beads, is a sub-division of Idaiyan.
hang a stone
in
a casket.
Some
name
Irulas of the
same
Kalkatti.
Kalla.^Recorded
and of Idaiyans
numerous.
in
sub-di\asion
of
Shanan,
localities
Kalladi.^The
of the deceased, at a
title
of a
Cheruman funeral. Kalladi Mangan. A synonym of Mondi. Kalladi Siddhan. The name, meaning a beggar who beats himself with a stone, of a class of Telugu
mendicants,
their
who
and persistent
in
demands
for alms.
The name
is
applied as a term
of contempt for any obstinate and troublesome individual. These beggars carry with them a gourd, have tortoise and cowry shells tied on their elbows, and carry an iron rod, with which they beat an iron ring worn on the hand.
They
done up so as to resemble vomit, and with the juice of the prickly-pear {Opuntia Dillenii),
their bodies with rice
believe
that
it
is
a knife.
They
are
{See
Mondi.)
53
KALLAN
Kallamu
Panta Reddi.
(threshing-floor).
An exogamous sept of
Madura
district in
Kalian.
Of the Kalians
of the
(1817), from
"
which the
The
Cullaries are
of the lance
vullaree
and
in
taddee.
This
weapon
;
is
it
invariably
is
in
use
among
in curvature.
The
w^ord Cullar
is
will
be necessary to
progress to
is
that
characteristic distinction
thief,
by which
this race
designated both a
and an
was not altogether exempted from paying tribute to the sovereign of Madura. This race appears to have become hereditary occupiers, and appropriated to themselves various Nauds in differinhabitant of a certain Naud, which
in
each of these
common
character,
is
must obey. They still possess and in general are such thieves
that the
name
in fact travellers,
Brahmans are attacked and stript of everything they possess, and they even make no scruple In case to kill any caste of people, save only the latter. a Brahman happens to be killed in their attempt to plunder, when the fact is made known to the chief,
and
severe corporal punishment
nals
is
inflicted
on the crimisociety
and
fines
levied,
months.
The Maloor
Vellaloor
and
KALLAN
54
The women
to the
on the
least injury,
them
consequences.
most violent revenge without any regard to A horrible custom exists among the
when
a quarrel or dissension
between them.
The
insulted
woman
brings her
it
child to the
kills
at her
is
opposed by her neighbours, which gives rise to clamour and outrage. The complaint is then carried to the head Amblacaur,
her goods, etc.
is
who
their
lays
it
interference
terminate
if
the
quarrel.
In
the
his
children,
and,
in
the
her child at
his.
By
this
mode
devolved on him.
offence committed
This circumstance
sufficiently
is
soon brought
that the
who proclaim
avenged.
But, should
is
prorogued to a
55
KALLAN
is
person must be
all
killed.
to bear
expenses
"
for
providing food,
for the
assembly
these
Nauds
to
down
to their
by them
pendant
that,
ears,
circumstance
still
more
remarkable
a
when merchants
or travellers pass
insure
safe
transit
through these
for
territories
by
individual of the
Naud
by payment of a certain
a young
limits.
fee,
which he deputes
girl to
On
some-
times happens,
are
made
The
girl in
such cases
to
immediately tears
carried
who
forthwith
convene a meeting
If
in
consequence
convicted,
at the
Mundoopoolee.*
retaliation
the
violators
are
vindictive
ensues.
expiation
otherwise capable, they are punished by fines or By this means travellers generally absolved by money.
obtain a safe passage through these territories.
at the present day,
in
[Even
of
are
lower
castes,
long ears
is
form
favourite
object
KALLAN
attack,
56
in police
records.*]
"
inhabited and
cultivated
At a
certain
in the
period
some
Naud
Conjeeveram
cudgels,
weapons
bludgeons,
hand
pikes,
and curved
for throwing,
and dogs.
While engaged in their sport, they observed a peacock resist and attack one of their hounds. The sportsmen,
not a
little
native
Naud
in
To
effect
this,
they
parts, whither
they
in
their relations
and
friends,
and
to
appearance conducted
satis-
for their
labour.
Some
condign punishment
for
ofl^ences
and misdemeanours
stirred
committed
in their service.
This
up the wrath
of the Cullaries,
who
them
That,
if
chuckrums (money)
district.
57
27id.
K ALLAN
That,
if
was
to
pay a
fine
of six
chuckrums.
3^^.
That
if
have
\th.
That,
if
arm
or leg broke, he
was then
man.
In such case
of nunjah seed land (wet cultivation), and two koorkums of punjah (dry cultivation), to be held and enjoyed in
perpetuity, exclusive of which the Vellauler
to give the Culler a doopettah (cloth)
wife,
was required
for his
and a cloth
twenty chuckrums
^th.
money
for expenses.
That,
Until
to,
and
satisfaction
By
this hostile
mode
of conduct
imposed on
their
to their will
and pleasure, so that in process of time the Cullers not only reduced them to poverty, but also induced them to abandon their villages and hereditary possessions, and to emigrate to foreign countries. Many were even murdered
in total
Having thus implacably got rid of their original masters and expelled them from their Naud, they became the rulers of it, and denominated
of fidelity and attachment.
it
KALLAN
signifying a forest only
58
known
to
its
arasu-nad,
i.e.,
became so formidable
Allagar
at length
Government
as the
at defiance.
Swamy
they regarded
God
be
their enterprizes
failed to
liberal in the
ceremonies to Allagar.
To
this
name
of Allagar in
all
what they
come
the
The
away
and
left
were found.
The
cows
(at
in the
Naud
as a
retribution,
cattle to
Madura.
Whenever
the
name
as
whom
they regard
homage
to
During the feudal system that prevailed among these Colleries for a long time, they would on no
* Gazetteer of the Madura
district.
"
59
consideration permit the then
control
or
KALLAN
Government
to
have any
authority over them. When tribute was demanded, the Cullers would answer with contempt The heavens supply the earth with rain, our cattle
'
plough, and
land.
we labour
is
to
While such
the case,
we
is
What
reason
we should
thousand of the
district,
carried
off
two
bullocks.
men among
great
to
repeatedly conferring
number
Ramiserum, where they were branded with the marks of the pagoda, and made Deva Dassies or dancing girls and slaves of the temple. The
be transported
in that
women
Rumley was
"
He
became the
during the
Trichinopoly war,
the
horses
Lawrence were
stolen by
The
title
KALLAN
60
Nayakkan's palace
hooks
chains,
in
at
One
in
the roof,
and
By Mr. H.
Pudukota
derived
is
commonly
theft.
Mr.
Nelson
Oppert accepts
it,
and no other
the Kalians
appears to
to this
grounds
Kurumbas, who, when they found their regular occupation as soldiers gone, took to maraudering, and made themselves so obnoxious by their thefts and robberies, that the term kalian, thief, was applied, and stuck to them as a tribal
'
appellation.'
The Rev. W.
the Kalians with the Kurumbas, and Mr. Nelson acIn the census returns,
Kurumban
is
X Manual of the Madura district. Madras Journ. Lit. Science, 188S-9, G. Oppert.
K ALL AN
"The Chola
writes,* "
W.
Francis
seems
century A.D.
But
in
Brahmans
there,
and have
ties
At
their
the
Their
Madura continue to merely brethren across the border tie their hair in a knot, and employ their own folk to
officiate as their
will
priests.
district,
assisted "
in the
more
the practices
Brahmans and
customs
Vellalans.
in
in their
different localities,
exists
this district as a
whole and
stated that
those of Madura."
In the
district,
it is
They
are
now
if
to think of their
The
KALLAN
The
62
to-do class.
Kallar ryots,
who
along the
their dress
and
of
like Vellalas.
Some
Kallars in
recent
Madura and Tinnevelly are found among the immigrants from the south, who are distinguished
general
term
The
Terkattiyars are
found chiefly
which border on
Pudukota.
all
men and
women
of palm-leaf
The term
Terkattiyar
is
applied to Kalian,
Maravan, Agamudaiyan, and other immigrants into the Tanjore district. At Mayaveram, for example, it is
applied to Kalians, Agamudaiyans, and Valaiyans.
noted, in the Census Report,
1891, that
It is
Agamudaiyan and Kalian were returned as sub-divisions of Maravans by a comparatively large number of persons. " Maravan
is
also found
among
and there can be little doubt that there is a very close connection between Kalians, Maravans, and Agamudaiyans."
"
The
origin of the
Kallar caste,"
Mr.
Maravars
and Ahambadayars,
is
mythologically
traced to Indra
Gautama
were,
hand of Aghalia. was the successful one. This so incensed Indra that he
rival suitors for the
*
63
determined to win Aghalia at
all
KALLAN
hazards, and, by
means
Kalla,
him three
sons,
who
names
The
house to go abroad on business. Devendra, taking advantage of his absence, debauched his wife, and three
children were the result.
When
acted like a
thief,
Another got up a tree, and was therefore called Maravan from maram, a tree, whilst the third brazened it out and stood his ground, thus earning for himself the name This name of Ahamudeiyan, or the possessor of pride. was corrupted into Ahambadiyan."* There is a Tamil By proverb that a Kalian may come to be a Maravan.
respectability he
may develop
into
an Agamudaiyan, and,
Vellala,
from which
flesh,
They
of
are usually
many
ployed as village or other watchmen, and not a few depend for their subsistence upon the proceeds of thefts
and robberies. In Trichinopoly town, householders are obliged to keep a member of the Kalian caste in their
service as a protection against the depredations of these
thieves,
and
in
to this
custom
On
the other
KALLAN
hand,
if
64
employed, the
to
articles
stolen
be
recovered,
and returned
the
owner.
In
by the head
Kalian caste
In the
in return
for
protection against
Kalians,
Census Report, 1901, Mr. Francis records Mara vans, and Agamudaiyans are
is
which
In
out of
the
all
in
them.
1897,
Inspector-General of Prisons
Madura
tah
jail,
jail in
and 30 per cent, of those in the PalamcotTinnevelly, belonged to one or other of these
In Tinnevelly,
in 1894, 131
three castes.
cattle thefts
were committed by men of these three castes against 47 by members of others, which is one theft to 1,497 of the population of the three bodies against one to 37,8t,o of
their criminality in
bad.
The Kalians
had
until recently a
be exempt from
theft.
The consequences
'accidental' fires
in
of being in
houses.
In
tion.
man of the
Idaiyan or
shepherd
The
origin of
who
enticed
away
woman
* Gazetteer of the
Madura
district.
65
KALLAN
kept both
women
The
told as follows
"
in the Police
Many
of
kaval system.
fees,
Under
and
in
some cases
an equivalent
suffer
in
lost.
The
people
who
most
at the
Idaiyans).
They
mail.
payment of black-
The
anti-Kallar
caste,
of the shepherd
villagers
were
held, at
movement was started by a man and rapidly spread. Meetings of which thousands attended. They
of
them
among themselves
village
fines
to
to
be
who failed to turn out on the The Kalians in the north in many
left their villages,
but in
some
months crime is said to have ceased absolutely, and, as one deponent put it, people even left their buckets at the wells. In one or the Kalians gathered in large bodies in view two places to overawe the villagers, and riots followed. In one
fight.
showed
For
six
village there
were three murders, and the Kallar quarter was destroyed by fire, but whether the fire was the work
of
Konans
in-5
In
KALLAN
Auorust, larore
in
66
numbers of
in
vlllao-ers
two
"
villages
Kallar quarters."
The
crimes,"
Mr. F.
S.
Mullaly writes,*
" that
They
armed with
vellari
worn by the inhabitants of the western coast. Their method of house-breaking is to make the breach
to those
in
then
creeps
Jewels worn
by sleepers are seldom touched. The stolen property is hidden in convenient places, in drains, wells, or straw
stacks,
and
is
of blackmail from
him
The
women seldom
Chettis."
It
men
in their
noted by the
Abbd Dubois
that
the
occupation as discreditable
If
answer,
It
is
am
a robber."
in
recorded,
the
Gazetteer of
the
Madura
Ammayanayakkanur
to
Periyakulam.
The
method adopted consisted in threatening the driver of the cart, and then turning the vehicle into the ditch so
* op.
cit.
6;
that
it
K ALL AN
were then
upset.
The
unfortunate travellers
to
sit
by the remainder. The gangs which frequented these roads have now broken up, and the caste has practically
quitted
and
ryots' cattle.
Cattle-theft
is
calling
among them.
its
They
Maravan) has
demands of a
life,
much
cattle-lifting.
The
distances (as
much
or
the theft, and are then hidden for the day either in a
friend's house,
among
hills
and jungles.
The next
still
further,
by
this
even
which direction to search. He, therefore, proceeds to the nearest go-between (these individuals are well-known to every one), and offers him a reward if he
in
will
cattle.
This reward
is
called tuppu-
kuli, or
payment
for clues,
and
is
very usually as
lost bullocks,
returns soon,
tuppu-
the owner of the property that, if he named, which is usually in some lonely will go to a spot neighbourhood, he will find his cattle tied up there.
and then
tells
This information
will
is
always correct.
If,
on the other
Ceylon.
KALLAN
68
Where
the
the
fear of
The
Fear
always tied up
in
them from being left in the fields, and they may be seen coming into the villages every
of the Kalians prev^ents
evening
in scores,
Kalians do
value, are
little
tries to
handle them,
fast or far
enough
to be out of reach
by
daybreak.
The
Kalians'
inveterate
day a thorn
in the flesh of
the authorities.
very large
Nor
are they
One
of
them defended
his class
official
by taking
with the Periyar water, which has lately been brought there. In some of the villages to the south
of that
drawn up a formal agreement (which has been solemnly registered, and is most
town,
they have
to
Ceylon
6g
KALLAN
cow-dung
for fuel,
and
Hard
women, the
and
their villages,
in
marked
I
sobriety.
toddy-shop
a Kalian village
seldom a
financial success."
From
largely
a recent note,*
"The
many
Kalians are
cases,
of
cattle-thefts.
In
they
The
official
show many of these cases. No cattleowner thinks of reporting the loss of any of his cattle. Naturally his first instinct is that it might have strayed
live
away, being
property.
The
tuppu-kuli
system
He
its
when he
is
home with
There
no
is
glad
often at the
most
opportune time.
Perhaps, sometimes,
when
the rains
fail,
he
may
is
But
if,
after
and
cattle,
and
tills it.
If,
at
cattle
be stolen, he
be available
will not part
means
of livelihood gone.
hire.
No
cattle will
then for
There
is
nothing that he
Law
Digest,
I, 3,
190S, Vellore.
KALLAN
with, to get
70
back
his cattle.
There
itself,
is
and succeeds
in getting
back
if
or later.
On
is
a complaint
is
made
Police,
recovery by this
channel
impossible.
The
who
are
him
is
in
recovering
in
it.
As soon
its
as they
know
any
the case
recorded
let
determine not to
risk,
owner
at
unless
some mutual
in
friend intervenes,
and works
restoration
generally
Such a
is
prima
facie, cattle-straying,
done
after a
good
vellari thadi
'
referred to
In the arsenal
always kept.
Their name
in
stick)."
Dewan
of
Pudukkottai writes to
valai tadi
is
me
It is
as follows.
"The
valari or
hard-ofrained wood. o
It
is
other,
is
sharpened.
it
Men
trained in
weapon hold
by the
Madras Journ.
Lit. Science,
XXV.
71
it
KALLAN
it
impetus,
throwing the
forthcoming
who
No
in
days, however,
must be counted as
Tradition states that the instrument played a considerable part in the Poligar wars of the last century.
But
it
in the
who
served as a sacred
other old family weapons in their puja room, brought out and scraped and cleaned on occasions like the Ayudha
is
place of rest
The sub-divisions
Nattu, Pira1901,
is
recorded that
Madura
into ten
in
main endogamous divisions * which are territorial origin. These are (i) Mel-nadu, (2) Sirukudi-nadu,
(5) Pakaneri, (6)
(7)
Kandramanikkam
devi,
(8)
or Kunnan-kottai nadu,
Kanda-
Puramalai-nadu,
Palaya-nadu.
section
is
The
by Idaiyans (herdsmen), but what the connection between the two castes may be
said to be installed
*
I
am informed
and Puramalai
are endogamous.
K ALLAN
is
72
not clear.
The
These
sections
are
divided
into
exogamous
Vadakkuand street),
teru
(north
street),
Kilakku-teru
Terku-teru (south
street).
The Sirukudi
Kalians have
vaguppus named
after the
Among
sections
puli
the Vellur-nadu
seem merely
fanciful.
tiger),
Some
(cruel-handed
Vekkali
(cruel-legged
Sami puli (holy tiger), Sem puli (red tiger), Sammatti makkal (hammer men), Tiruman (holy deer), and Sayumpadai tangi (supporter of the vanquished army). A section of the Tanjore Kalians names its sections from sundry high-sounding titles meaning King of the Pallavas, King of Tanjore, conqueror of the south, mighty ruler, and so on." Portions of the Madura and Tanjore districts are
tiger),
known
Nelson,
as nadus, a
is
name which,
applicable
as
to
observed
Kalian
Nattan,
by Mr.
specially
tracts.
is
social questions
livinof
which
arise
castes
in
the
Sivaganga zamindari there are fourteen nadus, representatives of which meet once a year at Kandadevi, to
arrange for the annual
to
festival at the
temple dedicated
Swarnamurthi
Swami.
The
four
nadus
Unjanai,
Sembonmari,
Iravaseri,
and Tennilai
in the
same zaminconsidered
which the
last is
come up
constitute
For marriage purposes these four nadus an endogamous section, which is sub-divided
n
into
KALLAN
septs
or
karais.
among
the
Kalians,
the
karai
is
recognised only in
is
the
members
of the
same
karai.
When
The
the land
has to be disposed
of,
among
female
line,
i.e.,
father's, sept.
some
castes,
strict
is
permissible
man to marry his sister's daughter. This is not possible among the Kalians who have kilais such as
those referred
the
girl,
to,
girl,
may
marry,
kilais, i.e.,
those of their
Pachchai
(Arasiya
kIlai).
Karuppan, son
(Arasiya kilai)
Ellamma, daughter
(Arasiya kilai)
Raman
(Pesadan
kilai)
Minachi
(Arasiya kilai)
marry Karuppan, as both are members of the same kilai. But she ought, though he be a mere boy, to marry
to a different sept.
KALLAN
It is
74
noted*
that,
among
"
when a member
kilai
same
brother
fails to
do
so,
and consequently
divorce her."
Tanjore,
exogamous septs called pattaperu, and they adopt the sept name as a title, e.g., Muthu Udaiyan, Karuppa Tondaman, etc. It is noted,
the Visangu-nadu Kalians have
in the
district,
Onaiyan
The
origin of this
t
custom
is
uncertain, but
it
that
it is
Muhammadanism
of
downfall of
fled
northwards on the
carried on
the shoulders of his maternal uncle to a grove or plain outside the village, where betel
is
distributed
is
among
those
who have
performed by
site,
a barber-surgeon.
En
7'OtUe
to
the selected
and
blown.
The youth
is
presented with
new
cloths.
Madura
district, that
"
the maternal uncle pays the costs of the rites which are
1891.
district.
75
KALLAN
On
feasted,
and dressed
and repair
to a river or
tank (pond).
The mothers
of the girls
make lamps
of
the
tali,
on which the
is
Census Report, 1901, that the Sirukudi Kalians use a Muhammadan badge of a crescent and
engraved.
In connection with marriage
star
among
the Kalians,
it
is
noted by Mr. S.
feast,
M.
"at the
Mattupongal
and cloths containing coins are tied to the horns of bullocks and cows, and the animals are driven through the streets with tom-tom and music. In the villages, especially those
inhabited by the Kalians in
Madura and Tinnevelly, the her husband him who has safely untied to the
let
horn of the
with
their
The
animals are
loose
terrifies
They
crowd.
and are purposely excited by the young Kalla will declare that he will run and this is sometimes a risky after such and such a bull pursuit and recover the valuables tied to its horn.
run madly about,
The Kalian
considers
it
era,
quoted
"
by Mr. Kanakasabhai
Hindu
KALLAN
large area of ground
Is
"J^
strong fences.
bulls with
sharpened horns.
On
a spacious
loft,
over-
girls,
whom
in
marriage.
first
The shepherd
watering places.
with garlands
made
At a
signal
which, frightened
to
charge
Some
tails.
men
till
on
the ground.
Many
a luckless youth
Some
upon
A few,
who
suc-
over.
The elders then announce that the bullThe wounded are carried out of the encloto immediately, while the victors
sure,
and attended
and
In an account of marriage
among
the
Kalians,
in
Mr.
the
" the
is
most
one
proper alliance
Kalian
"J"]
KALLAN
an individual have
daughter of
there
may
boy of
fifteen
she be thirty
any near
this
relative.
If his father's
brother has
and
upon him marrying her he cannot whatever may be the woman's age.
is
One
specially
is
curious.
woman
the wife
of ten, eight,
or two husbands,
who
fathers jointly
grow up
they,
for
may
and two,
fathers.
When
a wedding-
takes
and, at the
same time, ties some horse-hair round the bride's neck. She then brings her and her relatives to the house of the bridegroom, where a feast is prepared. Sheep are killed, and stores of liquor kept ready, and all partake of the good cheer provided. After this
the bride and bridegroom are conducted to the house of
the
latter,
them of
formed.
vallari thadis or
boomerangs
is
is
solemnly perin
Another
rice
feast
is
then given
the
bride's
one markal of
and a hen.
husband
to his house.
it
She then goes with her Durinor the first twelve months
for the wife's parents to
after marriage,
is
customary
KALLAN
invite the
78
pair to stay
occasion
of any
feast,
At the
time of the
first
Pongal
feast
after the
marriage, the
markals of
rice, five
(crude sugar).
side.
divorce
is
easily obtained
on either
A
if
husband
away
upon forfeiture of forty-two Kali fanams. A widow may marry any man she fancies, if she can induce him to
make her
In
connection with
that,
foregoing account,
am
informed
a married
among
woman must
rice,
present of
The
fast
becoming
still
a tradition.
But, there
valari tadi,
is
common
saying
bride."
current "
Send the
As
tali
mentioned as being
that, as
tied
gather
a rule, the
hair necklet
may be worn by
girls prior to
puberty and
is
also
worn by females of other castes, such as Maravans, Puramalai Kalian Valaiyans, and Morasa Paraiyans. women can be distinguished by the triangular ornament, which is attached to the tali string. It is stated, in the
Gazetteer of the
Madura
child,
which
is
79
KALLAN
if
she retains
till
death,
even
The
richer
Kalians
substitute
the horse-hair
necklace of
many
In Tiru-
mangalam, the women often hang- round their necks a most curious brass and silver pendant, six or eight inches
long,
It is
expression to give a straw means to divorce, and to take a straw means to accept divorce." In their marriage customs, some Kalians have adopted the Puranic form of rite owing to the influence of Brahman purohits, and, though adult marriage is the rule, some Brahmanised Kalians have introduced infant
'
marriage.
To
this the
give annually
of fowls,
rice,
till
first
and condiments.
By
adult
which
less
this
present has to
is
be made
is
shortened, and In
expenditure thereon
incurred.
connection
maternal
uncle of a
betrothal
to
her marriage
the
father
is
essential.
For the
ceremony,
and
maternal uncle
where a feast is held, and the date fixed for the wedding written on two rolls of palm leaf dyed with turmeric or red paper, which are exchanged between the
maternal uncles.
On
bridegroom goes to the house of the bride, accompanied by women, some of whom carry flowers, cocoanuts, betel
leaves,
turmeric,
leafy twigs
of Sesbania grandiflora.
KALLAN
paddy (unhusked
80
rice), milk,
and gh!
(clarified
butter).
A
is
tali
string
wrapped up
woman
On
the
way to
The
his sept,
The
round
brideto be
is
groom's
sister,
taking up the
present,
tali,
passes
the
it
touched by
all
and
ties
string,
which
shell.
The
bride
is
then
The newly
out "
killa,
women
yell
is
This ceremony
called kulavi
idal,
and
women
The
district.
The
arrival
of
Mounted on a horse, and attended by his maternal uncle, he is met by a youth from the bride's house, also mounted, who conducts the visitors to the marriage booth. Here
he
is
bride's father,
and
his feet
are
washed
in
milk and
The
tali
is
silver
afterwards changed
lamp
is
KALLAN
being
it
tali is
tied.
This
is left
The marriage tie is in some Even a woman who has borne localities very loose. her husband many children may leave him if she likes,
on condition that she pays
him her marriage expenses. In this case (as also when widows are remarried), the children are left in the late
husband's house.
in these matters
is
The freedom
of the Kalian
women
there
may be no
or that "
always be a
(tali)
thread on
the
neck of a
fail,
Kalian
woman,"
the thread
of a Kalian
woman
never do so."
is,
By some Kalians
first
pollution
On
She
is
bathed and
coloured
rice,
and a measure
on
are
waved before
woman, conit
her.
Her
ducting the
girl
on the ground
compass,
which the
girl salutes.
is
A
month
ceremony
sits
on a plank, and the rice is waved before her. She then stands up, and bends down while her sister-in-law pours
milk from a betel or pipal [Fiats religiosa) leaf on her
back.
ceremony
to a close.
Among
ni-6
KALLAN
82
When
a child
is
born
in
forbidden.
Among
named at any time after they are But, among the Puramalai Kalians, a firsta month old. child is named on the seventh day, after born female
children are said to be
has
been performed.
on
festive occasions,
" All
on sacred ashes,
but
the usual
mark
of a Saivite,
The dead
smoke while the when a ceremony proceeds." death occurs in a family, to put a pot filled with dung or water, a broomstick, and a fire-brand at some place where
are handed round, which those present
Some
Madura
district,
that
"the
Kilnad
Kalians
usually
Lamps
and
it
is
The Piramalainad division whitewashed annually. If a woman dies when with child, usually burn the dead. and placed alongside her on the the baby is taken out,
pyre.
This,
it
may be
noted,
is
83
road, the idea bein^ that the
KALLAN
with her burden,
lightened of
originally
woman died
and so her
theirs.
spirit
came
done
The
;
when puja
is
to
Karup-
in reality the
essence of their
is
devil-worship.
To
this
own
The
and consult their household gods " Two flowers, the one before starting on depredations.
observe
omens,
idol,
a
is
The white
two
flowers,
flower
is
emblem
of success.
told
to pluck a petal
of one of the
and the
when
a marriage
is
contemplated
among
idol
in
a betel
leaf.
A
con-
is
gather t
when oaths
is
who
and,
is
to
swear
asked to worship
Kallar Alagar,
with.
ni-6 B
KALLAN
a parivattam (cloth
84
worn
as a
mark
of respect in the
"
swear
that
I
Kallar
have acted
falsely,
rightly,
and so
on.
If
;
truly the
other
bull
was noted by Mr. M. J. Walhouse,* that " at the games (jellikattu) at Dindigul, the Kalians can alone
and consult the presiding
deity.
officiate as priests,
On
It
is
recorded, in
''
Madura
district, that
the keen-
ness
of the
more
virile
sections
of
the
is
community
game,
extraordinary,
many villages, cattle are bred and reared specially for it. The best jallikats are to be seen in the Kalian country in Tirumangalam, and next come those in Melur and Madura taluks." [See also Maravan.) It is recorded, in the Gazetteer of the Madura district,
and, in
that
Karuppan
is
*'
essentially the
place).
His
Alagarswami
(the
beautiful
god)
is
is
held
special
The men
when he
is
his visit to
Madura, he
85
KALLAN
It is
whispered that
are setting out
when they
if
put part of
their
ill-gotten
is
I
the
which
am
is
Sharrock.
"
of the Kalians
about
dedicated to Alagar-
Now Minatchi
we
and the
spirit
Hinduism wedded
to Dravidianism,
annual
in
festival,
method of conversion adopted its utmost limit. At the the idol of Alagarswami is
to the
the
whom
are Kalians.
At
may
join in
on.
is
As Alagarswami
offered to
is
a vegetarian, no blood
is
sacrifice
him.
This
probably due to
in
the
influence
of
Brahmanism,
their
for,
their
ordinary
propitiate
to
their
hesitate
in
they think he
be of use to them
to dig
up the coins or jewels that are generally buried under an idol. Though they entertain little dread of their
*
t
lakh
= a hundred thousand.
the theft of Laban's teraphim by Rachel.
Compare
Genesis,
XXXI,
19.
KALLAN
own
86
they meet
from home, or
in the
jungles
engaged
their
that, if
own
is
a sort of understanding
in their thefts,
fair
among
fices
the bargain
is
always kept.
At the
sacri-
deities,
each family
is
given to the
the
pujari (priest),
taken
home by
feast.
communion
Two
:
there
is
victim
the
common
The
but of
Brahmans sometimes
these
sacrifices,
no
common
partici-
When
usual
make
vow
that, if the
They
if
this
precaution be not
taken, the
blind, or cause
be discovered, or
may go
so far as to
to bleed to death.
specially affected
method
return at midnight to
of course
is
make
whose
rice,
god
is
to be appeased.
They
8;
curry-stuffs
KALLAN
give a
and
considerable
share
of
these
dainties,
together
with
money
is
for
for
them.
sum of Some
washed
put on the
kunkuma
about.
Then
the deity's
name
is
repeatedly invoked,
accompanied by beating on the udukku. This is a small drum which tapers to a narrow waist in the middle, and is held in the left hand of the pujari with one end close to his left ear, while he taps on it with
the fingers of his right hand.
Not only
is
this primitive
music pleasing to the ears of his barbarous audience, but, what is more important, it conveys the oracular communications of the god himself By means of the
is
much information
retails all that
happened as possible)
is
wondering devotees.
plete,
incom-
he
is
by a few leading
questions and a
people,
that the
all
god knows
at
it is
been present
sacrifices,
their
At
all
such
water
being
common custom
if it will
pour a
itself,
little
shake
this
In
some
sacrifices,
if
KALLAN
itself, it is
88
rejected,
for
it
and,
in
whispered,
when
only
If,
water,
satis-
till
the
and so signs
forth in
own
death-warrant.
All
communal meal.
An
may here be quoted, to show how little value may be attached to an oath made in the presence of a god. Some pannaikarans (servants) of a Kalian landsacrifices
stole
a sheep,
village
for
brought up before
the
munsif
When
they
them
to their village
Karuppan
let off.
black brother),
swear
in its presence.
They
and were
afterwards, asking
falsely
before their
own
While
we were
swearing,
we were mentally
'
offering a sacrifice
to him of a sheep
out), to pacify
him
for the
perjury."
As
of the
Valaiyans and
district is
Kalians of
Orattanadu
odiyan
in
the
Tanjore
" Valaiyan
(Odma
Wodier) tree
believed to
live,
street has
They
district.
are propitiated
89
at least
itself,
KALLAN
and the
on a Friday
or
Monday.
in
and pours
out in front of
These are
and
mud images
is
of the tree,
camphor
set
sheep
is
This man then becomes filled with the divine afflatus, works himself up into a kind of frenzy, becomes the
mouthpiece of the
spirits,
pronounces their
satisfac-
good
they
or
fortune
to
those
in
answer to
whom
The
are
made.
When
in
all
vanished, the
man
the
devils are
worshipped
same way
in the houses,
except that
no blood
is
shed.
by animal
to
sacrifices."
The Kalians
first
Hemingway
of two kinds.
be
This
is
The
and
resembles the
game played by
all
These begin
at Pongal,
and go on
the end of
May.
The
sport
is
it
called tolu
madu
(byre bull).
The
are the
KALLAN
90
Madura district. The other game is called pachal madu (leaping bull). In this, the animals are tethered
to a long rope,
is
to
is
down.
bull
which
good
at the
game, and
in
difficult to
high price.
It is
noted
that
" the
Kalians
have
village
caste
panchayats
places they
but
in
some
are
discontinuino^
Orattanadu,
the
members of Ambalakaran
families
by hereditary right
in
headman
each
village.
One
of these households
is
others,
and one of
karan) proper.
villages
to
them generally. In Kalian villages, the Kalian headman often decides disputes between members of other lower castes, and inflicts
to decide
fines
common
on the party
at fault."
Madura district,
hills.
it is
recorded
that " the organization of the Kilnad Kalians differs from that of their brethren
beyond the
Among
the
He
domestic ceremonies,
nut,
is
entitled
the
first
betel
and
and
Fines
inflicted are
are
rule,
an hereditary headman
most
(with
caste
matters.
He
is
name from
three
91
KALLAN MUPPAN
If
many
excommu'
placing
the thorn,'
laying
a thorny branch
will
go
of
The removal
Pinnai Tevan."
Ambalakaran (president of an assembly), but some, like the Maravans and Agamudaiyans, style themselves Tevan (god) or
title
The
of
the
Kalians
is
Servaikkaran (commander).*
Kallankanadoru
(stone).
sub-division
of
Kanya-
kamma
temple,
when
fire-pits or
Kalian Muppan.
1901, Kalian
In
is
the
Muppan
correspondent writes to
me
that,
" while
Kammalans are a polluting and polyandrous class, Muppans are allowed to enter the outside enclosure of temples. They do not remarry their
the Kalian
strictly
monogamous.
before
Their purohits
marriages.
the
who
officiate at their
The
conch-
barber
shaves
the
bridegroom
wedding
that of
ceremony.
shell all the
The purohit has also to blow the way from the bridegroom's house to
the bride."
KALLANGI
92
Kalkotti are also those by
and Kallaveli (Kalian's fence) are fanciful names, returned by Pallis at times of census. Kallasari (stone-workers). The occupational name
Kallangi
of a sub-division of Malayalam
Kammalans.
of
Kallatakurup.
sub-division
Ambalavasis,
play
who
sing
in
Bhagavati
temples.
They
on a
to the long
Kallu
Kallukoti
(stone).
(stone-mason)
a sub-division of Malabar
in stone.
It
is
noted,
in
South Canara
granite
is
district,
made
It
is
of
an
article peculiar to
South Canara.
flat
bottom, and a
It
round hole
as to
in
has another
These two
rice,
tOQ^ether
make what
is
is
known
for
as the ocrindinCT-stone of
wheat,
etc.
Mill-stones
also
made
is
of granite.
Kallukattis used to
make such
now taken up by
temple purposes are also made of granite." Kallur. Recorded, in the Travancore
Report,
1
Census
90 1, as a name
(stone
village).
for
the
Pulikkappanikkan
sub-division of Nayar.
Kalluri
Medara.
An
exogamous sept of
93
KAMBALATTAN
Kal Tacchan
(stone-mason).
sub-division
of
Kammalan. Kalti (expunged). A degraded Paraiyan is known Amongst the Paraiyans of Madras, Chingleas a Kalti.
Is
that a
is
He
i.e.,
Vinnamangalam
himself,
"
near Vellore,
who
have, like
caste.
Kalugunadu
Kaluthai
of Odde.
country).
An A A
exogamous
sub-division
Madura
district.
(possessors of donkeys).
Kalyanakulam (marriage
officiate as
people).
fanciful
name
musicians at marriages.
Kurni.
in the
North Arcot
Kamakshiamma
She
and Minakshi Amma of Madura are two well-known Both names are goddesses worshipped by Saivites.
synonyms of
Kamati
become
applied to a
blanket (kambli)
placed a brass
Tottiyan.)
Kambalattan.A synonym
of Tottiyan.
KAMBAN
94
title
Kamban. A
belonged.
Kamban
is
reputed to have
Kambha.^Kambha
or post,
Kamma.-^Writing
Francis states * that "
KamMr. W.
in
seem
are
to
have branched
Dravidian stock.
now mainly
in
and
traders,
and some of
them
The
Razus,
who now
descended from Kapus, Kammas, and Velamas. The Kammas and Kapus of the Madura and Tinnevelly
districts
seem
to
when
the
Nayak
are less
there.
Their women
careful of their
and,
in
the
section
of the
like
Kammas,
(kept in
seclusion)
Musalmanis."
Various
stories
are
current,
worn by women.
"the Rishis, being troubled by Rakshasas, applied to Vishnu for protection, and he referred them to Lakshmi.
95
ear ornaments (kamma), and enjoined
it
KAMMA
them
to worship
hundred years. At the expiry of that period, a band of five hundred armed warriors sprang up from
for a
giants.
engage
in
agriculture,
being
promised
extensive
estates,
They
accordingly
became possessed of large territories, such as Amravati and others in the Kistna, Nellore and other districts, and have always been most successful
agriculturists."*
Some Kammas, when questioned by Mr. F. R. Hemingway in the Godavari district, stated that they
were originally Kshatriyas, but were long ago persecuted
him a bastard. They sought refuge with the Kapus, who took them in, and they adopted the customs of their protectors. According to another legend, a
called
into the
hands of an enemy,
whom
a section of the
Kapus
feat
This
title
Kamma.
Some
of the
are
away).
observed the
Muhammadan gosha
kept
in
system,
are
seclusion.
for
to
abandon
it,
palm-leaf
scroll.
do so
district.
KAMMA
Velamas, or outsiders.
is
96
the palm-leaf
roll,
such as
According to another
who had
among whom he
were
appointed Rani.
The
their sons to steal all the jewels of the Rani, but they
caught
in the act
asked
Some
Velamas
others
restored
the
kamma,
and
became
Kammas.
lost
Yet one more story. Pratapa Rudra's wife her ear ornament, and four of the king's captains
in
were sent
jewel,
search of
it.
Of
these,
and
his
descendants became
Kammas
the second
;
became the
would seem
sections,
Gampa
is
Goda
the
in
(wall) Chatu.
Chatu
is
said
mean a
of these
following
Two
a tank (pond),
when a king
wall.
To
The descendants
and Goda Chatu Kammas, who may not intermarry by reason of their original close relationship. According
to another legend, after a desperate battle,
some members
to
behind a
wall.
The terms
Illuvellani
97
be synonymous with Godachatu.
section were gosha,
KAMMA
The women
of this
in public,
and even
at the present
The name
who do not go (vellani) out of the house (illu). The name Pedda (great) refers to the superiority of the section. Vaduga simply means Telugu, and is probably a name given by Tamilians to the Kammas who live amongst them. The name Bangaru is said to refer to the custom of the women of this sub-division wearing only gold nose ornaments (bangaramu). The Godajati sub-division is
said to be
The
Kavali
sub-division
practically
are found
chiefly
in
Coimbatore.
In his note on the Kammas of the Godavari district, Mr. Hemingway writes that " in this district they are
and Rachas.
ally
These
names
according to
local
Thus,
Uggams
two persons.
a basket.
first
go
to
in
customary presents
observed
Writing
concerning
the
Iluvedalani
(Illuvellani)
Kammas,
that
" a
1 1
Manual (1886)
the district.
states
in
The
KAMMA
women
are
98
kept
in
strict
gosha.
They
consider
it
whose
work at the spindles, like other women of the country. Another class of indoor Kammas resides about Owk. They are apparently descendants of the Kammas, who followed the Naiks from Guntur to
also gosha,
Gandikota
in
the
sixteenth
century.
They
are
now
field.
The Gampas
by
their
Kammas
women wearing
shoulder."
of the
left
As with other Telugu castes, there are, among the Kammas, a number of exogamous septs or intiperu, of
which the following are examples
Anumollu, Dolichos Lablab.
Tsanda, tax or subscription,
Jasthi, too
:
much.
Baththala, rice.
Mallela, jasmine.
Karnam, accountant.
Irpina, combs.
gangeticiis,
Lanka, island.
Thota
kijra,
Amarantus
Gali, wind.
Komma,
Dhaniala, coriander.
Cheni, dry
The Kammas
Kurunollu,
Vallotla,
Kulakala,
Uppala,
Cheruku
(sugar-cane),
and Yenamalla.
matters affecting the community have to be
When
bles.
some places, there is a permanent headman, called Mannemantri or Chaudri. The Kammas will work as coolies in the fields, but will, on no account, engage themselves as domestic
servants.
"
They
are," the
Rev.
J.
proud and
99
exclusive,
KAMMA
life.
Many
and
it
is
said that
many never do
field
work on Sundays,
district,
you ask
be a
is
a Brahman,
No.
or
He
is
you ask how many pay income-tax in a village, they may tell you two Baniyas (merchants), and two Samsari-vallu, i.e., two prosperous
Kapu.
Kamma
Kamma
"
ryots."
The Kammas
are stated
by Mr. H. A. Stuart*
to
be
intelligent cultivators,
who, now
all rivals
a
a
fact
which
is
recognised by several
proverbs, such as
Kamma
(though you
tie
Kamma's
Kamma vandlu cherite kadama jatula vellunu (if Kammas come in, other castes go out) Kamma variki bhumi
;
bhayapadu tunnadi
Kammas), and
proud,
many
others to the
same
effect.
In addition to being
industrious
and well-to-do
an
when
the
Revenue Settlement
Officer
offered
them
pattas,
in which they were simply called Naidu without the They refused on this account to honorific ending garu.
head shaved, because they scruple to bow down Besides Vishnu the Kammas worship before a barber.
Manual
III-7 B
KAMMA
lOO
Ganga, because they say that long ago they fled from Northern India, to avoid the anger of a certain Raja, who had been refused a bride from among them. They were
pursued, but their women, on reaching the Mahanadi,
prayed
for
for a
passage to Ganga,
river.
who opened
Crossing,
a dry path
all
they
hid
themselves
[Cajanus
iiidicus) field,
and thus
For
Ganga
tali."
Among
groom
bride,
is
the
Kammas
is
said to be
on record of a wife of twenty-two years of age, who used to carry her boy-husband on her
hip, as
and a case
parallel
is
to be
found
Russia,
women were
whom
white,
cloths.
Widow
remarriage
is
not
permitted.
Widows
of the
Goda chatu
section wear
Gampa
Prior to the
betrothal ceremony,
female ancestors,
Grama Devata
home
On
their
way
thither,
in
crossing of birds
an auspicious direction.
Immesplit
omen, they
two with clean ed^es. One half is sent to the would-be bridegroom, and the other taken to the
* Madras Census Report, 1891.
t Hutchinson.
Marriage Customs
in
many
lands, 1897.
lOI
bride's
KAMMA
cocoanut
till
house.
If the
first
does not
split
properly,
is
others are
broken
the
obtained.
When
girl's
house
reached, she
Her
lap
is
powder (kunkumam).
Marriage
is
is
then
fixed.
generally celebrated at
but,
if
bridegroom,
is
a case
of
kannikadhanam
is
house of the
the petta
bride.
The
the
bride-price
highest in
the
Gampa
section.
On
first
rites,
performed.
or box-lid
ceremony
is
two combs,
money
or jewels, are
is
The
out on the
lid,
The
The girl is yours, and the money mine." The bridegroom's father hands them back, saying " The girl is mine, and the money yours." This is repeated three times. The officiating purohit (priest)
then announces
given
in
daughter is to be and the promise is made before the assembled Deva Brahmanas, and in the presence of light, Agni, and the Devatas. This ceremony is binding, and, should the bridegroom perthat
the
man's
marriage to
so-and-so,
chance die before the bottu (marriage badge) is tied, she becomes, and remains a widow. The milk-post is
next set up,
the marriage pots are arranged, and the
is
nalagu ceremony
performed.
KAMMA
102
oil,
and smearing
Acacia Concinna
A
in
mango
leaf
some places this rite is omitted by A small wooden framework, called the Gampa section. with cotton threads wound round it, is generally dhornam,
dipped
milk.
In
tied to the
marriage
among
the
Kammas, but
After the
among
the Balijas,
within
outside
the
house,
to
perform
Vira-gudi-
mokkadam,
it
At
set up.
The
number
some lime
fruits,
and touches
was
the
sacrificed.
The hero
Goda
above
rite as
practiced by
Gampa
G5das go to a pipal (Ficiis religiosa) tree, near which one or more daggers are placed. A yellow cotton thread is wound three or five times round the tree, which is
worshipped.
fruits
are cut.
As a substitute for animal sacrifice, lime The hero worship concluded, the wristwho
is
new
clothes.
On
103
KAMMA
fire,
sit
They then
ties the
the bridegroom, with his right big toe on that of the bride,
bottu round her neck.
dais,
round the
together.
The
Gampas
a concave disc of
Godas a
larger
fiat disc.
On the
followis
Devas
disc) tied.
All
the relations
in
make
who
indulge
mock
representation of domestic
is
On
the third
wrist-
and the
Like the
Palli
bridegroom, the
Kamma
mony, but
He
goes to a basket
While
and
will
first-
him continue
till
marriage.
Among
place
is
till
the
year of marriage.
By
the
second year, so
that,
during the
first
be
is
In like manner,
that,
among
the Gangimakkulu
district.
KAMMA
104
till
and Madigas, the marriage is not consummated months after its celebration.
three
When
a pregnant
woman
is
delivered,
twigs
of
The dead
burnt.
As
the
moment
of
together.
a widow, exchanges
women
mouth.
bier,
on a
When
it
is
is
Then
first
I
am
the
born
{i.e.,
caste).
am
its
Sangu Paraiyan
Arichandra.
Reddi-Mala).
and turn
round with
feet
When
mourner goes three times round the pyre, carrying on his shoulder a pot of water, in which a barber makes holes. During the third turn he lights the pyre, and throwing
down
On
a stone
his last,
and
The women
cooked
betel,
etc.,
to
it.
to the burning-ground.
When
Arichandra's temple
is
fire
is
extinguished,
Out
make an
effigy
on
I05
KAMMA
offered on
the ground,
to
is
which food
is
four leaves,
one of which
placed on the
abdomen
The
first
of
these is taken by the Paraiyan, and the others are given to a barber, washerman, and Panisavan (a mendicant caste). The final death ceremonies (karmandhiram) are
performed on the sixteenth day. They commence with the punyaham, or purificatory ceremony, and the giving
of presents to Brahmans.
women.
in
The
widow
bottu
is
is
removed.
a very short
new one is worn for the purpose of the death ceremony. The males proceed to a tank, and make an
time, so a
effigy
set up.
On
rice,
cooked
are
offered.
The
chief
mourner then goes into the water, carrying the effigy, which is thrown in, and dives as many times as there have been days between the funeral and the karmandhiram.
The ceremony
annual
As
of
Kammas
are Saivites,
others Vaishnavites.
Most of the
Aradhya Brahmans, and the Vaishnavites of Vaishnava Brahmans or Satanis. The Gampas reverence Draupadi, Mannarsami, Gangamma, Ankamma, and Padavetiamma; the Godas Poleramma, Veikandla Thalli (the thousandeyed goddess) and Padavetiamma.
KAMMA
I06
(ear ornament).
Kamma
Motati Kapu.
An
exogamous sept of
Kammalan
(Tamil).
to
in
Kammalan appears
both of which occur
Tamil poems,
Thondamandala
Satakam and Er Ezhuvathu, attributed to the celebrated Kannalan denotes one who rules the poet Kamban. one who gives the eye. When an image is made, eye, or Towards its consecration takes place at the temple.
the close of the ceremonial, the
it
The name
articles,
is
said
also to
refer
ceremony of painting the eyes of images, as performed by craftsmen in Ceylon, has been published by Mr. A. K.
''
by
far the
the building
renovation,
its
was the actual netj^a mangalya or eye ceremonial. The ceremony had to be performed in the case of any image, whether set up in a vihara or not. Even in the case of flat paintings it was necessary. D. S. Muhandiram, when making for me a book of drawings of gods according
to the
Rupavaliya,
left
the
eyes to be subsequently
some
Knox
has a reference to
make
charge.
the image
own
For the
the
making
must bountifully
reward
lo;
KAMMALAN
it is
Founder.
not accounted a
else.
But,
is
to
have a
when good
besides
the
first
agreed
upon
reward.
The
then,
it is
thenceforward a god.
And
shop,
is
shrine or
it.'
little
house,
pupils
which
is
"
The
for
house, but in the verandah of the traveller's bungalow where I was staying. The Tamil Kammalans are divided into three endogamous territorial groups, Pandya, Sozia (or Chola),
and
Kongan. The Pandyas live principally Madura and Tinnevelly districts, and the Sozias
districts,
in
the
in
the
Trichinopoly, Tanjore,
Arcot
chiefly in the
and Madras. The Koneas are found Salem and Coimbatore districts. In some
still
are
divided
into
Karakattar, Vambanattar, Pennaikku-akkarayar (those on the other side of the Pennaiyar river), Munnuruvittukarar (those of the three hundred families),
forth.
and so
septs,
e.g.,
They
exogamous
from places,
the
names
of which
Musiri,
are
derived
Perugumani,
Oryanadu,
are
Thiruchendurai,
and
Kalagunadu.
The Kammalans
sections, viz.,
Tac'chan (carpenter), Kal-Tac'chan (stone-mason), and Kollan or Karuman (blacksmith). The name Panchala,
KAMMALAN
which
is
io8
Canarese artisan
occupations.
The
The Kammalans,
to
be seen
later
on,
have
five
Ubhendra,
gotras,
it
Each
of these
said,
it.
has
twenty-five subordinate
gotras
attached to
The names
who
have
to
Kam-
the
ineans of the
is
parties.
The
parisam,
or
bride's
money,
paid, as
among
Widows
betel,
which
they
the feasts
make the usual fasts, or observe commonly observed by Brahmans. The Kammalan caste is highly organised, and its oroanisation is one of its most interesting!' features. Each
are not compelled to of the five divisions has at
its
head a Nattamaikkaran or
officer,
Over them
is
the Anjivittu
Nattamaikkaran
(also
jati
known
Nattamaikkaran),
tives
who is elected by lot by representachosen from among the five sub-divisions. Each
chooses ten persons to represent
it
of these
election.
at
the
select
who
is
who
is
likely to
KAMMALANS,
109
K AM M ALAN
meet on an
of
become
so.
The
five
men
thus selected
at
appointed day,
the temple of
Kamakshi Amman.
slips,
The names
men
A
is
child,
made
is
to pick
up the
slips,
and
he whose name
first
turns up
proclaimed as Anjivlttu
is
tied
on his head by
Kattaradu, and
This
is
called
Uruma
of the caste.
to
new
officers,
officers,
this,
and
finally to
the assembled
With
the
the installation
ceremony, which
called pattam-kattaradu,
for
comes
is,
to
if
an end.
necessary,
The money
is
expenses thereof
special collection
made
for the
occasion,
and
full
is,
it
is
said,
responded to with
is
alacrity.
The
are
Anjivittu Nattamaikkaran
caste,
and
members thereof
is
He
and matrimonial causes. The divisional heads have power to decide such causes, and they report their
who
generally
confirms them.
If,
for
do not agree
to abide
The
kammAlan
and the
local heads,
iio
he
may
appoint Nattamaikkarans
places,
and delegate
his
in places
and Vattalagundu
the
who
the
The Pallans, known as " the sons of the caste " in villages of Madura and Tinnevelly districts, are called together,
noted. are
is
Madura may be
district.
about to be con-
must possess a Nattamaikkaran and Karyasthan for themselves. These are nominated in practice by the Pallans,
and the
nomination
is
confirmed
by
the
Anjivlttu
Nattamaikkaran.
From
new ploughs from the Kalians free of charge, and give them in return a portion of the produce of the land. The local Nattamaikkarans are practically under the
control of the
bound down this official, who possesses great power to and influence with the community. The local officials may be removed from office by the Anjivlttu Natta,maikkaran or his Karyasthan, but this is rarely done, and only when, for any valid reason, the sub-divisions insist on it. The mode of resigning office is for the Nattamaikkaran or Karyasthan to bring betel leaf and areca nut, lay them
karan, and, as the phrase goes, they are "
"
the words of
before the Anjivlttu Nattamaikkaran, or his Karyasthan, and prostrate himself in front of him. There is a
tendency
become
hereditary,
by the community.
his
The
Anjivlttu Nattamaikkaran
is
even outside
own jurisdiction.
in striking contrast
who
resides in Tinnevelly,
Ill
kammAlan
and occasionally travels northwards. He purifies, it is said, those who are charged with drinking intoxicating
liquor, eating flesh, or crossing the sea,
if
such persons
If
they do not, he
He is not He marries
a Sanyasi, but
his
daughters
in
their
houses.
The dead
to.
cremation
sometimes resorted
other non-BrahIt
is
Death
pollution, as
among some
usual for a
Pandaram
first
On
the
day,
the corpse
Is
anointed with
oil,
and given
a soap-nut bath.
On
made
is
corners at
fifth
to
Food Is distributed on the fifth day Pandarams and the castemen. Sradh (annual death ceremony) is not as a rule performed, except in some of
placed in the centre.
The Kammalans
Brahman
favourite
religion,
profess
the
Saiva
form
of the
Pillalyar,
the
son of Siva.
Lingayat influence.
special
The
caste,
own
goddess
spoken of as
all
named
bellows-fire at
over them.
On
first
betel
name,
temple dedicated
KAMMALAN
to her.
112
In
her name,
and disputes
There
is
The
exact connot
caste
There is, however, a vague tradition that she was one of the virgins who committed suicide by throwing herself into a fire, and was in consequence deified.
known.
goddesses
also
to
be
Among
Kannimar
or seven virgins,
Kochade Periyandavan, and Periya Nayanar. Those who worship the Saptha Kannimar are known by the name of Madavaguppu, or the division that worships the mothers. Those who revere the other two deities mentioned are called Nadlka Vamsathal, or those descended
from
the
seven virgins,
attained
to
eternal bliss.
corruption of
be a
the great
Pandya with the single lock. He is regarded as Vishnu, and Periya Nayanar is held to be a manifestation of Siva. The former is said to have been the person who invited the Tattans (who called themselves Pandya Tattans) to
settle in his
kingdom.
It is
Madura and
honour of
An
is
annual festival
in
Kochade Periyandavan
expenses
raised
in
among
is
The
lasts
On
the
first
juices of the
and
plantain, called
is
muppala
pujai.
On the
boiled,
and offered
on the
last day,
113
KAMMALAN
This
festival
is
a healthy ram
to be
evils
is
sacrificed to him.
said
whole against
that
kill,
might overtake
it.
Tac'chans (carpenters)
ram
The Kammalans
claim
some
the
places,
latter
Brahmans,
five sons,
calling
Visva-
karma
is
said to have
had
Silpa, Tvashtra,
and Daivagna.
Manus
These are named Mayas. Others again, who work at stone-carving, are known as Those who do metal work are Tvashtras, and Silpis. those who are engaged in making jewelry are known as
their attention to carpentry.
Visvagnas or Daivagnas.
origin of the
According
to
Kammalans, they are the descendants of Hence the issue of a Brahman and a Beri Chetti woman. the proverb that the Kammalans and the Beri Chettis
are
one.
Another
story,
is
manuscripts, which
is
current
briefly as follows.
In the
Kammalans
united together.
sorts of
and charged very high rates for their wares. They This offended the kings feared and respected no king.
of the country,
in
which the
in-8
who combined against them. As the fort Kammalans concealed themselves, called
all
KAMMALAN
14
it.
and
at length the
Deva-dasis (courtesans) of
this,
a temple undertook to do
The king
built a fort
for
attracted
the
Kammalans by their singing, and had children by them. One of the Deva-dasis at length succeeded in extracting from a young Kammalan the secret that, if the fort was
surrounded with varaghu straw and
set
on
fire,
it
would
be destroyed.
some
of the
Others
and put
to
death.
in
In consequence of this,
artificers
ceased to exist
the country.
and escaped decapitation by being passed off as daughter. The country was sorely troubled owing to
deal.
One
and sent round his kingdom a piece of coral possessing a tortuous aperture running through it, and a piece
of thread.
who
should succeed
coral.
in the
At
last,
Kammalan woman
it.
He
The
ants
some distance from the took the thread, and drew it through
it
down
at
the coral.
The
him
presents,
This he
satisfied
kammAlan
The
for
king,
having sent
of his birth.
for
boy's parentage.
The Chetti thereon detailed the story The king provided him with the means
large scale,
making ploughshares on a
The
Chetti
five
woman
caste.
tar,
bore him
five
sons,
who
title
followed the
branches of work
now
Kammalan
They now
of
to
the
of Panchayudhat-
as children of the
The members
to have
who
fled
gone
China,
or,
dvlpam, or Ceylon, where Kammalans are found at the In connection with the above story, it may present day.
be noted
that,
different castes
do
Kam-
who
dead
Kammalans
posture
and the
used by both
alike in size
caste.
The
Acharapakam Chettis
and are considered
Chettis
to
are
known
as
Malighe Chettis,
children,
who brought up
with them.
intermarried
and
of
the
city
of caste
business,
summoning
etc.,
the
of the
KAMMALAN
right to.
It
is
ii6
may be noted
whose treachery
Kammalan
The
caste,
were Kaikolans by
caste,
and that
their illegitimate
became weavers.
or
in the
Kammiyan
Kammalan
A.D., the
Kammalans were
an order of one of
the Chola
their
houses. J
" to
is
not
writes,
account
for
it
for the
Kammalans,
must be
remembered
that, in
in India, as elsewhere,
looked
was natural
that a use-
the
Kammalans should
generally improve
position,
make
The
gather
the
friendship
Kammalans, who
call
II,
i,
1S91.
Il7
" originated in the fact that a holy
KAMMALAN
Muhammadan, named the house of a Kam-
in
kingdom.
The
in
is
Kammalan
exchange.
by Kammalans)
magnetic
the
Kammalans were once living in a called Kanda Kottai, which could only
it it
be destroyed by burning
and that
Musalmans captured
Kammalans. The friendship, according to the story, sprang up because the Kammalans consorted with the Musalman women."
to
The Kammalans belong to the left hand, as opposed the rioht hand faction. The orioin of this distinction
is
of castes
version,
it
lost
in
obscurity,
but,
according to one
Kammalans
and Vellalas.
The
latter
pillaigal or caste
own dependents.
The
fight
grew
and enquired
those
king,
who
sided with
of the
right.
on the
The king
According to another legend, a Kammalan who had two sons, one by a Balija woman, and the other by his
was unjustly slain by a king of Conjeeveram, and was avenged by his two sons, who killed the
wife,
Kammalan
KAMMALAN
head and used
fi8
The Kammalan
son took
A quarrel
in,
arose,
and took
Right hand dancing-girls, temples, and mandapams, are still in existence at Conjeeveram, and elsewhere in the Tamil country. Thus, at Tanjore, there are the
the side of either the
left
Kammalan
or the Balija.
and
Kammala
Tevadiyals, or dancing-girls.
As
the
Kam-
section, dancing-girls of
Kammalan
not
houses.
In olden
in
Kammalans were
allowed to ride
palanIf
they
Such
at
riots
were
common
to
Masulipatam, when
the Moors.
The Kammalans
call
which are equivalent to the Brahman titles Acharya and Bhatta, and claim a knowledge of the Vedas. Their
own
and on other
ceremonial occasions.
They wear the sacred thread, don on the Upakarmam day, though
some observe the regular thread investiture ceremony. Most of them claim to be vegetarians. Non-Brahmans do not treat them as Brahmans. and do not salute them Their women, unlike with the namaskaram (obeisance).
those of other castes, throw the end of their body-cloth
119
KAMMALAN
nattu.
as
"The
artisans,
who
same
pursuits.
It
to excelso.
is
in
metal,
stone,
and wood,
ot late
The improvement
in handicraft
work
years
has
influence.
The
The
quality
of stone-masonry,
brick-work,
Some
want of
finish,
made
for
the
European
artists
ment
in
design or execution.
evident from
and ingenuity
in
European supervision but there must be a demand for highly finished work before the goldsmiths will have
;
generally improved.
The wearers
of jewellery in India
KAMMALAN
120
article,
than to the
that there
So
very
little
encouragement
in
collection
Colonel
Townshend, Superintendent of the Madras Gun Carriage Factory, has expressed his opinion* that "good as the
Bombay
them run
close, not
only
in skill,
but in speed
the
celebrated temples
of
for
some
of South
Indian
"
stone-masons and
The
taken
from a recent
The
idol-maker's
craft, like
most
a made
man.
The
he
is
called
in
among
the represent-
heavy sacred
He
does not
Of course he wears a thread, and affects Brahman ways of living. touch flesh, and liquor rarely passes down
eye and steady
calling.
first
sorts of idols
idols
used
in processions.
New
121
KAMMx\LAN
of every variety.
They do duty
for generations,
though they become black and begrimed with oil and ashes, they are rarely replaced, as age and dirt but
add
to
their
sanctity.
But
or
get
it
may be
made
in
Hindu Pantheon,
till
precincts
It is
then, have to
hands of the
local
Sthapathi are
workshop
is
as busy as a bee-hive.
Despite
Sthapathi
is
for,
workshop located
Besides, he
is
in the
not
to be despised.
resources by doing
idle.
work when
his
hands are
is
Among- stone
whose
demand
for
popularity
at least
extends
throughout
found
India.
one
little
temple devoted to
in
and
the
places.
Travellers
occasion
district
familiar
the
o-od
of the
Among
KAMMALAN
wayside installation
those
of
Viran,
offerings of liquor,
in
122
the
Madura Mariamma,
who
requires
and the
Karappan.
Representations
are also carved of nagas or serpents, and installed by the dozen round
giosa).
Almost every week, the mail steamer to Rangoon takes a heavy consignment of stone and metal idols commissioned by the South Indian settlers in Burma for purposes of domestic and public worship. The
usual posture of mulavigrahas
figure of
is
a standing one,
the
Vishnu
in
exception to this
four feet,
tions.
rule.
some
idols,
which he continues
polish.
toil
to
favour,
expert craftsman
takes
to
his
critical eye.
for
hours at a
of a Rishi.
The
The
substance
usually
employed
is
com-
pound of brass, copper and lead, small quantities of silver and gold being added, means permitting. The required fio-ure is first moulded in some plastic substance, such as
wax
clay
clay, in
is
left.
When
the
placed
in
kiln,
poured into the hollow created by the running out of the melted wax. The furnace is then
liquid metal
123
extinguished, the metal
clay coating removed.
left
KAMMALAN
and
solidify,
to cool
and the
image required
with
file
is
improved upon
is
and
chisel,
the
finished product
a far
more
in
artistic article
It is
made
if
desired.
Whenever
necessary,
the
little
numerous
fit
bits of string,
in
particular procession."
An
Kammalans
and
in
in
1903.
The
thereof
were the
intellectual
measures
them by opening
etc.
industrial
workshops,
Of proverbs relating to the artisan classes, the following may be noted The goldsmith who has a thousand persons to
:
answer.
job,
This
to
in
in reference to
owing
his
taking
accomplish
a given time.
gold,
The goldsmith knows what ornaments are i.e., knows who are the rich men of a place.
It
must
in
will
is
be found somewhere
search of something
in the house.
Said to one
who
in
kammAlan
Goldsmiths put
If,
124
inferior
it
successful,
pour
into a
mould;
if
not,
pour
it
is
free
it
into the
pot.
mould
if it
is still
impure,
The goldsmith will even his own mother. Stolen gold may be
in his fire-pot.
cow
of a
Kammalan
in
it.
is
cut
and
will
be found
It is
said that
Kammalan
for gold,
is
in the
wax
lan.
and thus cheating people. The proverb warns them not to accept even a cow from a KammaOr, according to another explanation, a
Kamma-
lan
examine an
off"
animal
its
offered
for sale
by Kammalans by cutting
is
ears.
that,
though you
its
after cutting
ears,
he
into,
What
Said of a
fitted for.
has a dog to do
in
a blacksmith's shop
is
man who
attempts to do work he
not
When
he
will raise
iron
is soft,
hammer
* Classified
some of the
125
KAMMALAN
in
When
girls.
a child
is
born
a blacksmith's
family,
the
Kammalans and
A
donkeys
blacksmith's
roll
and
the
place
in
which
to
The
relegated,
and
blacksmiths
village
are
be
the
i.e.,
to
called
Kammalacheri.
What
if
become a widow
to
the
former
practice of
widow remarriage.
The
a carpenter
hammer
When
is
Kammalan buys
it
so thin that
legs.
Kammalan
referred to
The Kammalans
like
of
those
position than
of the
They do
thread,
wear the sacred and they accept the position of a polluting caste,
not claim to be
Brahman
The
highest sub-division
is
Asari, the
at
men
of
which are carpenters, and wear the thread ceremonies connected with house-buildino."
According to Mr. F. Fawcett
of classes of
" the
certain
orthodox number
Kammalans
is
five.
KAMMALAN
guild,
126
classes.
According
was composed of coppersmiths, who, after the exodus, remained in Izhuva land, and did not return thence with them to Malabar.* Nevertheless,
to them, the class
Kudi Kammalans. The carpenters say that eighteen families of their community remained behind in
or five-house
Izhuva land.
Some
They
known
as
There are four families of this class now living at or near Parpan They are carpenters, but the Asaris treat them gadi.
Pathinettanmar or the
as outcastes."
am
The
five
artisan
following
Asari, carpenters.
Musari, braziers.
Tattan, goldsmiths.
Chempotti,
coppersmiths.
is
derived
from
are,
chembu,
according
beats.
They
in
Mr.
Francis,
"
coppersmiths
Malabar,
who
are
They are supposed to be descendants of men who made copper idols for temples, and so rank above the Kammalans in social
distinct
position,
the Nayars."
The Kammalans
or Tandans.
at
Mannans,
it
equally beneath
127
his dio-nity to
KAMMALAN
from a
accept food
Kammalan.
The
in
is
indigenous
the
common
wife
Panchali,
and
their
mother Kunthi,
in
They
say that
was attempted in the Arakkuparamba amsam of this division, and that the Tac'chans (artisans) were given as a reward by the Kurus
the enjoyment of Tacchanattukara amsam.
further that the
They
state
Pandus
lived for
some
feet.
He
it
is
who draws
is
the plan
fixed or
beam
of a
The completion
by a kutti-poosa, For this ceremony, the owner of the house has to supply the
house
signified as a rule
workmen with
be sacrificed at the
number
of fowls to be killed so
that the blood may be smeared on the walls and ceiling, and an ample meal with liquor. The feast concluded,
the
silk
workmen
and other
carpenter
receives
the
share.
"
The
village
KAMMALAN
carpenter,"
128
Mr. Gopal Panikkar writes, * " has to do everything connected with our architecture, such as
fixing poles or wickets at the exact spot
where buildings
and demons that may be haunting them. This he does by means of pujas (worship) performed
of
all
devils
begun
to
entrust architectural
village carpenter
It is
is
break through the village traditions, and to work to competent hands, when the
found incompetent for the same."
t that " in
commencing
first
on the east
side.
The
some
will
them
way
for a
it
will
stand
will
ever be
was
foretold
The
blacksmith
employed
in
the manufacture of
The smithy
is
The
smith makes
These he takes to the nearest market, and sells there. In some places there are clever smiths, who make
excellent chellams (betel boxes) of brass, and there
is
one man
pens.
at
* Malabar and
its
Folk, 1900.
129
K AM M ALAN
and makes
for
all
in bell-metal,
kinds
cooking
with
In
purposes.
He
articles
some of
cooking
made
at Cherpalcheri,
is
and Kunhimangalam
for its bell-metal
in
North Malabar
celebrated
lamps.
The
importation of enamelled
in
and aluminium
vessels,
Europe, has
made such
declining.
The
worn by
It is
o'oldsmith
Malaialis.
makes all kinds of Sfold ornaments His lot is better than that of the
noted
type
is
said to be
who
observe the
tali-kettu
As
kalyanam has
to be celebrated.
For
this the
An
auspicious day
to the
fixed,
manavalan.
and new cloths are presented The girl bathes, and puts on new
clothes.
She and the manavalan are conducted to a pandal (booth), where the tali-tying ceremony takes place. This concluded, the manavalan takes a thread from the new cloth, and breaks it in two, saying that his union with the girl has ceased. He then walks away
111-9
KAMMALAN
without looking" back.
130
When a Kammalan
for
contemplates
a suitable bride.
They are received by the girl's parents, and enquiries are made concerning her. The visit is twice repeated, and, when an arrangement has been arrived at, the village
astrologer
is
of the
if
sufficient
the
girl.
The
achcharapanam,
the village
bride,
twenty-one fanams
presented to the
the sons.
who
all
are instances in
after
marriage,
is
new
and
umbrella
house,
in the
hand,
come
where they are received by her parents and and escorted to the marriage pandal. The bride and bridegrooms sit in a row, and the girl's parents give them fruits and sugar. This ceremony is called mathuram kotukkal. The party then adjourns to the house
friends,
is
performed.
in a vessel,
The
priest of the
Kammalans
takes
some milk
and pours it into the mouths of the bride and bridegrooms, who are seated, the eldest on the right, the others During the in ord-er of seniority, and lastly the bride.
nuptials
the
and a vessel
for
well.
The
on the wedding
day, and special days are set apart for each brother.
131
KAMMALAN
the
There seems
that, the
to be a belief
among
Kammalan women
their happiness.
of incompatibility of temper,
is
brings a
new
wife,
she
In
some
in
age
from twenty-five to
whom
puberty she
has to
may be
who
is
w^oman becomes pregnant before the achchara kalyanam has been performed, her parents are obliged
If a
to satisfy the
community
their
by a man of
girl.
own
is
caste,
If the paternity
held,
In the
is
sixth or eighth
month
of pregnancy, the
woman
taken
where the first confinement takes During her stay there the pulikudi ceremony is The husbands come, and present their wife performed.
to her mother's house,
place.
with a
new
cloth.
is
presence of
gives
woman
mixed with the juices of the tamarind, Spondias mangife^'a and Hibiscus^ to drink. The customary feast then takes place. A barber
her conji
(rice
gruel)
woman (Mannathi)
day
acts as midwife.
On
the fourteenth
after childbirth,
the Thali-kurup
sprinkles
water
with
washed cloth
to wear.
Purification concludes
On
and
The
it
infant
father's lap,
in front of
are set a
KAMMALAN
measure of
leaf.
132
and paddy (unhusked rice) on a plantain brass lamp is raised, and a cocoanut broken.
rice
is
grandfather or grandmother.
rice-giving
life
In
the
year of the
pierced,
girl,
inserted.
seventh year.
The
is
also bored,
recorded,
"amongst
is
Kammalans,
the
betrothal
If
girl,
there are,
and
replies
that
Cohabitation
sometimes begins from the night of the betrothal, the eldest brother having the priority, and the rest in
order of seniority on introduction by the bride's brother.
becomes pregnant, the formal marriage must be celebrated before the pregnancy has advanced At the formal marriage, the bridegrooms six months.
If
the
girl
two
bridegrooms
and the
bride
is
bride's
brothers
prostrate
cloth,
themselves.
The
dressed in a
new
and
sister
Next day all the bridegroom's party visit the Tandan of the bride's desam (village), who has to give them arrack (liquor) and meat, receiving in his turn a
present of two fanams (money).
is is
The
133
spittoon, one kindi (metal vessel),
KAMMALAN
and a bell-metal lamp.
of the parties and
The whole
their
who
marriage
sit in
extreme
of
all
left,
and
The presence
sufficient
if
the bridegrooms
for the
though
eldest
preceding formalities
the
is
present."
the
corpses
of adults, and
is
observed,
and
at
the
On
is
and
placed in a
new earthen
(makes
pot,
which
buried in the
of the sons
One
offerings),
Tirunavaya
Perur
in
in
Ponnani, Tiruvilamala
Cochin
the
territory,
Coimbatore, or Tirunelli
Wynad, and
If
beli is
is
performed, and
the
celebrated.
in sorcery,
believed to
To appease
man (Mannan)
means of members
murthi or
be
his
is
by
of the household,
evil
spirit
is
who
is
made
to say
what
how
it
should
satisfied.
It
the sacrifice of
demand
in
must have a place consigned the house or grounds, and be worshipped once
is
that
it
a year.
later,
a small stool
KAMMALAN
representing the deceased
1 34
is
some houses
memory
of
the dead,
may be
year,
to them.
Kala
and
others.
Some
the
annually.
They have barbers of their own, of whom Mannan shaves the men, and the Mannathi the
women.
These individuals are not admitted into the Mannan caste, which follows the more honourable profession of washing clothes. In the Madras Census Report, 1901, the following sub-castes of Malabar Kammalans are recorded Kalian Muppanand Kallukkotti (stone-workers), Kotton (brass-smith), Pon Chetti (gold merchant), and PuliIn the Cochin Census Report, 1901, it asari (masons).
:
is
stated
that
viz.,
" the
Kammalans
are divided
into six
sub-castes,
Musari
smith),
(brazier),
Tattan (gold-
the
is
first
and intermarry.
an unholy substance.
allow
the
The
even
other sub-castes do
to
not
Tolkollans
touch them.
Among
by other
not
generally
Tacchans.
The Tacchans
makkathayam law of inheritance, but there are some vestiges of marumakkathayam also among them.
135
KAMMALAN
Kuruppu, who are
their
There
is
a sub-caste called
They
work
officiate as priest at
marriage
When
in
is
a rare
On
the completion of a
the Marasari,
Kallasari and
Kollan perform
certain
pujas,
and
sacrifice
out the
demons and
the
I
devils
have
of
till
then."
For
"
following
note
Kammalans
Travancore,
am
The
titles
of the Malayalam
Kammalans
are Panikkan
The word Panikkan means a worker, and Kanakkan is the title given to a few old and respectable Kammalas in every village, who superintend the work of others, and receive the- highest remuneration.
and Kanakkan.
It is
and
Many
Tamil Kammalans
have
naturalised
and
speak Malayalam.
Kammalans neither intermarriage nor interdining obtains. The latter are divided into five classes, viz., Asari or
Marapanikkan (workers
(workers
in stone),
in
To
Keralaviseshamahatmya add
the
to
Tacchan or Irchchakollan,
fell
whose
occupation
trees
as
Tacchans are
also
known
were formerly required to supply bows and arrows the Travancore army.
KAMMALAN
classes of
36
five
Kammalans
in
Malabar
at least as early as
them
as Aimvazhi
Kammalas.
There
is
by Parasu Rama, but left in a body for Ceylon on being pressed by one of the early Perumal satraps of Cranganur to marry into the washerman caste, after they had
by a special arrangement of the marriage shed trapped to death a large number of that obnoxious community.
The King
was requested, as an act of international courtesy, to send back some of the Kammalans. As, however, they were loth to return to their former persecutor, they were sent in charge of some
of Ceylon
by Canter Visscher, who writes as follows. "In the time of Cheramperoumal, a woman belonging to the caste of the washermen, whose
in detail
caste),
washing a cloth
in
water
mixed with ashes (which is here used for soap), and having no one at hand to hold the other end of it, called to a young daughter of the Ajari, who was alone in the house, to assist her. The child, not knowing that this was an infringement of the laws of her caste, did as she was requested, and then went home. The washerwoman was emboldened by this affair to enter the Ajari's house a few days afterwards and, upon the latter demanding angrily how she dared to cross his threshold, the woman answered scornfully that he belonged now to the same caste as she did, since his daughter had helped
;
The
killed the
washerwoman.
Upon
this,
who espoused
137
their cause,
KAMMALAN
;
whereupon
the latter
combined together
where they were favourably received by the King of Candy, for whom the Malabars have great veneration.
in
great embarrassment
in his
dominions who
make
King of Candy
no
in
to
injury.
The
these
promises,
to protect
weddings and
Chegos and
;
custom which
afford
still
exists.
If
still
the Ajari
is
too poor to
the
outlay,
he
of
is
obliged
is
to
present the
requisite
to
quantity
;
rice,
which
him again
"
maintained.
The Kammalans
are to
have a certain
be
found.
kottil,
are only
They
Their jewelry
Some
in
Central Travancore
wear
is
silver
mukkuttis.
Kammalans have
KAMMALAN
silver
138
work.
The
rite
^uasi-reWglous aspect.
When
a temple
is built,
there
is
a preliminary
priest
known
as anujgna,
force from
when
the temple
after
transfers
spiritual
the image,
calf are
is
invited
The cow and calf are let loose in carpenter, who advances, and commences
the completion of a building, an offering
is
the work.
On
known
as
vastubali
made.
Vastu
is
believed
to
who
it.
the spirits inhabiting the trees which were felled for the
purpose of building
To appease
demon
is
these supernatural
after
animal sacrifices
him
in
non-
sacrifices in
Brahman
and decrepit carpenter enters within the new building, and all the doors thereof The Kanakkan from without asks whether are closed.
old
An
is
prepared to hold
and he
replies
all
in
the affirmative.
then raised by
Few
errand, as
is
are sure to
make
the responsibility.
The
figure
until
is
the
hour
of
to
They
still
make and
139
KAMMALAN
Onam
trained
festival.
In
members
of their
own
caste
to
perform the
unlike the
priestly offices.
put
on a thread when they work in temples or at images. They worship Kali, Matan, and other divinities.
Unlike the Tamil Kammalans, they are a polluting
but,
class,
their
In
some
places,
as in
South
is
not universal.
The tali-kettu ceremony is cancelled by a ceremony called vazhippu, by which all connection between the tali-tier and the girl is extinguished. The wedding
same as that of the Izhavas, and is known as the minnu (that which shines). The system of inheritance is makkathayam. It is naturally curious that, among a makkathayam community, paternal polyis
ornament
exactly the
lately.
'
The
custom,'
of one
woman
castes.
individuals
other
living
for
together
are
unable
to
support
wife
all.
who
resides with
them
The
in
children
are
But
admits of explanation.
If
is
only the
marumakkathayam
it
system of inheritance
necessary institution
times, and
taken, as
should be, as a
in
in
a society
living
troublous
among
risks
and not indicating any paternal uncertainty as some theorists would have it and if polyandry, which is much
;
KAMMARA
140
system
of
indigence,
bestiality,
individual
and
national,
there
is
no
difficulty in
understanding
how a
makkathayam community can be polyandrous. Further, the manners of the Kammalars lend a negative support to the origin just indicated by the marumakkathayam
system of inheritance even
among
the Nayars.
The
work of the Kammalars was within doors and at home, not even in a large factory where power-appliances may
lend an element of risk, for which reason they found
it
And
only for the Kshatriyas, and for the fighting races, and
not for the religious and industrial classes, deserves to
be specially noted
section of the
in this
connection."
are
the
blacksmith
Telugu Kamsalas, whose services are in great demand by the cultivator, whose agricultural implements have to be made, and constantly repaired. It
is
was a considerable industry at Kamalapuram. The iron was brought by pack bullocks from Jambunath Konda, the dome-shaped hill at the Hospet end of the Sandur range, and was smelted and
the sugar-cane
is
boiled,
caste.
Of
late years,
is
Kammaras
confine themselves to
worship
is
The name
141
KAMSALA
Kammara, meaning outside blacksmiths, is applied Kamsala blacksmiths, who occupy a lowly position, to and work in the open air or outside a village.*
Baita
Kammiyan.
Kampa
Yerukala.
for blacksmiths.
exogamous sept of
Kampo. In
the
Ganjam
district,
Kampos
In
name
is
is
taken
Kampu
the
Kampos.
The Kamsalas, or, as they are someKamsaras, are the Telugu equivalent of the times Tamil Kammalans. They are found northward as far
Kamsala.
called,
as
Berhampore
in
Ganjam.
According
to tradition, as
now
live
on the disruption
The Kamsalas
of
Vizagapatam, where they are numerically strong, say that, during the reign of a Chola king, their ancestors
claimed equality with
king,
fled
Brahmans.
and he ordered their destruction. The Kamsalas northward, and some escaped death by taking shelter
Ozu
caste.
As an acknowledgment
some of them have
Lakkozu, Kattozu,
such as
e.g.,
Ozu added
Patozu, etc.
to their
house-names,
territorial sub-divisions,
etc.
Like the
Kamma-
KAMSALA
(carpenters),
142
and KasI or Silpi (stone-masons). In a note on the Kamsalas of the Godavari district, Mr. F. R. Hemingway writes that " they recognise two main divisions, called Desayi (indigenous) and Turpusakas (easterns) or immigrants from Vizagapatam.
They
sometimes
as gotras.
speak
Thus,
of their
occupational
is
sub-divisions
Sanathana
wooden, Abhonasa,
and
to calling
adopted Brahmanical gotras, and the Brahmanical form They quote a number of well-known of marriage rites.
verses of the Telugu poet Vemana,
who
and
satirised the
Brahmans
Sanskrit
treatises
for
their
shortcomings,
refer
to
the
Mulastambam and Silpasastram, which are on architecture. They trace their descent from
Visvakarma
first
is
whom
the
was Kam-
His wife was Surelavathi, the daughter The second was Vadlacharyudu. The of Vasishta. third was Rudra or Kamcharacharya of the Abhamaracharya.
was Kasacharyudu His wife was Gunavati, the of the Prasnasa gotra. daughter of Visvavasa. The fifth was Agasalacharya or Chandra of the Suvarnasa gotra, whose wife was Saunati, Visvakarma had the daughter of Bhrigumahamuni. also five daughters, of whom Sarasvathi was married
of Paulasthya Brahma.
fourth
to
The
Brahma, Sachi Devi to Indra, Mando Dari to Ravana, and Ahalya to Gautama. Since they were married
143
KAMSALA
umbrella,
Acharya.
The
use
of the
sacred
thread,
golden
staff,
recorded
by the Rev,
castes
J.
object
most strongly
to get
the
Kamsalilu being
some
of
them threatened
up a
little riot
on the occasion
and
its
owner,
more
anxious
for
of his
The Kamsalas of Ganjam and Vizagapatam do not make such a vigorous claim to be Brahmans, as do those further south. They
the use of alcoholic liquor, and have no gotras.
also have sub-divisions
They
not wear
Similarly,
the Baita
Kammaras
who do
work
name
implies,
Kamsalas are the humble Malas and Rellis. Even the Tsakalas and Yatas will not do so. There is a popular saying that the Kamsalas are of all castes seven visses (viss, a measure of weight) less.
KAMSALA
144
High Court
abishekam by pouring cocoanut-water over a lingam. In his judgment, one of the Judges recorded that " the facts
found are that
ist
i.e.,
poured
(Brahmans) reciting mantrams (sacred formulae) while he did so. Another Brahman who was there expostulated with I St accused, telling him that he, a goldsmith,
had no right to perform abishekam himself, upon which
I
St
it
idol,
and
he was
raised,
I
to
perform
An
up,
outcry being
and objected to
for the
St
out,
ceremonies
The
victed the
I St accused under sections 295 and 296, Indian Penal Code, and the 2nd and 3rd accused of abetment.
Magistrate.
There was
in
certainly
no evidence
assembly engaged
worship or religious ceremonies, and therefore a conviction under section 296 could not be supported.
to support a conviction under section 295,
it
In order
would be
the
so,
necessary for
accused
'
defiled
did
knowing that a class of persons, viz., the Brahmans, would consider such defilement as an insult to their
religion.
It
may be noted
that the
ist
accused
is
Brahmans, and,
it
all,
was an
insult to
145
his
KAMSALA
was the
own
religion.
The
performance of abishekam, or the pouring of cocoanutwater over the lingam. In itself, the act is regarded
as an act of worship
that the defilement
is
understand being
not
Brahman
to
ought to have got some Brahman to perform it for him." The other Judge (Sir T. Muttusami Aiyar) recorded
that " in
for
many temples
it,
in this Presidency,
it is
not usual
cocoanut-water upon
who
are
specially appointed to
do
so,
and enjoined
If the
to
observe
the temple,
in
if
the case
before
us,
one of those
temples, and
might then be
notions of
The Sub-Magistrate
regard to the accused's
also
no
specific
evidence
I
in
may
observe
worship.
that,
by the lower
an act
of
classes, the
slaughtering
if
of
act
sheep
is
is
But,
the
same
done
in
is
Each occupational sub-division of the Kamsalas has a headman styled Kulampedda, and occasionally the five headmen assemble for the settlement of some important
question of general interest to the community.
Ill-
10
KAMSALA
146
to
menarikam,
marriage.
is
maternal uncle's
"
daughter
in
The
first
given
in the
Nellore Manual.
The
relations of the
bridegroom
go
and ask their consent to the proposed union. If consent is given, a day is fixed, on which relations of the bride-
groom go
where
all
her relations
turmeric, etc.
On
the
the dower
is settled.
brought
for her,
which the
On
the auspicious
day appointed
palanquin.
the
Brahman
is
sent
for,
who performs
the
groom
are seated.
After
the recital
of the mantras
(hymns) before the young couple, he sends for their The bridegroom then ties a uncles, and blesses them.
pilgrim's cloth
his
going on a
when
marriage,
effect.
The
bride-
groom,
satisfied
The
couple seat
themselves
on the
dais,
and
the Brahman,
having
groom
shoulders.
He
then blesses
147
the Tamil
ties
it
KAMSALA
to the bridegroom,
his
sister
tali),
and hands
bride's
it
who
other
round the
neck,
it
or
is
properly
tied.
The
his daughter's
right hand
in
ceremonies are exactly similar to those practiced by the Brahmans." Girls are invariably
them.
married before puberty.
remarry, and divorce
is
The
Widows
either
are
not allowed to
not recognised.
The Kamsalas
Lingayats.
are
Madhvas,
Saivites,
or
All revere
is
the caste
goddess
Kamakshi
Amma, who
special manner.
Thus
by
his bellows.
On
festival,
an annual
festival
goddess.
The dead
recent years,
are buried in a
The death
Brahmanical form.
are
Death pollution is observed for twelve days. In the Vizagapatam district, some artisans
engaged
in the
They manuEuropean clients fancy articles, such as chessboards, photograph frames, card-cases, trinket boxes, and so on, from tortoise-shell, horn, porcupine quills, and ivory. The industry is in a flourishing state, and
ivory-carving industry.
"
facture for
has won
many medals
at exhibitions.
It
is
stated to
have been introduced by Mr. Fane, who was Collector of the district from 1859 to 1862, and to have then been
men
of other castes
who
eventually took
is
it
up.
The
articles
imported from
ni-io B
KAMSALA
Bombay.
148
Over
this
The
is
ivory
sometimes
laid
shell,
and
always
key-
then
like
a small
tool,
and
with
chisel,
sand-paper).
This gives a
black
ground.
The
;
in
the
to
work
of this
finish
the Calcutta
may be
executed
title
in
considerable relief."*
is
The
Achari.
caste
of the Kamsalas
usually Ayya,
title
The two begging castes Panasa and Runja are stated by Mr. Hemingway to be exclusively devoted to the Kamsalas. " The former," he writes, " are said to be
out-castes from the
Komati sub-division of
it
that name.
said they
Formerly
in
is
149
KANAKA
were disgraced by him, and driven to accept food of a degradinsf nature from a Kamsala. The Kamsalas
accordingly
their
protection.
The
Runjas are said to have been specially created by Siva. Siva had killed a giant named Ravundasura, and the
giant's
to
The
Runjas
were the
caste
The god
ordered
Golkonda a
tribe of
Komatis named
Finding certain
in
men
who passed by
got
it
into their
The
artificers pitied
release.
It
the Kamsalis fixed a vartana or annual house fee for the maintenance of the Panasa class, on condition that
Kamukham
(areca-nut
Ai^eca Catechu).
tree
Kamunchia. Recorded,
Report,
1
in
the
Madras Census
sept
Kanagu
An exogamous
The
latter
may
not
tree.
The
exogamous sept of
Kapu.
Kanaka. An exogamous
Nilgiris.
KANAKKAN
150
is
Kanakkan. Kanakkan
thereof, in the
an account
North Arcot, South Arcot, and Chingleput. The name derived from the Tamil word kanakku, which means an account. They were employed as village accountants by the ancient kings. In the inscriptions the word Karanam or Kanakkan occurs very often, and their title is invariably given as Velan, which is possibly a contracted form of Vellalan. These accountants of the Tamil districts seem to be quite distinct from those of Ganjam and other Telugu provinces (see Korono), some of whom claim to be Kshatriyas, or even Brahmans. It is true
is
that the
Karnams themselves
woman by
divisions,
a Vaisya.
Sir
(Sri),
The
caste
is
said to
have four
Solia.
The
Sir
Karnams
are
considered of highest
rank, and are generally the most intelligent accountants, though they are sadly deficient when compared with the
Brahmans who perform the duty of keeping the village accounts above the ghats. The Kai-katti Karnams (or Karnams who show the hand) derive their name from
a peculiar custom existing
daughter-in-law
is
surmised.
The members
They wear
the
four
divisions
is
can-
not intermarry.
some-
what
of
peculiar.
drinking,
flesh-eating,
and widow
remarriage.
are
them worship
151
KANAKKAN
Kanakka
For
it
of
Pillai.
in
George, 1680,
noted that
by
The
title
Conicopillay
is
still
down in the Village Officers' Manual that Karnam, who is entrusted with the keeping of village accounts, is subordinate to the Head of the villao-e. He
It is laid
" the
way.
He
is
the clerk of
every
in his
He
has to
it
etc.,
which
is
writing."
When
sudden or un-
the
Karnam takes down in writing the evidence of persons who are examined, and frames a report of the whole proceedings. He keeps the register of those who are confined, or placed in the stocks by the Head of the
village for offences of a trivial nature,
such as using
It
is
the
passing
and
mortality
when
cattle
disease,
e.g.,
anthrax or
KANAKKAN
rinderpest, exists.
to take
1
52
it is
Further,
Karnam
proper care of Government survey instruments, and, when revenue survey is being carried out, to satisfy
himself that the village and
field
properly erected.
In their marriage and death ceremonies, the
Kanak-
kans closely follow the Tamil Puranic type as observed by Vellalas. The Kaikatti section, however, has one peculiar custom. After the marriage ceremony, the girl
is
two or three days. She is considered some kind of pollution. It is said that, in former times, she was confined in the house for forty days, and, as occupation, had to separate dhal (peas) and rice, which had been mixed together.
freely, for at least
to be under
The
we do
not
Wherever you meet with a Kanakka child or with a crow's young one, put out its eyes. In Travancore, Kanakkan is a name by which Kammalans are addressed, and a prefix to the name of Todupuzha Vellalas. It further occurs, on the west coast, as a sub-division of Cheruman or Pulayan. For the following note on the Kanakkans o f the Cochin State, I am indebted to Mr. L. K. Anantha
Krishna Aiyar.*
The Kanakkans belong to the slave even now attached to some landlords.
castes,
and are
In the taluks
I
4,
1905.
153
KANAKKAN
I
obtained
they are
all
my
learnt that
(slaves) of Chittur Manakkal Perumanom near Trichur, and they Nambudiripad at owe him a kind of allegiance. The Nambudiri landlord told me that the members of the caste, not only from
the
Atiyars
almost
all
taluks of Ponnani,
Calicut,
in
a few annas
This
fact
was
also confirmed
by a Kanakkanar (headman) at Cranganur, who told me that he and his castemen were the slaves of the same
landlord, though, in disputes connected with the caste,
In the
is
consulted as to the
their allegiance
to
the
him (Nambikuru) with a few annas. On the Puyam day in Makaram (January- February), these people from various parts of the State present themselves in a body
to
own
The
following story
is
mentioned by him.
to
One
of his
ancestors
rulers
one of the
of the State,
in
when the
Family was
Cochin.
On
was
luckily saved
by
The
to
Raja,
of his
enlist
who witnessed
palace,
the
incident
valour,
from a window
admired
their
and desired
some Kanakkans into his service. There are four endogamous sub-divisions among the Kanakkans, viz., Patunna, the members of which formerly worked in salt-pans, Vettuva, Chavala, and
KANAKKAN
Parattu.
(kiriyam),
154
is
Each of these
A
uncle,
his
maternal
places.
this
is
not
permissible
in
some
Marriage
may be
celebrated
girl,
may
celebrate
it
They often choose the bridegroom beforehand, with the intention of performing the ceremony after puberty.
When
for
is
kept apart
in
She bathes on the fourth day. On the morning of the seventh day seven girls are invited, and they accompany the girl to a tank (pond) or a river. They all have an oil bath, after which they return home. The eirl, dressed and adorned in her best, is seated on a
seven days.
plank
in
(booth) put up
vessel
full
time
in front
of
it.
small
of
paddy
(nerapara),
a cocoanut, and
Her Enangan
for
tunes,
and continues
girl
an hour or
who
by sprinkling
cow-dung water, gets a few annas for her service. It is now, at the lucky moment, that the girl's mother ties the The seven girls are fed, and given tali round her neck.
an anna each. The relations, and other castemen who are
invited, are treated to a
sumptuous dinner.
The
guests
feast.
* Unhusked
rice.
155
the Pulayas also.
KANAKKAN
now
privileged to enter
The
girl
is
The
some
is
oil
of which
used as soap.
If
This contribution
is
called
bhendu nyayam.
and she attains her maturity during her stay with her husband, the ceremony is performed in his hut, and the
expenses are met by the parents of the bridegroom,
while those of the bride contribute a share.
When
a Vettuva
Kanakka
of
girl
comes of
is
age, the
headman (Vatikaran)
in the
the
caste
informed.
girl's
He
parents
girls are
Seven
invited.
Each
as she
in
water on the
girl's
is
head.
Water
is
also
is
poured over
her.
As soon
in
allowed to remain
a room, or
of
has
invited.
He
has to
and a
cluster of flowers.
He
in
the
girl's hut,
and departs.
are
on water.
old,
As soon
as
a young
girl
man
is
sufficiently
his
is
as his wife.
When
she
by the father of the bridegroom, who, along with his brother-in-law and Enangan (relations by marriage), goes to the house of the bride-elect, where, in the
midst of relations and friends previously
assembled.
KANAKKAN
money
is
56
also paid.
The
and the number of guests to be There is also an entertainment for invited is fixed. A similar one is also held at that are assembled. those These people are too the hut of the bridegroom-elect. poor to consult the local Kaniyan (astrologer) but, if it
wedding
settled,
is
same
match
is
at
once rejected.
On
hut,
accompanied by
his
parents,
and men of his village, to the hut of the bride, where they are welcomed, and seated on mats in a pandal (booth) put up for the occasion. The bride, somewhat veiled, is taken to the pandal and
uncles, other relatives,
fruits
given,
have become
There is no tali-tying then. The As they take guests are treated to a sumptuous dinner. leave of the chief host, each of them pays a few annas
husband and meet the expenses of the ceremony. The bridegroom, with the bride and those who have accompanied him, returns to his hut, where some ceremonies are gone
to
fed.
The bridegroom
and bride are seated together, and a sweet preparation is given, after which the parents and the maternal uncle
of the former, touching the heads of both, says "
son,
My
that
my
daughter,
my
nephew,
my
niece,"
meaning
member
of their family.
They
throw
wife.
rice
on
their
on them.
In
After
this,
man and
some
places, marriage
performed by proxy.
157
KANAKKAN
young Vettuva Kanakkan cannot marry by proxy. Neither can the tali-tying ceremony be dispensed with. If a woman has abandoned herself to a member of
is
Muhammadan.
Adultery
is
regarded with
a Thituram
preside at
abhorrence.
according to which he
may
marriage,
funeral,
He may gold. He
may wear
umbrella.
for
He may
marriage ceremonies.
He
Nambudiripad
Raja
in the taluk of
The Kanakkans
witchcraft.
believe
in
magic,
sorcery,
and
Persons
they
who
among them.
whenever
They go
require
They
profess
Vettuva
Kanakkans do homage to Kappiri and Virabhadran also. Chathan cannot be worshipped at Cranganur, as he is
opposed to the
sacrifices
local deity.
Wooden
or brass
images of
regular
whom
are
oftered
on Karkadagom, Thulam,
In
their
and
often
Makaram
Sankranthis.
compounds
tree,
is
on which are
of the
KANAKKAN
158
demons whom they much fear and respect. Sacrifices are offered to them on leaves. Patunna Kanakkans invariably bury their dead.
The
the
by other
low castes.
Death
On
are
sixteenth morning,
the
hut and
relatives
compound
The
and castemen
stuffs for
some
rice
and curry
Along with the chief mourner (the son of the deceased) and his brothers, they go to the nearest tank The Enangan of the family purifies or river to bathe. them by the sprinkling of cow-dung water. They return home, and those assembled are treated to a grand
dinner.
whole year,
celebrated.
after
which a
grand
feast called
Masam
are
is
employed in fishing in the backwaters, cutting timber and floating it on bamboo rafts down rivers flooded during the monsoon, boating, pumping out water from rice fields by means of waterwheels, and all kinds of agricultural labour. They were at one time solely engaged in the manufacture
of salt
in
The Kanakkans
from
the backwaters.
Women
and
are
in
engaged
making
coir
(cocoanut fibre)
agricultural
labour.
\^ettuva
cultivating,
Kanakkans are engaged in cocoanut and making lime out of shells. They are
in
very
skilful
for
plucking
cocoanuts.
The Kanakkans
the higher castes,
members
of
Mappillas.
at
the
thalavans
and Kaniyans.
away
159
KANCHUGARA
to
from them.
of 48
feet
keep
at a distance
Hindus.
They
pollute
the temples of
of
the
higher castes,
in rural
the festivals
temples
parts.
temple
at a short distance
from
Kanakku.^A
prefix to the
name
e.g.,
Kanakku Raman Krishnan, and also adopted by the Todupuzha Vellalas of Travancore.
as a prefix
Kancharan.A Malabar
which
is
of
Kanchera. Kanchera
Kanchimandalam
Vellala.
A name assumed by
exogamous
sept
of
Malaiyalis of the Salem hills, who claim to be Vellalas who emigrated from Conjeeveram (Kanchipuram).
Kanchu
Kuruba.
(bell-metal).
An
Kansukejje
(bronze bell)
occurs as a sub-
division of Toreya.
Kanchugara.
Panchala, the
In the
is
Reports, Kanchugara
recorded as a sub-division of
members
described
The Kanchugaras
They
are
Canara are
katramana of Tirupati.
of the
the head
Ramachandrapuram math.
A man
cannot marry
the ordinary
within his
own
gotra or family.
They have
district.
KANDAPPAN
l6o
Girls
must be
is
The marriage
is
of
widows
in
not
allowed only
proved unchaste.
or
The dead
cremated,
officiate
buried
in
recumbent posture.
Brahmans
is
as their priests.
The
use of spirituBell-metal
fish is permitted.
making household
utensils,
such as
are
The
process of manu-
as follows.
The moulds
made
being
wax
to the thickness
made in them so as to allow the wax to flow After this has been done, the molten out when heated. metal is poured in. The moulds are then broken, and
the articles taken out and polished."
indices).
Kangara.
The
That these people, in many parts of India, are little better than a community of thieves, is pretty well known, and what was the true nature of the system in Jeypore was very clearly brought to light in a case which was
committed to
my
Court.
It
was simply
this.
Before
l6l
KANGARA
we
terial authority
was lodged
in the
revenue
ameen
or renter.
Whenever
householder, as
who
him
sufficiently feed
for the
Head Khongar
to recover the
The
where
to
lay his
hand on the property, and would come back with such portion of it as the urgency of the ameen's order seemed
to require,
varied
in
This
is
the
breadth, as
seemed disposed to give. Khongar system of Jeypore in its length and proved at the trial referred to. Wherever
itself.
a taluk
falls
is
down
As
for the
enlist
in our
village
constabulary,
The Meriah
numbers of professional robbers, called Khongars, whom they employed within the Jeypore country, and in the plains, on expeditions of rapine and
service great
bloodshed.
now
in
the
most notorious
Their
Gazetteer of the
"
men
KANGAYAN
They
and
62
Dombus
are
in
of the
Gunupur
taluks,
who
even worse.
Rayagada These
fifty
armed gangs of
or
person
(for
Sondi,
liquor-seller
and
an
sowcar *
usually
only
man worth
looting
in
Agency
village,
little
tie
up the men,
to sprinkle the
house-owner
with boiling
oil."
Kangayan.A
Travancore.
division
of
Idaiyans
settled
in
Kaniala
(land-owners).
Kanikar.
South Travancore.
of sending
all
were
in
the habit
their
women
dense jungle on the arrival of a stranger near their But this is now seldom done, and some settlements.
modern times settled in the vicinity of towns, and become domesticated. The primitive short, dark-skinned and platyrhine type, though surviving, has become changed as the result of contact metamorphosis, and many leptorhine or mesorhine individuals above
Kanikars have
in
r_*
Money-lender.
63
KANIKAR
Nasal index.
Stature.
AV.
MAX.
170-3
MIN,
150-2
AV.
MAX,
105
90-
MIN.
72-3 70-8
Jungle
...
155-2
84-6
81-2
Domesticated
I5S7
170-4
148
The Kanikars
and
truthful.
They
and
in clearing forest
to travel
through
abode, but
Their
composed of lowly huts built of bamboo abandoned when they suffer from fever, and or are harassed by wild beasts, or when the soil ceases
settlements,
reeds, are
to be productive.
slopes,
In
clear a
patch of
and then
set fire to
it.
tillage.
forest,
Thus one
agricultural
used
for
is
cleared.
But
this
now
to a large extent
abandoned
may
not be set
fire
to or trees felled
They
culti-
KANIKAR
{Manikot
ganja
utilissima),
164
Each settlement
for cultivation, with
interfere,
fell,
now has
and and
clear,
crops.
to
They do
the Government.
visit
a group to
"
he
bamboo
plantain
hill
a parcel of Muttucheri
bamboo joints containing different varieties of honey, and virukachattam or a parcel of civet. The customary modes of court address, and the prescribed court etiquette are alike unknown to them, and the Maharaja, pleased
with their simplicity and unaffected homage, rewards
them with presents of cloth, money, salt, and tobacco, with which they return satisfied to their jungle home." The Rev. S. Mateer notes that he had difficulty in
persuading the Kanikars to part with a sucker of the
bamboo
it
must be reserved
for
Some Kanikars
estates,
and cutting bamboos for contractors, others in the manufacture of bows and Heated arrows arrows with blunt or barbed iron heads. are used by them, for hitting elephants which invade
or in felling timber
their sugar-cane or other crop,
of a hut
built
on a platform of
of
In connection with
anamadam
(elephant huts),
l6s
are
frequently
KANIKAR
met with, while elephants and tigers are so numerous that the Kanikars are in some parts compelled to build their houses high up in trees. These primitive houses are quickly and easily constructed. The walls are made of bamboo, and the roof is thatched
with jungle leaves.
feet
They
fifty
above the ground, and are securely fastened to the branches of a substantial tree, and a crude ladder of
When
the
all
the
for the
night,
ladder
removed
aloft
and leave the Kanikars to regain terra firma the best way they could." Sometimes a single bamboo, with the
shoots on the sides cut short, does duty for a ladder.
It
that,
when
Kanikar watchmen are always at home in their arboreal houses, with their bows and arrows, and chanting their
wild songs.
Sometimes the blunt end of an arrow is used as a twirling stick in making fire by friction, for which purpose sticks made of Grewia tili^folia, etc.,
In making
fire,
and contains a
The Kanikar
it
hands, keeping
in
in
produce a quantity of
w^hich
soon ignites."
The Kanikars
are
kAnikar
i66
known
or killing elephants,
and wild
pigs,
and making
wicker-work
articles of
bamboo
or rattan.
The Rev.
S.
Mateer mentions having seen a wicker bridge, perhaps a hundred feet long, over which a pony could pass. A
tiger trap
is
said to be a
huge
affair
made
of strong
wooden
as bait.
one end
The
it.
a crushing
weight on
all
over the
hills in
search of
"
I
have
side,
dred
feet,
and
in its
nests.
Some
of
and the
feats
in
Kanikars perform
most daring
endeavouring to secure
honey.
On
this precipice
in the
made
in rings
and strongly
hundred
top
feet long,
to a tree at the
Only a short time ago these people made one of their usual raids on the honey
of the
precipice.
'
rock.'
One
with which to smoke the bees out of the nests. arrived at his goal two hundred feet from the
Having
top,
and
he
a
little
made
hurried exit from the nests, and the Kanikar began the
l67
KANIKAR
work of destruction, and with every movement the man and the ladder swayed to and fro, as if the whole thing would collapse at any moment. However, all was safe, and, after securing as much honey as he could conHand veniently carry, he began the return journey.
and
foot
The honey
is
brought
for sale in
hollow
bamboo
joints.
Sometimes Kanikars come into Trivandrum, bringing with them live animals for the zoological gardens. The word Kanikaran means a hereditary proprietor of land. There is a tradition that there were once two hill kings, Sri Rangan and Virappan, whose descendants emigrated from the Pandyan territories beyond Agastya-
force,
and never
is
The
"
following legend
among
the
Kanikars.
The
sea
originally
and Parvati made a man and woman, whose descendants were divided into fifty-six races, and multiplied exceedingly, so that a sore
In those
days
men were
There was no corn, for men did not know how to sow rice, and cultivate it. The cry of the famine-stricken reached Parameswara and Parvati, and they visited the earth in the form of a pair of hamsam (the bird which carries Brahma), and alighted on a kanjiram tree. While seated there, the god and goddess noticed a pair of dragon-flies, which paired together, and they too, their hearts swelling with love, embraced each other, and, taking pity on mankind,
and plucking wild
the trees.
kAnikar
i68
Pulayans,
to taste
in
who
first
of the
and
far
became
This was
Malabar, or the
north of Travancore.
The Maharaja,
These the Maharaja placed in a granary, and gave some to the Paraiyans to sow, and the grain miraculously increased. But the Maharaja wanted to know how it was to be cooked. The parrots were accordingly once more brought into requisition, and they flew away, and brought back eighteen varieties of cooked rice which a Paraiyan's wife had prepared. Then the Maharaja, having got some rice prepared by his cooks, fell to and eat heartily. After eating, he went into the yard to wash his hands, and, before drying them on a cloth, wrung his right hand to get the last drops
ears of rice.
of water
off.
fell
was never The Maharaja was sore distressed by his recovered. Parameswara, as some recompense, caused to loss, but, grow from the ground where the ring fell three trees which are very valuable in Travancore, and which, by the sale of their produce, would make the Maharaja wealthy and prosperous. The trees were the dammar tree, the resinous gum of which is useful in religious
therefrom, and,
itself
burying
in
the dust,
its
is
so useful
and
as
The
sub-divisions
among
which
known
illams or families, of
gamous, and
five
exogamous.
brother-in-law
The former
illams,
are called
latter
Machchampi
or
and the
l69
KANIKAR
They
are
Annantampi
mountains
nat), etc.
or brother illams.
named
{e.g.,
after
{e.g.,
Vella-
river cannot
the river
Among
faced),
(dwarf),
Kaliyan
(little
Kali),
(blue)
and Karumpi
(black).
For
etc.
The Kanikars
live
together
in
small communities
He
social
Fines
which are
The language
a dialect of Malacall
hills.
The
the
system of inheritance
is
among
those
who
live in
hills
makkathayam (from
father to son).
But a
an equal distribution
the sons
made between
widow being
The
a
said to be Sasthan, a
forest god.
variety
including
Amman,
Poothathan,
kAnikar
They
or
170
it
have,
has
been
said,
" certain
spots,
trees
rocks,
where
offer
their
relations
or
friends
have met
periodically
Here they
a comrade
may
not
fall
which another had received may be showered on them." Generally in February a festival called kodai is held,
whereat the Kanikars assemble.
meat
The
festival,
The Kanikar
or clarionet,
women
clap their
time with
gods twice a year, in the On the morning of the celebration, every family takes
rice
and
plantains
to
the dwelling
With
men,
set
to
Hour by boys or
after bathing
rice
is
and washing
to
their
hands and
fields,
feet.
The
taken to a clearing
in
the
whither a
invoke
He
lays out a
are laid.
and spreads on each leaf a These are covered over with a plantain
little rice,
The
it
officiating
Kanikar
in front thereof.
hands to their foreheads, and pray for a fruitful Sometimes the officiating Kanikar becomes harvest.
inspired
like
a Velichapad,
to
oracular utterances.
At the
171
distribution of the rice
KANIKAR
place.
When
the land
is
is
to
be
headman
invited to attend,
and some
hand.
own
On
the
appearance of
in
at the field,
tattu or platform
spirits,
to
whom
At
tender
rice, plantains,
hill
For the following note on a Kanikar harvest festival A. P. Smith.* It I am indebted to an article by Mr. was performed in propitiation of the Baradevata, or household gods of a house in the neighbourhood, the The ceremony is compresiding deity being Madan. monly called the feeding ceremony, and should be carried
out just before the harvesting of the grain commences.
"
The
officiating
Kani
is
generally
an
elderly
and
influential
obtained
when
The
articles necessary to
perform
mangalyam. Paduka is for the adult gods or manes, male or female, called Chava, and Ashtamangalyam is for the virgins who have died, called Kanyakas. A temporary pavilion or pandal had been erected in
front of the house,
tender
cocoanuts,
husk
on,
were hung.
kAnikar
and
betel
spots.
pillars.
172
Small heaps,
consisting
of boiled
rice,
in
seven definite
The
officiating Kanikar,
after
formally getting
spectators,
the
permission
of
the
assembled
and
the
especially of one
what appeared
be a mixed language.
It
was
souls,
and a prayer
benefit the
for the
whose
ceremony
and again the feelings of the narrator or singer would overcome him,
Now
and
he
would
indulge
in
shout or
for
in
emphatic
gesticulations.
This went on
and the
shrill
cries
of the
women.
in the centre
was
prettily
The
human
to a sense of activity.
From behind
the hut
came the
man
hair
like
primitively
clothed, his
hanging
foam
at
his
sit,
mouth.
He
distances, leap,
agitate his
This he did
for ten
bells,
173
KANIKAR
which emitted a jingling sound. The frenzy of motion, ecstatic, unregulated and ungovernable, was apparently
infectious, for a
of the scene,
young man, hitherto a silent spectator gave a shout, and began to dance wildly,
dancing as
well.
In about ten
minutes there
gesticulating, revolving,
state of excitement.
in
an
abnormal
heap of
A dying
but
still
glowing
and ashes became the centre of attraction, for the chief dancer danced over the fire, and sent the sparks flying, and scattered the wood, and evoked the
fire
Streaming with
dishevelled and
his
in
head
this
in
a kind
of shower
He
was assisted
by the old
little
ceremony,
This was assumed the name The chief dancer then stood up, and
for the lad
in
appeared to be
rooster
still
a possessed state.
its
fine old
throat cut.
handed
audibly.
who
fluid
Before relinquishing his hold of the bird, he swayed and fell on the ground in what seemed to be a swoon. This indicated that the sacrifice had been acceptable, that the propitiation was perfected, and that
all
them would
KANIKAR
be granted.
174
set to eating
and druiking
Those
'
On
fixed day,
four Kanikars,
home of
On
areca nuts).
His
sister
and the bridegroom presents her with a cloth, which she Bride, bridegroom, and a young boy, then puts on.
stand on a mat beneath the pandal, and the bridegroom
ties the
bride
the
if
an
infant.
If
she
is
an adult, he places
it is
minnu
in front of
tied
by
his
sister.
plantain leaf
then placed
in front of the
bridal couple,
by
their
The two women then take hold of the bride's and press it seven times towards her husband's head, This ceremony concluded, the young boy shoulders. takes a small quantity of the curry and rice, and puts bridegroom seven times. The it in the mouth of the
mothers.
gives a morsel to
The
ceremonial
terminates with
feast.
The dowry
grain,
offers
and pulses.
The headman,
to
wife.
according to Mateer,
the
husband
concerning the
of his discourse
:
The heads
teaching
by
175
words,
pinching,
if
kAnikar
away
at last,
she
not obedient.
In the remarriage of
woman
a pair
of
members
home.
During the seventh month of pregnancy, a woman has to perform a ceremony called vaguthu pongal.
Seven pots are placed on seven hearths, and, when the rice placed therein has boiled, the woman salutes it, and According to Mateer " the all present partake thereof. ceremony practised on the occasion of pregnancy is
called
rice
is
offered
to
the sun.
setting
it
To
this they
rice,
add
for
parched
cakes,
same palm, with the flowers of the areca then commences dancing, and He waves the offerings to the repeating mantrams. On first giving rice to a child, a feast is held, and sun.
leaves of the
palm.
The headman
an offering presented to the jungle demons." Concerning the death ceremonies, Mateer writes that " when any one is taken ill, the headman is at once
consulted.
He
is
visits the
sick
The
offerings
articles.
After some time the headman, with manifestations of demoniac possession, reveals whether the sufferer will
die or not.
If
mantram (kudumi
This being a sign
their
and cuts
man's kudumi.
KANIKAR
last visits to
176
the sick.
and cocoanut, is put into the mouth of the corpse by the son and nephews, and it is
rice,
being repeated
cremated.
over
it.
Occasionally
the
corpse
is
The
home,
till
them
is
To
this
end a
small shed
day.
on the third
Three measures of rice are boiled, and placed in a cup or on a plantain leaf inside the shed. Then all bathe, and return home. On the seventh day all this is
repeated, the old shed being pulled down, and a
new
they
On
returning
to
their
dwelling,
cow-dung on their houses and in the yard, which removes the defilement. People in better circum-
stances
make
all
present."
The cow-dung
mango The
or
leaf,
river.
An
is
annual ceremony,
held, at
commemoration
of ancestors,
which
rice is boiled
The
Vedans are
The
monkeys,
fish,
sheep and
crabs, peacocks,
and
addition to
will
many
forest.
They
bison.'
KANIKAR.
177
KANIKAR
Some Kanikars
which has been replaced by a cotton loin-cloth. " Both men and women," Mr. M. Ratnaswami Aiyar writes, " wear on the neck numerous strings of red beads and rings made of shells, which hang down to the abdomen
in the
case of the
women.
ear-rings of
brass or silver.
iron,
of brass and
fingers.
The
men
in
which they
from
the
betel, tobacco,
and chunam.
They
carry,
too,
suspended
them.
They
attach
to their waist-string
or
cloth
Whenever
together for a
elsewhere on a
common common
message with a knot of fibres of creepers, which serves as a symbol of call. The knotted fibre is passed on from one kani to It is thus another till the required assembly is secured.
them
that
secured
my
Lady Curzon."
in this article
'
am
indebted to Mateer's
Native Life
in
Travancore,'
III-I2
KANI KURUPPU
178
Razus, sometimes used as a synonym by Bhatrazus, in whose songs it occurs. The name Kani-vandlu, or fortune-tellers, occurs as a synonym ofYerukala.
spelt and pronounced Kanisan Malayalam corruption of the Sanskrit a in Malabar, Ganika, meaning an astrologer. The word was originally Kani, in which form it invariably appears in Malayalam works and Tamil documents. The honorific suffix
is
'
Kaniyan. Kaniyan,
The two
title
titles,
The
in
former
is
said to be a
it
common
to
Malabar,
but
Travancore
seems
be
The word Panikkar comes from The fact pani, or work, viz., that of military training. that most of the families, who own this title at present,
restricted to the north.
is
evident not
name
kalari, literally
a military school, by
which
their
Keralolpatti,
of the caste.
is
which assigns military training as a duty Asan, a corruption of the Sanskrit Acharya,
title
common
among Kaniyans
in
South Travancore.
Special
titles,
Some Kaniyans
north enjoy
Kaniyans are divided into two endogamous sections, The occupations viz., Kaniyar and Tinta (or polluting). of the latter are umbrella-making and spirit-exorcising,
while the others remain astrologers, pure and simple.
179
KANIYAN
eve of Tipu Sultan's invasion. The women of the KaniAccording to yans proper do not eat with them.
tradition, eight sub-septs are said to
known
as kiriyams,
and four as illams. The names of the former are Annavikkannam, Karivattam, Kutappilla, and Nanna of the latter Pampara, Tachchazham, Netumkanam, and Ayyar;
kala.
These
endogamous, but
this
distinction has
now
disappeared.
Anantha Krishna Iyer writes that " there is some difference in the social status between the Kaniyans of the southern, and the Kalari Panikkans of the northern parts
L. K.
of the State.
status,
is
The
latter profess a
kind of superiority
kalaris.
in
It
was once that of umbrella-making, and that astrology as There a profession has been recently adopted by them.
is
at
present neither
intermarriage,
nor
interdining
between them. The Kaniyans pollute the Kalari PanikIn connection with the old village kans by touch." organisation in Malabar, Cochin, and Travancore, Mr.
"
every tara
classes,
more or
less
For
young men
in all
of the village,
were trained
kinds of athletic
and
in
arms.
The
in-i2 B
KANIYAN
now
1
80
some
and the Panikkans are now mainly astrologers and village schoolmasters. According to their own
places,
statement,
established
men
in
number),
In memory of this, mostly trained by the Panikkans. the Kalari Panikkans of the northern portions of the
and of South Malabar, profess even now a preceptorship to the Nayars, and the Nayars show them some respect, being present at their marriages and other
State,
ceremonies.
The Pannikkans
Nayars
a few
There are
the
still
among the Panikkans, here and there, fit men various feats. The following are
some
of
to teach young
names of
them
(i)
Pitichu
Kali.
Two
drums (chenda), while a third person, well dressed in a kacha, and with a turban on his head, and provided with a sword and shield, performs various feats in harmony It is a kind of sword-dance. with the drum beating.
(2)
is
is
Parishathalam Kali.
and the boys below sixteen, who have been previously trained for it, are brought there. The performance takes place at night. The chenda, maddha1am, chengala, and elathalam (circular bell-metal plates
slightly
in the
concave
in
performance.
the
whom
Asan has
l8l
KANIYAN
all
Kolati.
in
Around a
a
circle,
lighted lamp, a
number of
in
persons stand
length,
and as thick as a thumb, in each hand. They begin to sing, first in slow time, and gradually in rapid measure. The time is marked by each one hitting his Much neisrhbours' sticks with his own on both sides.
dexterity and precision are required, as also experience
combined action and movements, lest the amateur should be hit by his neighbours as the measure is
in
accelerated.
The songs
God
or man."
The Kaniyans, according to one tradition, are Brahman astrologers, who gradually lost their position, as
their predictions
became
"
less
and
less accurate.
Concern-
when the god Subrahmanya, son of Siva, and his friend were learning astrology, they knew that the sound of a lizard close by foreboded some evil to the mother of the former. The friend practiced some magical rite, which
averted the
evil.
in
a state
of unconsciousness, suddenly
To which
The Kaniyans
still
believe
and the
The
the caste.
said,
Panans, Velans,
and Kaniyans were practicing magic, but astrology as a profession was practiced exclusively by the Brahmans.
KANIYAN
There
lived a
182
thiripad,
who was
of the time.
He had
from
it
long.
for
his
son
Unable
and prediction, he took the horoscope to an equally famous astrologer of the Chola kingdom, who, awate of the cause of his advent, directed him to adore some deity that might aid him in the working out of his
predictions.
some days
in
in
devotion to
in astrology,
Malabar,
Cochin, and
For so doing he was liberally rewarded. One day a Brahman, hearing that his guru at Benares was seriously ill, consulted the Bhattathiripad whether and how he would be able to see him before his death. The Brahman astrologer directed him to go to the southern side of the Trichur temple, where he would see two persons coming towards him, who might gratify his desire to see his preceptor. These persons were reaily the servants of Yama (the god of death). They asked him to touch them, and he at once found The Brahman was himself at the side of his teacher. asked who had directed him to them, and, when he told them that it was the renowned Brahman astrologer, they cursed him, saying that he would become an outThis fate came as no surprise to the astrologer, caste. for he had already perceived from an evil conjunction of the planets that disgrace and danger were impending. To try to avoid the sad fate which he foresaw, he left
83
KANIYAN
on a boating excursion
night was dark, and
it
his
home and
friends,
and
set out
The
was midnight when he reached the middle of the stream. A severe storm, accompanied by rain, had come on, and He was swept away to an the river was in flood. and scrambled ashore in torrents of unknown region,
when he saw a light in a house near where he landed, and he made for it in an exhausted condition. On reaching it, he lay down in
rain
and
in darkness,
musing on the
his affectionate
whom
he had
left.
The
it
his
hut.
the
wife
opened the door about midnight, and, seeing a man lying in the verandah, mistook him for her husband.
mistook her
When
the
woke up from his slumber, he found her to be a Kaniya woman. On looking at the star in the heavens to
saw that the prediction become an outcaste had been fulfilled. that he would He accepted the degradation, and lived the rest of his days with the Kaniya woman. She bore him several
calculate the precise time, he
sons,
whom
in
in
the lore of
his profession,
and
for
and buried
is still
in
The
spot
constructed,
it
was the
liut
of a Tiyan,
KANIYAN
with a thatched roof over
at all
184
it.
Hghted lamp
in front
is
it
placed
astroit
of
logical calculations
for
is
calculations
there
of their dead
Brahman
birth.
ancestor,
tell
who was so
As an
CTiven.
instance of the
last,
may be
Once the
orreat
Brahman
ascetic
VilwamanKrishna
for
when he prayed
to the divine
Finding no remedy, he turned to a Brahman a Yogi, who gave him some holy ashes, which
He
mentioned the
fact to his
when he
would have three births in the With world instead of one which was destined for him. an eager desire to know what they would be, he consulted
said that he
the Bhattathiripad,
would be born first as a rat-snake (Zamenis mucosus), then as an ox, and thirdly as a tulsi plant [Ocimum sanctuiii), and that he
said that he
who
in
these births.
It
is
With great
said
also
that
the
The
incident
is
said to
at Pazhur,
throughout Malabar, Cochin and Travancore, for their predictions in astrology, and all classes of people even
now
resort to
in
them
the
The
Kalari
Panikkans
have a
different
85
KANIYAN
Once, they say, a sage and astrologer, named a Ganikan, was making prediction to a Sudra regarding his future As this was done by him when in an uncleanly destiny.
state,
castes
According to another legendary account, there were Kaniyans before the time of Bhattatiri, but their astroTalakulogical attainments are connected with him.
lattu
was one of the earliest astrologers of renown, being the author of Muhurtapadavi, and lived There is a tradition, in the fourth century A.D.
Bhattatiri
from
the
union
saint,
of
who
the god
Subrahmanya presiding over astronomy, and acquired the surname Nalika from his never-ceasing
truthfulness.
Some
call
themselves
Nali.
According to
desperately in
when Agni
save Agni,
fell
Parvati suggested
he
should
this,
hide
himself
inside
her
body.
On
Agni doing
agony,
Parvati
Parameswara, distressed
shed
tears,
seeing his
fell
wife rolling in
one of which
into a
on the ground,
the
For
this service,
KANIYAN
86
Parameswara blessed the man, and appointed him and his descendants to cure diseases, exorcise demons, and
foretell events.
The Kaniyans
and Paraiyans.
east
According to
to the
modern
The
The
article at
Pazhur, replied
in
a hole
The Kaniyans
tilious
ribs holding
numbers of horoscopes,
low
artistic
Most of them are intelligent, and well versed Malayalam and Sanskrit. They are, however, not a
manual labour,
hereditary
in
and
depending
for
their
living
on
their
profession.
There are no more conservative people Travancore, and none of them have taken kindly
western education.
orthodox
to
Malabar
loose,
The
dress
of the
males
seldom hangs
being tucked
in in
token of humility.
arms,
and forehead.
8;
KANIYAN
Fish and flesh are not
as those of
many families,
Pazhur and Onakkuru, which strictly abstain from meat. Marriage between families which eat and abstain from
flesh
is
up eating
astrology.
vegetarian husband.
The
is
Marco
whom
he writes that
they
and astronomy, and some of them are great astrologers, and foretell many future things, and
form judgments upon the births of men.
great persons send
to call
Kings and
to
know
in
and these
a few days,
may may they approach the king's person on account of being low people. And the king They are great diviners, and is then alone with him.
asked of them, but they
not enter the palaces
nor
luck,
pay great attention to times and places of good and bad which they cause to be observed by those kings
;
and great men, and by the merchants also and they take care to do their business at the time which these
astrologers advise them, and they do the
And by
these
Buchanan, three centuries later, the same glowing terms to the prosperity of
the Kaniyans.
He
a Nambutiri coming within twenty-four feet of one being obliged to purify himself by prayer and ablution. " The
KANIYAN
Kaniyans," he writes,
"
l88
possess
almanacks, by which
When
in trouble, the
Cunishun, by perform-
evil,
and also
possess
devils."
"
how
it
may be
appeased.
Some Cunishuns
later that
Kan-
which some of
The Kannean
all
moment
for
every undertaking,
to
supposed
be the visitation
incantations
of
some
troublesome
spirit.
it."
His
are
The Kaniyans
all
and even Muhammadans and Christians do not fail to profit by their wisdom. From the moment of the birth
of an infant, which
is
pose of casting
its
horoscope, to the
moment
of death,
He
is
of
all
calamities,
and the cautious answers that he gives " Putro na putri," which may either
mean no son
is
Kaniyans answer,
" It
when
the
Kanisan
spirit,
foretelling
* Malabar Manual.
89
KANIYAN
for
sick persons.
planted,
unless
the
He
is
even
moments
the head.
on a journey, commencing an
occasions
as
births,
For such
Important
and beginning the A, B, C, the Kanisan is of course His work In short mixes him up with the Indispensable.
gravest as well as the most trivial of the domestic events
of the people, and his influence and position are corre-
spondingly great.
The
all
due reverence,
Is
the oracle of
God
be
satisfied,
unhesitatingly.
for his services,
There
and
is
in this
come empty-handed, and the gift is proportioned means of the party, and the time spent in serving
If
is
him.
as
it
no
fee
is
given,
it,
one of
his
professional
and a
On
The
public occa-
usually adhered
to.
astrologer's
far
idle
life.
His most
recording
business
casting horoscopes,
KANIYAN
out dangerous periods of
190
life,
ceremonies to be observed by
calamities of dangerous times.
He
also
shows favourable
leaf, sets forth in
commencement
in
All this is a work of of birth. There are few members of respectlabour, and of time. able families who are not thus provided, and nobody
moment
grudges the
astrologer.
five to twenty-five
Two
muring some mantrams or sacred verses, opens his bag With his right of cowries, and pours them on the floor. hand he moves them slowly round and round, solemnly
reciting
in praise of
his
He
the same time taking a handful of cowries from the heap, and placing them on one side. In front is a diagram drawn with chalk on the floor, and consisting of twelve
compartments
(rasis)
one
for
each month
in the
year.
Before commencing
operations
he
highest up in the
These represent Ganapati (the belly god, the remover of difficulties), the sun, the planet Jupiter,
side.]
191
KANIYAN
own guru
gives
or
To
all
due
the
The
in
compartments of the diagram, and are moved about from compartment to compartment by the astrologer, who quotes meanwhile the authority on which he makes the
moves.
Finally he explains the result, and ends with
who were
witness-
According to another
account,* the
"pours his cowries on the them in the palm of his right ground, hand, while repeating mantrams (consecrated formulae), he selects the largest, and places them in a row outside the diagram at its right hand top corner. They represent the first seven planets, and he does obeisance to them, touching his forehead and the ground three times
astrologer
and, after rolling
The
relative
position
of the nine
the diagram."
At the
of the
chal (furrow)
ceremony
in
new
is
Hindu house
rice,
in
the
district
desams, who,
vegetables
prospects,
and which
oils,
is
makes a
season's
leaf).
This
is
called the
is
obtained by comparing
is
Special mention
made
of the planets
highly prized
irrigation
information in a district
district.
Madras Mus.
Bull.,
V,
2,
1906.
KANIYAN
The
by other
192
is
science of astrology
castes,
studied and
practiced
is
the
most celebrated.
Numerous
stories
He
keeping
believed
out-house
is
addition
to
astrology,
the
Kaniyans
practice
out
is
The known as
is
peculiar
by a
devil,
Gandharva, Yakshi,
Bhairava, Raktesvari, and other and dressed up in tender cocoanut leaves. demons, Accompanied by music and songs, they rush towards
who
is
is
For the
considered as incurable by
evil
resorted
to.
In this,
the stage, and play the parts of Siva and Yama, while a third
recites
in
song the
story
the
immortal
Markandeya.
"The
"
he
3,
igoi.
193
(i) Ganita,
KANIYAN
which treats of the constellations. (2) Sankita, which explains the origin of the constellations, comets, falling- stars, and earthquakes.
(3)
fate of
in
man
the
is
explained.
"
The
who
follows
footsteps of
He
patient.
He
;
Suryan,
Budhan,
Jupiter
sun
Chandran, moon
;
Chovva, Mars
or
;
Mercury
two
last,
Vyazham,
;
Guru,
Brihaspati,
;
Sukran, Venus
Sani, Saturn
Rahu
and Ketu.
The
though not visible, are, oddly enough, classed They are said to be two as planets by the Panikkar. parts of an Asura who was cut in two by Vishnu. The
Panikkars also dabble
possession a
in
magic,
and
have
in
my
Panikkar.
written on gold
yantram
is
placed in a
cylinder-case
made
of silver,
Many
of
The yantram
or paper.
I
leaf),
have one of
my
collection, taken
from the
neck of a goat.
common
to see
The
Mr. Fawcett
Aksharamdla.
Fifty-one
letters.
Used
letter
in
conits
Each
it
has
In
yantram
is
powerless, but
gives
life
to all
ni-13
KANIYAN
others.
It
194
other yantram.
Sulini.
For
Sulini.
and
Mdha
through the
eats infants.
To
wear
prevent
all
is
kinds of
Pulatini,
harm
devils, chief of
whom
he who
Women
it
to avert miscarriage.
Ganapati.
fear
To increase To enable
his
and shyness.
Sarasvati.
its
listeners,
and increase
knowledge.
a whole
it
Santdna gopalam.
Krishna.
children.
It
As
represents Sri
that they
may
is
bear
may be
in the usual
When
adopted,
it
is
repeated on
woman,
as
Navva.
cloth,
and
tied
may not have sexual connection. Drawn in ashes of cow-dung on a new round the waist. It relieves a woman in
(to climb a horse).
labour.
Asvarudha
it
A person wearing
is
and he can make the most refractory horse amenable by It will also help to cure cattle. tying it round its neck. "The charms," Mr. Fawcett explains, "are entirely inoperative, unless accompanied in the first place with
the mystic
rite,
which
is
Many
number
is
steadily decreasing.
Some
of
them are
sion
clever physicians.
Those who
have no preten-
by making palm-leaf umbrellas, which gives occupation to the women. But the industry
to learning live
195
is
KANIYAN
fast
the
sun,
the
planets,
the
and
On
Subramanya, Vishnu, Siva, and each day of the week, the planet, which
it,
is
specially
is
worshipped
by an elaborate process,
through
for at least three
which
compulsorily gone
become
It is
all
proficient in
Kaniyan
rests in British
to, in
Cochin
and North Travancore with the head of the Pazhur house, and in South Travancore with the eldest member
of a house at
Manakkad
in
name
of Sankili.
Practically,
These Kannalmas are much respected, and well paid on festive occasions by every Kaniyan house. They and other
judgment on persons guilty of adultery, commensality with lower castes, and other offences, and
elders
sit
in
inflict
punishments.
observe both the tali-kettu ceremony
The Kaniyans
before puberty,
is
and
sambandham
father,
after
that
event.
Inheritance
through the
management
is
Fraternal polyandry
common
in
Logan observes
in
that,
out, the
Kani-
common among
observed by
still
some
of them."
There
is
no
restriction to the
marriage
of widows.
ni-13 B
KANIYAN
196
among
as
among
the young
woman
is
home the next day along with her parents and relations, who are all well entertained. The young woman and the brothers are seated together,
is
common wife of all. The Muppan (Nayar headman of the village) also The guests depart, and the declares her to be such.
she has become the
Kalari
what
they
call
in
latter,
for
a few days.
returns
home with
the wife.
The
other brothers, one after another, are similarly entertained along with the bride at her house.
The brothers
by
astrolin
go from place
ogy.
Each brother
;
at
home only
for a
few days
each month
woman
in
husband
at a time.
them happen
be at
home
by
turn associates
their mother."
The Kaniyans follow high-caste Hindus as regards many of their ceremonies. They have their namebestowing, food-giving and tuft-making ceremonies, and
also a superstitious rite called ittaluzhiyuka, or exorcism
in child-birth
of a
child.
A Kaniyan's
year.
to the
castes,
is
performed.
197
KANIYAN
For forty-one days after, the Kannalma initiates the young Kaniyc'n into the mysteries of astrology and witchcraft. He is obliged to worship Subramanya, the tutelary god of the caste, and abstains from meat and liquor. This may be taken as the close of his Brahmacharya stage or Samavartana, as marriage cannot take
place before the observance of this ceremony.
two
deities.
:
The
them
Subrahmanya,
Sastha, Ganapati,
Virabhadran,
Some
Every night a
their worship.
first
for
from the
of
Vrischikam to the tenth of Dhanu (14th November to 25th December), the senior member of the Panikkans
family bathes early in the morning, and performs his
pujas to
all
the gods,
making
On
i.e.^
the
day of the Mandalam, a grand puja is performed individually to every one of the deities in the kalari,
and
rise,
when
This
is
Besides
this,
some of their deities command their special reverence. For instance, Subrahmanya is adored for the sake of
astrology, Sastha for wealth
also
and
in
offspring.
They
are
worshippers
of
Sakti
any of her
following
KANIYAN
manifestations,
198
namely,
Bala,
Thripura,
Mathangi,
is
to
Further,
every
offers,
member
after
an early bath,
prayers
to
the
seven
planets.
Among
whom
they worship,
the
first
of their cattle, and the last four for their success in the
training of
young men
in their
in athletic feats.
These
deities
some
shady tree
They also worship the spirits of their ancestors, on the new-moon nights in Karkadakam (July-August), Thulam (October-NovemThe Kalari ber), and Makaram (December-January).
compounds.
Panikkans celebrate a kind of
female ancestors.
feast to the spirits of their
This
is
probably intended to obtain their blessings for the happy married life of the bride. This corresponds to
is
of departed
virgins
formed by Brahmans
in a village, special
in their families.
At times when
Mariamma
(the
On
(oracle),
tellinor
by
inspiration,
will subside."
young
cremated
in
The
ashes
In
memory
199
of food
is
KANIYAN
The Potuvans
of the
in the
houses of polluted
In
fact,
the
relation to the
Kaniyans
are not
Marans
to the Nayars.
The Potuvans
keep
The Kaniyans
that distance
are
said to
at a distance
of
Brahman
from a Sudra.
The corresponding
This
restriction
it.
is
noted
by Mr. Anantha
Nayar gives
no pollution.
"
On
(gift),
temples.
in
The Kaniyans cannot enter BrahmanThey will not receive food from Izhavans,
Kaniyans.
It
is
except
is
The Kaniyans have been summed up as a law-abiding people, who not infrequently add agriculture to their
avocations of village doctor, prophet, or demon-driver,
This account
is
KANNADA
The
late
200
5 p.m.
Kannada.
torial
Kannada
(Kanarese)
recent
terri-
Agasa, Bedar,
Devanga,
Holeya,
Koracha,
Kumbara,
Samagara,
and more
artistically
Thanda
Pulayan women.
Kannaku.
prefix
the
name
of Nanchinat
Vellalas in Travancore.
Kannan.A
Kannadiyan.
up
t
sub-division of
as
"immigrants
the
province of Mysore.
said to have
been military
They
in
Most
them are Lingayats, but a few are Vaishnavites." "They are," it is stated,| " in the Mysore State known At their weddings, five married women are as Gaulis. selected, who are required to bathe as each of the most important of the marriage ceremonies is performed, and are alone allowed to cook for, or to touch the happy
couple.
Weddings
on anything but
district.
201
KANNADIYAN
in
woollen blankets."
district
Some Kannadiyans
to
the Tanjore
are
said
be weavers.
For
the following
district
I
am
About twenty miles from the city of Madras is a big tank (lake) named after the village of Chembrambakam,
which
tank
of
is
is
close by.
occupied,
whom
each household, as a
land.
With
They
it
the products
supplies
them with
and curds,
in
The
sold by them are very highly appreciated by Madras Brahmans, as they have a sour taste caused by keeping them till fermentation has set in. So great is the demand for their curds that advances of money are
curds
made
and
if
to them,
is
is
thus
secured.
Their price
higher
" local."
he
is
decisively
stigmatised as
being a
They
will
make
Though the chief settlement of the Lingayats is Chembrambakam, they are also to be found in the
they number, in the Chingleput
district,
about four
thousand.
idea
how
their forefathers
Chingleput
district.
Questioned whether
in
in
KANNADIYAN
official
202
Another
said that
the Gurukkal or
for the
Jangam
(priest)
is
man
third told
me
and other places of importance to the Lingayats. I have also heard the story that, on the Chembrambakam
Lingayats being
disputes
divided
into
two
factions
through
union.
among
came from
These few
show
emigrants from
from the
But what as to
which
The
earliest date
to be
Chikka Deva Raja ruled over Mysore. He adopted measures against the Lingayats violent repressive insurrection, which they for quelling a widespread His had fomented against him throughout the State.
measures of
priesthood
financial
its
reform
deprived the
Lingayat
its
of
local
leadership
and much of
best be
pecuniary
in
profit.
What
followed
may
stated
the
Mysore
historian.
"
the land,
settle-
Deva
Raja, however,
in his
Chikka measures
Before
203
KANNADIYAN
we
most sanguinary
all
people.
priests to
An
invitation
was sent
to
the
Jangam
at the great
temple of Nunjen-
the
refractory
Treachery
was apprehended, and the number which assembled was estimated at about four hundred only. A large pit
had been previously prepared
in
a walled enclosure,
one
making
their obeisance,
were
the
in
they expected to
find
refreshments
prepared
at
expense
of the
Raja.
Expert executioners
were
was so
skilfully
into
the pit
as to give no alarm
who
followed,
and the
without
business of
interruption
sent for the
the
public
audience
Circular
went
on
or suspicion.
orders had
all
been
the
destruction
Jangam Mutts (places of residence and worship) in his dominions, and the number reported to have been destroyed was upwards of seven hundred
....
chiefly
cavalry.
The
and simple
to
;
down every man wearing an orange-coloured robe (the peculiar garb of the Jangam
midst of the
to cut
priests)."
mob
How
far
the
husbandmen
is
impossible, at
this
If
KANNADIYAN
204
about
it,
it is
at least plausible.
is
the
earliest,
is
Lingayat emigration.
That
modern
history
of India.
I
gentlemen
that
the
the humble
Whatever the causes of their emigration, we find them in the Chingleput district ordinarily reckoning the Mysore, Salem and Bellary Lingayats as of their own stock. They freely mix with each other, and I hear
contract marital alliances with one another.
They speak
the
Kannada (Kanarese) language the language of Mysore and Bellary. They call themselves by the name
KannaKavadiga
In parts of
Madras
they
are
known
as
Kavadi and
(=bearers of head-loads).
Both men and women are possessed of great stamina. Almost every other day they walk to and fro, in all
seasons,
more than twenty miles by road to sell their While so journeying, they
heads a curd pot
or
four
in
a rattan basket
containing three
Madras measures of curds, besides another pot containing a measure or so of butter. Some of the men are Qrood acrobats and gymnasts, and I have seen a very old man successively break in two four cocoanuts, each placed on three or
four crystals of
common
salt,
205
intact.
KANNADIYAN
And
fifty
so break
cocoanuts
perhaps an
exaggeration for a
considerable number.
In general the
beauty.
These Lingayats are divided into two classes, viz., Gauliyars of Damara village, and Kadaperi or Kannadiyars proper, of Chembrambakam and other places.
The Gauliyars
the Kannadiyars in
bamboo
baskets.
Each
in
own
men
traffic
mainly
Triplicane, the
town and other localities. The two classes worship the same gods, feed together, but do not intermarry. The
rattan
is
Both sections are sub-divided into exogamous septs or bedagagulu, of which the meaning,
with a few exceptions,
of Ettgenia Jambolana,
e.g.,
split cane,
and
fruit
is
not clear.
Monogamy
among
not
is
not be transgressed.
And
it is
common
thing to see
who
by the parents, or through intermediaries, with the tacit approval of the community as a whole. The marriage
ceremony generally
lies
lasts
club together and celebrate their marriages simulAll the preliminaries such as inviting
taneously.
the
KANNADIYAN
wedding guests,
community, who
of agent
is
2o6
etc.,
is
The appointment
is
hereditary.
The
in
first
employed
On
the following
ceremony
is
performed.
The
new
clothes,
In connecstory
Mysore
Sultan
may
not
be out of place.
When Tipu
once saw
a Lingayat
woman
her breasts.
use
among the whole female population of Mysore. The third day is the most important, as it is on
that
comes
off
and an incident of quite an exceptional character amid general laughter. A Brahman (generally
is
a Saivite)
that he
is
unable to do
so,
But he
is,
with
mock
gravity,
pressed hard to do
good
faith,
he
finally
misgivings.
On
headman
taking
to the
kudumi, or lock of
though
with
all
cheered by
he readily accepts, together with a pair of new and pan-supari (betel leaves and areca nuts). cloths Meanwhile the young folk have been making sport of
This
gift
him by throwing
at his
new and
empty
207
brinjal fruits [Solantim
KANNADIYAN
filled
Melongena)
with turmeric
powder and chunam (lime). He goes for the boys, who dodge him, and at last the elders beat off the youngsters
with the remark that
" after all
he
is
a Brahman, and
ought not
to
be
trifled
with
is
in this
way."
The Brahman
in
heard of no more
connection
has a
to the
rites.
is
many
monies.
the
The practice of tying cocoanuts to the hair of Brahman seems to be confined to the bamboo section.
is
The
villao^e
barber
is
and the
infant bride
before him.
He
is
and has
to sprinkle
some of
He
is,
cruel contrivance.
is
suspended from
fro
his
is
kept
nodding to and
pulled by
off,
young
and
of
By means
for the
moment turned
into a
Lingayat.
The officiating priest at the marriage ceremony is a man of their own sect, and is known as the Gurukkal. They address him as Ayyanavaru, a title generally
reserved for Brahmans in Kannada-speaking districts.
KANNADIYAN
The main
2o8
me
maunds
for
of nuts,
them than
fit
the meals,
for dogs.
Widow
that
remarriage
is
permitted.
But
it is
essential
the contracting
parties
widow.
all
marriage
known
as naduvittu
It is
tali,
because the
tali is
usually a simple
affair,
time.
The
the
The
disqualifications attaching
are, in
some
cases, considered
to be
Among
and of females
all
It
is
said that
title is
are
but the
specially
nicknames are Chikka and and elder brother), Andi (beggar), Karapi (black woman),
Guni (hunch back). In the Mysore Province the most becoming method of addressing a Lingayat is to call
him Sivane. and Saudri.
Their usual
titles
is
KAXNADIYAN.
209
KANNADIYAN
By each
fruits,
a cocoanut, four
Opposite
in front
each sword
of
The
chief
woman
full
of water,
worship of the
the water
She
cow-dung ashes.
it
The
woman
then
meal, at
and the guests partake of a hearty the conclusion of which the woman reappears
retires,
full
wash
and
The
on a dung-heap.
chunam
(lime),
each of the
men
ties
up some of the
The headman
in
their
scabbards.
this
The same
ceremony,
is
named.
held
Sometimes
even
after
which
year
is
costly,
is
the child
old.
When
to
is
sent round
the
relations
sticks
in
little
hands.
Under the
instructions
make
arrangements
for
the funeral.
The
corpse
is
washed,
and the
priest's feet
KANNADIYAN
its
2lo
certain sections of Lingayats
it
mouth.
Among
is
customary,
contrary to the
usual
and
relations,
funeral, to a banquet, at
It is said
a guest.
a portion of
family.
which
is
members
is
of the
These
practices
do not seem
to be followed
by
second bath
corpse
given to
the corpse, and then the nine orifices of the body are closed with cotton or cloth.
as in
life,
The
is
then dressed
and,
if it
be that of a
priest, is
robed
in the
it,
characteristic orange
tawny
dress.
Before clothing
The
its
bier
is
made
such as
is
seen in
To
each of
four
bamboo
it
bier
wooden
set in a sit-
ting position.
The
or four times with his right leg, and the funeral cortege,
accompanied by weird village music, proceeds to the burial-ground. The corpse, after removal from the bier,
is
during
life,
in
thrown
into the
it
not do
They quote
even
for
the
proverb
**
a handful of
mud
The grave
is
filled
in,
and four
The
priest,
standing over the head of the corpse, faces the lamps, with branches of Leucas aspera and Vitex Negundo at
211
his feet.
KANNADIYAN
cocoanut
"
is
Lingannah
man may be), leaving Nara Loka, you have gone to Bhu Loka," which is a Httle incongruous, for Nara Loka and Bhu Loka arc identical. Perhaps the
latter
is
of Brahmanical theology.
Swarga Loka
is
not
mentioned,
because
it
signifies
!
Then
the funeral
ceremony
at
an end.
On
their
return
home
the
left
Nandi
made
mortar, and
up over the
in
Unmarried
girls
a lying
of
From enquiries made among the Lingayats Chembarambakam, it appears that, when a death has
is
occurred, pollution
and, even
if
dissolved by a bath.
to pilgrimages.
The
call
The bamboo
come
Lingayats of
rice,
Chembarambakam send
to the
to the festival
on
The
of
responded to the
of their brethren.
The
chief
men
KANNADIYAN
212
After a feast
Swords are
is
a deafening
of Vira-
The images
in
way
gunny
bags.
Under
calm down.
many
become
When
On
the
the tank
reached,
pan-supari
and
kadalai [Cicer
among
the crowd.
At
is
partaken
of,
mony
is
at
an end.
two sections, it may be noted, are regarded as brothers. Other ceremonial pilgrimages are also made to Tirutani, Tiruvallur and Mylapore, and they go to Tiruvallur on
and make offerings They do not to Vira Raghava, a Vaishnava deity. observe the feast of Pongal, which is so widely celebrated
days, bathe in the tank,
new moon
It
is
in pursuit of
year
feast, is
observed by them as a day of general mourning. They also observe the Kama festival with great eclat, and one
213
KANNADIYAN
Kama.
When
singing
it
marched.
In addition to the grand Virabhadra festival, which
is
celebrated
annually,
the
Ariservai
festival
is
also
This
is
no doubt a Tamil
It
strange
that
worship of
Vishnu, and
must be a
all
sides
by Vaishnavite temples.
months before the festival a meeting of elders is convened, and it is decided that an assessment of three pies per basket shall be levied, and the Saudri
six
If a house has treasurer of the fund. two or more baskets, i.e., persons using baskets in their trade, it must contribute a corresponding number of
is
More than
made honorary
three pies.
family,
tion,
is
communal
is
finance.
An
invita-
sent to the
Saturday of Paratasi,
are consecrated to
at
month
Vishnu,
The Thadans
and
arrive in
due course
for
Chemfestival.
make arrangements
fast
the
community, who
from morning
till
evening.
About
and
who perhaps
represent
KANNADIYAN
etc.,
is
214
to
served
them.
But,
instead
of partaking
thereof,
they
sit
They then
quietly retire
washermen come
11 r.M,
to the
have been
left
there.
About
where a dramatic performance of Hiranya Kasyapa Natakam, or the Prahallada Charitram, is held
to the spot
during
The
latter play is
based on a
and
it is
strange that
vites,
a distance.
to join the
Namamdamma, who
off
is
is
worshipped
disease.
in
order to
ward
One mode
its
of propitiating her
entrails
by
sacrificing
in
is
a goat, collecting
a pot,
with
its
which
taken
pot
is
round the
and buried
in
a corner.
The
it
in front of
while
to be
streets, is
supposed
The
of the pot,
all
and
its
carriage through
and Vettiyans.
will not attack
faithfully,
it
cholera epidemics.
215
kAppiliyan
Kanni
(rope).
Kapata.
A name An Kappala
(frog).
A gotra of Kurni.
for
rag-wearing Koragas.
and sub-division of Yanadis, who are said to be frogeaters. It is also a gotra of Janappans, who have a
legend
that,
when some
Consequently,
I
members
have
Cochin bazar.
Kappiliyan.
thals, as
The
Kappiliyans, or
Karumpurath-
farmers,
velly.
who
It is
noted, in the
that
it
"a few
to be
and
is
presumed that the Kappiliyans immigrated They are a decent and respectof farmers. Their most common ao-nomen is
that they
came south
river,
six
or
because the
Musalmans
bridging an
glabi^d)
trees
They
The
stay at
Conjeeveram
is
always emphasised,
has shrines
and
is
supported by the
* Gazetteer of the
Madura
district.
KAPPILIYAN
2i6
the
nine
Kambalam
is
at their
caste council
spread,
filled
is
on which
Its
mouth
mango
the Madura district, they are "split into two endogamous sub-divisions, namely the Dharmakattu, so called
husbands
in succession."
They
are also
said to recognise,
Vokkiliyan
(cultivator),
sub-divisions,
(three bangle
They have a
large
number
:
of
exogamous
septs,
Sub-sept.
Hennu
(female) Basiri.
B^si"y'^^
iGandu
f Loddu.
(male) Basiri.
Palingi Loddu.
Kolingi Loddu.
Lodduvoru
var.
One exogamous
as
objects,
I
sept
is
called
after
Ane
(elephant),
and
animate or inanimate
may mention
and
Puli (tiger).
217
KAPPILIYAN
headman some places,
The
called
affairs of
Maravan
called Jadipillai,
sought.
Marriage
of married
is,
common emblem
dispensed with.
life
the
or bottu
is
day of the marriage ceremonies, the bride and bridegroom are conducted, towards evening, to the
the
first
On
uncles.
On
is
is
paid,
and
betel
Kummara, Urumik-
of precedence.
in
On
and
their
uncle or
For
this reason,
the day
is
called
Kai Kudu-
noted,
in
Madura
district,
ceremony
(unmarried girls
may
his
made
of
lac),
little fingers.
man's
is
marry
paternal
aunt's
daughter
so
among
the Tottiyans,
woman, whose
husband
is
is
woman
in reputation,
she cohabits
is
KAPPILIYAN
punished by expulsion, and, to show that the woman is thenceforward as good as dead, funeral ceremonies are
solemnly performed to some trinket of hers, and this
afterwards burnt."
is
At the
outside
it
first
menstrual period, a
in
girl
remains under
the village
common
she
outside, a
temporary
On
some food is placed, which a dog is allowed to eat. While so doing, it receives a severe beating. The more
noise
it
is
the
omen
for
a large family
it
of children.
is
girl will
cotton
tied
she herself
on glass bangles. The hut is burnt down and the pots she used are broken to atoms. The caste deities are said to be Lakkamma and
Vira
seem
to
have particular
is
deities,
whom
they worship.
Dasiriyoru, and
Thus Thimmaraya
reverenced by the
Malamma by the Hattiy5ru. The dead are as a rule cremated, but children, those who have died of cholera, and pregnant women, are
buried.
burial,
last,
the child
is,
before
funeral
lines
The
of
ground by a Chakkiliyan.
On
219
KAPPILIYAN
ceremonies (karmandiram) cooked food, fruits of Solanum xantkocarpimi, and leaves of Leucas aspera are
placed on a tray, by the side of which a bit of a culm
of Saccharum
arundinaceum,
it,
is
The
tray
is
is
articles
are
offered.
placed on arka
{Calotropis
the return
On
journey to the house, three men, the brother-in-law or father-in-law of the deceased, and two sapindas (agnates)
stand in a row at
before
right
'a
certain spot.
cloth
is
stretched
them as a screen, over which they place their These a washerman touches thrice with hands.
Cynodon leaves dipped in milk, cow's urine, and turmeric The washerman then washes the hands with water. All the agnates place new turbans on their water.
heads, and go back in procession to the village, accom-
Kambam
which
cattle.
is
valley, in the
Madura
district,
am
indebted
According
to a tradition
original
among them, they migrated from their home in search of new grazing ground for their The herd, which they brought with them, still
current
lives in its
descendants
well
in the valley,
which are
small,
active animals,
It is
known
fifty
strong,
and
is
called devaru
avu
madu
in Tamil,
both
meaning the sacred herd. The cows are never milked, and their calves, when they grow up, are not used for any purpose, except breeding. When the cattle die, they are buried deep in the ground, and not handed
KAPPILIYAN
220
One
of the
bull.
goes by the name of pattada avu, or the king selected from the herd by a quaint ceremonial.
On
offer
and
and betel
is
to the
herd.
placed in
to see
front thereof,
first.
The
animal which
caught hold
flow^ers,
of,
decorated with
It is
and
king
bull.
styled
Nanda Gopala,
or Venugopalaswami,
is
after
an object of
To meet
raised
among them.
The king
bull
He
is
When
he
dies,
successor
the
following
manner.
is
"
upon
whom
the Maragalas,
who becomes
Is
He enjoys
king
bull in
name
are engraved.
As
many
Most
of
kings.
grants of land,
and other
from
Others record
gifts of land
Raya and Rama Rayar. Only the names of the years are recorded. None of the plates contain the saka
221
dates.
hills
KAPPILIYAN
carried out, to
in favour of its
going.
Two
plates,
The
driver, or
accom-
The
driver
is
On
is
the day on
is
slice
thereof
cut
off,
and given
in
to
each
It is
hills.
good condiinjuriously
way
affected during
sojourn there.
by people of other castes in the neighbourhood of the These calves, born on the ist of the month valley.
Thai (January-February),
are
dedicated to
the
god
They
or
They
are
not
used
for
ploughing
They
sacred herd, but the male calves are kept distinct from
the male calves thereof.
Many
During the
between
which
bull
its
hoof,
is still
At a subsequent quarrel
Dombacheri, a king
course,
turn back in
KAPU
is
still
222
pointed under a tamarind tree beneath which
For the assistance rendered by the bull on this occasion, the Maragalas will not use the wood of the tamarind tree, or of the vela tree, to which
arbitration took place.
tied,
members
sum
in building
at
Kambam
is
for the
sacred herd.
on their
is
equals of men.
"
Local tradition at
of the
Kambam
tion
people
are
Kappiliyans)
caste,
the
Anuppans, another
Canarese
in the
were
great arose
dying breath he cursed the Anuppans, and thenceforth they never prospered, and now not one of
With
them
cha's
his
is left is
in the
town.
A
;
fig tree
village
as
Ramachchankulam
this is his
Madras Presidency, numbering more than two and are the great caste of cultivators, farmers, and squireens in the Telugu country. In the Gazetteer of Anantapur they are described as being the great
millions,
* Gazetteer of the
Madura
district.
223
land-holding"
in
KAPU
districts,
body
in the
Telugu
who
are held
much
Manual
it is
They spend their money on the land, but are They are always well dressed, if they not parsimonious. afford it. gold ornaments worn by the women can The Their houses or the men are of the finest kind of gold.
are always neat and well built, and the Reddis give the
idea of
(grain
race."
:
good substantial
Eleusine
ryots.
They
live chiefly
fine,
on ragi
powerful
"
Of proverbs
may be
"
quoted.
Only a
Reddi can
who
The
Reddi who grows arika [Paspalum strobiculatuvi) can have but one cloth for man and wife."
"
The Kapus
or
have
left
Though
their
power has
been put down from time to time by the Chalukyas, the Pallavas, and the Bellalas, several families of zamindars
came
Rudra
Muhammadan emperor
Ghiyas-ud-din Toghluk."
Writing
ing the
that
in
Kongu kingdom, the Rev. T. Foulkes states "the Kongu kingdom claims to have existed from
^Madras Census
Report, 1891.
KAPU
224
era,
and
to
was conquered by the Chola kings of Tanjore, and annexed to their dominions. The earliest portion of
the
Kongu
Mackenzie
previous to
who
:
These kings
belonged to two
of the solar race, and the later line of the Gano-a race.
The
earlier
which has
mark throughout
This
is
them
as a ruling power,
southern
situation in
in
They
disappear
these
;
them high up in the Northern Dakkan, kingdoms conquered by the Chalukyas amongst the about the fourth century A.D. soon after they first crossed the Nerbudda. In the Kongu Chronicle they
find
we
them up
Kusha, the
second son of Rama, the hero of the great solar epic of but their claim to this descent is not the Hindus
;
undisputed.
They
are,
however,
sometimes
said
to
be of the lunar race, and of the Yadava tribe, though this latter statement is sometimes confined to the
later Rathors."
name
Iretti,
Ratti
is
Irattu,
Radda,
etc.
Rashtra-kuta,
Ratta,
Reddi,
KAPU.
225
In a
kApu
Mr.
J.
F.
Fleet
we
find that,
from the
first
appearance of
fifth
Bombay
about the early part or the middle of the eighth century A.D. Their part of the country then ceased entirely sway over this
to
for a time.
down
....
to say
when
in
there was
a Rashtrakuta kingdom.
of the family are
inscriptions.
I,
The
we have
Chalukya
contained
the western
tell
us
that Jayasimha
dynasty by
defeating,
Rashtrakuta family,
and
little
we
also
It
is
plain, therefore,
fifth and sixth centuries A.D. the Rashtrakuta was one of considerable importance in central or dynasty
in
northern India.
The
gives
'
Rashtra
to be a mythological
Bombay
Presidency.
III-15
KAPU
perversion for
*
226
Ratta
,'
which
is
and Telugu
Reddi.'
Dr. Biihler
unable to record
any opinion as
were an
Aryan Kshatriya, i.e., Rajput race, which immigrated into the Dekkan from the north like the Chalukyas, or a Dravidian family which was received into the Aryan community after the conquest of the Dekkan. The earliest inscriptions, at any rate, show them as coming
from the north, and, whatever
word Rashtrakuta
official
is
used
in
as an
country or
of
it
appears to
me
as a dynastic
name
common
saying
all
among
the
Kapus
rice,
that they
the varieties of
all
but
it
is
is
split up.
Some
only fourteen of these, and use the phrase Panta padnalagu kulalu, or Panta and fourteen sections.
The
following
sub-divisions
are
:
recorded
by Mr.
Ayodhya, or Oudh,
where Rama
is
reputed to
The sub-division is found in Madura and They are very proud of their supposed Tinnevelly. connection with Oudh. At the commencement of the
have
lived.
are,
is is
then asked by
district.
227
kApu
The chief Tel ugu trading caste. Many of the Balijas are now engaged in cultivation, and this accounts for so many having returned Kapu as their main caste, for Kapu is a common Telugu word for a
Balija.
ryot or cultivator.
It is
once a closer connection than now between the Kapus and Balijas.
Bhumanchi (good
Desur.
called Desur,
earth).
Gandi Kottai. Found in Madura and Tinnevelly. Named after Gandi Kota in the Ceded districts, whence
they are said to have emigrated southward.
sub-division of
They
Naga
to
some
places,
keep
women
gosha.
to
in
in the city of
Madras,
call
Morasa.
father
two
and
Nervati, or
Neradu.
Most numerous
in
districts.
kApu
Oraganti.
salt-pans.
228
Said to have formerly worked
in
the
of
The
name
is
possibly
corruption
eastern
In
some
who have
settled
Jambumaha Rishi, which is the gotra of the Pallis. Though they do not intermarry with the Kapus, the Palle Kapulu may intcrdine with them. Panta (Panta, a crop). The largest sub-division
of
all.
Pedaganti or
Pedakanti.
named
word
is
after a
kamma
tion
is
indicating one
who
away
are
who speaks
to him.
Another sugges-
means
stiff-necked.
The Pedakantis
said to be
known by
"
their arrogance.
is
The
Records.*
following legend
On
a time, the
Guru
or Patriarch
came
he sent
approach.
in
The
away through the back door of the which is called peradu, and by chance came to house, the grove, and was obliged to pay his respects to the Guru, who asked if he had seen his Dasari, and he
the Guru, he ran
all
On
demanded the
2 29
KAPU
reason of his staying away so long, when he saw the master of the house was not in it. The Dasari replied
that the person
that,
was
at
there, but
on seeing him, he
he surnamed him the which the Guru finding Peratiguntavaru or the runaway through the back door,
now
and
corruptly called
and that he
Patriarch."
Pokanadu (poka, areca palm Areca Cateclm). Kapus from a foreign (veli) country. Velanati.
:
Yerlam.
"
The
last
division,"
all,
" are
the
most peculiar of
descent.
The
Brahman
girl
named
Yerlamma, not having been married by her parents in childhood, as she should have been, was for that reason turned out of her caste. A Kapu, or some say a Besta
and to him she bore many In children, the ancestors of the Yerlam Kapu caste. consequence of the harsh treatment of Yerlamma by
man, took compassion on
her,
all
hatred,
They
any caste whatever, or even to take chunam (lime for chewing with betel) from any but their own people, whereas
are most exclusive, refusing to eat with
Brahmans will take lime from a Sudra, provided a little curd be mixed with it. The Yerlam Kapus do not employ priests of the Brahman or other religious classes even for their marriages. At these no homam (sacred fire) ceremony is performed, and no worship offered to
Vigneswara, but they simply ascertain a fortunate day
kApu
230
to tie the
which there
is
feasting
and
merry-making."
Muduru Kapu (ripe or old Kapu) or Letha Kapu (young or unripe Kapus). A subdivision called Konda (hill) Kapus is mentioned by the
Rev.
J.
in cultivation
and the
timber trade
river {see
Konda
Dora).
Akula
(betel-leaf seller)
was
Kapu
(indicating culti-
given
as
sub-division
of
Chakkiliyans,
It
Telis.
further
Some Maratha Telugu country are known as Are Kapu. The Konda Doras are also called Konda Kapus. In the Census Report, 1901, Pandu is returned as a Tamil synonym, and Kampo as an Oriya form of Kapu.
occurs as a sub-division of Mangala.
Reddi
is
the usual
title
is
the
title
called in
the Telugu
may
belong.
Reddi
Linga
Telugu Vadukans or Vadugans in the Tamil It is further given as country, Velamas, and Yanadis. a name for Kavarais engaged in agriculture, and as a title of the Kallangi sub-division of Pallis, and Sadars. The name Sambuni Reddi is adopted by some Palles
Balijas,
may be
cited
231
Avula, cow.
Alia, grain.
kapu
Mekala, goats.
Kanugala, Ponganiia glabra.
Bandi, cart.
Barrelu, buffaloes.
Mungaru, woman's
Nagali, plough.
skirt.
Dandu, army.
Gorre, sheep.
Udumala, Varanus
bengalensis.
Gudise, hut.
Guntaka, harrow.
Kodla, fowl.
Yeddulu,
bulls.
Yenuga, elephant.
At Conjeeveram,
totemistic septs, of
Magili
have
true
:
which the following are examples {Pandamis jascicularis). Women do not, like women
has been
of
other castes, use the flower-bracts for the purpose of adorning themselves.
A man
known
to refuse to
mats, because they were tied with the fibre of this tree.
The
tree,
and
its
products,
must not
be touched.
Mancham
food.
(cot).
They avoid
sleeping on cots.
The
grain
is
not used as
The
seeds
may
not be touched,
Puccha
eaten.
{Citriillus vulgaris;
water melon).
The
fruit
may not be
The
beg
who
chiefly from
Kapus and
Kammas.
Concerning the origin of the Kapus, the following legend is current. During the reign of Pratapa Rudra,
the wife of one Belthi Reddi secured by severe penance
brilliant ear
This was
stolen
anxious to secure
wife.
to have anything
to
was involved
in
it.
likewise refused,
KAPU
and used
secure
it,
232
foul
language.
The
third son
promised to
the eldest
the
Pakanatis
Velamas from the son who ran away, and the Kammas
from the son
the jewel.
to
in
During the reign of Bharata, one Pillala his sons deceived the King by appropriating all the grain to themselves, and giving him The fraud was detected by Rama when he the straw.
Ayodhya.
for
of
Dasaratha.
They
ceremony took place, all the plants were uprooted by Hanuman, and no fruits were forthcoming. In lieu thereof, they promised to offer gold equal in weight to that of the pumpkin, and brought all of which they
were possessed.
This they placed
in
it
was not
which
it
sufficient to
was weighed.
weight, the
women
It is
current
among
of Mysore, who,
to
seem
have abandoned
Cucurbita plant.
The exposure
and seventy-seven
thirteen wives.
PAXTA KAPU.
233
to cross the Silanadi (petrifying river), and,
if
KAPU
they passed
through the water, they would have become petrified. So they went to a place called Dhonakonda, and, after worshipping Ganga, the head of the idol was cut off, and
The
Red Kapus crossed on dry ground. In commemoration of this event, the Kapus still worship Ganga during their
Sea in the time of Pharaoh, were divided, and the
marriage ceremonies.
vellers
came to the temple of Mallikarjuna, and helped the Jangams in the duties of looking after it. Some time afterwards the Jangams left the place for a time, and placed
the temple in charge of the Kapus.
On
Kapus
was
Naga
owner of
went
in
the temple.
spirits.
Taking
advantage of
bodies
for
this,
the
Kapus burnt
spirits
them to enter. Thereon the god of the temple became angry, and transformed the Jangams into
crows, which attacked the Kapus,
of Oraganti Pratapa Rudra.
who
this
fled to the
country
As
who
down
as cultivators.
Of the produce
this
of the land,
Kapus
were to keep a
tithe.
At
Reddi was pregnant, and she asked her sons what they
would give
all
to the son
They
child
The
grew
man and
KAPU
water to the
field
234
where
his brothers
were
at work.
The
enough water for all. But he prayed to Sarasvati, with whose aid the vessel was always filled up. Towards evening, the grain collected during the day was heaped together, with a view to setting apart the share for the King. But a dispute arose among the brothers, and it was decided that only a tithe should be given to him. The King, being annoyed with the Kapus for not giving him his proper share, waited for an opportunity to bring disgrace on Belthi Reddi, and sought the assistance of a Jangam, who managed to become After some time, he the servant of Belthi Reddi's wife. picked up her kamma when it fell off while she was asleep, and handed it over to Pratapa Rudra, who caused it to be proclaimed that he had secured the ornament as
there was not
its
owner.
The
son
in
of Belthi
Reddi, however,
recovered the
kamma
on
his back.
From him
the
Kammas
are
descended.
The Velamas
are descended
who
who would
Pollution at the
menstrual ceremony
am
Every day, both morning and evening, a dose of gingelly (Sesamum) oil is admininformed, for sixteen days.
istered to the girl, and,
is
if it
On
alter-
neck downwards.
The
cloth
new
or old,
On
the
first
are
235
KAPU
In their marriage ceremonial, the Panta Reddis of the South Arcot and Salem districts appear to follow the
Brahmanical form.
is
it
pradhanam or betrothal day, the party of the bridegroom-elect go in procession under a canopy (ulladam), attended by musicians, and matrons carrying betel, cocoanuts, date and plantain fruits, and
as follows.
On
turmeric on plates.
the
As soon
house,
she seats
herself
little
on a plank.
worshipped
by the
girl, in front
of
whom
women
are placed.
on,
She is presented with a new cloth, and a near female relation gives her
up
in
a turmeric-dyed cloth.
in
All
deposits
her lap.
The
betel,
exchange
money mine
mine."
"
and
"
go
is
The
Odina
the
milk-post
set up,
and
or,
is
usually
made
of a branch of
Mimusops hexandra
Wodier.
in
On
rites,
Odina post is planted in the backyard, and, if it takes root and flourishes, it is regarded as a happy omen for the newly married couple. A small party of Kapus, taking with them some food and gingelly (Sesamtim)
oil,
proceed
in
procession
house of a washerman (Tsakala), in order to obtain froni him a framework made of bamboo or sticks over which
KAPU
cotton
236
threads are
wound (dhornam), and the Ganga The food is presented idol, which ii kept in his custody. Receiving to him, and some rice poured into his cloth. find the dhornam these things, he says that he cannot
idol
and
oil.
This
the
marriage house.
thereto,
When
which
is
taken into a
is
settle of rice.
The washerman
the
dhornam
which
he
ties
is
Standing thereon,
next proceed to the
the dhornam.
The people
on which threads (kankanam) are tied before they are removed. A Brahman purohit ties the thread round
The pots are The placed in the room along with the Ganga idol. bottu is tied round the neck of a married woman who The contracting is closely related to the bridegroom.
one
pot,
rest.
placed on the
number
silver or
of
waving a
it
copper coin
front of them,
throw
The
finger
and toe
nails of the
They then go
oil
and bathe.
237
KAPU
As he
him a
pair of shoes,
Madiga hands which he puts on. The Madiga is At the a basket on eleven leaves.
leaves the house, a
temple worship
panegyrist),
is
who
From
this
moment
on
his
In
like
manner, a
waits on the
" is that the
Bhogam woman (dedicated prostitute) "The tradition," Mr. Stuart writes, bride.
Bhatrazus were a northern caste,
which
A.D.).
was
first
invited south
295-1 323
become court bards and panegyrists under the Reddi and Velama feudal chiefs." From the temple the bridegroom and his party come to the marriage pandal, and, after food and other things have been waved to avert
the evil eye, he enters the house.
brother-in-law washes his
feet,
On
and
sits
thereon
till
he
money
or a
cow
as a present.
dais,
The
to the
marriage
whither the
Vigneswara
is
worshipped,
groom placing his right foot on the left foot of the bride. The bottu is removed from the neck of the married woman,
passed round to be blessed, and tied by the bridegroom
The
is
bride
is
lifted
up by her
sit
The
screen
side
by
is
Rice
KAPU
238
made
to gaze at
The
pro-
ceedings terminate by the pair searching for a fingerring and pap-bowl in one of the pots
filled
with water.
On
is
feasting,
ceremony
at
again performed.
On
some thing which is done by the bride's people, who follow them with presents, and a reconciliation is Towards evening, a ceremony called speedily effected.
nagavali, or sacrifice to the Devatas,
bridal
pair,
is
performed.
The
Bhogam woman,
occupy the
to
The Brahman
is
purohit places on a
tray ajconical
whom
puja (worship)
He
then places a
its
filled
mouth
on a
the
the
The kalasam is worshipped as representing The Brahman invokes the blessing of all Devatas.
tray.
"
bridegroom
betel leaves
and areca
After each
God
or
Devata
may repeat the same name three or four The Kapu then makes playful remarks about the times. greed of the purohit, and, amid much laughter, refuses to
purohit,
he
This ceremonial
his
head
two brass
is
plates,
into
poured.
Fruit,
betel
239
precedence.
KAPU
is
The
first
presentation
made
is
to the
house
god, the second to the family priest, and the third to the
Brahman
purohit.
If
a Pakanati
Kapu
present, he
must receive
his share
and before other Kapus, Kammas, and others. Before it is presented to each person, the leaves and nuts are touched by the bridegroom, and the hand of the bride
is
Bhogam woman.
idol,
Kapu wedding,
Ganga
is
cakes, betel
pond or temple. The washerman, dressed up as a woman, heads the procession, and keeps on dancing and singing
carried in procession to a
till
the destination
is
reached.
The
idol is
placed inside
and the
it.
articles
brought
in
On
placed,
into lights
by scooping out
and
it is
cavities,
One
then
cut,
brought
and the assembly returns home without the least noise. The washerman takes charge of the idol, and goes his way. If the wedding is spread over five days, the Ganga idol is removed on the fourth day, and the customary mock-ploughing ceremony performed on the fifth. The
marriaee ceremonies close with the removal of the threads
Among
idol
Redd is
Ganga
taken
in
The
"
idol is
till
Among
KAPU
young woman
of a
240
Dr.
J.
Shortt writes,
" a
is
more tender age. After marriage she, the wife, lives with some other man, a near relative on the maternal side, frequently an uncle, and sometimes with the boy -husband's own father. The progeny so begotten When he comes of are affiliated on the boy-husband. age, he finds his wife an old woman, and perhaps past So he, in his turn, contracts a liaison child-bearing. with some other boy's wife, and procreates children."
The custom
the
among whom the Reddis have settled. In an account of Ayodhya Reddis of Tinnevelly, Mr. Stuart writes
that
it is
tali
is
peculiar, consisting of
that
he who went
returned."
This proverb
legend.
make a splendid tali, gave him the price The smith was a drunkard, and of it in advance. neglected his work. The day for the celebration of the marriage arrived, but there was no tali. Whereupon
him
to
it
became a custom.*
among
the
Panta Kapus,
but
the
statement
J.
F. Kearns.
Kalyana shatanku.
241
requires verification.
of this custom, and
it
I
KAPU
am
employed by Panta Reddis as domestic servants. If a Reddi Yanadi's husband dies, abandons, or divorces And, in the case his wife, she may marry his brother. of separation or divorce, the two brothers will live on
friendly terms with each other.
In the Indian
Law Reports*
affiliation of
it
is
custom of illatom,t or
a son-in-law, obtains
among
no
the Motati
Kapus
in
the Pedda
Kapus
in Nellore.
He who
son, although
he
and whether or no he
may
an equal share. J
According to the Kurnool Manual (1886), "the Pakanadus of Pattikonda and Ramallakota taluks allow
a
widow
tali,
to take
among
the
caste-men. the
her husband
men on
equal terms.
It
is
matter
remarrying
VI, 1883.
Collection of Decisions of
High Courts
Madras,
affiliation, etc.,
IH-16
kApu
much
abused, as
it
242
among
quently
extends to
widows
live in adultery
in
the
event of pregnancy.
many
cases,
caste-men are
from caste.
with
The man
so
hired
plays the part of husband for a few days, and then goes
away
in
accordance
his
secret
contract."
is
The
said to be
uncommon, though it is sometimes practiced among Kapus and other castes in out-of-the-way villages. It is further noted in the Kurnool Manual that Pedakanti Kapu women do not wear the tali, or a bodice (ravika)
to cover their breasts.
And
is
said*
to
be
and,
"far less
Bellary,
divisions of
certain
subafter
is
not
worn
the
first
confinement."
among
the
Telugu country are very similar to those The Panta Reddis of the of the Kammas and Balijas. Tamil country, however, follow the ceremonial in vogue amonor various Tamil castes. The news of a death in the community is conveyed by a Paraiyan T5ti (sweeper). The dead man's son receives a measure contaaning a light from a barber, and goes three times round the
Kapus
of the
corpse.
barber, instead of
who makes
243
holes therein.
is
kApu
The
In
The stream
the fragments
were
large,
by birds, which would bring sickness (pakshidhosham) on children, over whose heads they might pass. On the day after the funeral, a Panisavan or barber extinA guishes the fire, and collects the ashes together.
articles
The
in a
new
by parcel-post
Ganges.
thrown
Into the
By
as
religion the
Kapus
are both
Saivites,
such
Desamma
pongal
(cooked
rice)
is
offered,
and
buffa-
Poleramma.
Is
Even
Matano-I, the
At
Its
purificatory ceremonies
Is
called MatangI,
and cleanses the house or inmates from pollution by sprinkling and spitting
sent
for,
out toddy.
From an
In the "
taken.
On
the
first
month of Bhadra-
pada (September), the agricultural population celebrate a feast called the Jokumara feast, to appease the rain-god. The Barikas (women), who are a sub-division of the
to the
Gaurlmakkalu
section,
III-16B
KAPU
go round the town or
a basket on their
244
village in
which they
live,
with
They beg
bestowed
some
of the
margosa
mix round
and ashes.
cholam
this,
The Kapus
(millet
:
take these to
gruel,
all
Sorghum)
them with
their fields.
it,
the
it,
Kapu proceeds
to the potter's
kiln, fetches
ashes from
is
figure of a
human
being.
This figure
field,
supposed
down
small,
The
figure
sometimes
and sometimes
is
big.
muddam, or outlining of rude representaThese tions of human figures with powdered charcoal. are made in the early morning, before representations
worship
called
The
rain
figure
The
bring
him.
in
down
when
insulted
by people treading on
the
this
When
rain
fails,
Kapu
females
model a figure of a naked human being of small size. They place this figure in an open mock palanquin, and
go from door
lecting alms.
and
a
col-
They
or four
days,
take possession
abandoned Jokumara, and in their turn go about sineinof indecent songs and collecting alms for three or
245
four days, and then throw
it
KAPU
This
is
down
There
is
among
these
Kapu
females.
When
rain
it
fails,
the
Kapu
new
tie
alive to a
On
to
door
Lady
frog
Oh
there
the
rain-god, give a
little
water
for
When
Kapu woman
little
is
woman
it
of
over
left
gives
some
alms.
The woman
satisfied
In the
part,
is
except
This
when they
came from Ayodhya, the Kapus brought no women with them, and sought the assistance of the gods in providing them with wives. They were told to marry women who were the illegitimate issue of Pandavas, and the women
consented on the understanding that they were to be
given the upper hand, and that menial service, such
as husking
paddy
(rice),
water,
They
accordingly
employ Gollas and Gamallas, and, in the Tamil country, Pallis as domestic servants. Malas and Madigas freely
enter
Kapu houses
for the
which
some Kapu houses, bundles of ears of paddy may be seen hung up as food for sparrows, which are held
KApU
in esteem.
246
The hopping
of sparrows
is
said to resemble
is
liberty,
the
Telugu country,
occupy the major portion of the black cotton soil of the Tamil country. There is a strange affinity between the Telugu cultivators and black cotton soil so much so
;
that,
in
if
soil
the
Tamil
districts
of Coimbatore,
Trichinopoly,
Madura, and Tinnevelly, ninety per cent, would no doubt prove to be Vadugars (northerners), or the descendants
of Telugu immigrants.
So great
is
the attachment of
that the Tamilians
offered paradise to
the
Vadugan to the black cotton soil mock him by saying that, when god
the Vadugan, the latter hesitated, and enquired whether there was black cotton soil there." In a note on the Pongala or Pokanati and Panta
Reddis of the Trichinopoly district, Mr. F. R. Heming" Both speak Telugu, but they way writes as follows.
differ
in their
The Reddis
They
of them
bad reputation
castes,
for crime,
and
it is
said that
some
247
attached to them,
KApU
who beg from no other caste, and whose presence is necessary when they worship their The Chakkiliyans are also attached to caste goddess.
them, and play a prominent part
the Panta sub-division.
in the
marriages of
deputed to ascertain the status of the other party before the match was arranged, and his dreams were considered
as
omens
of
its
desirability.
marriage by being given the first betel and nuts. Nowadays he precedes the bridegroom's party with a basket
of
fruit, to
announce
its
coming.
Chakkiliyan
is
also
often deputed to
The
temple
at
Esanai
is
reverenced
The
latter
observe rather
gruesome
rites,
The man
The women
are
the
a part of the
ritual consisting in
With
this
may be compared
in
Sevvaipillayar
Vellala
rite
celebrated
honour of Ganesa by
woman
{see Vellala).
thread at funerals.
widows
to
marry again.
The women
of the
two divisions
The
kammal, a
flat
inferior
and a golden wire round the neck, on which both and the pottu are tied. They are of fairer comthe plexion than the Pongala women. The Panta women
tali
is
usually
KApU
their
248
husbands
in a
manner
They
it
is
women
and
are
Their chastity
is
said to be
frail,
their
The Pongalas
themselves,
are equally lax about their wives, but are said to rigor-
who misconduct
well.
and women
prob-
The
purification
ceremony
for a
house defiled
by the unchastity of a maid or widow is rather an elaFormerly a Kolakkaran (huntsman), a borate affair.
Tottiyan, a priest of the village goddess, a Chakkiliyan,
The Tottinow sometimes dispensed with. The Kolakkaran and the Bavani Nayakkan burn some kamacchi grass
and a Bavani Nayakkan had to be present.
is
yan
in
three
Pillayar
(Ganesa)
in the
household then
sit
in
while
the
Chakkiliyan
round the
circle.
He
is
pursued by
The
buried,
and the
This cerepanchayats
no
caste
of officers
Kambalakkarans and
Kottukkarans
who uphold
discipline."
249
KARAITURAI
relating to
The
the
following are
:
Kapus
Kapu
protects
Kapu's
difficulties
are
known only
to god.
and daughter-in-law
The Karnam
Kapu's death.
{i.e.,
modern variant
is
that the
Kapu goes
rope
collars.
The year the Kapu came in, the famine came too. The Reddis are those who will break open the soil
fill
to
their bellies.
When
it
The Reddi
Karadhi.
Holeyas.
fed his
dog like a horse, and barked himself. name sometimes given to Mari
Karadi (bear). An exogamous sept of Tottiyan. Karaikkatar, or KarKaraikkat. Karaikkat, katta, meaning those who waited for rain, or, according to another version, those who saved or protected the Some clouds, is an endogamous division of Vellala. Tamil Malayalis, who claim to be Vellalas who emigrated
Conjeeveram, have,
Vellala.
at times of census,
name assumed
karaiyAlan
Karaiyalan
vans, also taken
250
(ruler of the coast).
title
of
Mara-
by some Idaiyans.
for
Karaiyan. A name
live
Palles
(karai). The fishing section of the known as Palle Kariyalu. See Pattanavan. Karalan. In the Census Report, 1891, the Karalans
on the coast
is
and Salem and South Arcot. In the Report, 1901, Karalan is given as a synonym for Vellala in Malabar, and also as a name for Malayalis.
the census, 1901,
hills
At
roy
many
in the
Salem
district
returned themselves as
And
the Karalans,
e.g.,
Kolli, Pacchai,
Karepaku. Karepaku
Koravas,
or Karuvepilai
name
for
who hawk
{^Murray a Kcenigii).
Karichcha.
Report,
1
Recorded,
in
Karimbarabannaya
mous
sept of Kelasi.
(sugar-cane sept).
An exogaThey
are
punam
(shifting)
cultivators,
hewers
of wood, and
in all
the foot
H ump.
(hair knot),
system of inheritance
perform the
to
tali
kettu ceremony.
possession by
whom
251
KARNABATTU
sept of Bant.
Karkatta.
sept of Mala.
Vellala.
Karna. A
exogamous
Karnabattu.
are a
district.
Karnabhatus,
in
Telugu weaving
caste,
found chiefly
the Godavari
The
who
now
included in this
and was worried by a couple of demons, who carried off some of his subjects for their daily food. The
king prayed Siva
for
demons.
This they
did,
and
By
religion,
the Karna-
When
girl
sixteen days.
officiates at
Early marriage
is
Brahman
weddings.
The
dead, as
organised
in the
place, there is
same manner as the Sales, and, at each a headman called Kulampedda or JatiSales.
They weave
to those manufactured
Hemingway
writes that " though a low caste, they forbid the remar-
riage of widows.
in the
is
Census Report
not true of the
that they would
Karnabattus questioned,
eat even pork.
who admitted
is
Somesvara,
of
whom
new-moon day
Pushyam
KARNA SALE
(January-February).
idol
252
made
for the
it
represented by a
mud
it
flowers over
in
before
closed until
one of the flowers falls into his hands." The Karnabattus have no regular caste
their
titles,
but
suffix to
Karna
The
Kama
Sales
are
a caste of
Telugu weavers, who are called Seniyans in the Tamil They seem to country, <?.,^., at Madura and Tanjore. have no tradition as to their origin, but the name Karna would seem to have its origin in the legend relating to These are, in the community, both the Karnabattus. Saivites and Vaishnavites, and all members of the
Illabatbthini sept
are Vaishnavites.
They
are said to
exogamous
septs, of
Vasthrala, cloth.
Thadla, rope.
Thatichettu, palmyra palm.
Mandha,
herd.
village
common
or
Dhoddi, court-yard.
Thippa, rubbish-heap.
In
some
headman, who
is
called
Setti, is
hereditary.
He
is
assisted
by a Pedda Kapu,
and Nela Setti, of whom the latter is selected monthly, and derives his name from the Telugu nela (month). In their marriage ceremonial, the Karna Sales closely
follow the
Padma
(sacred thread
to Benares),
rite),
and
no pot-searching.
As among
when
girl
reaches
in the
253
special hut erected for the occasion.
fifth
KARNATAKA
On
the third or
come
rice
to her
cloth
rice
is
called
dhadibiyam
(wet
and
is
of coloured
leaves
water,
and areca nuts), among those present. The dead are carried to the burial-ground in a car, and buried, after the manner of Lingayats, in a sitting
posture.
Jangams
caste deity
officiate at funerals.
is
The
on
Somesvara.
in the
Some Kama
Sales
it
it
leaving
it
when
and on important occasions. Concerning the Lingayat section of the community, Mr. H. A. Stuart
as
follows.*
"
writes,
the
Linga Balijas
in all their
respects, except
remove
Balijas,
it.
They
freely eat in
They
Brahmans,
recognising priests
or Pandarams.
among
weave
in silk,
Like the
Padma
Sales, the
Kama
cotton cloths.
exogamous
sept
of
Kamma. Karnataka.'The
name
of a sub-division
It is
also the
name
of a
district.
kAro panikkar
sub-division of
254
the
Desastha
Karo Panikkar. A
Malabar.
"
class
of temple servants in
is
said to be
descended
God
of hunting)
is
and a
Kiriyattil
His occupation
to act
Karpura
used to
Karta. Kartaand
is
an honorific
title
also
the
name
said,
mourner
at funerals of
Nayars and
other castes
it is
Kartakkal, denoting,
by
Balijas claiming to
kings of
Karukku-pattayar
Census Report, 1891, the division Karukku-mattai (petiole of the palmyra leaf
sub-division of Shanan.
Some Shanans
of
are
have
Karukku-mattai
Vellalas.
Karumala
of Kanikar.
An
exogamous sept
Karuman.
sub-division of
Kammalans, who do
the caste
blacksmith's work.
name
255
KASI
recorded, in the
Madras the term Karumpurattan is Census Report, 1901, of Karu-aruttar, which means the said to be a corruption
Karumpurattan.
It
is
that "
who
fort,
treacherously allowed an
enemy
to enter the
Tanjore
his family.
is
Winslow,
a palmyra tree,t
a toddy-drawer.
name was
is
often written
Karumpuran.
If this
etymology
or Iluvans.
said to have
come from
the village of
Tiruvadamarudur in Tanjore, and settled in the northThe caste has seven sub-castes, eastern part of Madura.
called after seven
it
nadus or villages
In
its
in
Madura,
etc.,
in
it
which
closely
originally settled.
ceremonies,
Karutta
(dark-coloured).
Recorded,
at the
Madras
soil
who have
or regur.
scavenging section
Karuvan.
Report,
1
Karuvelam. Recorded
90 1,
Travancore Census
occupational
as a sub-division of Nayar.
(butcher).
Kasayi
name.
Muhammadan
Kasi
(Benares).
The word,
in this
is
sense,
said
to occur in a
Nikandu.
Karuku
Tamil
margin of the
petiole of the
palmyra palm.
KASI
256
for
Kasi. A name
Kamsalas.
the
stone-mason section of
sept of Badaga,
Kasturi (musk).
obtained from the
An
exogamous
of the
Indian
musk
is
Kasuba
Nilgiris,
(workmen).
section
in favour of
working on
Kasukkar.The
sub-division of Chetti.
(copper coins).
An
exogamous sept
of
Kasyapa. A
Khatris,
and Tontis.
(crab).
Katakam
See
:
An
exogamous
sept
of
and Yerukala.
The dagger
or poig-
The hand
piece, and the bars pass along each side of the wrist."*
Katasan. Recorded
makers and lime-burners in the Tinnevelly district. It has at least two endogamous sub-divisions, namely, Pattankatti
and Nittarasan.
are buried.
The dead
is
above that of the Vettuvans, and they consider themselves polluted if they eat food prepared by a Shanan.
But they are not allowed
Yule and Burnell.
to
enter
Hindu temples,
Hobson-Jobson.
257
kaththiravAndlu
they worship devils, and they have separate washermen and barbers of their own, all of which are signs of
inferiority.
Their
title
is
is
also used."
Kaththavaraya.
A synonym
for
Vannan, derived
whom
Kaththe
Kaththi
and Madiga.
(donkey).
(knife).
An
Kaththiri (scissors). An exogamous sept of Devanga, and sub-division of Gadaba. Kaththiravandlu (scissors people). Concerning
Mr. F.
is
S.
Mullaly
Nellore
writes to
me
as follows.
"
This
purely a
name
The
the fact that they frequent fairs and festivals, and busy
itself,
cutting
open bags,
of
in their
mouths.
Most
them wear
(to act
broken glass
In
known by
in
different appella-
North Arcot and parts of Cuddapah Golla Woddars, Donga Woddars, and Muheri Kalas in Cuddapah, Bellary, and Kurnool Pachupus in Kistna and Godavari Alagiris, Ena or Thogamalai Koravas in the southern districts. Indivi;
KATHTHIRAVANDLU
Midnapore.
258
is
is
An
branded
eyes
in childhood, as
am
"
I
in-
am
not aware of these people using any particular shoes. They use sandals such as are generally worn by ryots
classes.
stealing.
They pick them up from houses during the daytime, when they go from house to house on the pretence of
begging, or they steal them at nights along with other
property.
in different
These sandals are made in different fashions districts, and so those possessed by Kathiras
They have no shoes of any pecuKathiras do liar make, nor do they get any made at all. not generally wear any shoes. They walk and run faster with bare feet. They wear shoes when walking through
the jungle, and entrust them to one of their comrades
when walking through the open country. They sometimes throw them off when closely pursued, and run In 1899, when we arrested one on the highroad, away.
he had with him
kinds and
sizes,
shoes of different
satisfactorily for
being
that
in
possession of so many.
subsequently learnt
some supernumeraries were hiding in the jungle close to the place where he was arrested. " About marks of branding on the face, it is not only
Kathiras, but almost
all
nomadic
tribes
who have
these
marks.
As
the gangs
move on exposed
to changes of
weather, the
sandukatlu or palakurkura.
They
year up to the
259
fifth
KATIKE
year.
The symptoms
when
The brand-marks
circular,
and those
on the
The
circular brand-
marks are made with a long piece of turmeric, one end of which is burnt for the purpose, or with an indigocoloured cloth rolled like a pencil and burnt at one end.
The
marks are made with a hot needle. Similar brand-marks are made by some caste Hindus on
horizontal
their children."
Thomas I am indebted for specimens of the chaplet, made of strips of rolled pith, worn by Kaththira women when begging, and of the cotton bags, full of false pockets, regularly carried by both men and
Mr.
P. B.
To
women,
in
little
M. Paupa
chadavs,
Rao Naidu,
and,
at
if
them
receptacles
once into their shoes, which form very convenient from their peculiar shape and, therefore,
;
when
is
suspected of
first,
Kaththula (sword). An exogamous sept Katige (collyrium). A gotra of Kurni. Katikala (collyrium). An exogamous
of Yanadi.
sept
of
Devanga.
Katike.The
111-17 B
in the
whom
it
is
noted, in the
KATIKE
Kurnool Manual, that
or
"
260
some are
Hindus
Kurnool.
customs."
by the
the
late
correspondent
in
Kurnool
district
informs
classes,
me
one
Of
these, the
first
Khasayi, as
Muhammadans, and are called Gayi they deal in beef. The other two are called
are
i.e.,
the circumcised
and uncircumcised.
of two
brothers,
Both claim
to
be the descendants
following
is
and
have
the
tradition
the
idea
of taking
at
the hands of
He accordingly ordered
Being the
forcibly
manager of the
circumcised.
and was
On
absconded.
The descendants
latter
force,
Muham-
Hindus.
the
elder
all
As he was made
brother and his
the
Muhammadan by
did
descendants
not
adopt
Muhammadan
Till recently
Muhammadans.
brother
still
The
the
younger
call
Hindu religion, and follow Hindu manners and customs. Though they do not eat with Muhammadans or Sultanis, their Hindu brethren shun them because of their profession, and their intimacy
butchers, profess the
with Sultanis.
am
informed
that,
at
Nandyal
in the
Kurnool
district,
some Maratha
butchers,
who observe
26l
purely
KATORAUTO
Muhammadan
same
Hindu customs,
are called by
names.
district
The
states that,
the
dethroned
Nawab
of Kur-
was solely
in the
hands
some
of
whom
sections
among
Muhammadan
in
Muhammadan names
connection
with
Hussainappa.
In
butchers,
may quote
the
1907.
to
"
Governor of strike among the Madras We, the residents of Madras, beg
we
is
The
total failure
in
an important item
Muhammadans, Indian
have become accustomed, but of an article of food by which the health of many is sustained, and the want of which is calculated to impair their health, and expose
them
to
diseases,
against
successfully contended."
Katorauto.
to claim to
name
the
offspring of
maid
said
who are
be Kshatriyas.
KATTA
262
Katta. Katta or Katte, meaning a bund, dam, or embankment, has been recorded as an exogamous sept or gotra of Devanga and Kurni.
Kattelu
of Boya.
(sticks or
faggots).
An
exogamous sept
Kattira. A sub-division of Gadaba. Kattu. See Kadu. Kattukudugirajati. The name, meaning
the caste
which
allows
living
together
after
marriage of an
Kattu Kapari (dweller in the forest). Said to be name for Irulas or Villiyans. The equivalent Kattu a Kapu is, in like manner, said to be a name for Jogis. Kattu Marathi. A synonym of Kuruvikaran. Kaudikiaru. Kaudikiaru or Gaudikiaru is a title
of Kurubas.
Kavadi.
Kabadi
is
In
the
Madras Census
is
Report,
1901,
returned as the
wood-cutters.
Kavadi
carry
Perumalswami Kavadi or Kavadiga Tirupati on a pole (kavadi). further the name given to Kannadiyan curd-sellers
Koravas,
offerings
who
at
is
in
in
pots as head-loads.
at
Kavalgar (watchman).
Recorded,
times
title
of
of
The
equivalent
Kammas.
The
said to be generally
Lingayat Boyas.f
The Telugu
village kaval
called Kavalgar.
The
district.
1901.
263
KAVARAI
is
system
in the
southern districts
discussed
in the
note
on Mara vans.
Kavandan. At
is
Kaundan, which
title
of
Konga
Vellalas,
and many
Palli,
Sem-
The name
corresponds
Kaundinya
Kavane
(sling).
An
kara Holeyas.
Kavarai.^Kavarai is the name for Balijas (Telugu who have settled in the Tamil country. The name is said to be a corrupt form of Kauravar or Gauravar, descendants of Kuroo of the Mahabaratha, or
trading caste),
to
wife of Siva.
(a)
corrupt form of
Sanskrit
Kvaryku,
badness or
;
i.e.,
deteriorated Aryans
(d)
Sansi.e.,
hair,
a mixed class,
many
of the
;
Telugu professional
Kavarai or Gavaras,
(c)
buyers or dealers
in cattle.
The Kavarais call themselves Balijas, and derive the name from bali, fire, jaha sprung, i.e., men sprung from
fire.
bandi
The Kavarais
district,
of Srivilliputtur, in
the Tinnevelly
families,
KAVARAI
Raju,
264
five
was Dora Krishnamma, was reigning near Manjakuppam. Dora Krishnamma, who was of wandering habits, having received some money from his mother, went to Trichisons, of
who had
whom
the youngest
nopoly, and,
in
street. The beast was stopped and tamed by Dora Krishnamma, to escort
whom
to his palace
While they were engaged in conversation, news arrived that some chiefs in the Tinnevelly district refused to pay their taxes, and Dora
Krishnamma volunteered
Srivilliputtur he
to s^o
Near
he should
succeed
in
subduing the
chiefs.
velly, they,
and
common
to the
to
many Telugu
who belong
Krishnamma
perantalu,
groom when they go to the temple before the Kasiyatra ceremony. The Krishnamma perantalu is performed on the day prior to the muhurtam (tali-tying), and consists in the worship of the soul of Krishnamma, a married woman.
A new cloth is purchased and presented to a married woman, together with money, betel, etc., and she is fed
before the
rest.
all
It is practically
mony, and
homam
(sacred
very commonly
265
KAVARAI
observed by Brahmans, and a few castes which engage The main idea a Brahman priest for their ceremonies.
is
woman.
If
such a
woman
dies
in
an auspicious nature must be preceded by sumangaliprarthana, or worship of this married woman (sumangali).
Orthodox females think that, if the ceremony is not perAnother custom, formed, she will do them some harm. now dying out, is the tying of a dagger to the waist of
the bridegroom.
Madura district, the Kavarais are described * as being " most commonly manufacturers and sellers of bangles made of a particular kind of earth, found only Those engaged in in one or two parts of the district.
In the
this traffic usually call
When
and the
title
It
is
Nayakkans,
to
Nayakkan
kings,
who
to
are
now
living at Vellei-kuricchi,
do not conform
dation,
this
in
usage,
on
the
ground that
The bulk
bear the
title
Some that are engaged in trade, more especially those who sell glass bangles, are called Settis, and those who originally settled in agriculture are called Reddis. The title of Nayak, like Pillai, Mudali, and Setti, is generally sought after. As a rule, men of the Palli or cooly class, when they enter the
Nayak.
Government
service,
district.
KAVUTHIYAN
266
assume
this title,
wear the
namam
rais
(the trident
mark
though they cannot speak Telugu, any part of the Telugu country as
much
One
is
Valaiyal, the
meaning a glass
follows in the
Kavuthiyan.
The
Gazetteer of Malabar.
They
;
are barbers
who
as
Kurup.
to
There
seem
be
name
of the castes
for instance
Tacchakavuthiyan or
and Kanisakavuthiyan, appropriated to the service of the Asaris and Kanisans respectively
;
who
known
But
whether
all
it is
to determine.
The
Naviyan or Kavuthiyan section of the Veluttedans, as well as the Kavuthiyan section of the Mukkuvans, are admittedly but degraded sections of
fact that the
these castes,
It is
view.
at
least,
follow
female
line),
26;
kAyasth
are
Kayalan.The
Muhammadans,
living at
Kayalans
Tamil-speaking
Marakkayars and
Kayalpatnam
shells,
Tinnevelly.
in
Many
of
them
glass
etc.
Madras, and
Tirupati,
sell
cowry
dolls
from
toys,
Some
travel
selling, for
cash or
articles.
credit rates,
brass vessels,
and other
They
are
allowed for
payment.
expected to
At
Kayalpatnam, a
Kayalan
husband
is
narrated.
in
The chiefman of the town gave his daughter marriage to a man living in an adjacent village. One
cobra.
She could not move her foot, lest she should be bitten, so she stood where she was, with her water-pot on her head, till she was discovered by her father on the following morning. He killed the snake with the kitti (tweezers) and knife which he had with him, and told the girl to go with him to his house. She, however, refused to do so, and went to her husband's house, from which she was subsequently taken to that
of her father.
The
kitti
is
an instrument of
torture,
in
a lemon squeezer.
With
the
yielded to the
of guilt.
to
make
confession
Kayasth. Kayasth
of Bengal.
or Kayastha
is
the writer-caste
A
KAYERTHANNAYA
268
Kayerthannaya {St7ycknos Nux-vomica sept). An exogamous sept of the Bants and Shivalli Brahmans
in
South Canara.
Kayila
(unripe
fruit).
An
exogamous
sept
of
Orugunta Kapu.
Keimal
(kei,
hand, as an
emblem
of power).
sub-division of Nayar.
Kela. A
banks, whose
often
women,
like the
Dommara
is
females, are
prostitutes.
The name
derived
from
keli,
Kelasi.
am
indebted to a note
The
like
name
is
derived
from
kelasa,
work.
In
who perform
the
The
or
sub-castes
whom
they operate.
Thus
there are
Tulu Kelsi (Kutchidaye, man of the hair) or Bhandari (2) the Konkani Kelsi or Mhallo, who must
; ;
(3)
Hajams
(4) the
;
of the wallet)
(5) the
(6) the Malayali barber Kavudiyan and even Telugu and Tamil barbers imported by the sepoy regiments
until
Naturally the
among them
a section
known
269
the Bhandari,
KELASI
classes.
who
is
Madiali or Pare!
man
of
or in
Pariahs in
skill
on any head.
Muham-
madans.
Even
do not
live in
in their own community, however, they commensality with other Mappillas; though
The
barber
is
of rank with the Bant, the potter, the piper, the weaver,
or the oilmonger
;
The
any such
they dis-
and
charge
in
of carrying the
religious
processions.
They argue
the
that
their
rivals
perform an operation,
defilement of
which
can
perform
professing to be superior to
At the name-giving
round the
of a higher
is
to tie a thread
name
it,
among Sudras
though he does
act.]
KELASI
?70
fire
is
high caste Sudra, the barber has to carry the cremation ground, though the funeral pyre
to the
lighted
He
[The
he
performs
for
Morlis,
Vodaris.
The Bhandari
or Kelasi
is
who
call
them by abusive
widow-maker,
etc.]
in
South Canara has invented several At stories concerning the origin of his first progenitor. the barber had not yet been created, Siva a time when was a bachelor, spending his time in austere devotions, and allowing his hair to grow into long matted locks.
barber
The
A time
he thouo^ht that the hirsute condition of his face would not be appreciated by his bride, the young daughter of
the king of the mountains.
the barber was created to
It
was
ceremony.
born
by
irate
Moved by
relented,
however,
Brahma
and ordained that she should be restored to human form when Parasurama should happen to set This came to pass when Parahis foot upon the rock.
The re-humanised
in
woman thereupon
offered
her thanksgivings
such
271
KELASI
words that the great Brahman hero asked She begged a son, her to beg any boon she wished. who should in some way remind generations to come
winning
Brahman who had reclaimed her from The boon was thereupon granted that she should give birth to sons, who would not indeed be Brahmans, but who would perform functions analogous to those performed by Brahmans. The
of the great
her inanimate state.
and cleanses the body even as the Brahman cleanses the soul and the defilement caused by the razor can be removed only by the smearing of mud and water, because the barber's female progenitor was a rock recovered out
;
of water.
of the
leaves
if
him
amount of
This he spends,
is
possible,
in agricultural labour, in
which he
materially assisted
in
by
Barbers residing
towns hold
Their
no land
earnings
range
to
seven
rupees.
One
of the blessino-s
conferred by Parasurama
starve.
is
When
has to
tie
a child
is
born, a male
its
member
of the family
it
a thread round
waist,
and give
a name.
The
choice of a name often depends upon the day of the week on which the child was born. If it is born on a Sunday it is called, if a boy, Aitha (Auditya, sun), or, if a
girl,
Aithe
if
on a Monday,
or
Some
;
or
Somu
if
on a
Tuesday,
or
Angara
Angare
if
on a
Wednesday,
Budara or Budare, changed among Pariahs into Mudara Mudaru if on a Thursday, Guruva or Guruvu if on
; ;
KELASI
a Friday,
272
If
common
to
Subba,
and, in the
barber
if it
is
is
born
under
child
its evil
is
eye.
No
if
lullaby should be
for
first
being rocked
time in a cradle,
is
perhaps because,
the very
rocking
may be envious of the rejoicing, some human joy, and mar the happiness. The initiation of a boy into the mysteries of his
show of
evil spirit
boy
is
sent to school
These occasions are marked by offerings of cocoanuts and plantains to the village deity. With boys marriage takes place between the sixteenth and twenty-fifth year, with girls before or after puberty. Matches are made by selection on the part of the parents. Lads are sometimes allowed to choose their own brides,
but their choice
as
it
is
must necessarily be in a joint family. Bridegrooms have to pay for their brides a dowry varying from twenty to fifty rupees, and sometimes as much as a hundred rupees. Deformed girls, however, fetch no price on the
;
the bridegroom.
Widows
is
when
The most
essential con-
273
septs).
KELASI
As examples of the names of these balls, the Bangaru (gold), Salia (weaver), following may be cited Uppa (salt), Kombara (cap made of areca palm leaf),
:
Karimbara (sugar-cane).
by a Brahman
stars.
in
The marriage
This
is
accordance
away by
the current
Brahman
girl
idea
that
the
given away as
The
pair are
made
to sit
on a bench,
and rice
being
is
upwards.
He
removing what
is
called
monetha
on the
face.
The
full
mony
is
purificatory.
has not
come
of marriage,
If
some water
At
leaf,
which
rice is to
be cooked
husband's house.
caste, the
man and
KELASI
hands
of
274
the
pair
being
joined
(kaipattavane),
the
Soon
if it
after a
is
summoned, who
it
with a razor
be of a male.
do without his kusa grass. The rich burn their dead, and the poor bury them. Persons
priest cannot
Brahman
Prior to
ground,
all
it,
from head to
removed
the pyre
and distributed
or
to Pariahs,
dug
the grave.
spot.
Coming home,
the
places
in
Gurukara
the funeral
headman
This
The Gurukara,
in
if
necessary.
The
eleventh
day
is
headman and
and
ought to be present.
On
erected,
and covered with cloth coloured with turmeric. The ground below the scaffolding is covered with various and flowers and green leaves are strewn on it. Each mourner throws on this spot handfuls of cooked uncle, rice, coloured yellow and red, and cries out " Oh
figures,
!
275
I
KELASI
I
cry murrio," or
"Oh!
father,
This ceremony
In
well-to-do
or
crying
alas.
families
is
usual
to
accompany
rice
is
On
belief apparently
may happen
to reach
On
cooked
in
rice
on
gathered unto
ancestors,
and
rest
peace.
may be The
is
celebrated by
before
it.
This
called
soma dipuna.
is
The
the high-priest to
(religious ascetic),
whom
who
he pays homage
the Saniyasi
for the
god.
The same
high-priest
The
to the barber's
mind, and
spirits of
members
of
own family. If a child falls ill, he hastens to Brahman seer, to learn who is offended, and how
should be appeased.
If his
the
the
spirit
eat hay,
the rain
fails
and the
KELASI
days,
276
at
every pinch of
holy place.
regulated by a council
barbers,
who
is
If
any of
and a meeting
is
some house.
When
there
is
When
the question
If this
is
referred to the
Swami
into
It
of the
The
council
inquires
alleged
declares
valid,
Thus,
if
make
music
at their
now
Punishments
cation
consist
of compensation
for
minor
If
excommunithe
municated
for
contempt of authority.
temple
person
fine,
which goes
at Udipi.
The
77
KELASI
fine,
presiding
Swami
at
and
for-
The headman
to the
collects
if
the
is
fine
to
be
warded
Swami, and,
he
guilty of
any malten,
practice, the
may
like,
Offences against
with
fine,
which
is
is
remitted to the
Swami, from
whom
purification
obtained.
The power
can be enforced
is
The Tulu
(in the
is
barbers, like
many other
female
line).
The
tradition in
South Canara
that this,
The
Deva Pandya, a merchant of the Pandya kingdom, once had some new ships built, but before they put to sea, the demon Kundodara demanded a human sacrifice. The merchant asked his wife to
spare one of her seven sons for the purpose, but she
refused to be a party to the sacrifice, and went
away with
The
merchant's sister
he spared his
Pandya, and
life,
nephew
inheritance.
The barber is changing with the times. He now seldom uses the old unfoldable wooden-handled razor
forged by the village blacksmith, but has gone in for
what he
calls
Raja
sri
(royal fortune
corruption of
KEN
Rodgers)
return
razors.
278
He
it
believes that he
his
lot
is
polluted by the
operation which
is
to perform, and,
on his
home from
his
Ken. Ken
(red)
Kepumari.
Arcot,
that
It is
" the
who
help to
South Arcot.
Chingleput
at
Their head-quarters
district,
is
at Tiruvallur in the
but there
is
a settlement of
them
Mariyan-
kuppam
Kunisampet in commit much the same class of crime as the Donga Dasaris, frequenting railway trains and crowded gatherings, and they avert suspicion by their respectable appeardetachment
ance and pleasant manners. Their house-language is Telugu. They call themselves Alagiri Kepumaris. The
is
not free
of
them
is
said to be derived
from Alagar, the god of the Kalians, whose temple at the foot of the hills about twelve miles north of Madura
town
is
whom
Information concerning
name
Notes
Capemari,
will
be found
in
Mr. F.
S. Mullaly's
'
on Criminal Classes of the Madras Presidency.' Kerala. Defined by Mr. Wigram* as "the western coast from Gokarnam to Cape Comorin, comprising
279
Travancore,
Canara."
KEVUTO
and
part
Cochin,
Malabar,
of
South
Kere
(tank).
Kesari
(lion).
Kethaki {Pandanus
sept of Stanika.
An
exogamous
Kethri.
Report,
See Khatri.
is
Kevuto. It
1
recorded,
in
the
Madras Census
89 1,
rivers,
Uriya Brahmans
the
fifth
their priests.
From
day
after
they give a
name
veil
to the child.
The married
and
widows put a
of doors."
The Kevutos
polluting
lowing
Jonka,
Khottia,
and Thossa.
Liyaris
Of
a
make
rice).
preparation
of
in
fried
rice (liya),
and
engaged
parched
the
By
Liyaris
distinct
and Chudityas have practically become castes, and some deny that there is any con-
Telugu people
I
sometimes
that
call
is
am
told
there
inhabited by Kevutos,
who say
Neyyalu
caste.
KHADI
Of
280
gotras which occur
among the Kevutos, nago bhago (tiger), and kochipo (tortoise) are the most common. They also have exogamous septs or bamsams, among which are gogudiya (bells) and nolini (bamboo carrier). The titles which occur in the caste are Behara, Sitto, Torei, Jalli, Bejjo, and Paiko. The marriage rite is performed at night, and the
(cobra),
bride's father ties a gold
The Kevutos worship especially Dasaraj and Gangadevi. The latter is worshipped at the Dasara
bridegroom.
festival,
and, in
some
places, fowls
sacri-
ficed
in
her
honour.
In
the
neighbourhood
of the
Chilka lake,
liberty,
and allowed
on the Kalikadevi
hill.
There is a belief that animals thus devoted to Gangadevi do not putrify when they die, but dry up. In the Vizagapatam Agency tracts, the Kevutos are
said to be notorious for their proficiency in magic
and
necromancy.
Khadi.
ghatiyal,
A sub-division of
name,
Telli.
Khadiya. A
term of reproach
said
to
be
derived
from
for Kudumis of Travancore. Khajjaya (cake). An exogamous sept of Vakkaliga. Kharvi. The Kharvis are described, in the South Canara Manual, as " Marathi fishermen, who migrated The to this district from the Bombay Presidency. name Kharvi is said to be a corrupt form of the Sanskrit They are hardworking but thriftless, and kshar, salt. much given to drink, chiefly toddy. They are sea-
sailors,
They employ Havik Brahmans The to perform their marriage and other ceremonies. head of the Sringeri Math is their spiritual teacher."
28
KHARVI
and
The Kharvis
cultivators,
found
the
Kundapur
taluk
of South
Canara.
in fishing
always
it
day of the month Sravana (August-September), and then remove it. All are Saivites, and disciples of the
Sringeri mutt.
Ajai
Masti and
the
the
makkala santana law of inheritance (from father to son). Their headmen are called Saranga or Patel, and these
as
titles
headmen.
The
assistant to
Naik or Naicker. For the performance of the marriage ceremonial, The dhare Shivalli or Kota Brahmans are engaged.
[see
form of marriage
few points of
decorate the
Bant)
is
detail,
Five
women
she
bride
before
comes to the marriage pandal (booth), and tie on her neck a gold bead (dhare mani) and black beads. At the
pandal she stands
in front of the
is
bridegroom, separated
Garlands of
tulsi
is
The dead
and,
But,
in
most
cases,
the
among
day,
the orthodox,
that
to
place.
On
the
eleventh
presents
are
made
Brahmans
is
after purification.
On
to
the following
day, food
offered on
two leaves
deceased.
KHASA
One
of the leaves
is
282
thrown
into
water, and
the
other given to a
cow
is
or bull.
J.
Khasa.^It
"
Cain * that
members
Khasa is synonymous with Adapapa {q.v.). Khasgi. Marathas, of whom a few families constitute the aristocracy in the
Sandur
State.
Rice
weavers,
who
in
manners,
customs,
do not
eat
although the
two castes
The
Renuka Purana
Rama,
five
The legend
is
that,
child,
When
out
the children
came
of
were
their
celebrated,
and
their
mothers prayed
livelihood.
to Kali to point
some means
In
answer
to
The
The
sasbss,
is
Khatris of Consilk
thread, silk
and
dye-stuffs.
Some
deal in
called Patnulkaran
by other
castes.
The
true
Patnul-
karans are called Koshta by the Khatris. The Khatris give Bhuja Raja Kshatriya as their caste name, and
* Ind. Ant., VIII, 1879.
283
KHATRI
some say
human
race.
Their
tribal deity is
of
Parasu
Rama,
to
whom
rice) is offered,
and a goat
sacrificed in
month of Thai (January-February). They have exogamous septs, such as Sulegar, Powar, Mudugal, Sonappa, Bojagiri, etc., and have adopted the same
Brahmanical gotras as the Bhats or Bhatrazus,
e.g.,
Gautama,
Kasyapa,
is
Vasishta,
and
Bharadwaja.
Bhat,
At-
tached to them
caste
beggar, called
who
a
comes round
at long intervals.
He
is
said to
keep the
He
ties a flag to
partaking thereof,
he receives information
the
family
since
his
after
last
visit.
Girls
are
married
both
is
before
and
puberty, and
infant
marriage
fashionable
is
at
the
present
day.
remarriage of widows
The woman
may not marry again so long as her husband is alive. A man may not marry the widow of his brother, or of an agnate. The custom of menarikam, by which a man may marry his maternal uncle's daughter, is proFamilies belonging to one sept may give their hibited. daughters in marriage to men of another sept, from
which, however, they are not allowed to receive girls
as
wives
for
their
sons.
Sulegar sept
may
men
of
the
Powar
may
not
take
Powar
girls as
wives
is
But a certain
elasticity in
the rule
certain
number
Bhat.
who
is
represented
KHATRI
284
by seven quartz pebbles placed in a row on plantain leaves, is worshipped with offerings of fruit, etc., and a goat is sacrificed. The blood which flows from its cut neck is poured into a vessel containing cooked rice,
of which
to
the
pebbles.
of the rice
is
thrown
On
is
whitewashed.
The
eating
of meat
is
forbidden
The
of
third
day
is
(booth)
and milk-post,
and
the
worship
female
ancestors (savasne).
Seven married
they are
women are
selected,
After
feast,
bathing,
sumptuously
fed.
Before the
bride's
carrying on a tray a
silver
new woman's
cloth,
on which a
embossed on it is placed. Another silver plate of the same kind, newly made, is brought by a goldsmith, and the two are worshipped, and then taken to the house, where they The bridegroom and his party go in are kept in a box.
plate with a female figure
in
castemen
live.
When
betel
and a vessel
filled
with
The
bride
is
and a gold or silver ornament called sari or kanti is placed on her neck. She is further presented with a new cloth. A Brahman purohit then writes the names
285
KHATRI
leaf or paper,
which he hands
the per-
The day
for
closes with
made on
powders.
A
is
Puja
On
the fourth
and the bridegroom is invested with the sacred thread. They then go to the place where the metal plates representing the ancestors are kept, with a cloth thrown over the head like a hood,
and some milk and cooked
rice are placed
On
their
way back
The
bride's
mother gives the bridegroom some cakes and milk, after partaking of which he goes in procession through the
streets,
is
eye
performed
house.
This over,
his
he goes to
washed by
father-in-law,
fruit,
who
The
go
where During
screen
up.
The
by
on.
their
relations.
The
are,
Brahman hands
These threads
earlier
among
most
castes,
tied at
an
stage
in
the
KHATRI
marriage ceremonies.
286
On
the
fifth
At the
latter lifts
off
one
of the
For every
man
money
thus accumulated
is
of festivals,
which
community.
time.
If the fee is
not paid,
seventh
On
the sixth
day,
the
is
procession at night.
the bride
is
On
I
handed over
says "
mother-in-law by her
mother,
knife.
who
am
and
bride
a
is
The
which
The
mother-in-law
new
relationship.
The dead
dies, his
corpse
ground,
laid
Near the pyre it is on the ground, and the widow places her jewelry
widow.
followed by the
The
if
corpse
should
the
possible,
and
making a mark on their shoulders with ashes. On the third day after death, the milk ceremony takes place. Three balls of wheat-flour, mixed with honey and milk, are prepared, and placed respectively on the spot where the deceased breathed his last, where the bier was laid on the ground, and at
28;
the place where the corpse
is
KHATRI
burnt, over
was
poured.
The
final
is
forbidden.
The headman
is
of the Khatris,
who
is
called Gramani,
Vanja,
The
caste
title is
Sa,
described, in the
Vizagapatam Manual, as
in
Jeypore.
the
It
is
They wear
paieta
(sacred thread), and the Zamindar used formerly to sell the privilege of wearing it to any one who could afford Pariahs were excluded from to pay him twelve rupees.
The Khatri
tracts
in
agriculturists
are,
Vizagapatam
Surya (Sun),
They are divided into four septs, viz., Bhag (tiger), Kochchimo (tortoise), and
Girls are married before puberty,
officiates at their marriages,
Nag
(cobra).
and an
Oriya Brahman
instead of
They do
Agency
tracts,
are
performed
the
sacred
thread for
it
They
are
fair
Their usual
title is
KHINBUDI
Khinbudi
(bear).
288
A sept of Rona.
name
for
Khodalo.- vS^^
Bavuri.
Khodikaro.
floor,
when making
astrological calculations.
Khodura. The name is derived from khodu, bangle. The Khoduras, Mr. Francis writes,* are " manufacturers of the brass
ordinarily
and bell-metal
bangfles
class
headman
is
called
are deputies
Nahako Sahu, and under him there called Dhoyi Nahako and Behara. There
first
duty
those
meal taken
by
like
Senapati,
Mahapatro, Subuddhi,
to
etc.,
panchayat
was Orissa, and that it came to with Purushottam Deva, the Maharaja of Puri. In I am its general customs it resembles the Badhoyis."
informed that the
home Ganjam
name
first
be Aghopotiria, or
served
first
man,
i.e.,
the
man who
is
at a public dinner.
Khoira.
1901, as a
Recorded,
in the
to a
Mussalman
tribe
Bombay.
* Madras Census Report, igoi.
289
KHOJA
For the following note on the Khojas of Southern India, I am indebted to an article by Dr. J. Shortt.* "The true Kojahs, or eunuchs, are not numerous in
Southern India.
They
are chiefly to be
seen in the
houses of wealthy Mussalman nobles, by whom they are placed at the head of their zenanas or harems.
The Kojahs
Kojahs;
(2)
(i)
a religious impression.
born again at
state.
a future birth
in
is
the
same
helpless
The
operation of castration
generally performed
by a
class of barbers,
intelligent of the
eunuchs themselves,
The patient is made to sit on an upturned new earthen pot, being previously well drugged with opium or bhang. The entire genitals being seized by the left hand, an assistant, who has a bamboo lath slit in the centre, runs it down quite close to the pubis,
manner.
the
slit
firmly
at
the root,
it
when
down along
testicles
and scrotum
one
swoop,
leaving a
boiling
large
clean open
wound
behind, in which
gingelly
{Sesamum indicum) oil is poured to staunch the bleeding, and the wound covered over with a soft rag steeped in
warm
oil.
This
is
is
to
the
is
wound, which
with conjee
renewed
ni-19
KHOJA
the
patient
is
290
'
Din
'
(the faith
in
artificially-
eunuchs,
contradistinction
the
Hijras
Some
head of the State prison or Royal Mahal at Vellore, in charge of some of the
at the
descendants, and
Sultan.
other
female connections of
highly
respected,
Tippoo
Muham-
madans by
zenana
habit
birth.
and adopted girls) were in the them naked, and poking fun at There were two Kojahs in the their helplessness. employ of the late Nabob of the Carnatic. They were both Africans. On the death of the Nabob, the Government allowed one of them a pension of fifteen
(slaves
women
of stripping
rupees a month.
"The second
be impotent.
class,
so, strictly
as a profession
They
is
The
hair
of the head
and thrown back, tied into a knot, and shelved to the left side, sometimes plaited, ornamented, and allowed to hang down the back. They wear the choice or short
jacket, the saree or petticoat,
and toe
rings.
They
cultivate singing,
They go about
[Such a group
trifle.
291
I
KHOJA
saw at Sandur, who, on hearing that I wished to photograph them, made tracks for another place. E. 7".] They are not only persistent, but impudent beggars,
singing
filthy,
them something. Should they not succeed, they would create a fire and throw in a lot of chillies, the suffocating and irritative smoke producing violent coughing, etc., so that the bazaarmen are compelled to yield to their importunity, and give them a trifle to get rid of their annoyance. While such were
bazaarmen
to give
in
the habit of
termed majoon,
from
ragi
beer
manufactured
[Eleitsine
hemp).
smoke bhang. The met with in most of the towns of Southern India, more especially where a large proportion of Mussalmans is found."
Hijras are
In Hyderabad, castration used to be performed at
A
sit
pit,
31
feet deep,
was dug
ground, and
filled
with ashes.
tion,
legs,
days.
The
the
head of
at the
am
that,
On
sits
without harm.
If
the priest
made
neuter.
But,
in-19 B
KHOND
if
292
is
the village
notes were recorded by me on the occasion of an interview with some eunuchs living in the city of Madras
:
like a female.
Keeps a
stall,
at
which he
sells cakes.
to a rupee in a night.
There
Madras, about thirty eunuchs, who go about Others keep shops, or are employed as dancing.
domestic servants.
One
Madras
well
acquainted
with the
a boy
is
Hindu eunuchs
of
stated that,
when
a source of anxiety
feels shy,
to his parents.
As he grows up he
and
is
made
They
are taught to
on abominable practices.
they dress up as dancing-
They
girls,
to them.
For
this purpose,
dancing.
Khond.^^"^^ Kondh.
class
of Canarese
basket-
makers and beggars. The name is said to be derived from kichaku, meaning an imitative sound, in reference
to the incessant noise which the Kichagaras
make when
for
begging.
Kidaran
y^lam
(copper
boiler).
synonym
Mala-
artisans.
293
KIMEDI
Kilakku Teru
(east street).
A section of Kalian.
who amuse
shows
travel
Telugu and Canarese countries. " They round the villages, and give a performance wherin the
Contributions
foot-lights."*
Sastri writes,!
for the
"Their
" is
profession,"
Mr.
S.
M. Natesa
(whence
name,
is
meaning
is
buffoon).
The
black
kambli (blanket)
village chavadi, or
their screen,
open house
Night
is
They
carry with
them pictures painted in colours on deer skins, which are well tanned, and made fine like parchment. The
several parts of the picture representing the
human
or
of thin
bamboo
splits,
paniment of songs.
very
fairly painted,
most cases
The
the
stories
chosen
Ramayana and
call
Ravanyakatha and Pandavakatha the stories of Ravana and the Pandavas." The dead are buried in
ever
a seated posture.
Some
tattooers.
of the
women
local
are
engaged as professional
for
Kimedi.A
Parlakimedi.
name
Koronos who
live
at
KINDAL
294
Kindal (basket-maker). A sub-division of Savara. Kinkila (the koel or cuckoo). A gotra of Kurni. Tiie cuckoo, named Eudynainis konorata, is the bird,
whose crescendo
Kinthali.
nerves
Kalingis.
Kira
(parrot).
Gadaba.
an
Kira
also
Kiraikkaran.-^Kiraikkaran
is
occupational
name, denoting those who cultivate kirai {Ainarantics). The Kiraikkarans are stated, in the Census Report,
1
90 1, to be usually Agamudaiyans
in
Coimbatore.
name is given by TamilKempati Okkiliyans of Coimbatore, a Canarese people who migrated thither from Kempati in Mysore. The majority of them cultivate kirai and other edible vegetables, but some are petty
gathered, however, that the
traders or fishermen.
Some
are
named
Kirata
one division
called Jogi.
(hunter).
name assumed by
or
Bedars,
Ekaris,
and other
classes.
Kirganiga.
mills.
Kirganiga
Kiruganiga
is
the
of a sub-division of Ganigas,
who express
of
oils in
name wooden
the
Kiriyam.
sub-division
Nayar.
Also
Malayalam word
Kiriyattil.
for
Census
Report,
89 1, as a sub-division of Paraiyan.
The word
means
easterner,
call
Arcot would
Koalaka
(arrow).
295
KODIYAL
or
Kojjais
rannaya (jak
tree,
an
exogamous sept
of Bant.
Kochimo
(tortoise).
A sept
santiya, Bottada,
Konda Dora,
Kochuvalan.
Recorded,
name
Travancore Census
Report, 1901, as a
for Ulladans.
Kodaketti (umbrella
Panan.
tying).
sub-division
of
Kodavili
Sale.
(sickle).
An
exogamous sept of
(cloth- weavers).
Kama
sub-
Kodekal Hata-kararu
division of
Devanga.
(cock).
Kodi
An
exogamous sept
of Kapu.
Tho-
who
Boya.
Kodikkal.
meaning
betel vine
the occupational
name
of a
sub-division of Vellalas,
who
1
cultivate the
it
betel
90 1,
is
who gave
this as the
name
and
Nayakkan, and were therefore clubbed with Kodikkal is further a sub-division of the Shaderive the
its
nans,
who
name from
kodi, a flag,
and give
however,
flag-bearer as
significance.
Other
castes,
Kodikkal Pillaimar
is
who
Kodiyal.
A sub-division of Kudubi.
KODLA
Kodla. Kodla
(fowl)
296
has been
recorded
as
an
exogamous sept of Tsakala, and Kodla bochchu (fowl's feathers) as an exogamous sept of Kapu. Kodu. A form of Kondh. Also a sub-division of
A form of Kahar.
Koya.
of the royal treasury).
Koi. ^^^
One
Koil
Tampuran.The
following note
is
extracted
Malabar lying
are also
to the north of
Travancore
Pantalas.
and Cochin.
In
early
They
known
as Koil
records,
the term
Koviladhikarikal appears
tradition connects the
Immemorial
About
settle in
known then
built
for
all
as
the
at
Venat
Svarupam.
Houses
were
them
the female
members
In
M.E.
963,
eight persons
three
males and
five
females
from
the
Maharaja
Rama
Varma
of the
Tekkumkur
Raja,
Rama
still
lyen Dalawah.
This
in
recognised as Nirazhikkottaram.
297
KOIL TAMPURAN
Gramam
same taluk. Another shifted to Pallam in the Kottayam taluk, a third to Paliyakkara in Tiruvalla, and a fourth, having no issue, continued to live at Changanachery with the fifth lady who was the youngest in the family. Raja Raja Varma Koil Tampuran, who married Rani Lakshmi Bai, sovereign of Travancore from 985 to 990 M.E. was the eldest son of the lady that stayed
the
at
Changanachery.
as
Lakshmipuram Kottaram, was named after the Koil Tampuran's royal consort. Raja Raja Varma's
sister
known
gave birth
to three daughters
and two
sons.
The
in
eldest daughter
1040,
and thence,
Anantapuram
in
Haripad.
In
04 1,
the second
in Tiruvalla,
Chemprol
at
Changanachery.
seven families
Kilimanur,
Thus
Changanachery,
Some
time after
1040 M.E. (A.D. 1856), three more families, viz., those of Cherukol, Karamma, and Vatakkematham, immigrated
The
relations,
Koil
Tampurans
are
all
regarded
as
blood
and observe birth and death pollutions like Dayadis among Brahmans. They follow the matriarchal system of inheritance. Nambutiri Brahmans marry their ladies. Their religious ceremonies are the same as
those of Nambutiris,
of food and drink.
whom
they resemble
in
the matter
is
in
the
Brahmanical
Samskaras
etc.
Gatakarma,
Namakarana,
Annaprasana,
KOIL TAMPURAN
noteworthy
fact
is
298
that the first-born male always goes
The Upanayana,
Upa-
On
performed.
city of
among
to be
completed by the
The
priest
invests
fire
as lord
and witness,
initiates
him
in the
Gayatri prayer.
The
Koil
Tampurans
are to
to
On
There
is
not the
observe.
The
Samavartana,
fifteenth day.
is
or
pupilage
stage,
is
performed on the
the case of the
intercedes,
The ceremony
of pro-
ceeding to Benares
Just as in
The Nambutiri
his
dharma
him a sword
in society.
The marriage of a Koil Tampuran does not present many peculiar features. One item in the programme, During all called Dikshavirippu, may be referred to.
the four days of the marriage, the bride
special room,
is
confined to a
it
is
spread on the
The
ceremonial bridegroom
either an Aryappattar or
a Nambutiri,
now
generally a Nambutiri.
Of
course,
299
the marriage
at the
is
KOLAYAN
ceremony is not necessarily the spouse of actual life. His death deprives her of the right to wear the tali, and makes her an Amangali (an inauspicious At sraddhas person) for all socio-religious purposes.
(memorial service
for the
her married husband alive faces the east, and one that has lost him has to look in the direction of Yamaloka
(south).
Mr.
recently,
artist,
who
died
of Kilimanur, an exten-
had rendered
cloth).
of trouble.*
Kokala (woman's
Golla.
An
exogamous
sept
of
Kokkara. Recorded,
Kokkundia.
in
the Travancore
Census
Kola
Medara.
Kolari.
(ear
exogamous sept
of
for
Gudiyas engaged
the
in
Kolayan.
It
is
recorded,
in
is
Madras Census
in
"the caste
found chiefly
in
the
Kasaragod taluk
part of Malabar.
Its traditional
of
the northern
called Urali.
it
In South Malabar,
is
it is
occupation
claims
at present
most of
its
members
are
KOLAYAN
masons.
It
300
has two endogamous sections,
"
Ayan
or
(Eruma, a cowbuffalo). It is further noted, in the same report under the heading Eruman, that " the people of the caste were originally buffalo drivers and keepers, and still follow
their traditional occupation
in
South Canara.
bricklayers."
of temples
is
done by
Kolayans.
Golla
is,
however,
in the
Malayalam country.
Members
sections
Eruman
of both
Women
may
affect
sambandham
The
priests of the
by Rajas.
Kolayan
girls
or tali-kettu
ceremony before they reach puberty. On an auspicious day fixed by the Kanisan (astrologer), the girl sits on a plank in the middle room of the house, and four lamps
are placed near her.
Her
ties
and flowers
the
(marriage emblem) on
four girls, are fed
The
girl,
four
women, and
middle room.
rice,
On
(Vathiyan) places
paddy (unhusked rice), tender cocoanut, betel leaves and areca nuts, before the girl. Men and women of the priest's family wave rice, cocoaetc.,
nuts,
in
front
of her both
in
afternoon.
Vathiyan
woman
out
waves the
and other
articles
thrice,
calling
30I
" Kolachi, Kolachi,
KOLI
Kolachi."
The
girl
may
then leave
At the
first
menstrual period, a
girl is
under pollution
is
On
the
first
given
to her by a washerwoman, and on the fourth day she receives one from a Malayan woman.
The dead
Daily,
is
until
the
offered to
on a dais
set
up outside
day,
all
On
the
fifth
the
On
the image of a
man
rice,
Near the
cooked
vegetables,
etc.,
are placed.
The
chief
mourner
a bundle of them
the Vathiyan holds one hand, and his relations the other
hand or arm. He then bathes in a tank (pond) or river, while his hands are held in like manner. In the Madras Census Report, 1901, the K5lis Koli.
Bombay
;
caste of fishermen
and boatmen in South Canara also a low class of Bengal weavers found in Ganjam." The Kolis who were investigated in Ganjam are an Oriya-speaking
class,
who
in
are apparently
settled
cloths,
titles
the
Oriya
country as
traders,
and
agriculturists.
such as
Behara.
They worship
The
on the
common Oriya
KOLIYAN
302
Telugu marriage post, but made of Streblus asper wood, is set up, and nine kinds
the usual
it.
Thus
tied
are
summed
up,
in
the
Madras Census Report, weaver caste, the members of which were originally Paraiyans, but now do
not eat or intermarry with that caste."
1901, as " a
They
are largely
found
in
the
districts,
and are
(territories)
and kuppams
Those
at Pattukottai, for
example, belong
Ambu
into five
kuppams.
Many
labourers.
title,
As
(Siva) as their
so the
of the Koliyans
is
Isan (god).
At times
life,
of marriage,
one who
is,
in
everyday
called
Ponnan
first
An
day,
sp.)
interesting
point
in
girl
puberty ceremonial of a
that,
on the sixteenth
when she bathes, a withe of a creeper (Dalbergia, made into a loop, is passed round her body by a
is
not done,
it
is
is
not free
from pollution.
There are two forms of marriage ceremony, called chinna (little) and periya (big) kalyanam. The former is resorted to by those who cannot afford the more
elaborate ceremonial.
The
sister of the
bridegroom
is
303
KOLIYAN
She there ties the tali (marriage badge) on the bride's neck, and conducts her to the house of the bridegroom.
Women who
may More
in
the
especially, they
may
In
rite.
which
is
on planks,
wave
wife's
on his
neck.
who
is
also
on horseback.
The
bridesrroom
receives
father
The
on
bridegroom
g-ives
They then exchange garlands, and their her neck. All these items must be fingers are linked together.
performed as quickly as possible,
saying that the
tali
in
accordance with a
riding.
Before the
tali is
the contracting
in
ceremony,
passed
Then
wrists.
The
The
washed within the house. For days the bride and bridegroom pay visits to each
KOLLAKAR
304
marriage pots,
and
other
During
marriage
and
ceremonies,
waved
(arathi).
On
deities,
Among
other
they
worship
Aiyanar,
Pattavanswami,
and
Pothiamman.
The dead
the
is
placed in a
On
way
to the
On
the day
arranged so as to represent a
food
is
human
figure,
to
which
offered.
The
final
mass of
cooked
rice,
is
placed within an
Ouilon (Kollam)
The
majority of the
men work
as
coolies
on
board
of the
The women
sell fish,
make lace.
ment, and,
A
in
two had passed the Matriculation They are examination of the Madras University. Roman Catholics, and are said to have been converted They marry among to Christianity by the Portuguese.
themselves.
The
Cannanore, Mahe, and Tellicherry, and are mainly occupied in fishing, rope-making, and making fishing-nets.
305
KOLLAR
tailors,
Kolla Kurup.
The Kolla
at
first
Kammalans.
incongruous, shampooing or
sight
But
combined physical training, as we should now call it, and exercise in arms, which formed the curriculum of the kalari (gymnasium), and the title Kurup is proper to castes
connected with that institution."
a valid divorce.
"
Among
is
Kolla Kurups,
lamp placed
in the
The husband
sister's
pulls a thread
"
from
his cloth,
and approaches
'
Here
is
your
KoUan."The
among
" These Malabar Kollans," the Malayalam Kammalans. Mr. H. A. Stuart writes,* "are said to practice fraternal
Malabar artizan
(fire)
castes.
Kollan,
(4)
(2)
Perum
Kollan,
(3)
Tiperum
Kollan,
Irumbu
Kollan
(iron)
Kollan.
Kadacchil
(knife-grinders)
(leather-workers).
These
are
of
inferior
on
of
full
name
Kollar
III-20
KOLLI
is
306
form of GoIIa, to which caste the
a corrupt Tamil
Kolli
(fire-brand).
sub-division
of
Kadu
Kurumba.
Kolli
(a hill-range, the Kollimalais).
A sub-division
who go
of Malayalis.
for
Oriya blacksmiths. See Badhoyi. Komati. The Komatis form the great trading caste
Komaro.
of the
in
almost
in
all
Mysore
the
Central
Provinces,
and as
north-west as
Baroda.
Their
which
social
and
in
many
different
meaning
Komatis
in business,
and
is
their
The phrase
said to be
common
one.
Others
say that
it
is
from go-mati,
Others,
say that
it is
modern
redaction of the
Kanyaka Purana,
the sacred
book of the Komatis, gives this derivation. According to this work, the Komatis did severe penance, and were
consequently invited to
live in
heaven.
rise
Their continued
absence from
this
world gave
307
the
KOMATI
good of mankind. They, however, refused to do Vishnu then called for Siva, and asked him to so. Siva brought a cow, and directed induce them to return.
the Komatis to get into
its
all
right ear.
From
there
to
march
off to their
diately, a
to
overwhelm them.
He
did.
name
much
fear at the
cow would when anything untoward happened. Yet another derivation of KomatI is go-mati, meaning sprung from the cow In accordance with the
above legend, or cow-gored In reference to the story that the ancestors of the Komatis commingled In a
cow-shed, where a pregnant
cow.
a
Is
The
derivation ku-mati,
grammatically impossible.
to
have originally
the
lived,
and
still
numbers on
of the
local
One
names thereof is Gomati or Gomtl, and the Sanskrit Gomati would, in Telugu, become corrupted into
KomatI.
The Komatis everywhere speak Telugu, and are devoted to their mother-tongue. There is a common proverb among them, "Telugu theta, Aravam adhvanam,"
meaning that Telugu Is easy (has an easy flow), and Tamil is wretched. " Of all Dravidlan languages," Mr. Henry Morris writes, " Telugu Is the sweetest and most musical. It Is exceedingly mellifluous, and sounds
III-20 B
KOMATI
harmonious even
illiterate.
It
308
in the
Komatis are clever at learning languages other In the Tamil and Canarese districts, than their own.
East."
in
Bombay
the
fluently.
As
same
substantially the
It
will
tables given
how complete
they
will
ranging,
rupees.
as
It
do,
from
one
pie
to
a thousand
is
repre-
I.
Pie
table.
PIES,
PIES
Nakili batu
Ke
batu
...
.-.
Rayam Rayam
batu
nakili batu
...
4
5
Kevu
nakili batu
2.
AnniI
table.
ANNAS,
ANNAS
Thfpi kamanalu
Nakili ana
...
... I
i
*
analu..
3i
4
12
Kev ana
Kevan
nakili
ana
...
...
li
2
...
Rayam
analu
trident
The word sulalu is connected with trisiilam, the emblem of Siva, and sometimes used to denote
three annas.
309
3.
KOMATI
table.
Rupee
RS.
RS.
Thapi thelupu
Nakili
,,
i i
I
Mulam
Maram
galalu
...
Thipanam
galalu
...
50 60
70
Ke Rayam Uddulam
Do.
galalu
,,
,,
Thamam
Navaram
80
90 100
...
thelupu
nakili thelupu.
galalu
3i
4
5
200
savalu
,,
300
6
7
,,
Mulam
Thipanam
,,
Thamam
Navaram
Galam
,,
8
9
,,
,,
,,
10
Maram Thamam
Navaram
Galam
,,
,,
800
900
1,000
20
30
40
Varaham {pagoda)
table.
Thipanam makaram
Maram
,,
Thamam
Navaram Galam
is
,,
10
A common
it
saying
that,
if
you commence
will
at galam,
will
be settled at mulam,
or, in plain
language, begin
five.
"
at ten
be closed at
When
it
means
him
"
"
or " Dotra,"
The Komatis
among
In each
known
there
is
Senapathi.
Among
the
latter,
is
headman
who
Each Pedda
Setti is assisted
by a
Mummadi
Setti,
who
KOMATI
310
by
fines,
excommunication,
etc.
There
is
more
to
They
their disputes,
and
it
must be said
mony to the confidence which is placed in them. The Komatis are, broadly speaking, divided into two great sections, called Gavara and Kalinga. The former
live as far
by the
latter.
The Gavaras
called because,
kamma
vam
version,
gaura-
According
another
goddess Kanyakamma. who live in the old Kalinga or Kling country, which
extended roughly from Vizagapatam to Orissa.
are forbidden to settle
They
The
Bimlipatam,
place close to
well
it
Padmanabham, the hill close to known from the battle which took
794,
and there sustained great losses. Hence the place was deserted, and has ever since been regarded as inauspicious. The Komatis have since that
in
1
hill
can
at
be seen.
eastward.
In
fact,
they
make
their first
appearance
numbers as we go north-
311
KOMATI
home.
fairly
Thus
in
there are
Godavari
and the
latter
to the
Vegi or Vengi
name
of part of the
modern Kistna
Traivarnikas
Again,
there
are
Trinikas
or
who
to
the city
of
Madras belong.
in
Lingadhari
Komatis are
a
found
mostly
districts.
They wear
the lingam in
gold or silver
casket.
mostly found
Of
:
occupational sub-divisions,
the following
may be noted
;
Nune
;
(oil)
Nethi
;
(ghi,
Dudi (cotton) Uppu (salt) Gone clarified butter) Lastly, there are (gunny-bag) Gantha (torn cloth).
;
Kanyakamma, the caste goddess. Thus, there are those who entered the fire-pits with Kanyakamma, and those who did not. The former are known as
time of
is
said
fled
to be a
who
through
All
those
who
The
majority of the
Komatis of the Sandur State, in the Bellary district, belong to the Kallankanadavaru section, which is said to be descended from those who sat on the stone (kallu)
KOMATI
when
312
The mutual
Kalingas do
intermarriage
relations
not
is
intermarry,
to
due
The
former,
Madhvas.
Gavaras
but such
and
Traivarnikas
occasionally
intermarry,
down upon.
The
nated
of a strictly
exogamous
character.
in totemistic belief
seems
to
many as a hundred and twenty having been collected. The tendency for a long time
names
of as
number
It
to a
hundred and
number
all
of families
which followed
Kanyakamma
to the fire-pits.
Plants.
Munikula
...
...
... ...
Amalaka
or Usiri
Amalaka
Anupa
or Anupala
Tulasi or Tulashishta.
313
(a) Plants
KOMATI
cont.
indica).
Chinta,
Chinty a, or
Chinta {Tatnarindus
Varachinta.
Vakkala
Vakkalu {Areca
Catechii).
Puchcha
Padma-sista
...
Puchcha
i^Citrullus Colocynihis).
Kamala
Aranta
plantain).
Thotakula
Thotakura
...
{Atnaraiitiis, sp.).
Uthakula
Mandu
Dikshama
Venkola
Sauna
...
Mamadikaya {Mangifera
Drakshapandu
(grapes).
indica).
brinjal).
Animals.
GosTla,
Sathya Goslla,
Cow.
Elephant.
Buffalo.
Enupa
Ghonta
Ananta
...
...
Horse.
Cobra.
Bee.
Bhramada
or
Bhra-
{c)
Heavenly
Sun.
bodies.
Arka or Surya
Chandra,
Sishta,
Chandra
Suchandra,
Moon.
or
Vannavamsam.
It
may be observed
in imitation of the
bams
of the
Agency
tracts of
Kulam
KOMATI
group or family.
to them.
314
The totem objects are revered in the is made of the reverence shown
it is
stated that,
if
quents
will
But an exception
allowed.
person
who wishes
to
may do
so by annually performing
Hindu place
of pilgrimage
where obsequial
Vaisyas mentioned
in the
Vedic Purusha-sukta.
Accord-
given
the
five.
Similarly,
kula
come under Vayavya Rishi Ghonta kula under Goupaka Rishi Arati, Arisishta and a few others under Atri Rishi Anupa kula under Agasthya Rishi, and so on. It is said that the totem names are secret names (sanketa namamulu) given by Kanyakamma, in order that the bearers thereof may be distinguished from those who did
;
sept
is
(house names).
These are
named
after
some
to
their
present abode.
These
exogamous.
maternal uncle's daughter
A
in
his
The
315
KOMATI
the
it
Kanyaka Purana.
said, the
On
their descent
from heaven,
is
Komatis
had been
built
on the
Of these, Penukonda,
was the capital. In swami (dedicated to
cated to Vishnu).
it
the
modern Godavari
district,
Siva),
Its
and
was Kusamamba. He performed Putra Kameshti sacrifice, and was blessed with a son and
his
wife
daughter.
the
or
The former was named Virupaksha, and latter Vasavambika (Vasavakanya, Kanyakamma, Kanyaka Parameswari). The girl was possessed
Vishnu Vardhana, the son of
of indescribable beauty.
who had
his capital
his
was
him.
by
Setti
Rajas,
who
arrival
paid no
tribute
to
by
headed by Kusuma
in
Setti,
took him
Then
the
women
of the place
waved
love.
beautiful
fell in
Vasavambika, with
He
Kusuma
sastras
were against
such a union.
The
him
prisoner,
and, with the riches of the place, carry off his daughter,
KOMATI
and marry
prayed
for
316
her.
The
Setti
The
was decided that they should make a false promise to the king that they would give the girl in marriage to him, and send him off with a dinner, to
which
return to
Penugonda
months.
for the
couple
of
Meanw^hile, the
be
They informed
and
were commissioned to induce the king to leave the town without it. This they did, with the ambiguous promise
that,
if
girl in
would kill themselves. On this, the king went off towards his capital, and Kusuma Setti called a caste meeting of the
eighteen towns, at which various proposals were made.
One proposed
that
if
the
girl
in
the king
off.
he should be driven
should give the
girl to
from
ruin.
would be best
to
girl,
to secrete the
abandon
marrying
her.
The
last of
Rajamundry,
that,
to
negociate the
affair.
They
first
argued
made through
girl in contra-
The
dark dunthe
On this,
317
KOMATI
But the king not to march the army on their towns. would not yield, and sent his troops on Penugonda.
The envoys
tale.
was
called at the
it
was
resolved that
all
who wished
themselves
in
burning
The
resolution.
Those, however,
in the fire-pits in
who determined
to sacrifice
in
themselves
number,
induce his
To this
showed
of Siva.
On
this,
Then
where Vasavambika was symbolically married to the god. The headmen then tied on vira kankanams
(heroes'
wrist-threads),
and marched
in
a body, with
Vasavambika,
to the fire-pits.
communikarnams (village
universally
those
abused into
their
homes.
They
further counselled
them
paternal aunts,
should be black-
and though
and
KOMATI
the
if
omens were
inauspicious.
that,
they failed
in so doing,
fall
on their
Moreover,
power was given to the castemen to excommunicate the delinquents, and put them outside the town limits.
If
bathe
in
the Ganges,
and return
to their
home.
On
Brahmans and
feast
them,
On
more to fast, present a hundred cows, and hear the Bhagavatam during the night. On the fourth day, they were again to feast Brahmans, and worship Nagaresvaraswami of Penugonda, and thus purge themselves from
the sin of contravening the rule of menarikam.
But
rule, if
the paternal
was
dwarf, or immoral,
girl.
or
if
The
children
of their
who made
made
false
The heads
various
to enter the
who had
She
319
KOMATI
his
head would
fall
severed
was born, and prayed that in future they should be short of stature, with gaping mouth, disproportionate legs, broad ears, crooked hands, red hair, sunken eyes, dilated
eye-balls,
She then
into
their
jumped
into
her
pit,
On
the
Rajamundry to Penugonda. Brahmans portended evil, and a voice from heaven said that he would lose his
life.
An
evil spirit
it
rained blood.
Liehtnine struck men, and numerous other signs of imArrived at Penugonda, Vishnu was informed that the castemen and VasaVardhana vambika had been burnt in the fire-pits. Stunned by the news, he fell from his elephant, and his head was severed from his body, and broke into a thousand pieces. His broken head and body were carried by his followers to Rajamundry, and cremated by his son Raja
pending
evil occurred.
Raja Narendra.
of
Then
Pedda
the
Kusuma
visited
The
102
dead parents,
in
honour of Vasavambika
placed an image
afterwards.
in
Penugonda,
in
which they
it
ever
Purana are
live.
One
narrated by
KOMATI
Bishop Whitehead.*
that, in
320
"
The
story,"
he writes,
"
goes
the Komatis,
who
and the Mlechas or barbarians. When the Komatis were getting worsted in the struggle for supremacy, they
requested Parvati, the wife of Siva, to come and deliver
them.
It
so
happened
that
Komati caste, who was exceedingly beautiful. The Mlechas demanded that she should be given in marriage to one of their own people, and the refusal of the Komatis led to severe fiehtinof, in which the Komatis, owing to the presence of the avatar of Siva among them, were completely victorious, and was incarnate as a
girl of the
and compelled her to purify herself by passing through fire. This she did, and disappeared in the fire,
girl,
resuming her
real
Her
to
last
mand
to the
Komatis
worship
they wished
There are as many as eleven individuals of that name known in Eastern Chalukyan history. The Purana refers to Vishnu Vardhana, the son of Vijayarka, who had his capital at Rajamundry. His son, according to the same authority, was Raja
Vardhana of the Purana.
Raja Narendra.
scripts,
named
fied.
who has
Vardhana VI, who ruled between 918 and 925 A.D., was the first to
Dr. Fleet
is
* Madras
Museum
Bull., V. 3,
1907.
KO-MATI.
32
1
KOMATI
therefore, called himself
it.
He,
II,
Rajamahendra.
sor
Amma
who
tide.
"jz
A.D.).
when the country was in the hands of the Cholas, we come to the reign of Saktivarman, If we are to believe the the eldest son of Danarnaya, Kanyaka Purana, then we must identify this Saktivarman
hiatus of thirty years,
with
its
Vijayarka.
was Vimaladitya, who must be identified with the Vishnu Vardhana of the Purana. Vimaladitya's son, according to inscriptions, was Raja Raja I, surnamed Vishnu Vardhana VIII. He has been identified with the Raja Raja Narendra of current tradition in the Telugu country, to whom Nannayya Bhatta dedicated his translation of the Mahabharatha. He must also be the Raja Raja Narendra of the Purana. If that is so, we must set down the cardinal incidents mentioned in it to the first quarter of the nth century A.D. The actual spots where the principal events of the tragedy
to inscriptions,
were
halted
enacted
are
still
pointed
out at
Penugonda.
Thus, the
is
garden
said
to
in
be the
The
field
The
102
it
this tank.
The tank
now under
said to be
traces of the
bund are
It
visible.
It
is
Nagaresvaraswami.
is
locally believed
that
Kanya-
kamma's
fire-pit
III-3I
kOmati
end, found to contain,
322
among
Nagareswara, to
whom
it,
Long
in
in
accordance,
said,
with the
to
one of the
inscrip-
townsmen
tions
in
The temple
on
slabs,
is
built
prakara,
and elsewhere.
walls.
One
It
of these
Nagaresvaraswami
refers to
and
built
Penugonda
towns
The
is
He
is
made grants
and the
Nagaresvaraswami,
villages of
for
whose
daily offerings
Mummadi, Ninagepudi,
all
Varanasi, Kalkaveru,
and Mathampudi,
1488 A.D.,
if
temple had
Rai
the
statements
now found
in
the Purana.
Bahadur V. Venkayya, Government Epigraphist, writes to say that the Teki plates found in the Ramachandrapuram taluk of the Godavari district, and published by
Dr. E. Hultzsch,*
may
refer
to
some Komatis.
The
323
edict contained
in
it
KOMATI
That about the end of the 14th century A.D., the story of Kanyakamma was popular is obvious from the Telugu version of the Markandeya Purana, which was composed by the poet Marana, the disciple of Tikkana, In this Purana, the part author of the Telugu Bharata.
the following episode, which bears a close resemblance
to the story narrated in the
Kanyaka Purana,
it
is
intro-
duced.
king,
a " bison."
He was cursed by Bhabhravya, the son of a Rishi, who was in charge of it, and in consequence became a Sudra, by name Anaghakara. He had seven sons, a descendant of one of whom was Nabhaga, who fell in love with a
Komati
girl,
to give her in
mar-
riage to him.
manner as
The Komatis replied much in the same Kusuma Sreshti and his friends did to the
Vardhana
in
ministers of Vishnu
the
Kanyaka Purana.
Their answer
literary
"
will
be found
in
canto
VH,
223, of the
earliest authen-
reference to the
name Komati.
In effect
this
they said
universe.
Thou
!
art
;
whole of
Oh King we
Say,
then,
?
by
service.
"
how can we
But
all
contract
such a
marriage
father
The
girl,
no purpose.
He
carried
the
in the
rakshasa form
He
then
It
this episode,
which
is
KOMATI
324
is
undoubtedly based on
to
Kanyaka Purana.
adduce
in
Kanyaka Purana
is
is
worthy of credence.
In the
prominence
to
setting at
the
is
respect
shown
to
the
which
return
for
services
history.
period
of their
These are the Mailaris and Viramushtis. The former still carry round the villages an image of Kanyakamma, sing her story, and beg alms of devotees. The Viramushtis are wrestlers, who, by acrobatic performances, delayed, by previous arrangement, the second advance of Vishnu Vardhana, before the Komatis committed
themselves to the flames.
Allied to these castes are the
it is
Bukka Komatis.
belonged to the
Originally,
explained, the
Bukkas
Komati
caste.
When Kanyakamma
fire-pit,
bukka powder, saffron, and kunkumum prepared by them to her. She directed
ing her example, presented
that they should live apart from the faithful Komatis,
and
live
by
her.
The
Kalinora
Komatis
to
if
do
we
may
e.g.,
the Tottiyans,
Kappili-
by
manner indicated
in the
Kanyaka
325
Purana, seems to have been widely practiced
the country.
to
KOMATI
all
over
And
the
has
counterpart in
still
popular ballad
all
known
as
Lakshmammapata,
Circars,
sung
over
the
Northern
of his wife
their
which gives a graphic description of the murder by a husband, who would not agree to giving
sister's
is
son.
Even
so strong that a
man who goes against the rule of menarikam, not only among the Komatis, but among all castes observing it,
is
It is
would
Court of Madras,
in
away
in
The
trial
would
satisfy
them.
It
for a
a variety of ways.
writes,
"The
Komatis," Mr.
F.
R.
Hemingway
"do
The
Madigas
are,
them
for
help
assistance.
Vishnu Vardhana, or
Narendra persecuted the Komatis, and that they had to fly for refuge to the Madigas. The Madigas took them
KOMATI
in,
326
and hid them, and they say that the present favour
to that caste
is
shown shown
selves
only
in
in
to themselves
the past.
title
them by other castes), but explain it by a story that long ago a KSmati killed and ate a cow-buffalo, which was really no cow-buffalo, but the wife of a
plied to
great sage
who had
when he was
in
contem-
The
saint accordingly
and Madigas was originally such as that of the Kamm&lans, Ambattans, and other castes, with Paraiyans,
Vettiyans, and other depressed classes, and that, in later
times, weird stories
were invented by
fertile
brains to
is
One
of these undoubtedly
that
which makes the Komatis the descendants of the issue of a plain Brahman and a handsome Madiga woman.
It
is
said
that
their
bazar,
forest,
which the
to
the plates,
and thereby
(those
without
arose
stick),
polluting
the articles
Hence
the
name K5lmutti
who
Komutti.
Another
first
was gored by a
in the
cow-shed.
Hence
gone
arises
by,
it
name Go-mutti,
or cow-gored.
to
In days
much
in the
in the
same way that the Chakkiliyan Madura district by the Tottiyan caste
is
treated
in return
327
for the services
KOMATI
girl is
under
this
times,
custom dwindled
payment of the expenses of the marriage of two Madigas, and even this was abandoned in favour of inviting the Madigas to their weddings. In the city of Madras, it would appear
in
some
places * to the
to
in
the
would appear have then been customary to give the sacred fire, used at marriages for the performance of hOmam, to a
tied
bride's neck.
was
to
on the
Further,
it
it
of which
still
some places {e.^., North Arcot), show that the Madiga has some claim on the Komatis. What that claim is is not clear. However, it is reported that, if the Madiga is not satisfied, he can effectually put a stop to a marriage by coming to the house at which it is to be celebrated, chopping away the plantain trunks which decorate the marriage booth, and carrying them off. Similarly, Kammalans invite Vettiyans (or Paraiyans) to
their marriage, and,
if
this
is
is
the same
right to cut
down
would seem
not
recognised.
The
invitation to the
Madiga
or
refer to
Writing
KOMATI
Major
J.
328
S. F.
them
to be present at
custom. t
Having
Komatis
would naturally wish to give this invitation covertly. Major Mackenzie says that the Komatis in Mysore, in
order to covertly invite the Madigas to the wedding,
went
to the
were not
vessel,
likely to
is
such as
commonly used
words
:
for
measuring grain, an
house of the
to take
" In the
is
small ones
place.
{i.e.,
Komatis) a marriage
going
are to
The members of the big house {i.e., Madigas) come." The Madigas look on such a secret invian
insult,
tation as
and would,
It is
if
inviters,
noted, in the
Madras Census
90 1, that
"
is
betel leaf
and nuts)
wedding day, and then handing the Madiga the leaf and nut with the amount of his bill." According to another account, the Komati of set purpose unbinds the toe-ring of his native shoes (cherupu), and summons the Madiga, whose function it is to make and repair these articles of The Madiga quietly accepts the job, and is paid attire.
is
perhaps necessary
in
the shape of
On
it
the acceptance by
the
Madiga
" Cherinda,
cherinda"
? i.e.,
has
Madiga
replies "
Cherindi, cherindi",
has reached.
329
Until he replies thus, the
tied
KOMATI
it is
mangalyam cannot,
said,
be
leaf and nuts are usually left at night behind the Madiga's
In the
Godavari
district,
according to
for
palmyra leaf baskets before the marriage, and presents him with betel
a
Madiga
he brings the
baskets.
Still
another
is
(leatherIt is
made
also
pretended to be gone
the
after
completion
of
dead of
and by preference under a danimma chettu (^Pimica pomegranate). This is known as kulaGranatum
:
charam, kuladharmam,
or gotra puja
(custom of the
figure of a
The
cow
it
is
made
of flour,
and
into its
has
been suggested,
is
meant
to represent blood.
After the
cow has been worshipped in due form, it is cut up with instruments made of flour, and intended to represent
those used by cobblers.
To
each family
is
secretly sent
hands and temples, the Thonti the hump, the Danta the
teeth, the Veligollu the white nails,
and so
on.
Major
Mackenzie testified to the performance of this ceremony by the caste in Mysore in 1879, and it is recorded from
KOMATI
different parts of the
330
Madras Presidency. The flour, which is thus distributed, is known as nepasani mudda or nepasani unta. The ceremony is still performed in
the city of Madras, on the night of the
fifth
day
if
the
marriage
third
lasts
if
it
wedding ceremonies are completed in one day, the ceremony is performed even during the day time. The following
over
five
day
days.
If the
A
in
The
vessel
is
is
made
and
to
flowers, anilin
tur-
young man of the bridegroom's The flour cow and distributed. Cocoanuts are
set
on
fire,
Mr.
Muhammad
names of the various organs of the cow in known There is, he says, a story to the the Godavari district. Komatis killed a cow-buffalo, which effect that some went about as such by day, but became transformed into
by the
a beautiful
woman
pious Brahman.
As
sin,
these
Komatis were ordered by the Brahman to take their names after the various parts of the animal, and as, by
killing the
animal,
Kumbum
district,
Markapur
of
taluk of the
same
cloths
made
beside them.
to them.
Presentations of
The
officiating
33^
KOMATI
Two
"
I
he writes, "that
it
is
the
for
end of the
paid for
HoH
feast
The
to giving the
to
fact
they are
This appears
its
be a purely
local custom,
in
and no
to the
trace of
various
parts of the
Madras Presidency.
of
The
identification
the
goddess Matangi
Madigas with the Komati goddess Kanyaka Amma. " I cannot," Major Mackenzie writes, " discover the connection between two such different castes as the Komatis and Madigas, who belong to different divisions. The Komatis belong to the lo pana division, while the Madigas are members of the 9 pana.*
been suggested.
the virgin
One
reason has
is
The
Kannika Amma, who destroyed herself rather than marry a prince, because he was of another caste.
She
is
full
of water, and,
is
commenced, she
brought
in
in the seat
The Madigas
claim Kannika as
and object
to the
Komatis taking
their goddess."
is
The
would
Komatis stoutly deny that there between Matangi and Kanyaka Amma, and
any connection
it
seem
Marriage
officiates.
*
right-
always
infant.
Brahman purohit
KOMATI
to his circle,
332
and
among
Poly-
gamy
by the
is
if
the
first
wife produces no
is
offspring.
first
The
wife,
assented to
who,
in
some
the result
of
the
second
marriage,
she herself
will
beget children.
Two
Brahmans.
In Madras,
on the
oil
bath,
He
then pretends
met by the bride's party, who take him to the bride's house, where the mangalyam is tied by the bridegroom before the homam
go
off to
is
(sacrificial
fire).
On
tinued,
given.
performed.
On the
fro.
voli (bride-
form of
ceremonial
first
more
day.
common,
ancestors
day,
are
invoked on the
ashtavarga
is
On
the second
the
worship eight
Pantheon.
is
of
the
Hindu
erected.
On On
sometimes by the
mangalyam is tied, Brahman purohit, and somethe fourth day, the Brah-
On
mans
*
The mofussil
and
districts, as contra-distin-
333
day, in
KOMATI
is
most
places, a festival
goddess Kanyaka Parameswari. The bride and bridegroom's mothers go to a tank (pond) or river with copper
vessels,
at the
head of a procession.
Finally,
The
ped with
or
On
if
honour of the Balanagaram boys, or those who helped the Komatis of Penugonda in their trouble with Vishnu Vardhana, is held. Five boys
clude thereon, the festival in
and
whence they are conducted to the bride's house, where they are fed. On the following day, the ceremony called thotlu
in procession to the local temple,
puja
is
performed.
doll is
placed
in
a cradle confro.
nected with
The
bride,
The
back
On
is
the following
devoted to the
ceremony.
The
bride
and
bridegroom bathe
return.
together,
girls
go
and
Then
five
worshipped,
and
the
kankanams
live
in
(wrist-threads)
are
the
northern
part
their
mother-tongue,
as
the Oriya
customs,
they
depend
mainly
on
Oriya
Brahmans.
At
Telugu bottu or
sathamanam.
KOmati
334
remarriage
is
Widow
of this rule.
not
is
permitted
strict in
among any
widow
is
very
the observance
Saivites, a
not
Madras
till
Presidency,
if
little girl
yam
is
not shaved
she
reaches
Vaishnava
widows
always
retain
their hair.
and the dead, performed by members of this caste if a man and woman have been living together, and the man
dies,
Mr.
"The
sad
communicated
to her
neighbours, a guru or
ceremony takes
place.
man
was placed against the outer wall of the verandah of the house in a sitting posture, attired like a bridegroom, and The the face and hands besmeared with turmeric. woman was clothed like a bride, and adorned with the
usual tinsel ornament over the face, which, as well as the
She
sat opposite
unmeaning words, and then chewed bits of dry cocoanuts, and squirted them on the face of the dead man. This continued for hours, and not till near sunset was the ceremony brought to a close. Then the head of the corpse was bathed, and covered with a cloth of silk, the face rubbed over
in light
with
and
betel leaves
placed
in
the mouth.
Now
This
refers
to
Customs
in
Many Lands,
1897.
335
the Vira Saiva or Lingayat
Circars.
KOMATI
Komatis of the Northern
In the
Districts, the
prevails,
and
its
usage
Mysore.
ceremonies
same form. This, it is contended, is a latter day development by some of the more conservative members of the caste, but it is stated by those who follow it that it is allowed to them by the Hindu sastras During recent years, (law books), as they are Vaisyas.
the
writings and influence of several of the
members
of the caste,
not
go
to be as follows.
On
it
the Kaliyuga
(iron age).
And
so,
which
of the
is
and, even
if
they forfeited
it
after the
break-up
On
the
other hand,
gotras.
The
dispute
Committee of the Privy Council. The question whether the Komatis are entitled to perform their subah and asubah (auspicious, like marriage, and inauspicious.
Judicial
KOMATI
like death)
SS6
ceremonies according to the Vedic form, was
raised by the
Brahmans of Masulipatam
for
in
1817, and
adjudicated upon.*
of Masulipatam Komatis from performing one of the ceremonies, until they had established their right to do
The Magistrate
prohibited
the
so in a Civil Court.
The
defendants
in
damages
for
prayed
for
of their
ever
having performed
Vedas.
trate,
They admitted
stated that "
and
ago, the
caste,
Komatis adopted the customs of the Soodra and some of them became Byri Komatis, and
caste people, etc.
Bookha
to a
The
rest of
them, amounting
false
gotrams
and called themselves Nagaram Komatis. They fabricated a book called Canniaca Puranam, named
for themselves,
upanayana ceremony
;
manner, and
in the
at
in
castes whatever,
made lumps of dough with flour, same divided among them according to their
and observed the ceremonies
birth,
for
ten
and
fifteen
days on
Moore.
82.
337
the occurrence of a death.
fathers of the
plaintiffs,
KOMATI
In this manner, the fore-
plaintiffs themselves,
had got
ceremonies conducted
past."
for
They
cited
instances, in
failed
some
of them, had
previous
now
The
generally
on their right
in question.
to
the
performance of the
ceremonies
The
were questioned
in
open Court as to the precise object of the action, and the ground on which it was maintained. The plaintiffs stated that their object was the establishment of their right to have the whole of the subha and asubha ceremonies performed
in their
houses by Brahmans
in
the
this right
On
this,
facts
upon
performed
for
them
by Brahmans.
Upon
upon such opinions of the Pandits which the Provincial Court took upon the same statement
Zilla,
as the
The
Pandits consulted
by them
were
those
of the
western divisions.
They
all
agreed that
" the
Brahmans
ought not
to perform the
ceremonies
in the
language of
111-22
KOMATI
Vadas added that,
the
decision,
for
338
the Vaisyas."
Three of them
further
in their
perform reHgious
in
down
Puranam
in
the Puranoktha
form),
by the corrupt or
On appeal,
decisions
reversed
the
of the
On
plaintiffs,
them by the defendants go into evidence, and not having therefore established any case for damages
upon which they were
entitled to
in their suit against the defendants,
no question remained
that,
if
in
their
suffi-
that,
under
these circumstances,
all
but
it
is
not,
as
it
ought to
be, a dismissal
without costs
and that
this decision
should be without
in
any other
suit,
in
which
may be
properly raised."
the sacred thread, and utter the
number
of them,
339
at
KOMATI
Adoni
in
in
by me
bathe, and
remove the pollution by evening. In Telugu dictionaries, the Komatis are given the alternative names
of
Mudava Kolamuvaru
(those
of
the
third
caste),
who were
begotten from the thighs of Vishnu). As already stated, there are among the Komatis ordinary Saivites, who
daub themselves with ashes Lingayats or Vira Saivas, who wear the linga in a silver casket Ramanuja Vaishna; ;
vites
and Madhvas, who put on the sect marks of Madhva Brahmans. The Traivarnikas are a
Kalinga section
special class
among
the Vaishnavas.
They
imitate the
rest.
They,
They
it
Komatis do not
eat in
But
may be observed
Kammalans,
This, however,
does
not
prevent
in
prepared
shops.
ghl or
sell
in
petty
Writing early
refers *
in
Mysore State between the Komatis and Banajigas, which arose from the former building a temple to their goddess Kanyato
a dispute at Gubbi
the
kamma.
by a
two
parties.
The Komatis
ni-22 B
kOmati
claimed that
it
340
them
forced
into
a separate
quarter.
The
town
in
head.
To
such a pitch
necessity
would cause
"
There
is,"
he
"not a Hindu
night
in
it,
in
another
unless
by
compulsion.
Even
bound
to
in
honour
to
fly.
be
have
or
and may be
had recourse
is
whenever the Government infringes, considered to have infringed upon the custom
It is
of any caste.
oppression."
brief reference
in
may be made
to the part
in
which the
fights
Komatis took,
bygone days,
the
faction
known
Some
of
and others
to the latter.
let
Those belonging
to the left-hand
would not
The
left.
right-hand
section
was
among
two recorded occasions, once, in 1652 A.D., during the Governorship of Aaron Baker, and later on during that
341
of William Pitt,* in
1
KOMATI
a wedding procession
707.
When
of
members
summoned twelve
in
of the heads
section,
a room together,
adjusted.
An agreement
was speedily arrived at, according to which the righthand settled on the west side of the town, now known as Pedda Naikan Pettah, and the left-hand on the east
side, in
what
is
at present called
Mutialu Pettah.
in
The
the
Komatis
All
accordingly are
deified virgin
places, they
Kannika Parameswari,
have erected temples.
whom,
in
most
One
of these, at
Tadpatri
in
of construction in 1904,
It
of
interest.
was being
built at
Komatis,
for the
who had
purpose.
raised a subscription
among themselves
The
its
design was
construction.
is
original,
entered into
it
The
sculpture, with
is
decorated,
Much
of
it
is
days of the
at
Penukonda, Vizianagram
pur
in in
Ganjam.
Those who
live in
Vizagapatam "relax
Muhammadan
hill
who
lies
buried by the
Durga on
which overlooks
49 Sg.
KOMATI
the harbour.
342
Every
harbour inwards
potent over
a silver
flag
three times.
He
is
considered
all
many
by
dhoney
(boat)
is
presented at his
shrine
We
Hindu remember
Muhammadan
captain,
who was
on his return.
he
whose
dis-
charged
Komatis, though
saint,
him
all sorts
of maladies.
for the
performance
Brahman
as
He
is
called
Bhaskaracharya,
lived at
Penukonda
Sanskrit
He made
copy of
the possession of
one Kotta Appaya, the Archaka or priest of the Nagareswaraswami temple at Penukonda, is given in the
Mackenzie manuscripts.
It
343
KOMATI
Such doles are
his
for
each year.
to
common even
These, Hke
at
the
present day
successors.
is
the original
Bhaskaracharya,
who
consi-
(religious ascetics).
different
parts
of
the
one
for
who makes
mark of
He
and
(religious institution),
(rent-free) lands.
which
is
also supported
by inam
The Komati
are cremated.
Lingayat Komatis,
in
a sitting posture.
The death
is
cere-
Brahmans.
The
sixteen
The Komatis
are best
known
as merchants, grocers,
and money-lenders.
principal vendors of
sorts of
imported
articles.
The
row of shops in the China bazar, between Pachaiyappa's College and Popham's Broadway, is almost entirely maintained by them.
Many Komatis
and Traivarnikas are almost entirely engaged in the In the Northern Circars, some earn o-lassware trade.
a living as petty dealers
opium and ganja (Indian In the Ganjam, Vizagapatam and Godavari hemp). districts they are found in the hills, acting as middle-men between the hill tribes and the people of the plains. Most of the Komatis are literate, and this helps them in
in
They
are proverrich.
thrifty,
KOMATI
If
344
fails in
a Komati
come
to his rescue,
Organised
known among them. Each temple of Kanyaka Parameswari is a centre for charity. In the city of Madras the Kanyaka Parameswari charities, among other good objects, promote the development of female education. In 1905, the Komatis established a
charity
is
well
Southern India Vysia Association, with the object of encouraging "the intellectual, moral, religious, social,
and commercial advancement of the Vysia community." Among the means employed for so doing,
industrial
members
of
the
community by founding
affairs of
orphanages, and so
are
forth.
The
the association
managed by an executive committee made up of prominent members of the caste, including merchants,
lawyers, and contractors.
Many
wealth,
and proverbs have reference to the ready wit, thrift, and other qualities of the
stories
Komatis.*
Of
large repertoire
blind
Komati prayed
to
Vishnu
"
Oh
God," he replied,
want
to see
my
and
mansion
my
C.
345
KOMATI
all his
the Thief.
Komati observed a thief at dead of nioht lurking under a pomegranate tree, and cried out to his On this he seated himwife to bring him a low stool.
old
self in front
An
which
his wife
brought him.
and spat
it
out
continuously at the
wondering
thief.
This went on
neighbours,
till
daybreak,
when he
thief,
called out
his
who captured
the
his Cakes.
Komati was on
his
way
to the
sell
there.
met him when he was him a severe thrashing, walked off with the cakes. The discomfited Komati, on his way back home with the empty plate, was met by another Komati going to
half
there, and, after giving
way
market with
his
cakes.
The
latter
demand
replied "
for
Why
go
to the market,
?
come and demand your cakes " unsuspecting Komati went on,
was the
recipient of a
the
other,
sound thrashing
at the
hands of
the thieves.
the Scorpion.
A
One
of
number of Komatis went one day to a temple. them put one of his fingers into the navel of the
at the
gateway,
when a
scorpion, which
Putwas inside it, stung him. nose, the Komati remarked "What
KOMATI
a fine smell
!
346
I
like."
This
induced another
stung, and
man to put his finger in, and he too was made similar pretence. All of them were
and then consoled each
the
other.
thus stung
in succession,
Milk Tax.
upon
Once upon a
milk,
and
all his
it.
The
in-
mustered
in
whom
tax.
they
The
"A
to be
persons
who
profit only
troubled,
the tax.
the
Pdndyan King.
silver
for the
Once upon a
vessel of
time, a
size
enormous
made
So he ordered
were
abroad that
all
his subjects
The
would
suffice if
they took a
chembu-full of water, as a
little
colour,
and
All the
would not be known that they only contributed water. Komatis accordingly each brought a chembu-full
them
But
first
347
KOMATI
The
let in
were
left
was placed behind a screen, so that evil eye on it, and the Komatis one by one. This they did in all haste, and
vessel
trick.
Thus
it
Now
first
had
person
new
vessel,
it
He
ordered
But the
"
ready-witted
said
Oh
what we have
hold.
We
how much
Now
that
we have taken
we The
story
is
when
a Komati was
Muhammadan
Another story
is
told of a Komati,
who
when asked by
knew about a fight between two men, deposed that he saw them standing in front of each other and speaking in angry tones when
a Judge what he
a dust-storm arose.
He
which
of the
men
A
If
Brahman
he
is
I
will learn if
he
suffers,
and a K5mati
will learn if
ruined.
salt,
have dhol
kind of pulse).
KOMBARA
mean a heavy
348
When
the lake,
two Komatis whisper on the other side of you will hear them on this side. This has
In native
Komati
is
is
audience, and he
The Komati
ence to a story
in
This has
refer-
said to have
shown
that he
a stake.
was the proper person to be impaled on According to the Rev. H. Jensen,* the proin
'the city of
certain
man was to be impaled for a crime, moment he pointed out that a certain
for the
The
pro-
verb
is
now used
of a person
who
is
The Komatis
be crushed before
to
it
are satirically
supposed
come
to terms only
by rough treatment.
the
title Setti
or Chetti, which
precious person.
recent times,
assumed the
title
Ayya.
Kombara.The
mous
sept of Kelasi.
classes in
South Canara,
* Classified
also C.
Hayavadana
Rao, op.
ci(.,
349
KONDA DORA
Kamma
title
and Mala.
perform at
Kommula
festivals
is
further a professional
for
who
and
fuel.
funerals.
Kommi.^A
may
not use
members
of which
kommi
Kompala
Dcvanga.
(houses).
An
exogamous
sept
of
Konan.- Konan or Konar is a title of Some Gollas call themselves Konanulu. Konangi (buffoon). An exogamous
Devanga.
Idaiyans.
sept
of
Konda Dora.
Doras are a caste of hill cultivators, found chiefly in Vizagapatam. Concerning them Surgeon-Major W. R. Cornish writes as follows.*
**
indigenous tribes
ghauts.
eastern
They
Ojas.
it
seems certain that, divested of the differences which have been engrafted upon them by the fact of the one being influenced by Uriya and
same
They
KONDA DORA
mercy of
call
350
late
immigrants, so
much
Konda Kapus.
If,
If
in
a village with
as
known
is
Doras.
hand, such a
man
at the
Kapus
or ryots (cultivators).
It
is
Telugu colonists and the reason why they have been subjected to a
due
to the influence of the
is
of
more ancient
further be
It
may
surmised
that,
Telugu
that of
districts,
from the comparative proximity of the the occupation of the crests of these
But, however
mere
it
came
about, the
result
most disastrous.
Some
folk,
parts of
are far
the direction
Census Report,
all
of
a large
them have returned that as their parent-tongue. But number returned their caste name in the parentI
tongue column.
which
is
;
Konda
Patro,
Doras
and,
if
is
this
is
correct,
these people
a dialect of Khond."
One Durgi
351
identical.
KONDA DORA
states
Census Report, 1901, Mr. W. Francis that the Konda Doras "seem to be a section of
In the
the
Khonds,
in
which
has
largely
taken
to
speaking
the transitional
Hinduism.
the
They
call
Pandavas
and
goddess
called
Talupulamma.
They
(or
Pandava
caste) has
been returned as a
title
of the
Konda Doras.
For the following note I am indebted to Mr. C. Hayavadana Rao. There are, among the Konda Doras, two well-defined divisions, called Pedda (big) and Chinna
(little)
Kondalu.
Of
have remained
latter
in their old
have
The Chinna
with the
Kondalu,
living
in
Bhaktha
intiperulu,
have adopted
the
Telugu system of
the
as
exogamous
septs,
whereas
divisions,
Pedda
(tiger),
which occur
among
other
Naga
(cobra),
Bhag
and Kochchimo
(tortoise).
Kondalu,
according to which a
man
The
observed, and
may
further
marry
his
own
sister's
daughter.
Chinna Kondalu women wear glass bangles and beads, Men of the Chinna Kondalu like women of the plains. section serve as bearers and Government employees, whereas those of the Pedda Kondalu section are engaged
in cultivation.
sponding to those
e.g.,
the
inhabitants of the
Linganna,
Gangamma,
latter
week on which
KONDA DORA
they
352
e.g.,
were
born,
Bhudra (Wednesday),
is
Sukra
(Friday).
Among
girl's
married before
decided on, the
or after puberty.
When
On
a marriage
is
a female cloth.
Chukkamusti
conducted to the
cloths presented
home
of the bridegroom.
in turmeric-water,
The
bathed
put on
new
On
a time settled
by the Chukkamusti,
the bridegroom,
sathamanam
the follow-
On
Among
girl is
the Pedda, as
among
When
man
home
of the girl
whose hand he
is
seeks.
The
match
paid to him.
The
future bride-
is killed.
The
girl
if
she has
remains
there.
Otherwise
she returns home, and joins her husband later on, the
occasion being celebrated by a further feast of pork.
Both sections allow the remarriage of widows. Among the Pedda Kondalu, a younger brother may marry the
widow
By both
first
sections divorce
is
permitted.
Kondalus, a
ries a divorcee
husband twenty-four
353
rupees, of which half
is
KONDA DORA
among
the neighbouring
divided
The dead
a
The
Pedda Kondalu feast, at which much liquor is disposed of. By the Chinna Kondalu the chinna rozu (little day) ceremony
observed, as
it
is
is
in the
plains.
The Chinna Kondalu bear the titles Anna or Ayya when they are merely cultivators under Bhaktha landlords, and Dora under other circumstances. The Pedda
Kondalu usually have no
title.
riot
ravanivalasa
the
Vizagapatam
district,
under the
of
following strange
this place,
circumstances.
"
Konda Dora
named Korra Mallayya, pretended that he was and gradually gathered round him a camp inspired, of four or five thousand people from various parts of the At first his proceedings were harmless enough, agency.
but in April he gave out that he was a
of one of the
five
re-incarnation
his
Pandava brothers
;
that
infant
and
that, to effect
he would arm his followers with bamboos, which should be turned by magic into guns, and would change
into water.
Bamboos
and
to resemble guns,
armed with
(god), as
camp was drilled by the Swami Mallayya had come to be called. The assembly
these, the
were going
to
loot
Pachi-
how
matters stood,
The
but,
endeavoured
bodies,
owing
to the threatening
KONDA DORA
The
354
attempt.
in
person,
The
police
fire.
Eleven of the
were
Sixty of
arrested,
for
Of
the
latter,
the
Swami
The Swami's
all
god Krishna,
also died,
and
Konda Reddis, are a caste of jungle men, having some characteristics in common with the Koyas. They usually talk a rough
The
it is
often difficult to
but
it
is
said that
some
of
them speak
Koya.
They
They
house of a Koya.
They
call
sounding
titles,
name
of
Konda Reddi.
They
recognize no
endogamous
sub-divisions, but
In character they
resemble the
in
They
live
by shifting cultivation.
They
profess to be
355
KONDA DORA
;
Brahman
hills
as they
call
them, the
sons of Racha),
their
ancestors
including
Muthyalamma and
Poturazu,
Sara-
The
last
Other
deities
is
Doddiganga,
who
is
worshipped when
the
place
of the of the
the herds are driven into the forests to graze, and Desa-
ganga
(or
Paraganga),
who
takes
Maridamma
shrine
Rekais
so
Bison Hill
held
in
and a huge
and
eaten.
fat pig,
killed
The
They
and calling
wizards
time of
illness,
like
those of the
Muttadar,
Varnapedda,
and
as
Kulapatradu.
Headmen
recognise,
of villages are
known
Pettadars.
They
practice,
marriage by
show
rice after
Children
are
buried.
Reddis
the
The pyre
is
is
day
after the
KONDAIKATTI
funeral.
356
are believed to be born again into
The dead
lalas,
of a sub-division of Vel-
at the
Kondaita. A
sub-division of Doluva.
Kondaiyamkottai. A sub-division of Mara van. Kondalar. Recorded, in the Madras Census ReKondalam means port, 1 90 1, as a sub-caste of Vellala.
it is
possible that
name was returned by people of the Deva-dasi caste, who are rising in the social scale, and becoming absorbed
in the Vellala caste.
North Arcot.
Kondh. In
the
Administration
Report
of
the
Ganjam Agency, 1902-3, Mr. C. B. Cotterell writes that Kondh is an exact transliteration from the vernacular, and he knows of no reason, either sentimental or
etymological, for keeping such spelling as Khond.
It is
noted, in the
" the
Khonds
inhabit
Madras Census Report, 1891, that the hill tracts of Ganjam and parts
call
Central Provinces.
identical with the
They
The Telugu them Kotuvandlu. The origin of the name Khond is doubtful, but Macpherson is, I think, right in deriving it from Telugu Konda, a hill. There is a tribe in Vizagapatam called Konda Dora or Konda Kapu, and
and the south of the Jeypore Zemindari.
people
call
All
357
mountain.
KONDH
is
The
list
58.
a fact
which must be
the impossibility of
terms which
all
mean simply
hill
the
tribes.
their
Khonds
Ihills
commonly known under the name of Khond. The Oriyas call them Kandhs, and the Telugu people Gonds or Kods. The name which they use themselves is Ku, and their language should accordingly be denominated Kui. The word Ku is probably related to Koi, one of the names by which the Gonds used to denote themselves. The Koi dialect of Gondi is, however, quite different from Kui. The Khonds live in the midst of the Oriya territory.
neighbouring
tribe
is
The
Their habitat
is
the
hills
the
Madras Presidency,
and continuing northwards into the Orissa Tributary States, Bod, Daspalla, and Nayagarh, and, crossing the
Mahanadi, into Angul and the Khondmals.
The Khond
Kui
is
surrounded on
it
south
sides
by Oriya.
territory.
The language
The
though a man
KONDH
in
358
There
Gumsur
and the adjoining parts of Bengal, and one western, spoken in Chinna Kimedi. In the north, Kui has come
under the influence of the neighbouring Aryan forms of
speech, and a specimen forwarded from the Patna State
was written
garhl.
in
The number
Kandhs returned
at the census
of
89 1 was 627,388.
give a
much
smaller
varies as
much
as their language.
it
Where
is
much
and
not
not as favourable as
to be a bold,
elsewhere.
fitfully
As a
rule,
they
may be taken
upright
;
undignified
manners
in
their
conduct
landholders
The
Line-
pada Khonds
excepted).
manners
like
Uriyas, and,
among
other things, will not eat pork (the flesh of wild pigs
The Khond
villages
ance of Uriya
walls, a thing
villages, the
mud
Maliahs
and there
also
much
which
is
In 1902,
Khond
ruler as
Dolabehara, as well as
call.
some
places, the
have passed
to the
into
the possession
and low-
359
KONDH
ment being exacted in land. Except in the Goomsur MaHahs, paddy (rice) cultivation is not extensively carried on by the Khonds elsewhere it is chiefly in the hands of the Uriyas. The Khonds take little trouble in raising
;
their crops.
The
result
is
that,
we
find a poverty-stricken
any agricultural
Kimedi,
stock,
and no signs of
are
affluence.
to
In
however, they
beginning
follow
the
if
who
Khonds merely
It is
as cultivators."
Khonds
of the
in
camp luggage.
within the
to
last
the
work
in the
ordinary way.
Within the
few years,
to
Assam, to work
gives
is
in the tea-gardens.
figures
the
number
as
about 3,000.
This emigration
now stopped by
and go of
strange thing
edict.
Of
course, they
do not
are
set
out,
their
is
own
accord.
They
taken.
It
The
that they
go
willingly."
was
Man. March
1902.
KONDH
exercise
of the
360
power conferred by section 3 of the Assam Labour and Emigration Act, 1901, and with the
previous sanction
of the Governor-General in Council,
is
ing any
known
to
Ganjam
any labour
Assam."
Madras Government approved of certain proposals made by the Collector of Ganjam for utilising the services of the Kondhs in the conservancy of the
In 1908, the
forests
in the
Pondakhol Agency.
The
is
following
is
summary
of these proposals.*
In
The
chief difficulty to
be contended against
Pondakhol
podu
cultivation.
hill
This cultivation
is
tops
and upper
river,
slopes,
which should be kept well covered to the upper reaches of the Rushikulya
is
also
rage
throughout Pondakhol
weather.
The
District
was told by some of the villagers that they would forego poduing if they had cattle to plough the lands in the The supply of buffaloes would form plains and valleys.
compensation for a right relinquished. The next aim should be to give the people work in the noncultivation season, which is from the middle of January
the
to the middle of July.
fire
season.
There
that the
rendering
fire
the
making
lines,
The
November
ic
361
question'arises as to'
for their^labour.
KONDH
Khonds should be repaid little use to them in this
if
how Money
the
is
of
they got
it,
it.
in food-grain
and
cloths,
force
among
the
Chenchus
in
live
in
hills
Here they
live in seclusion
and
Once they
male and
Instead
True Khond
dresses, both
and
the
red.
Where
man
be called a garment.
in
Once
the
women
took a delight
in the
silver
Where
waist
?
now
!
Gone
'superior civilization.'
Gone
sambur
bone
hill
an
Khond.
tribes.
Gone
In
fantastic head-dresses,
tain
lives,
is
dull,
Khond
his debt.
Yet
for
all
that he
is
happy."
The
hairpins
KONDH
referred to above are
362
(deer
Cervus
Kondhs.
Porcupine
hairpins.
quills
are
by
them
as
The
Kondhs
"
summary
of the
Ganjam
is
The
harvest.
mohwa
[Bassia)
fruit,
fresh
flour,
them through the hot weather, with the help of various yams and edible roots that are plentiful in the When the south-west monsoon sets in, dry jungles. crops, consisting of millets, hill paddy, and Indian corn, are sown, which ripen from August on, and thus afford The hot weather is plentiful means of subsistence. generally called the sukki kalo, or hungry season, as Turmeric is the people are rather pinched just then. perhaps the most valuable crop which the Khonds raise,
as
it is
it
takes to mature
two
full
years,
field-
work thus
boiling,
is
young plants
Tobacco
generally
market.
It
is
raised
much
grown
care
is
in back-yards, as elsewhere,
devoted to
its
cultivation,
Khonds
fruits),
are
inveterate smokers.
Among
may
silk,
of
363
KONDH
said to be collected
by
of
Oriya names
dorsata)
;
(a)
{b)
sattapuri
;
comb
in
seven
{d) nikiti
{c) binchina mohu, with a comb mohu, a very small bee.] * Wet
paddy
is,
of course,
grown
is
in the valleys
and low-lying
available,
it
is
surprising
fields
flat
by a laborious process of
board attached to a pair of
is
by means of a
The
the
strip of forest,
prime-
as being
for a
more
fertile, is
burnt, cultivated,
may
vary
thirty,
are the
little rice,
the
field,
and
mud and
is
water
until
it
The
hair
into a club
when maturity
seldom worn.
worn long during childhood, but tied is reached, and turbans are A narrow cloth is bound round the loins,
Agricul
Ledger
Series, Calcutta.
No.
7,
1904.
KONDH
and a coarse long-cloth
364
in front
and behind,
when
is
the weather
is
cold.
bison
'
supposed to strike
awe
left
bare.
when
said
old.
The
tattoo
marks are
the
to represent the
implement used
in tilling
soil for
Ornaments of beads
and brass bangles are worn, but the usage of diverse In some parts muttas (settlements) varies very much.
of the
is
Goomsur
confined to married
women,
Matrons wear
many
young
till
worn
rings.
of the jingling noise they make, and gold or silver noserings are very
commonly worn.
He
into
This he
with
is
infinite care,
and twists
sambur bone,
gaily coloured
is
left
eyebrow.
This
365
KONDH
Two
float
life,
it
feathers
generally
wave
in
in front, while
many more
of his
behind.
This knot,
he
wrapped
Round
his
home manufacture,
and over
his shoulder
is
bow and
made
of bent
of bark, and
the
of
The Khonds
for
bison
'
has but
little
chance of escape
a serious wound.
The women
when
(solopo
Caryota
They
often run
up sheds
in the jungle,
great
by
falls
from trees
KONDH
and the
300
mohwa,
or a species
of strong beer
brewed from
rice or koeri.
Khond women,
when once
there
is a good deal of quiet immorality among the young men and girls, especially during the commencement of the hot weather, when parties are made up for
mohwa
all
fruit
At the same
time,
uncommon
suicide,
when
discovered. are
hewn
is
impervious to white-
bamboo jungles, bamboo is substituted for sal. The Khond houses are substantially built but very low,
In
feet,
feet
not
recognised,
when
Pano
induces a
live
Khond woman
go
off
with him.
She may
If a Pano commits adultery with a Khond married woman, he has to pay a paronjo, or a fine of a buffalo, to the husband who retains his wife, and in addition a
and a cavady
is
If
the adulterer
a Khond,
he gets
off
with
payment of the
buffalo,
which
is
The
husband retains
if
he finds
Z^7
her pregnant
KONDH
;
when
is
first
this
is
not
an uncommon
husband's part
incident.
Divorce of the
if it
wife
on
all,
the
occurs at
but
cases are not unknown where the wife divorces her husband, and adopts a fresh alliance. When this takes place, her father has to return the whole of the gifts
Agency
tracts of the
Mr.
Of who
"
these,
by
far the
are
about
of
this
150,000
An
there
overwhelming
the
wild
is
majority
number,
however,
are not
whom
such a con-
who
more
inter-
The
Khonds
who
in
live
Vizagapatam are the Dongria (jungle) Khonds Dcsya Khonds just south-west of them in and around the
(hill)
Khonds
taluk.
of the hills
Gunupur
necklets
The Kuttiya
beads and
like
of white
and carrying a series of heavy brass bracelets half way up their forearms. The dhangadi basa system (separate
* Gazetteer of the
Vizagapatam
district.
KONDH
and
368
in) prevails
among them
for the
have opportunities
Special
marry.
ceremonies are
living.
Except
totemistic
septs,
they
have
apparently
no
of
sub-divisions.*
The
Khonds
both sexes is ordinary and uninteresting. These civilised Khonds worship all degrees of deities, from their own
tribal
follow
those of their primitive forefathers to those of the lowcountry Telugu speak dialects which range from good
;
Khond through
bastard patois
down
to corrupt
Telugu
to,
There
is
named
Kasi,
Mendora,
Bolti,
elephant's ears,
Mandia Patro
in
from Jorasingi
authority
all
singi, and and Pussangia, on condition of settling their disputes, and aiding them in their rights. The following legendin Kurtilli
Maha-
Balliguda,
Kondhs is given by Jayaram Moodallar. Once upon a time, the Mr. A. B. ground was all wet, and there were only two females on the earth, named Karaboodi and Tharthaboodi, each of whom was blessed with a single male child. The names
ary account of the origin of the
*
very
interesting note on
Friend-Pcreira has been published in the Journal of the Asiatic Society of Bengal,
LXXIII,
1905.
369
of the children were Kasarodi and Singarodi.
KONDH
All these
for subsistence.
One
day,
when
for cooking,
she acci-
finger of her
left
dropped on the ground. Instantly, the wet soft earth on which it fell became dry and hard. The woman
then cooked the food, and gave some of
it
to her son,
usual.
who asked
She
and,
if
her
why
it
tasted so
would
let
him know.
if
woman
told
him
that,
would prosper
in this world,
back, dig several holes in the ground, bury the flesh, and
and the
dried up
The wet
came
with
into existence.
its feet,
and ragi
it.
(millet),
The two
brothers
argued
that,
the
sacrifice
of their
abundance,
and others, once a year in future. A god, by name Boora Panoo, came, with his wife and children, toTharthaboodi and the two young men, to
whom
Boora Panoo's
They begat
children,
who were
on
Tharthaboodi objected to
this division
of
;
Mamoo
to
the
Singarodi
Mamoo
KONDH
and
that, if
it
370
brought
forth, the
Mamoo
(Boora
Panoo's son).
built
a house, and
All
lived
in a
they
human
would be very
and their
In the absence of
monkey.
Then Kara-
boodi appeared once more, and said that she was not
pleased with the substitution of the monkey, and that
a
sacrificed.
At the end
good
a son four years old, and found him, his wife and child
food, clothing,
and shelter
for a year.
They then
his
Next day, a pig was sacrificed near this post, and a feast was held. It was proclaimed that the boy would be tied
to a post on the following day,
and
sacrificed
on the third
day.
On
(priest)
into the
ground
in
When it entered to a depth of about was believed that the god and goddess eight inches, Tadapanoo and Dasapanoo were there. Round this
several places.
it
spot,
and crossways, and an egg was placed in the centre of The Khonds arrived from the various the structure.
villages,
and indulged
in drink.
teased,
37^^
KONDH
and told that he had been sold to them, that his sorrow would affect his parents only, and that he was to be
sacrificed
for the
He
was
conducted to the spot where the god and goddess had been found, tied with ropes, and held fast by the
Khonds.
He
was made to
lie
on
his
stomach on the
wooden structure, and held there. Pieces of flesh were removed from his back, arms and legs, and portions
thereof buried at the Khond's place of worship.
tions
Por-
were also set up near a well of drinking water, and placed around the villages. The remainder of the sacrificed corpse was cremated on a pyre set alight with
fire
two pieces of wood. On the following day, a buffalo was sacrificed, and a feast Next day, the bamboo post was removed partaken of. outside the village, and a fowl and eggs were offered to
produced by the
h'iction of
the deity.
The
following stanza
sacrifice,
is
still
recited by the
human
victim
Oh
What do you
called,
What do you
out for
Haddi.
You
I
What
can
do,
even
if
you are
my
child
You
are sold
The
ethnological
section
of the
Madras Museum
from Baligudu
sacrifice post
fast
Ganjam.
This
post,
which was
is,
I
being reduced to
one
now in existence. It was brought by Colonel Pickance, who was Assistant Superintendent of Police, and set up
in the
ground near the gate of the reserve Police barracks. The veteran members of a party of Kondhs, who were
brought to Madras
111-24B
for the
KONDH
excited
372
barbarous custom.
The best known case," Mr. Frazer writes,* " of human sacrifices systematically offered to ensure good crops is supplied by the Khonds or Kandhs. Our knowl"
edge of them
British
is
officers,
who,
forty
or
fifty
years ago,
sacrifices
were
engaged
in
The
were
considered necessary
Khonds arguing
The
if
victim,
he had
is
the
Mr. Russell,
in
"The
still
cere-
rite,
and
more the
the
mode
of destroying
life,
vary
in different parts of
country.
In the Maliahs of
Goomsur, the
sacrifice is
offered annually to
Thadha Pennoo
and crops.
of,
The ceremony
rotation
is
and
in
by, certain
mootahs (settlements)
sacrifices,
Human
Sacrifice
2>72>
KONDH
and even by
are the
indivi-
others are
made by
or
single mootahs,
duals, to avert
murrain,
other cause.
Grown men
most
esteemed
person
(as victims),
Children
are purchased, and reared for years with the family of the
who ultimately devotes them to a cruel death, when circumstances are supposed to demand a sacrifice at his hands. They seem to be treated with kindness, and, if young, are kept under no constraint but, when old
;
enough
Most
of those
who
were rescued had been sold by their parents or nearest relations, a practice which, from all we could learn, is
very common.
wretches
who
human
flesh.
The
victim must
always be purchased.
The
price
is
The
Zanee
(or priest),
who may be
the
years of age.
subjected to no
For a month prior to the sacrifice, there is much feasting and intoxication, and dancing round the Meriah, who is adorned with garlands, etc., and, on the day before the performance of the barbarous
deemed impure.
rite,
is
stupefied with
is
toddy,
and made to
sit,
or,
if
necessary,
effigy
bound
at the
above described.
dance around to music, and addressing the earth, say Oh God, we offer the sacrifice to you. Give us good
'
!
KONDH
the victim,
seize you.
'
374
We
price,
Now we
and no
On
anointed with
part,
oil,
and
on
his
own
head.
its
boundaries, preceded
pole, to the top of
which
is
attached a
tuft
of peacock's feathers.
is
On
Zakaree Pennoo, and represented by three stones, near which the brass effigy in the shape of
a peacock
is
buried,
they
kill
hog
if it
in sacrifice
and,
How
possible, has
cation,
is
seized and
thrown
in,
and
his face
pressed
down
flesh
until
he
is
noise of instruments.
cuts a piece of
the
rest
same
rites are
village idol,
and
on the boundaries.
the
The head
bare,
buried
with them
in
pit.
buffalo calf
brought
off,
there
attire
till
Women,
dressed in
male
killed
the Zanee
or calf,"
is
375
In the
KONDH
Arbuthnot,
"
same
year,
Mr.
Collector
of
Of
the
hill
tribe
Codooloo, there are said to be two distinct classes, the The former Cotia Codooloo and Jathapoo Codooloo.
class
is
that
which
is
in
human
sacrifices to the
god
o-ood crops.
This ceremony
generally performed on
feast.
The
victim
is
seldom carried by
is
force, but
procured by
which consists of
male
The
man who
(turmeric)
is
is
is
carried before
The
influence of this
though
kept
in
is
set at liberty.
that,
from the
moment
of his seizure
he
is
sacrificed,
he
is
He
allowed to wander about the village, to eat and drink anything he may take a fancy to, and even to have
connection with any of the
women whom
he
may
is
meet.
On
the morning
he
carried
of the
in the
One
who
stomach of the
and with the blood that flows from the wound the idol is smeared. Then the crowds from the neighbouring villages rush forward, and he is
victim,
Each person who as to procure it carries away a morsel of presents it to the idol of his own village."
literally cut into pieces.
is
so fortunate
flesh,
the
and
Concerning a method of
by the post preserved
in
sacrifice,
which
is
illustrated
the
KONDH
376
Campbell records* that "one of the most common ways of offering the sacrifice in Chinna Kimedi is to the effigy
of an elephant (hatti
mundo
carved
it
in
on which
is
made
fastened to the
rapidly whirled
and with
wretch as
long as
burnt,
I
life
remains.
He
is
counted as many
which
former
sacrifices.
These
caused to
my camp
in
show them that these venerated objects had no power against the living animal, and to remove all vestiges of
their bloody superstition."
Campbell describes how the miserable victim is dragged along the fields, surrounded by a crowd of half intoxicated Khonds, who, shouting and screaming, rush upon
him, and with their knives cut the flesh piecemeal from
till
the living
from torture,
from insects."
writes, "
Yet again, he
Khonds
he
always succeeded by
human
beings,
two
to the sun to
the east and west of the village, and one in the centre,
among
the
ZJJ
with
the usual
barbarities
feet
KONDH
of the
Meriah.
stout
long
is
a narrow grave
is
dug, and to
Four
the
assistants
legs,
The
officiating
Junna or
standing on the
sacrificial
'
mighty Manicksoro,
sacrifice,
this
your
festal day.
To
the
to kings Junna.
On
account of this
The
we now offer you must eat, and we pray that our battleaxes may be converted into swords, our bows and arrows into gunpowder and balls and, if we have any quarrels
;
with other
tribes,
Preserve us from
Then, addressing
'
prosperity,
we
offer
you a
sacrifice to
will
imme-
Your parents were aware, when we purchased you from them for sixty rupees, that we did so with intent to
sacrifice you.
There
is,
on your parents.
your obsequies.'
we
shall
perform
The
victim
is
body thrown
from the post
suspended
The
knife
it is
In an account by Captain
Mac
it is
on the day of
Meriah
is
KONDH
syS
fairs,
and wear on
put to his
for
an end
is
the purpose.
which waters
his fields,
on a
pole.
The remains
of the
The Kondhs
of Bara
Mootah promised
alia, that
to relinquish
znie7'
they should be at
etc.,
monkeys, goats,
to their
on occasions of
liberty,
human
all
sacrifice
upon
occasions, to
its
denounce
and some of
The
alive,
last
in
the
still
Maliahs occurred
1852,
Ganjam Kondhs
of
who were present at it. Twenty-five descendants persons who were reserved for sacrifice, but were
officers,
rescued by Government
returned themselves as
The Kondhs have now The animal is substituted a buffalo for a human being. hewn to pieces while alive, and the villagers rush home
Meriah
at
the census,
1901.
soil,
and so
The
sacrifice is not
unaccom-
one or more of
in 1899,
its
tormenters. a buffalo
when
the sacrificer.
In the
379
neighbouring village led to a
fight, in
KONDH
which two men
Dassara
fine
were
It
killed.
was the
it,
festival in
ram, wash
bottu and
shave
its
namam
(sect
down
the manner of a
fastened in
human
being.
performed by a Brahman
was decapitated.
victims
is
The
human
indi-
and a ram
was stated by the officers of the Meriah Agency that there was reason to believe that the Raja of Jeypore, when he was installed on his father's death in
1
860-6 1,
age
at
the
town of Jeypore.* It is noted, in the Gazetteer of the Vizagapatam district (1907), that " goats and buffaloes now-a-days take the
place of
human Meriah
now and
sacrifice
again revives.
spread in this
When
district,
the
Rampa
tracts.
rebellion of 1879-80
several cases of
human
near
Ambadala
in
Bissamkatak.
at
In 1883, a
man
(a
beggar
in
daybreak murdered
one
been
slain as a
Meriah
and, as late as
1886, a
grounds
kidnapping of victims
KONDH
380
still went on in Bastar." As recently as 1902, a petition was presented to the District Magistrate of Ganjam, asking him to sanction the performance of a human sacrifice. The memory of the abandoned practice is kept green
by one of the Kondh songs, for a translation of which we are indebted to Mr. J. E. Friend- Pereira.*
At the time of the great Kiabon (Campbell) Sahib's it was enveloped coming, the country was in darkness
"
;
in mist.
Having
they,
sacrificers.
having
surrounded
them,
caught
the
Meriah
sacrificers,
they brought
them, and again they went and seized the evil councillors. Having seen the chains and shackles, the people were
afraid
murder and bloodshed were quelled. Then the land became beautiful, and
;
a certain
He
hills
destroyed the
lairs of
and rocks, and taught wisdom to the people. After the lapse of a month, he built bungalows and
;
schools
wisdom and reading they acquired silver and gold. Then all the people became wealthy." Human sacrifice was not practiced in the Kurtilli Muttah of the Ganjam Maliahs. The reason of this is assigned to the fact that the first attempt was made with a crooked knife, and the sacrificers made such a bad busiColonel Campbell gives ness of it that they gave it up.
They
group of
villages) threatened
to leave the
muttah
if
* Journ. Asiat.
Soc, Bengal,
1898.
381
KONDH
in the
sacrifice,
K bonds
made
feet in length,
surmounted by a gorgeous
sort of balloon
bamboo
flesh,
frame.
and the
gaily in
waved
the breeze.
Along with
all
this
We
found
structures to
Khond
village of
Half a mile
a dense
broueht us to
this
hamlet,
situated
among-st
grove of
ously
trees, in the
fluted
and carved
wooden
its
post
the
sacrificial
with
of
many
anointings.
crown of red and white cloth and peacock's feathers, and incongruous shreds of dried pig's flesh, was now erected
in the centre of the village.
The comparative
quiet in
air
on a sudden the
was
of the
party
of
rushing
village.
Khonds came madly dancing and steep hillside from some neighbouring
to
the
buffalo,
and began
frantically
Each man
carried a green
bough of some
tree,
They
KONDH
were
all
382
adorned
combed and
them were more or less intoxiVarious other villagers now began to arrive, cated. thick and fast, in the same manner, with wavings of green boughs, flourishing of knives, and hideous yells. Each party was led by the headman or Moliko of the village. The dancing now became more general, and faster and more furious, as more and more joined the human
waving
feathers.
All of
merry go round,' circling about the unfortunate buffalo. The women, who had followed their lords and masters
'
at
a discreet
distance,
stood sedately by in
in the
girls,
a group,
revels.
well most and stood demurely watching everything with part fine
buxom
The
who
now began
tether,
catching one
man
and
However, the Khonds were too excited circled round and round the poor maddened
and blowing horns
every
into
its
to
care,
brute, singing
ears,
it
beating drums,
and
offering
As they
careered
we had ample time to note their extraordinary costumes. One man had somehow got hold of an old
number
round
of striped tent
carpets,
forming a
chopper.
stiff ballet
skirt or kilt.
He was
in
spinning
Another
all.
He
3^3
had, however, profusely
KONDH
his
daubed
The head
He
excitedly
waved over
this
erection an ancient and very rusty umbrella, with many ventilations, with streamers of white cloth attached to
the top.
Others had tied on to their heads with bands of cloth the horns of buffaloes, or brass horns made in Their long, black imitation of those of the spotted deer.
in
this strange
them a most
startling appearance.
The
concluding the
final
late.
ceremonies,
was fashionably
To
incite
energies
species
At
last,
the
long
expected
Patro
many deafening
last,
sounds,
both
artificial
and
this
natural,
boughs.
On
occasion
whole of
his retinue
Maliah drum of cow-hide stretched tightly over a hoop of iron, and vigorously beaten from behind her by a
dried leather.
The
'
great
followed by his
charger,' a
(pony),
extraordinarily
caparisoned,
As soon as
KONDH
The
hitherto
384
shouting
and
madly
revolving throng
it,
which
append a rude
it,
translation.
human
buffalo
Thus
We
price,
Have paid for thee all thy worth. What blame can rest upon us,
Who
Famine
and
dry,
Death looks
in at ev'ry door.
cry.
Thadi Pennoo
Give
me
of flesh
and blood,
willing sacrifice.
its
That where'er
blood
is
shed,
On
So ye may
eat
your
fill.
Then be
Soon
glad,
buffalo
meadows
green,
Thou
After the
this sacrificial
hymn
for
some
3^5
post,
KONDH
and
led,
many
and there
tied,
tied to a stake.
As soon
as
it
the
Khonds threw
crowd of
womankind waiting
each
near,
man
moment's
soon as the
Janni,
who
The now
An
body
indescribable
fell
scene followed.
in
The Khonds
an amazingly short
and stomach.
Death must, mercifully, have been almost instantaneous. Every particle of flesh and skin had been stripped off
during the few minutes they fought and struggled over
the buffalo, eagerly grasping for every atom of flesh.
As soon as a man had secured a piece of flesh, he rushed away with the gory mass, as fast as he could, to his fields,
to bury
it
sun had
set.
it
As some
effect this,
As
the
men
some
left
women
flung
them clods of
earth,
of
The
ceremony
among
the
Kondhs.
all
stated, in the
Manual
of the Vizagapatam
district, that
common
said to
is
KONDH
have made money out of
it
386
in
(division).
to consult the
its fate.
Dasari (priest)
it
when a
was born as to
If
was
to be killed, the
Amin
Rajah three hundred rupees a year for renting the privilege of giving the license and pocketing the fees.
was formerly very prevalent among the Kondhs of Ganjam, and, in 1841, Lieutenant Macpherson was deputed to carry into effect the measures which had been proposed by Lord Elphinstone for the suppression of the Meriah sacrifices and The custom was ascribed to various beliefs, infanticide. viz., (i) that it was an injunction by god, as one woman made the whole world suffer (2) that it conduces to male offspring (3) that woman, being a mischief-maker,
practice
The
of female infanticide
is
it
culty, owing to poverty, in providing marriage portions was an objection to rearing females. From Macpherson's
known report * the following extracts are taken. The portion of the Khond country, in which the practice of female infanticide is known to prevail, is
well
"
roughly estimated
at 60,000,
at
its
population
at 1,200 to 1,500.
The
tribes
(who practice
infanticide)
human
sacrifices.
amongst them from time immemorial. It owes its origin and its maintenance partly to religious opinions, partly to ideas from which certain very important features of Khond manners arise. The Khonds believe that the supreme deity, the sun god, created all things
* Selections
3^7
KONDH
good
world
The
dess.
non-sacrificing tribes
make
The
sacrificing tribes,
Now
the
tribes
men
to bring
This
Again,
the
first
idea
is
founded.
the
Khonds
to animate
human forms
first
in the families in
which they
have been
completed only
on the performance of the ceremony of naming upon the seventh day after its birth. The death of a female infant,
therefore, before that ceremonial of reception,
is
believed
to exclude
its
And, as the
first
aspiration of every
is
Khond
is
this belief
a powerful incentive
his
Macpherson,
during
campaign,
came across many villages of about a hundred houses, in which there was not a single female child. In like
manner,
in
1S55,
Khond
villao-es
without a
it
In savage societies,
woman.
By
degrees
these
captures
have
become
exogamy,
friendly ones,
in a peaceful
Whereof an
excellent
example
is
ni-25 B
KONDH
concerning
3SS
whom
Ganjam Manual
writes as follows.
of their children.
The parents arrange the marriages The bride is looked upon as a comis
gonti
or a brass
pot
for instance, a
and
thirty
fowls.
The
usual
bride,
A Khond
mutah
finds his
wife from
his
among
the
women
of any
(village)
than
own.
On
home
bride
broom
in
her
The
astride
Music
things,
is
such as horses,
for
the bridegroom,
and
cloths and
On
is
the road, at
the village
men
wrapped up
in blankets
and
Each
young men ward off with the bamboo sticks. A runningfight is in this manner kept up until the village is reached, when the stone-throwing invariably ceases, and the
bridegroom's uncle, snatching up the bride, carries her
off to her
husband's house.
This fighting
is
by no means
injured.
child's play,
The whole
party
389
as lavishly as his
KONDH
On
the day after
means
will permit.
and eaten, and, upon the bride's attendants returning home on the evening of the second day, a male and
female buffalo, or some less valuable present,
is
given to
them.
On
all
the
Khonds
of the village
have a grand dance or tamasha (festivity), and on the fourth day there is another grand assembly at the house
of the bridesfi'oom.
The
a
made
to
sit
down on
cot,
"
As
long as this
girl stays
;
with
us,
may
her children be as
men and
tigers
but,
if
may
her children
"
!
(1842),
Macpherson
tells
Far
by
the dance.
The
assembly divides
itself into
two
parties.
The
friends of
cover her
in
flight,
mock
conflict.
his
was surrounded by twenty or thirty young fellows, and by them protected from the desperate The attacks made upon him by a party of young women. blooming man was just married, and the burden was his
bride,
He
whom
own
village.
Her
bamboos
until
he reached
own
village.
Then
kONDH
turned, and the bride
friends
390
was
fairly
won
and
off her
young
not
scampered,
own
village."
Among
spot.
the
Kondhs
of
Gumsur, the
and relations
appointed
The people
others to
fight
with her,
and carry
all
off
together.*
According to
bracelets,
another account, the bride, as s<oon as she enters the bridegroom's house,
has two enormous
or
each wrist.
wrists
The
unfortunate
has to
sit
with
her two
resting
on her
shoulders,
so as to support
This
is
home.
is
On
it
to her fate.
hills,
and zigzag
still
lines,
in the family,
to be used at the
According to a
more
t
an
woman suddenly
rushes forward,
flings
man
comes
astride
on
his shoulder.
The human
live
quadruped, and
rush
away
*
This
is
a signal for
J. J.
Madras Jonrn
Journ
:
Asiat
Soc. Bengal,
LXXI,
1902.
391
ICONDH
the bride's girl friends to chase the couple, and pelt them
rice.
When
come
the
up,
mock
and
assault
is
at
all
accompany the
pair
to
the
groom's
village.
correspondent informs
me
that he
once saw a
Kondh
new home,
riding
on her uncle's shoulders, and wrapped in a red blanket. She was followed by a bevy of girls and relations, and He was told that the preceded by drums and horns.
uncle had to carry her the whole way, and that,
if
he
fine of
a buffalo was
It
is
inflicted,
recorded that
Kondh marriage
The
horses,
deer,
tigers,
cocks,
elephants,
human
in clay,
beings,
musicians, etc.
They
The
wax
roughly shaped
accord-
first
made,
network,
parallel
lines
or
diagonally,
man
of a
dictates.
The
The wax
threads are
made by means
sufficiently
bamboo
by
heat,
brass plate
soft
is fitted.
is
end of the tube, and comes out in the form of long threads, which must be used by the workmen before they become hard and brittle. The chief place where these
figures are
made
is
Belugunta, near
Russellkonda
in
KONDH
Ganjam.
the
It
is
392
noted by Mr.
J.
A. R. Stevenson * that
Gumsur, to represent their deities Jara Pennu, the Linga Devata, or Petri Devata, keep in their
of
Kondhs
dolls, fishes,
If affliction
if
household, or
milk,
and,
mixing
and sheep, cause worship to be made by the and, making baji, eat.
At a marriage among the Kondhs of Baliguda, after the heads of the bride and bridegroom have been brought
together, an
arrow
is
discharged from a
bow by
the
At the betrothal ceremony of some Kondhs, killed, and some of the viscera
the head to the bridegroom's maternal
abiding
among
girls
or
sixteen.
At Shubernagiri,
the
Ganjam Maliahs,
together.
for a
and then
for
the two to
retire
three days
and
Afterwards, they
that,
at
the
Kondh
Madras Journ
Lit.
&
+ Loc.
cit.
JVJ
marriage, a knotted string
is
KONDH
put into the hands of the
kept by the
girl's
people.
is
The reckoning
of
kept by undoing
a knot
in the string
every morning.
Some
managed
marriage.
Kondh was
betrothed to
gifts.
He
father to
for the
and said that she was his had been born before her parents were daughter (she
married), and that he was the
Pano went
man
to
whom
the gifts
should
The
Of
is
given by
The woman is attended in her confinement by an elderly Kondh midwife, w^ho shampooes her abdomen with castor-oil. The umbilical cord
Mr. Jayaram Moodaliar.
is
cut
infant.
For
this purpose,
its
flexed towards
abdomen,
its
right knee.
The
cord
is
The
placenta
is
buried close to
She then warms her hands at a fire, and applies them to the infant's body. [It is stated, in the Ganjam Manual, that
her
saliva,
the infant
is
fire,
The warming
five days.
When
off,
spider
shell,
is
placed in a cocoanut
mixed with
and applied by
means of a
ICONDH
fowl's feather to the navel.
394
The
Infant's
head
is
shaved,
removed
old.
after
about a month.
Its
body
is
smeared
until
it is
all
month
husband
to
house,
is
where the
which
In
by her husband.
according to the
father,
it,
The
locality.
some
and other
mother,
may
eat
in
parents,
still
the house,
paternal
uncle,
may do
so.
In
grandfather and
grandmother, and
the
Kondhs
"
of
Gumsur
is
A. R. Stevenson.
Six months
after birth,
ceremony of naming the child). On that day, killing a They wash dog, and procuring liquor, they make baji.
the feet of the child.
The
and they
petrilu
means
of
it.
(literally ancestors,
As
is
the
names
(of
?)
is
name
chosen on the
is
given to the
liquor,
and eat
baji.
They
give
rice
and
Of death ceremonies, the following account is given in " Immediately after the manual of the Ganjam district.
death, a cloth
is
A portion of paddy
(unhusked
and
all
395
given to the village Sitra.
icoNDii
[The Sitras manufacture the brass rings and bangles worn by the Kondhs.] The body is then burnt. On the following day, a little rice is cooked, put on a dish, and laid on the spot where the
corpse was burnt.
An
incantation
is
then pronounced,
and enjoy
itself,
itself into
devil or tiger,
village.
in
the
is
Three days
madda ceremony
is
performed.
straw,
An
is
effigy
prepared of
which
and eat
house.
at the
some kind or
other, and,
something of
in
sacrifice of a buffalo
man
is
killed
by a
made by
the
with a tangi
(axe)
by a Pano,
for
is
men
in the village,
who
if
a bad
If the
omen
him
firino- his
According
killed
a person
by a
tiger,
placed in a
stream, and, as
floats
down,
If
it
it
them,
it
Gumsur, Mr.
life
"
On
ceasing,
they
the
They
carry
clothes,
brass
drinking-vessel,
KONDH
ornaments, grain
in
396
store,
burning-ground.
they leave
all
The garments
liquor,
the
it.
They procure
kill
and drink
They then go
On
The whole
If
and distant
and
eat.
make
baji,
They
beat drums.
whom some
animal
is
and go away.
they carry a hog to the spot where the body was burned,
and,
after
perambulating the
site
of the pyre,
return
to their home,
where they
kill
hog
in the
place set
make
doors
baji,
the
members
off
The
Jani,
the
tummeca
trans-
The
Jani,
performing some
on them.
Beginning with
all.
a woman's
husband
dies,
397
KONDH
ornament worn
in
it is
cremated.
The widow
does not remove the ornaments worn in the helices of the When a ears, and in the alae and septum of the nose.
Khond
dies,
his
body
is
cremated.
The
people
in
the
house of the deceased are not allowed to cook their food on that or the next day, but are fed by their relations and
friends in the village.
On
fowl are cooked separately, put in big leaf cups, and placed
on the spot where the corpse was burnt. The spirit of the deceased is invited to eat the meal, and asked not to do
them any harm. On the third and smear their heads with
deceased
is
An
effigy
of the
making an image of the deceased obtains amono- the Goomsur Khonds, but, in some other places,
The
is
practice of
considered inauspicious.
On
ceremony is gone through, and a buffalo killed, with which, and the indispensable liquor, the guests are At a village two miles from Baliguda, entertained. His gold ear-rings a boy, about sixteen years old, died.
ficatory
and
were not removed, but burnt. His Ragi and other grains, cloths were thrown on the pyre. paddy, etc., were placed near the funeral pyre, but not The food-stuffs, and " buffalo, were divided in the fire.
silver bracelets
among
the Haddis,
who
headman
They
the jewels, recovered from the ashes after cremation." * that " once after It is recorded by Mr. F. Fawcett
death, a propitiatory sacrifice
is
made
of animals of the
* Journ. Anthrop.
Soc, Bombay,
II, 249.
KONDH
398
deceased to the Pidari Pitta (ancestor) for the sake of the deceased's spirit, which, after this festive introduction
to the shades,
must take
its
chance.
curious cere-
mony, which I do not remember seeing noted anywhere, Some boiled rice and is performed the day after death. The fowl a small fowl are taken to the burning place.
is split
down
it
is
born
child."
The following note on a Kondh funeral dance in the Ganjam Maliahs is from the pen of an eye-witness.* " The dead Patro is, as usual, a hill Uriya, of ancient
lineage,
no
less
bompsa
in
eggs
the
sprang.
the Maliahs.
curious
pea-fowl,
brought home
pot,
to his wife,
who
and from them sprang a man-child, the progenitor But to return to the Patro. Before of a famous family. sunset, mourned by his two wives, the younger and
favourite one carrying a
colour,
young
child of light
bamboo
in
an open grassy spot, his ashes scattered to the four winds of heaven, and the spot marked by wooden posts
driven deep into the
the funeral
Not now would be celebrated obsequies, but a month hence on the accessoil.
eighteen years.
As
the day
filled
for
the
air.
obsequies drew
Potters from the
the
399
earthen pots of
all
KONDH
Huge
buffaloes,
sizes
tethered near,
by.
wallowing
in
bovine luxury
far
in
swamp hard
and near
Even
the Kuttiya
Khonds were
each
The
when
and
a distinguished
children,
noticed
fine
men from
together with
and
Khonds
horrid
spite of the
numbers of
had found a
1886
tomb
more than four hundred of their kith and kin. Distinguished amongst even that wild horde for savagery were the Khonds from the Kuttiya country, who live on tops of hills, and whose women are seldom, if ever, seen. These are remarkable for their enormous quantities of frizzly hair tied in huge chignons over the right brow,
off
and decorated with feathers of every hue the jay, the parrot, the peacock and the white quills of the paddybird predominating.
in
dug out
of ancient burial
Certain
it
is
on a Khond
to
As each
wash and
occupation was to
go
decoration
KONDH
feathers, or, prettier
still,
400
with wreaths of wild flowers,
them-
much
vigour of lungs,
with the
loss.
now
less
to
dead Patro,
permitted
by
Government to take his place, and each man received from him an earthen cooking-pot, and each circle of
villages a buffalo.
The Khond
some
is
parts,
woman must
These
where the
lay.
late
Patro
where a recently
killed buffalo,
gore,
now
Among
the
throng
men,
women and
children,
The
is
funeral
in
huge bunches of peacock feathers and sapphires. dance now commenced. The dance itself
for,
simple
the extreme,
when
reached, old
round
The
feet,
presented
who
circle,
waving
into
its
more wildly
east,
till
the
40I
KONDH
eye ached to behold the perpetual motion of this animated In the centre revolved the three men with wheel.
the huge bunches of peacock feathers afore-mentioned.
When
were
and
so, 'vith
human
circle
revolved on
when by
In
large
fires
among good old days of the past, when plenty, but Meriah human victims
thereby certain grumblings
provided and
sacrificed.
Khond,
and
On
the after-
Bissoyis,
great
men began
homes
to
in the jungles,
having
first,
fled at
my
symptoms
of friendliness, so that
quite near to
them
to
examine
broom
that
were arranged
in the
shape of
belle,
and
to observe at close
in
blue of zig-
my
As
to
beauty of figure,
think
KONDH
proportions.
that
I
402
It
much
difficulty
Six
buxom
stepped out,
all
of
daughters of well-to-do
the famous
Khonds, prepared
dance
but
peacock dance.
Round
the
their
strip
supple
of
massive
waists
was
twisted
national
Khond
skins
cloth of blue,
brown
gracefully
wreathed with
The
and
silver
combs, or with forest flowers, added yet more to their picturesque appearance. Each girl now took a long strip
of white cloth, and, winding
to trail at
it
sash.
peacock.
Three of the
left
girls
and
in
and to
retiring,
first
'
drum marking
excellent
On
like
and
out,'
ing
against
each
other,
in
exact time
to
the music,
and the lips gracefully waving from side to side as they advanced or retired. There was perfect grace of movements combined with extreme modesty, the large
expressive eyes veiled by the long lashes never once
403
to the
KONDH
crowd of enthusiastic admirers that surrounded them on all sides. But for the wild scene around, the noise and shrieking of instruments, and the fantastic
dresses of the
tied
Khonds (many
of
whom
on to their painted
faces,
one might
an itinerant
dance the South Indian kummi before, say, Bishop of ascetic tendencies and aesthetic
temperament.
When
their
heaving,
panting
bodies
showed
the
man
at length the
and, with one accord, the dancing and the deafengirls stole quietly
back
lost in
Of
superstitions
among
When
he
Kondh
starts out
on a shooting expedimarried or
tell
first
He
will
then
make
a fresh
start, and, if he meets a female, will wave his hand to her as a sign that she must keep clear of
him.
across animals in
in
The Kondh he sees a female, he will not come the jungle to shoot. If a woman is
in
come
their
way.
not
go out shooting
for the
same reason.
III-26 B
KONDH
404
will
A Kondh
(festival) is
visit his
being celebrated,
the
wrath on him.
will
They
suitable for
not
cut
trees,
mango,
jak,
jambul {Eugenia Jambolana), or iluppai {Bassia) from which they distil a spirituous liquor. Even though these
trees prevent the
will
in
the
fields,
they
an owl hoots
For
pelted
off.
They
amounting
According to their
who
in
quick succes-
away
on the ground,
appeared
to
at
some
God
might
them
in their
They do
not consider
:
it
a sin to
kill
Brahminy
is
Garuda
pakshi), which
held in
will
A Kondh
for so slight
an offence as carrying
They
straight-edged knife.
cut, are
The
been
removed
to the village,
405
KONDH
While
this
is
cattle.
being
(Kondh
If
or others)
may
eye should
be
cast
on them.
a stranger
threshing-floor, the
to
by signalling
him with
is
The
serrated
like that
If cattle
sickle
produces a sound
were used
in
it
is
They
body and
becoming kill an enemy, or satisfy hunger by having a good feed on cattle in the jungle. During this period, they are
changed into one of these animals, either to
believed
to feel
if
dull
and
is
listless,
and disinclined
for
work, and,
a tiger
killed
in
die synchronously.
me
that the
Kondhs
On
one occasion, a dispute arose owing to a man discovering that another Kondh,
whose
spirit
used to wander
spirit,
about
in
and he
males
became
When
all
foot with
until
During
fat
this time,
lest
The Kondhs
* Macpherson.
Memorials of Service
in India.
KONDH
The
leopard
406
oil.
beast by the
Kondhs
They
skin.
in
European
eggs,
etc.,
are offered,
in
which the ground under a tree was cleared in the form of a square, within which were circles of saffron (turmeric), charcoal, rice, and some
Kondh ceremony,
A
go
certain
Kondh had
fever caused
by an
it
evil spirit,
and and
to
come
out,
The
is
given
A special liquor is brewed from by Mr. Fawcett. t grain for the ceremony, on the first day of which there is a general fast, a pig is bought by general subscription, and dragged to the place where it is to be sacrificed by
The pig is stoned to death, but, ere it dies, each Khond cuts off some of the hair and a little piece of the ear, which are treasured. The meat is divided among them, and cooked with rice. The
a rope
'
through
its belly.'
priest
goes from
house
to
house,
ceremony of the cow-shed. (chiefly buffaloes) which are out grazing are tied to the central point in the cow-shed, and the other ends are These ropes are laid on the ground across the shed. The the visible objects, to which sacrifice is made.
head of a chicken
post,
is
The
and near
it
Bombay,
II, 1890.
t ^^i<^-
407
rice, flesh
KONDH
its ear.
little in
front
of these
head
is
buried,
boiled,
The
cloth.
The Khond
puts the
rice,
piece of the ear, and the hair of the pig, under the roof.
In the evening the cattle
the
ropes
used
fast
in
the
break their
they
removed from the cow-shed. On the third day, the Khonds come out with a lump of it in the hand, and throw it in one place, forming a heap, on which the priest pours liquor and rice." The following example of a Kondh oath is given by
manure
is
Mr.
J.
A. R. Stevenson.
is
"
The
stance
first
held
before
him
white-ant
'
hill.
fowl's blood.
lighted lamp.
He
object.
in
Oh
father
!
(god),
I
I
swear,
and,
if
swear
falsely, then,
Oh
May
father,
may
become
die.
shrivelled
I
and
May
be killed
by a
hill.
tiger.
crumble to dust
May
May
rice in his
its
made
to
KONDH
witchcraft occurred in the
408
Vizagapatam
hill tracts.
The
fire failed to
The
They
After death,
half,
own
village,
failed to burn.
The
They were
High Court.*
In 1906, a Kondh, suspecting a Pano girl of having
stolen
to
some cloths and a silver ornament from him, went the dhengada house in Sollagodo, where the girl slept
girls,
his village,
where he confined her in his house. On the following day, he took her to an Oriya trader, who thrashed her,
in
order to
make her
Subsequently,
some
was
pot
nearly
full
of water
some cow-dung and sacred rice added, and a rupee placed in the pot. The girl was ordered to take
out the rupee.
but,
on the
She was then ordered to pay as a fine her ear-ring, which was worth one rupee. This she did, as it was the custom for an unsuccessful person to hand over some property. Her right hand was practically destroyed as An elderly Patro (headman) the result of the scalding.
409
KONDH
deposed that the ordinary practice in trials of this sort is to place two pots of water, one boiling and the other
cold.
some
rice are
in the
is
cold
the hand
is
consi-
considered to be
the right.
villages
On
years ago,
when two
He
side
to
representatives
of
the
contending parties.
The
connection with
sacred
rice,
which has
to the
been
may be made
custom
Mahaprasad Songatho. "It is prevalent among the Khonds and other hill tribes of Ganjam and Orissa, and is found among the Oriyas. Sangatho means union or friendship. Mahaprasad Songatho is friendship sworn by mahaprasad, i.e., cooked rice consecrated to god
of
Jagannath of
Puri.
The remains
of the
offering are
mahaprasad,
for
it.
and
freely
to those
who ask
It is
regarded as
forIt
men by mere
touch.
itself,
done
in its presence.
It is
KONDH
commit a
an
evil
410
foul deed, utter
thought,
when
it
held in the
hands.
On
account of such
beliefs,
when giving
evidence.
sworn friendship between two sex. Instances are on record of friendship contracted between a wealthy and cultured
is
rustic, or
between a Brahmin
woman
is
Songatho
On
an auspicious
day fixed
temple
in
drum.
There,
mahaprasad
in
their
w^ill
hands,
and the
assemblage
to
be lifelong
there
friends, in spite of
any
families.
gifts
The ceremony
closing,
will
be
dinners,
and presents on both sides, and the day is all mirth and merriment. Thus bound by inseparable ties of friendship,
extreme
and
affection.
They
in
seize
every
other's
opportunity
of meeting,
and
living
each
company.
They
exchange of new cloths, and other valuable presents. No important ceremony is gone through in any one's
house without the other being
invited.
Throughout
If
the year, they will send each other the various fruits
and vegetables
one
dies,
more
or less in the
survivor,
if
The
in
sure to receive
411
KONDH
maintained by the
This
is
how
the institution
is
less civilised
The romance
of the
tribe.
Songatho increases with the barbarity of the The Khonds, and other hill tribes, furnish us
which retains
all
its
Among them, Songatho is ideal primitive simplicity. friendship, and examples of Damon and Pythias are not
rare.
Khond
has been
known
He
life,
willingly sacrifices
that he
and even
his
friend.
The
is
friends
have nothing
but
affection
for
each other." *
It
noted,
in the
Gazetteer of the
steal
in
Vizagapatam
those
for the
Khonds
cattle, especially
an open manner,
Veppiguda near Gudari a party of them attacked four constables who were
In 1898, at
patrolling the country to check these thefts, thrashed
off all
their property
and uniforms.
men
it
looked as
if
In 1882, the
Khonds of
some hundreds
hair,
etc.,
of them.
by the
Khonds
of this district."
The news
of the rising
was
Domb
disguised as a
his languti
fakir,
who
(cloth).
He
KONDH
was rewarded with a
at
412
silver bangle.
it
the village
of Balwarpur,
all
Kultas should
be killed
the
At a meeting held was decided that the and swept out of the country.
carried
As
a sign of
this,
Kondhs
all
brooms about.
and
the
At Asurgarh the
the atrocities.
alive,
being scalped.
As each
victim
died,
his
death was
announced
followed
given slowly,
unfortunate
The
men were dragged out of their houses, and killed before their women and children. Neither here nor anywhere outraged, though they were else were the women threatened with death to make them give up buried One woman was in this way made to dig treasure.
up a thousand rupees.
scalped
On
it
a tamarind
tree
near the
as a trophy, there
head of a Kulta,
hacked about
in
the
horrible way.*
The fact is noted by Mr. Jayaram Moodaliar that the Kondh system of notation is duodecimal. Thirteen is
twelve and one, forty three twelves and four, and so
forth.
Kondh
Aborigines of the
Soc. Bengal,
Bibliography.
Eastern Ghats.
Journ.
Asiat.
XXV,
39-52, 1856.
Caldwell, R.
or
South
Indian
Khond
Rising.
413
Campbell, G.
KONDH
India,
Specimens of Languages of
Campbell,
Dalton,
Major-General.
Personal
Narrative of
Descriptive Ethnology
of
Bengal,
285-301, 1872.
Duff,
Rev. A.
The
First
Series
of
Government
Measures
the
Human
Sacrifices
among
Review,
Khonds.
Fawcett, F.
Selections
i94-257 1845-6.
Miscellaneous Notes.
II,
Journ., Anthrop.
Soc, Bombay,
Francis,
Vol.
I,
247-51.
W.
1907.
J.
Friend-Pereira,
E.
Marriage
Customs
of
the
III,
Khonds.
LXXI,
part
18-28, 1903.
Friend-Pereira,
J.
E.
Bengal,
LXXI
1 1,
1905.
Frye,
Captain,
Dialogues and
Sentences
in
the
1,
Kondh Language,
Cuttack.
185
Frye,
Captain.
Fables
in
the
Captain.
Fables in the
1,
Cuttack.
of Joseph in the Kui
The History
Kondh Language,
Frye,
1851, Cuttack.
Captain.
in the
Lessons
lation,
1
85
1,
Cuttack.
KONDH
Frye, Lieut.
lation
J.
414
P.
On
Kondh PopuSoc.
of Orissa.
Journ.,
Roy. Asiat.
of Great
Britain
Grierson,
Survey of
India,
IV,
457-71, 1906.
Suppression of
Human
Sacrifice
and Female
Depart-
Selections from
(Home
Huttmann, G. H.
the
Lieut. Macpherson's
Districts of
Report upon
Khonds
of the
Huttmann, G. H.
Captain
Report
and
upon
the
Khonds
of the
Districts
Ganjam
Cuttack.
of
Grammar
1902,
Language,
S. C.
2nd
edn.,
Calcutta.
An
gious
Observances of the Khonds of Goomsur and Boad. Journ., Roy. Asiat. Soc. of Great Britain and Ireland, VII, 172-99, 1843.
Macpherson, Captain
S. C.
Opinions and
An
in Orissa.
Macpherson, Lieut.
the Districts of
Maltby, T.
Rice,
S.
J.
Ganjam
District
P.
Occasional
H. H.
I 397-413.I1891.
415
Smith, Major
J.
KONDRA
Handbook
of the
McD.
Practical
Khond Language, 1876, Cuttack. On the Language, Manners, and Taylor, Rev. W. Rites of the Khonds or Khoi Jati of the Goomsur
Mountains
Stevenson.
1837-
from
documents
furnished
by
J.
A.
R.
Madras Journ.
Rev.
Lit.
Taylor,
Hill
W.
Inhabitants of the
Journ., Lit.
Kondra.
The
Kondras
Kondoras are a
fishing
caste in Ganjam,
who
fish in
has
is
in the
sell
and even the Haddis refuse to beat drums for them, and
will
some places, the members of the caste call themselves Dasa Divaro, and claim descent from the boatmen who rowed the boat when King Bharatha went to
touched.
Chithrakutam, to inform
Rama of the
death of Dasaratha.
is
may be
kako (crow),
gaya (cow), kukkiriya (dogs), A ghasia (grass), bholia (wild dog), sanguna (vulture). few said that reverence is paid to the animals after which
bilva (jackal),
the
bamsam
is
is
named
The headman
is
of the
Behara,
and he
assisted by the
is
Dolobehara and
Bhollobaya.
There
also
caste
KONDRA
messenger called Chattia.
death ceremonies.
Girls
416
The Behara
receives a fee
before or
in
after
puberty.
Sometimes a
tree
is
married
performance of a vow to
the
new
cloth
is
The Behara
places near
girl,
Cajanus
maturity,
;
On
:
tree, says
We
for
twelve
years.
This
is
Give us a tsado-patra (deed of separation)." written on a palmyra leaf, and thrown down
The dead are cremated, and the corpses of both men and women are said to be placed face downwards on the Among many other castes, only those of women pyre. are placed in this position. The death ceremonies are similar to those observed by many Oriya castes. A bit
of bone
is
offered to
day,
when
all
the
The
father
they
but,
if
their
is
alive,
they are
The Kondras
and Kalika.
Chamunda, Buddhi,
417
KONGA VELLALA
Konga. Konga
or
meaning inhabitant of
large
number
of classes,
Ambattan,
Kaikolan, Kammalan,
Kuravan, Kusavan,
Malayan, Odde, Fallen, Paraiyan, Shanan, Uppara, and used as a term of abuse among the Vellala. It is
Badagas of the
Nilgiri
in
hills.
Those,
for
example,
who
made mistakes
scornfully called
matching
Konga by
the onlookers.
tall,
parts
of the
is
Tamil country, a
individual
called a
Kongan.
I
Konga
Konga
little
am
to
in-
debted to Mr. F.
in
R. Hemingway.
They seem
have
common
name, and appear to hold a lower position in society, for Reddis will not cat with them, and they will dine with
Tottlyans and others of the lower non- Brahman castes.
They
live in
in
hamlets.
They
off.
Their
men can
number
and the pendant (murugu), which hangs from the Their women have a characterears.
(marriage badge) of large
size,
strung on to
number
among
They
also
seem always
wear an ornament called tayittu, rather like the common cylindrical talisman, on the lelt arm. The Konga Vellalas are split into two endogamous
divisions, viz., the
the
Tondan
or
KONGA VELLALA
The
latter are
418
widows of the
expelled
in
consequence of their
breach of caste
Their country
is
each comprising a
four groups
certain
number
of villages,
and
Kangayam, Pudur and Kadayur, all in the Coimbatorc Each village is under a Kottukkaran, each district. nadu under a Nattu-kavundan or Periyatanakkaran, and
each group under a Pattakkaran.
with considerable respect.
The
last
is
treated
is
He
clasped
hands.
He
is
to
matters being settled by the and matrimonial questions by the NattuKottukkarans, Both the Kongas proper, and the Tondans kavundan.
settle caste disputes, small
article,
is
The most
match
for
boy
is
is
his
To
such an extent
the
it
is
admitted
that, in
the duties
husband
his
son has
reached
to the caste
whom
live
in
she
may
fancy,
her husband's
With widows, who are not allowed to remarry, more strict. A man convicted of undue intimacy with a widow is expelled from the caste, unless
419
KONGA VELLALA
The form
only a
of consent
vessel,
is
for the
woman to
say
mud
and
and cannot be
utterly
common, where he
Calotropis gigantea)
is
sheep
At weddings and
priests
funerals, the
caste,
Konga
of their
own
called
Arumaikkaris.
The
first
is
to
become an
clutingalkari
(woman
of seven
This
birth
of at
least
one
child,
by
pandal
of
pungam [Pongamia
She
is
new
cloth,
and steps
over a mortar.
children
is
and then undergo the ceremony called arumaimanam at the hands of ten Arumaikkarans
married,
and some Pulavans (bards among the Kaikolans), who touch the pair with some green grass dipped in sandal and
water,
oil, etc.
and
a
his wife
an Arumaikkari.
beaten by a
when one
of them dies,
drum
is
man
shoulders,
who
KONGA VELLALA
420
of the
is
performed.
fruit
He
then goes on
to a stone
some
stone
and a
pestle,
he worships.
The
is
Kongu Kongu
ceremony
said to be a relic of a
which required them to obtain the sanction of the king On his return from the nattukal, for every marriage.
balls
bridegroom, to ward
ofives
herself,
where he
is
His
On
The
touched by
milk and
in oil,
(marriage badge)
ties
it
is
worshipped and
on her neck.
The
moon may
May
your
tree,
bamboo.
May
ye twain be
the
flower
42
ICONlCA^Nl
together form the garland and cleave together, like water and the reed growing in it." If a Pulavan is present, he
little
and then separated. The death ceremonies are not peculiar, except that the torch for the pyre is carried by a Paraiyan, and not, as
that no cere-
monies are performed after the third day. The custom is to collect the bones on that day and throw them into
water.
The
The
{q.v.).
caste has
its
own
beggars,
called
Mudavandi
of
Kongara
(crane).
An
exogamous sept
Padma
Sale, and Kamma. Konhoro. A title of Bolasi. Konkani. Defined, in the Madras Census
Report,
1901,
as
a territorial or
linguistic
term,
meaning a
dweller in the
Konkan country
is
(Canara), or a person
In South Canara,
Konkani
Brahmans are the trading and shop-keeping class, and, in the most out-of-the-w^ay spots, the Konkani village
shop
is
to be found." *
The
is
extracted from
"
The Konkanis
l^hc
include the Brahman, Kshatriya, and Vaisya castes of the Sarasvata section of the
Cauda Brahmans.
Brahmans of this community differ, however, from the Konkanastha Maharashtra Brahmans belonging to the
*
Manual of
the South
Canara
district.
kONKANI
Dravida group.
on
this coast are
422
The Konkani Sudras who have settled known by a different name, Kudumikkar.
original
The Konkanis'
habitation
is
known
in
north of Rajputana.
whence ten families were brought over by Parasurama Panchakrosi, and to Gomantaka, the modern Goa, Attracted by the richness and beauty of the Kusasthali. new country, others followed, and the whole population
settled
themselves
in
in
sixty
villages
and
ninety-six
hamlets
settlers in the
sixty),
former
in
and those
The
was one
Government
is
believed
result.
have migrated
found a safe
haven under
Hindu
sovereigns.
Translation.
Madras, 1862.
4^3
KONSARl
known
India
their
to the
Company
members
to be their
merchant,
:
in
town we obtain
our
Some
is
sell rice,
others
kinds of linen,
who
The
Portuguese
in India.
is
Some
(popadams) which
consumption
in in
Malabar.
recently, the
Konkanis
But
in
Travancore
knew
nothing
else
than
trade.
Bombay
Having
is
held in great
importance.
is
called
Tirumala
hill
Devasmam,
(Tirumala)
Konsari.
bell-metal,
The
They
are Oriya
workers
in
manufacture dishes, cups and plates. employed by them as purohits (priests) Brahmans are and gurus (preceptors). They eat fish and mutton, but
and
* Fine cakes
made
an agreeable
crisp
taste,
when
fried.
kOONAPILLI VANt)LU
424
Marriage
is
is
infant.
permitted,
Koonapilli vandlu.
Sales.
Beggars
attached to
Padma
Koppala.
in
section ofVelamas,
who
tie
the hair
A sept of Gadaba, Muka Dora, Rona. Koracha. See Korava. Koraga. The Koragas are summed
Kora
(sun). up,
in
the
Mudbidrl,
They
are,
men seldom
llat,
and
is
They
on the outskirts of
villages,
in
mud, but
The
word of a Koragar is proverbial." The Koragas rank below the Holeyas. In some towns, they are employed by the sanitary department as scavengers. They remove the hide, horns, and bones
of cattle and buffaloes, which die in the villages, and sell
them mainly
which
is
to
Mappilla merchants.
They accept
food,
left
425
KORAGA
Some
boxes, rice-water
brushes for
washing
cattle,
etc.
They
also
manufacture various
which they
sell
at
"Numerous
" exist
slave-castes,"
law indeed
ment
in
1843 but
slaves.
virtually
described.
who sprang
from Brahma, came six Anuloma castes, which arose from the intercourse of Briihrnans and Kshatriyas with
women
in
of the
classes
The
which
these
Aryan
stock.
After
came
dala, the
women by fathers of the among these was the ChanThe third offspring of Shudra fathers by Brahman women.
or slaves, were sub-divided into fifteen
still
The Chandalas,
classes,
strictly
fifteen classes,
The two last, and lowest of the are the Kapata or rag-wearing, and the
Koragas.
;
Soppu
these
or leaf-wearing
Such
is
the account
is
that
soil,
some
to the hills
and jungles, and reducing others to the condition of All these races are regarded by their Hindu slaves.
KORAGA
426
times
when
approached as lords by their now haughty masters, and was probably intensified by struggles and uprisings, and
the
memory
successful conquerors.
Evidences
for this
may be
inferred
from many curious rights and privileges, which the despised castes possess and tenaciously retain. Moreover,
the
in
for
magic and witchcraft, and influence with the old malignant deities of the soil, who can direct good or evil fortune.
As an instance, if a Brahman mother's children die off when young, she calls a Koragar woman, gives her some
oil,
rice,
The
out-caste
a boy, names
it
Koragar,
if
Korapulu.
believed to
to the mother.
life.
This
new
ill,
lease of
Again,
when
the
man
oil
is
dangerously
into
or perhaps unfortunate,
he pours
an earthen vessel,
worships
at
it
in
same way
nail
as
oil,
his
face
reflected in the
and
puts into
it
head and a
stars
The
oil
is
then
presented to
the Koragars,
and the
hostile
gods or
are believed to be propitiated." According to Mr. Ullal Raghvendra Rao,* old superstitious Hindus
to utter the
never venture
night.
Madras
Christ. Coll.
Mag.
Ill, 1SS5-6.
42 7
It is
KORAGA
district,
noted
in
the
that "
all
of the
Mayur
Varma
Kadamba
One
them
in
thirty-two villages."
cited
is
by
Mr. Walhouse.
"
When
fixed
by Wilks about 1450 B.C., was king of Bhanvarshe in North Canara (a place noted by Ptolemy), an invader, by name Habashika, brought an army from above the
ghauts, consisting of
castes,
all
overwhelmed that part of the country, and marched southward to Mangalore, the present capital of
South Canara. The invading host was scourged with small-pox, and greatly annoyed by ants, so Habashika moved on to Manjeshwar, a place of ancient repute, twelve
miles to the south, subdued the local ruler Angarawarma,
in
conjunction with
nephew
years
both died
one
warma
and Habashika,
all
was effected. Angarawarma, then returning, drove the invading army into the jungles, where they were reduced to such
and
KORAGA
landholders.
cattle,
428
Some were
set
to
some
which are
still
the Koragars,
raised
by Habashika
to the
grows abundantly
tioners took
})ity
in
waste places,
On
on them and
let
them
go, but
condemned
the lowest
them
The Koragas
are
now
Ande
wore a pot suspended from their necks, into which they were compelled to spit, being so utterly unclean as to be prohibited from even spitting on the highway
and
to this
day their
women
continue to show
in their
leafy aprons a
which their whole race was doomed." It is said that in pre- British days an Ande Koraga had to take out a
come into the towns and villages by day. night mere approach thereto was forbidden, as
licence to
At
his
The Koragas
is
The name
them
the shape of charity, the use of a new cloth According to another account the beino- prohibited. three divisions of the Koragas are (i) Kappada, those
in
who wear
KORAGA.
429
of the cocoanut shell, and (3) Vanti,
KORAGA
who wear
a peculiar
These three clans may eat Each clan is divided into together, but not intermarry. exogamous septs called balls, and it may be noted that some of the Koraga balls, such as Haledennaya and
kind of large ear-ring.
also
found
among
dress,
the Mari
and
On
the subject of
Koraga
woven
together.
According to a reasons are assigned tradition, at the time when the Koragars had reigned,
custom.
now
far
distant,
one of these
'
blacklegged
'
(this
is
girl
of high birth
in
Being enraged
at this, the
women, who,
to protect themselves
from disgrace,
Koragas wear an
buttocks.
Once this was the only leaves over the covering allowed them, and a mark of their deep degraBut now, when no longer compulsory, and of dation. no use, as it is worn over the clothes, the women still
retain
it,
believing
its
"
The
body with a black cloth and the upper part with a white one, and their head-dress is a cap made of the areca-nut spathe, like that worn by the Holeyas.
* Ind. Ant. X, 1881. f Manual of the South Canara
district.
KORAGA
Their ornaments
bracelet,
430
consist
of
brass
ear-rings,
an iron
tied
saw
at Udipi,
"be noted
that,
accepted
slavery
under
certain
them some shadow of right. was declared that they should be for ever in a of servitude, and be allowed a meal daily, but never
Each
was ascripted
in
to his master
come down
slave
to our days,
and were
observed
living
memory.
oil,
The
himself with
owner
in
up the water.
for his hut,
The
his
and threw it on the spot he chose which was given over to him with all the trees
land was transferred, the slaves went
thereon.
When
with
it,
Occasionally
ing the
putting some
earth
from before
its
Rules were
laid
work the
* Journ. Anthrop.
Inst.
431
KORAGA
should obtain
from,
or
make
to
the
On
marriages
among
obtained his
money and rice. The marriage over, they again came before the master, who gave them betel nuts, and
of
poured some
moustache.
oil
On
the master's
There was also a list of offences for which masters might punish slaves, amongst which the employment of witchcraft, or sending out evil spirits against others, expressly figures and the punishments with which each offence might be visited are specified,
;
the
worst
of which
are
branding and
life
flogging
with
in
switches.
to
On
in a
degraded condition, yet they by no means appear to be dejected or unhappy. A male slave gets three hanis of
paddy (unhusked
besides a small
rice) or
quantity
The
female
slave
wife,
they be
man and
sell
life.
They
are
also
piece of land
rice.
where
greater
The
number
of slaves
among
these people
KORAGA
a male slave
is
432
sold for three
for five
pagodas
who belong
to the
Makkala
for the
Santanam
female.
castes
man
slave,
This
is
go
to the mother's
who
He
has,
manner, the master of the Makkala Santana slave pays two pagodas for his marriage, and gets possession
like
The master
has
mura of
rice,
or forty seers.
They
are also mortgaged for three or four pagodas:" For the marriages of the Koragas, Mr. Walhouse informs us that " Sunday is an auspicious day, though
Monday
is
The bridegroom
on a mat
in
An
old
man
and sprinkles on their heads, as do the others present, The bridegroom first the males and then the females.
then presents two silver coins to
feasts every
his
wife,
and must
At these
Koraga is said to vie with his neighbour " Though amongst the other in eating and drinking. slave castes divorce is allowed by consent of the com-
indissoluble, but a
widow
is
entitled to re-marriage,
wife, all
433
KORAGA
Mr. Ullal Raghvendra Rao writes that " after a child is born, the mother (as among Hindoos) is unholy, and cannot be touched or approached. The inmates
child,
On
the sixth
who
to
oblige
makes them holy. Members of each house bring with them a seer of rice, half a seer of cocoanut oil, and a cocoanut. The woman with the baby is seated on a
mat
to
in a flat basket.
The
man
what name
in
A
is
black string
rice,
is
The
which
comes
Into
two
This
;
is
the custom
followed
when
the baby
Is
a male one
in case of a
female
child, the owner receives the upper half, leaving the Koragars were originally lower half for the mother. worshippers of the sun, and they are still called after the
as
;
Alta (a corruption
Toma (Soma, or the moon) Angara (Mangala) Gurva (Jupiter) Tanya (Shani, or Saturn) Tukra (Shukra, or Venus). They have no
;
separate temples
for
their
consecrated
is
exclusively their
own, and
is
called Kata.
usually performed in
ni-28
KORAGA
October.
434
Two
As
is
Koragar, the
original
object
of
(demons)."
On
Walhouse
races, the
and lower
Amma,
the goddess
She
is
rites.
blow by an Asadi,
Although
common
with
all slaves,
are looked
upon
temple or
deity, they
festivals of the
the Chowti.
In the
must be performed by a
festivals,
Concerning these
details.
of their own, but for a long time they have been observ-
One
is
the other
Gokula Ashtami, or the birthday of Krishna, and is the Chowti or Pooliyar feast. The latter is
importance than the former.
of greater
is
The former
latter is associated
On
435
black gram are
KORAGA
made
The
services
of
and the
master of the koppu invites his relatives and friends. A regular feasting commences, when the master takes the
lead,
his guests
by seating
floor
They
are
made
all
to
sit
on the
who pays
strict
regard to
and rank.
To keep up
The
some
occasion.
The
first
dish
is
second
rice
come in next. The butler Koragar serves out to the company the food for the banquet, while the guests eat it heartily. If one of them lets so much as a grain of rice fall on his neighbour's plate, the whole company
dainties
ceases eating.
The
offender
is
at
He
is
tried there
fine
In
is
his
wife,
children
No
is
The
is
offender
made
fine,
which
the
To crown
way
feast,
its
into the
sewed together covers the head of a Koragar, and forms for him his hat. This hat he uses as a cup, which
contains a pretty large quantity of liquid.
A
in
sufficient
quantity
is
if,
pouring, a
is
drop finds
way
sure to
to
itself
any
KORAGA
436
After the
in
members
of the
group join
To
of
The inmates
of the house
one
and
is
all
them
not
allowed.
bathes,
The
next
morning before
sunrise, a
virgin
The
place
new
basket,
It
specially
made
The
basket
whom
man
or
woman.
which they hold, that the prayers made by a virgin are duly responded to on account of
her virgin purity, does not admit of the worship being
A common
else.
The
girl
forest,
and prays
all
the choicest
A
If
guilty of adultery,
her paramour
to
marry
her.
But,
order to
hut,
purify
her
for
the
then set on
fire,
and the
woman
escapes as
same performance
been burnt out
seven times.
She
fit
is
woman, and
to
be again
married.
According
is
to
Mr. Walhouse,
river-bank, set
" a
built
on a
fire to,
to run over
similar
437
KORAGA
form of ordeal has been described as occurring among " When a the Bakutas of South Canara by Mr. Stuart.
man
is
For
he
does
It
is
so,
headman
Koyi).
seems
"a
The
parallel
the law of
Manu
tells
us that
"on
This
may have
by their carcases
when
is still
their degradation
is
universal.
The
master's permission
notion of supplying food to the ghost of the deceased." handful is said * to be " removed from the grave on the
A
is
pit.
stone
erected over
it,
on which some
rice
placed as a
" It
last offering to
its
ancestors."
"
Koragars alone of
Manual
of Ihe
Soulh Canara
dislricl.
JcORAmA
43^
legs,
such
upon
to
lift
As they work
A
lie
somewhat
among
the Bygas of
sit
women
or
stool."
Bakudas
of
South Canara
first
taken
and
it
is
and the
four-lesfored ox." *
Of the language spoken by the Koragars, Mr. Ullal Raghvendra Rao states that " it is a common belief that
the Koragar has a peculiar dialect generally spoken by
him
at his koj)pu.
He may be
him out of
word about
his
Generally polite
when questioned about his dialect." " All the Hindoos," Mr. Walhouse writes, " believe that the Koragars have
a language of their own. understood only by themselves, but it seems doubtful whether this is anvthin^ more than an idiom, or slang." A vocabulary of the Koraga dialect
is
of this nomad tribe, which permeates the length of the Indian peninsula, through
Korava. Members
countries where
are likely to
are spoken,
in different
Manual of
the
South Canara
district.
439
localities,
KORAVA
They
are
and
this
is
the case.
known
as
Korava from the extreme south to the north of the North Arcot district, where they are called Koracha or Korcha, and in the Ceded Districts they become Yerukala or Ycrakala.
practising
as In Calcutta they have been traced
doctors,
quack
and assuming
to their
in the
names,
or
adding
terminations
south higher
Some Koravas
V^ellaPalli,
Agambadiar
themselves
with the
title
Pillai.
Others
etc.'"^
call
As
for
going
availed
Government
of
Railways
thieves,
reported
that
called
"the
large
organization
commonly
call
they never
far.
themselves
them are now settled at Cuttack, where they have set up as native doctors, whose speciality is curing piles. Some are at Midnapur, and are going on to Calcutta, and there were some at Puri some time ago. It is said that a gang of them has gone recently to Tinnevelly, and taken up their abode near Sermadevi,
of
calling themselves Servaikars.
velly,
Some
One morning,
missionary's
in
Tinne-
in
house was
sale.
The
butler,
purchase
for
and
showed
it
KORAVA
making a bargain.
distinctly
his
crestfallen
when
was
had been
Korava."
In 1903, a of pujaris,
gang
was arrested
The
Police discovered
a dacoity case in
North
The
a class of
their
in
Korava
village),
in
own
the
Tanjore
are spread
more or
less all
over India.
There
are
are,
some of them in Cuttack, Balasore, Midnapur, Ahmedabad, Patna, Bombay, Secunderabad, and other places. One of them attained a high position in Bombay. Their ostensible profession is that of curing
still
piles
and
fistulas,
but
it
is
up their abode
any
place, the
Kepmaries are
so,
to be
is
impression, which
is
of
Kepmaries."
Kepmari
is
In the southern
districts,
be very
much
property.
It is
Presidency, and in
many
parts of India.
In the
Telugu
'^>*^
'
J^' YE R UK ALAS.
441
KORAVA
country they are called Yerukalavandlu or Korachavandlu, but they always speak of themselves as Kurru,
and there
is
room
for the
doubt that
has been expressed regarding the identity of the Koravas and Yerukalas. Several derivations of Yerukala have
been proposed by Wilson and others. It has been suggested, for example, that yeru is connected with erra,
meaning
red.
fortune-tellers,
Telugu Yerukalavandlu would mean and Dr. Oppert suggests that this is the
In
origin of the
probable
name Yerukala. He says* "it is highly that the name and the occupation of the
Kuruvandlu or Kuluvandlu induced the
fortune-telline
Telugu people to call this tribe Yerukulavandlu. Dr. Oppert further connects Kurru with the root ku, a mountam and, in a Tamil work of the ninth century,t
;
Kurru or Kura (Kuramagal) is given as the name of a hill tribe." A strone argument in favour of the caste
afforded by the
fact
women go
about
i.e.,
amma, yeruku,"
are,
all
The Kuravas
Mr.
Francis writes,|
'*
South Arcot.
Both castes are being the same as the Yerukalas. o wandering gipsies, both live by basket-making and
fortune-telling, both
note-
seem
to be
no
real differences
between
t Tirumurukairuppadai.
KORAVA
the two
gether.
bodies.
442
They do
The Kuravas
in
are said to
a piece of thread
soaked
turmeric
who went
tali,
to
may be noted that, in a very early Sanskrit drama, the Brahman thief mocks Subramanya as being the patron The Kuravas treat the gentler sex in saint of thieves.
a very casual manner, mortgaging or selling their wives
without compunction, but the Yerukalas are particular
a serious matter
escort
after
if
an
sunset.
The
statistics
of this
year
Koravas.
The
is
There
is
no
district
both
unless
it
be the
Cuddapah
district,
the Korava
is
known
as a Korcha,
in
common
with other
in
the north of
first
Yerukalas
appear
in
admitted on
sides to be the
same
443
KORAVA
will
be disposed of
if
we can
the
J.
The Rev.
call
"among
this
name
known
of
as Yerkal Koravar,
spoke Yerkal.
The same
style
writing
the
undoubtedly
It
is
Ycrukala,
this,
Korcha.
evident
from
supported by authorities
such as
regard to
Wilson, Campbell,
Brown and
when
it
is
that are
The divergencies
of practices reported
must be reckoned with, and accounted for. They may be due to local customs existing in widely separated
areas.
It is
Korava,
in the
who has
south,
if
made
a permanent
home
in a village
f Cyclopaedia of India.
KORAVA
certainly
444
answer
in
circular letter,
submitted
districts,
number
of by
of Police
Inspectors in several
Census Superintendent.
But one
gang of Yerukalas in the Anantapur district married a Korcha girl from a gang belonging The consensus of opinion also to the Mysore State.
the son of one of a
will eat
together.
Yerukalas
tali
round
is
same
of a turmeric-dyed string
source,
and
it
was necessary
even here
bottu, which
might be a bead.
plain turmeric-soaked
rule.
god
for the
whole
class.
womankind
is
are slack.
The
localities
occupied by the
Koravas,
may have
for, if
crop
and
he would
hard to procure
445
rises in a
KORAVA
commodities
in a
common
time
of scarcity.
From
it
Koravas claim
The
the
Bhagavatham.
it
The
purohits, or
who
When
son of Agneswathu,
who was
directly
descended from
unable to
died,
universe,
he was
when he
The seven
do.
solemn conclave, and consulted as to what they should Finally they agreed to create a being from the
life
to
was not successful, for Nishudu turned out to be not only deformed in body, but repulsively ugly in face. It
was agreed at another meeting of the planets that he was not a fit person to be placed on the throne. So they set to work again, and created a being from the right shoulder of Venudu, and their second effort was
crowned with success.
tion,
They
This supersession
to
caused
the
first-born
Nishudu
be
dis-
besfoingf of
The if he was not to rule. gods explained that he could not now be placed on the
throne, as Chakravarthi had already been installed, but
KORAVA
446
In this capacity
Chenchus,
his
Yanadis,
and
illegitimate.
because Nishudu
watched
in
some
Yerukalas
(yeruka,
When
exile.
Another story explains the name Korava. the princes Dharmaraja and Duryodana were at
strife,
went
into voluntary
woman who
but,
herself
as a fortune-teller.
their offspring
fortune-telling.
In this manner she found him, and became known as Koravas, from kuru,
The
appellation Koracha or
Korcha appears
(sly look)
to be of
later date
is
(sly), korri
nigga
Whenever
this
whatever direction
for the
purpose of
insulting
abuse
in
of a
quarrel.
Thus a
he belongs to a gang of
Korchas.
man
is
said to kurato
"
The proverb
"
Kuruvan's justice
of which will often occupy the headmen for weeks together. In communicating
among themselves,
in
KORAVA.
447
derived from several languages bear
to the original.
little
KORAVA
resemblance
chiefly
from Tamil, Telugu, and Canarese. A short vocabulary of the Yerukala language has been published by the
Rev.
J.
Cain.*
The Yerukalas
call this
language Oodra,
slang,
which seems
or, as
or thieves'
Oriya or Oodra
Ganjam
fact
and Orissa.
that
and the
the Yerukalas
their
language
Oodra would
seem
tribe.
The wanderers always know more than one language colloquially, and are able to make themselves
understood by the people of the country through which
they
may be
passing.
settled in villages
locality.
When
talking
among
themselves, they
Brahmans
to be
A
has
been published by
Mr.
spector-General of Police, t
Constable
Korava slang and patois F. Fawcett, Deputy Infrom whose note thereon the
:
Erthalakayadu.
Kederarilu.
Red-headed man.
Head
constable.
rides
on
Taking bribe
...
Kalithindrathu.
Toddy
Fowls
...
Uggu perumalu
ollaithanni.
White
water,
or
good
water.
Rendukal Naidu.
Arthupottavungo
Mussalmans
legs.
cut
* Loc.
cit.
KORAVA
Pariah
... ...
...
448
Utharalu keenjalu.
The man
That
Milk
that pipes.
Butcher's knife
Elamayarathe bottarathu.
Rupees
...
...
Palakanna.
Ollakelluka.
White pebbles.
Korava society
is
The head
of a
gang
is
He
is
it
no remunerall
holder presides at
consultaall social
and
is
functions.
inflicts
the caste,
or
at the
who
gives notice
The
thereby
the
kulam may decide the dispute at once, or adjourn for The next meeting further consideration at any time.
is
one rupee, as before, to be spent in fails to attend when the kulam has been convened loses
his caste absolutely.
If there
is
a third adjournment,
3|-
that
is
for toddy, to
in
good
spirits.
is
As
this is
always the
final
sometimes
449
arrived at by
rice
tity
is
KORAVA
means of an
in
is
ordeal.
An
equal quantity of
placed
The judges
the
most carefully
is
as
to
quantity, weights,
and so
The water
first
is is
boiled,
to
and
man whose
expenses.
the
rice
boils
declared
to
be the
The
;
loser
boil
at
same time
to
be picked
There is yet another method of settling disputes about money. The amount claimed is brought by one party, and placed
out
of a
pot
containing
beside an
it,
idol.
The
claimant
is
happen
to
him or
he
is
declared to have
made
The kulam
sometimes
as,
of a criminal expedition
But they
whether
or not."
classes of Koravas,
most of
of liveli-
them obtaining
hood
call
fall
their
particular occupa-
means
many
generations.
all,
may
themselves, they
2.
Kavadi or Gujjula.
Devarakonda, Mendrakutti, or Menapadi.
3.
The members
Koravas,
111-29
of the
first
the legitimate
descendants of Koravas
who
KORAVA
450
caste,
thereof.
ranks
members
of castes
Paraiyans
Tsakalas.
The ceremony
Korava
community
of gold.
in
shoe-making.
The Koravas
families,
are
said
call
to be
divided
into
two large
which they
Pothu and
Penti,
meaning male
and female. All the families included in the first division noted above are Pothu, and those in the second Penti.
The
The
Pothu section
going
is
husbands
When
For
marry
This
must be sought
in
division
is
bound
to
may be
little
hard on the
women
of the
first
division,
However,
first
division.
The members
of the
and
regalia inizprocession,
45
KORAVA
burn incense, and those of the third drag the temple car, and sing and shout during its progress. For this reason,
it
is
said,
(cart).
"
The major
writes,
they are
Sathepati,
all
Mendragutti.
They
are
"
I.
Sathepati
and
ends,
in
which are
Manapati
is
means singing
in a
in praise of
when He
is
worshipped
temple.
" 4.
Mendragutti
is
corruption of Menrikutti,
and presenting
a custom
shrines.
still
prevalent at Tirupati
Of these
first
two
are, or rather
man being
styled
Penti (female)."
still
is
divisions
given by Mr. F.
S.
Mullaly.*
that,
in
am
by Mr. C.
district,
Hayavadana Rao
(eastern).
the Vizagapatam
and Thurpu
in
Of these,
the former,
when they
both
right
wrists,
women wear brass bangles on and Thurpu women brass bangles on the
Pattapu
Notes on Criminal Classes of the Madras Presidency.
in-29 B
KORAVA
wrist,
452
left.
left
It is
district, that
of
endogamous
of which
the
Ina
Kuravans
criminal,
The
latter
are
also called
the
Mondu, and Kadukutti Kuravans. and appearance the Namakkal Kuravans are
Marasa,
Vellalans or Pallis.
ear-rings.
In dress
said to be
They
They
much
better thieves
when breaking
household by
his clumsiness."
As examples
following, cited
:
of intiperu, or
exogamous
septs,
Dasari, Vaishnavite
cant.
Sukka,
Kampa, bush of
Avula, cows.
Katari, dagger.
Thoka,
tail.
Ambojala,
glabra).
lotus.
Kanaga {Pongamia
Bandi, cart.
Gajjala, small bell.
Samudrala,
sea.
Venkatagiri, a town.
"A knowledge,"
or sept
names may be useful in order to establish a man's identity, as a Koravar, who is generally untruthful
as to his
seldom if ever so as regards his house or sept name, and his father's name. He conis
own name,
siders it shameful to lie about his parentage, 'to be born to one, and yet to give out the name of another.'
453
KORAVA
Totemism
odd that
the
it
of
some kind evidently exists, but it is rather has not always any apparent connection with
Thus, the totem of persons of
in Tamil),
eat, or
is
Koneti sept
horse-gram (kollu
which
use in
any way. The totem of the Samudrala sept is the conch shell, which likewise will not be used by those of the It may be noted that persons of sept in any manner.
the
Rameswari sept
will not
eat tortoises,
while those
to
do so
the
on certain occasions."
As regards names
Koravas, the Bidar or
for specific
among
nomad Koravas
salt,
originally carried
merchandise
in the
form of
The
and those who brought them round for sale were called in Tamil Karuvaipillai, and in Telugu Karepaku, after the commodity which This is a common custom in India, and they carried.
leaves were in great demand,
when
for
example, an old
addressed as
at a
woman
carrying a bundle
"
wood
firewood.
Kavadi
"
be screamed
baskets, etc.,
man
who got in the way of another. The section of Koravas who carried salt inland from the coast became knowm as Uppu (salt) Koravas. Another large
suspended from
class are the
Thubba, Dhubbai, or Dhabbai (split bamboo) Koravas, who restrict their wanderings to the foot of hill With these ranges, where bamboos are obtainable.
they
make
manure
In the
at the
articles.
Kurnool
only
cut
KORAVA
supposed to be
free
454
from attacks by boring weevils, and
the
who
presides over
bamboos.
In
the
Nallamalai
forests,
the
pieces and remove the whole, but take off only a very
thin strip consisting of the outer rind.
The
strips are
made up
donkeys.
There
is
all
over the
forest,
of combustible
now have
to
purchase whole
The members of a gang of these Yerukalas, who came before me at Nandyal, were each carrying a long s|)lit bamboo wand as an occupational insigne. A further important section is that of the Kunchu or Kunchil Koravas, who gather roots in the jungle, and make them The Korainto long brushes which are used by weavers.
vas have a monopoly
pride in
in
their manufacture,
are excellent
(hunters),
them
after a
made
like
of dried twigs
the
edges,
which looks
grass.
an enormous
wind-blown bundle of
on the ground, and,
When
it,
move
it
sufficiently close to
dash
at the
young
455
KORAVA
are
to
fail
grown-up animals.
mistake the shield
gradual approach.
at night,
lake),
in
The
antelopes
supposed
to notice
to
its
for a bush,
and
teal largely
and go
young,
duck having
They peg
(mud embankment)
to another,
in
the
field.
From
this they
loops
made
of sinews
mud
under water.
If
the duck
fall
the
slip
noose.
tells us,*
by
bamboo with
worm hung
inside
it,
round the
nests.
the middle of
it,
They
and partridges
too,
by driving the
bevy towards a collapsible net. To do this, they cover themselves with a dark blanket, conceal their heads
in
made
They
also occa-
by sending a tame
in
his
The
latter
speedily
is
gets his
nooses, and
easily secured."
kORAVA
456
Korava begs in villages, dragging about with him a monkey, while the females earn a livelihood by tattooing, which occupation, known as pricking with green, has gained for them the name of Pacchai (green) Kutti. The patterns used in tattooing by a Korava woman, whom I interviewed, were drawn in a note-book, and consisted of
fishes, scorpions,
The
patterns were
drawn on the
a mixture of a
and
skill in
freehand drawing,
in
by means of a blunt
cocoanut
of
four
shell.
stick
dipped
The
pattern
is
or five
needles tied
in
The
out
needles
mixture
in
the
scooped
fruits
of
at several sittings,
woman would
is
be paid
in
of money.
The
it
hot weather
said to be
more
less.
To check
this, lamp-oil,
are applied.
or,
Gadde
that
'*
(soothsayers),
Mr.
writes
the
women
start
and soothsaying,
unfortunate
money.
When
who often women, who fall ill, see these Gadde women moving about, they call them into their houses, make them sit, and, pouring some grain into their baskets, ask them about their past
always lose children or
457
misery and future
lot.
KORAVA
suffi-
enough
some yarns in equivocal terms, so that the anxious women, who hope for better futurity, understand them in the light uppermost in their own minds. The Korava women will be rewarded duly, and doubly
to give out
too, for they
all
never
fail
if
house
booty to
their
men."
**
which say that she was the child of Dasari parents, and that her birth was foretold by a Yerukala woman (whence her name) who prophesied that she would have
the gift of second sight.
She eventually married, and one day she begged her husband not to go to his field, as she was sure he would be killed by a tiger if he did. Her husband went notwithstanding, and was slain as she had foreseen. She committed sati on the spot where her
shrine
still
stands."*
The Or or village Koravas have given up their nomad life, and settled in villages of their own, or Many of them have together with other communities.
attended pial schools, and can read and write to some
extent.
salt
Some
of
in
departments, as
warders,
etc.
The Or Korava
is fast
whom
he dwells.
Salem
is
district there
is
which
were originally
Uppu
Koravas, but
district.
KORAVA
own
lands, or
458
work as
owners.
visit to
They say
Madras
for the
shandis
Some Koravas
Though
them
the
Or Koravas
are becoming
for other
civilised,
districts,
where they
theft, especially of
A
is
by
worthy of mention.
The
lies
village
of Singanamalla in the
Anantapur
It
is
district
a few
Government
forest
reserves,
which the
villagers
of small boys,
watcher, or
in
the frequent absences of the forest the watcher was well disposed towards
when
them.
An
and a meat-supplier
Bangalore to deliver on
his behalf
station
to
near
Dharmavaram,
to receive
be ready,
and the transaction was purely cash. One morning, when more than a hundred sheep had been driven far
into the reserve
by
their youthful
for
charges,
who kept
them and
night,
tied
them
and drove
off all
the availtill
able sheep.
not discovered
late at
and the police did not get to work till the following morning, by which time the sheep were safely
entrained for Bangalore.
459
It is
KORAVA
Madras Police Report, 1905-1906, that "a lar^e number of members of the notorious Rudrapad Koracha gangs have recently been released from His Highness the Nizam's prisons, and their return will add appreciably to the difficulties of the
noted, in the Bellary Police."
is
named Pamula
(snake),
In the
(seller of glass
beads)
An
utlam
is
made
of palmyra fibre.
kuttukiravar (those
Valli
who bore
a hole in
Ammai Kuttam
synonyms of Koravas. They claim that Valli Ammai, the wife of the god Subrahmanya, was a Korava woman. Old Tamil books refer to the Koravas as fortune-tellers to kings and queens, and
Ammai)
are returned as
priests to
Subrahmanya.
Some Koravas
have, at times
making) Vanniyans.
and
They
are probably
Wooyaloo Koravas,* whose duty it is to swing incense, and sing before the god during The same writer speaks of a religious celebration. Soli Bajantri or Sonai Kolawaru and Kolla and
Korawars, and states that they inhabit the Southern
Maratha country.
These names,
like
Thogamallai
in
local.
for
the
Further,
species
Abb6 Dubois
is
states
that
" the
third
of
Kuravers
generally
known under
Op.
the
name
of Kalla
* F. S, MuUaly.
cit.
KORAvA
Bantru, or robbers.
460
The
is
last
Muhammadan
for
prince
who
said to have
employed a regular
the purpose
in the night,
men
in
camp
of the
in
spies.
these
achievements, and,
Koravas,
section
called
Koot (dancing)
or
Kothcc (monkey) Kaikaries, is referred to by Mr. Pau])a Rao Naidu as "obtaining their living by prostitution.
They Some
the
also
kidnap or
sell
children
for
this
purpose.
of the
women
dancing.
They
They also train monkeys, and show them to the public." The household god of the Korava, which is as a rule very rudely carved, may be a representation of either Vishnu or Siva. As already noted, it is stated in the
Census Report, 1901, that the Koravas worship Subrahmanya, the son of Siva, while the Yerukalas worship Vishnu in the form of Venkateswara and his wife
Lakshmi.
They
puriamma,
Perumalaswami,
and
other
appropriate
deities, prior to
Kolapuriamma is the goddess of Kolhapur, the chief town of the Native State of that name in the Bombay
Presidency,
who
is
famous
in
is
Southern India,
Perumalthe
swami, or Venkateswara,
46
KORAVA
great place of pilgrimage in the North Arcot district. The signs of a recent performance of worship by
Koravas may prove an indication to the PoHce that they have been concerned in a dacoity, and act as a clue to
detection thereof.
They
sacrifice
god on a Sunday or Tuesday, while those who worship Venkateswara honour him on
a
All
present,
after
Venkateswara
the
said to be
sometimes represented,
purpose of worship, by a brass vessel (kalasam) decorated with flowers, and bearing on it the Vaishnavite
namam
(sect mark).
Its
mouth
is
closed by a cocoanut,
On
floor
is
purified
The brass
set
are
made
to
Some
must be given
lump of clay, squeezed into a conical shape, with a tuft of margosa {Melia Azadirachta) leaves does duty In front thereof, three stones are for Poleramma. Poleramma may be worshipped close to, but placed.
not within, the hut.
To
(pongal) are
made by
fasting
women.
The manner
omen
in
for
good or
me
that,
clay,
when they
a small pyramid of
Madras Journ,
Lit, Science,
XVII,
1853.
KORAVA
and worship
ornaments
smith, from
it.
462
figures of
Mariamma.
by
their
The form
lliey
that
of
the
goddess Kali,
told
been
dies,
forefathers that,
the body of
when some of
a good
man
to
They
believe
firmly,
however,
in
the
evil,
who, they
my
informant having
in
it
might approach to
the southern
of the
Koravas,
in
said
to be
Sathavu, for
in three or
whom
a day of
worship
is
set apart
once
in
four years.
The
mud
platform
erected,
on which small
and arrack
rice
Cocoanuts, plantain
and
are
offered,
and
sheep
sacrificed.
camphor
a feast.
is
burnt.
The proceedings
terminate
with
The
the Koravas
stated by Mr.
to
whom
they dread
Madras, 1904.
463
KORAVA
is
Hindu Pantheon.
throw their victims
in their prayers to
The
twofold,
guard.
make
their victims
is
This goddess
secluded spot
which animal
sacrifices are
is
distribution of liquor in
addition the
Ayyamala.
When
words
prosecuted
favourite deity to
'
If
The
sacrifice
human
by the Koravas
in
Asur near Walajabad in the Chingleput district. A big gang settled at the meeting point of the three villages of Asur, Melputtur, and Avalur, on an elevated They had spot commanding the surrounding country. with them their pack-bullocks, each headman of the gang owning about two hundred head. The cow-dung which accumulated daily attracted a good many of the villagers, on one of whom the headmen fixed as their
village of
intended victim.
intimate with
him, plied him with drink and tobacco, and gave him
week
or ten
days passed away, and the Koravas then fixed a day for
the sacrifice.
They
them
at
KORAVA
to
464
the
settlement,
pit,
to
drink
freely.
Meanwhile, a
upright in
it,
enough
for
man
to stand
At about midnight,
pit,
which was
filled
up to
his
neck.
gang made off with their belongings. As soon as the last of them had quitted the settlement, the headmen brought a large quantity of
children of the
fresh cow-dung, and placed a ball of
it
women and
on the head of
the victim.
The
ball
The man was by this time nearly dead, and the cattle were made to pass over his head. The headmen then made off, and, by daybreak, the whole gang had disappeared. The murdered man was found by the villagers, who have, since that time, scrupulously avoided the Koravas. The victim is said
lamp, which was lighted.
to have turned into a Munisvara,
and
for a
long time
troubled those
noon or
who happened to go near the spot at midnight. The Koravas are said to have
sacrifice
performed the
against death
so
as
to
insure
their
cattle
from disease.
The
ground,
on which
human
thereto,
prior
become very
fertile.
said that
village
They use a
this,
doing
the
and
of
to
number
They
and a wicker tray in which cowry shells are imbedded in a mixture of cow-dung and turmeric. The
represents
basket
Kolapuriamma,
and
the
cowries
-a
465
KORAVA
Korava woman
leaves and
client's
Poleramma.
When
rice, betel
Holding her
it
mences
to chant,
and name
all
sorts of deities.
From
time to time she touches the hand of the person whose The Korava women fortune is being told with the stick.
are very clever in extracting information concerning the
aftairs of
tell
her fortune.
Brahmans
ceremony
who
the
headman
presides.
Enquiries are
fine of
made
into
the
two rupees
levied.
Of this sum
betel
some
and tobacco.
The
balance
is
those
who
are assembled.
his fee,
and the
company
with
sacred
ashes.
The impure
He
then
purified
by the
before
The proceedings
trial
wind up with a
tied together.
feast.
In former days, at a
1907, a
illicit
The
ceremony of excommunication ing the head and moustache of the guilty person, and making him ride a donkey, wearing a necklace of bones. In the case under reference, a donkey could not
usually consists of shav-
KORAVA
466
fire
after the
man had
five
passed through
it.
He
was
to be re-admitted
by standing a
members
of
gangs of Korachas.
It is
them from committing crime on new-moon or Once started on an expedition, they full-moon days. There is a case are very determined and persistent. record where one of a band of Kuravans out on on an expedition was drowned in crossing the Cauvery.
prohibits
Nothing
daunted
by
the
loss
or
the
omen, they
tried
failed.
They then
;
and
it
was not
The Koravas
careful
start
notice
of
good
or
they
on a criminal expedition.
sought.
its
They hold a feast, at of the goddess Kolapuriamma A young goat, with coloured
thread attached to
and a garland of margosa leaves with a piece of turmeric round its neck, is taken
horns,
to
an out-of-the-way shrine.
will
it
Here
it
is
placed before
is
The god
If
asked
be successful.
the body
in
is
regarded as an answer
will
the affirmative
if
it
be
abandoned.
urinates,
If
in addition
quivering,
the
for.
animal
no better sign
it
could
be hoped
The
Koravas make
used
this
purpose.
It
was information of
to the
district.
^(i']
KORAVA
Cuddapah
first
district
The
instance suc-
cessful,
in
for the
Koravas broke
into a
Komati's house
jewels.
and bodies.
Among-
other
methods of consulting the omens is to sacrifice a fowl at a shrine, and sit in front thereof listening for the
direction
lizards issues.
If
the
omens
start
are auspicious,
members
of the expedition
off,
armed
and axes.
If
they attack a
at
it,
cart,
if
to ascertain
by means of a hole
In the
made
in
Ceded
Districts,
built of
where the houses are as a rule substantially rough stone, and have flat roofs of salt earth, an
is
opening
The
information from
common
the
spirit
which the
In this In the
Saneswaradu
is
believed
to
is
reside.
legend
recited.*
Bimanapuram there
ruled a king
named Bimaraju,
fell
who had
a beautiful daughter
whom
love.
Damayanti had never seen Nalamaharaju, but loved him on account of the stories which reached her of the justice with which he governed his kingdom, and his chastity.
This story
is
in the
Aranya Parva
of the Mahabharatha.
ni-30 B
KORAVA
To
468
in
disposing of
all
whom Damayanti
all
The day
fixed
on arrived, and
the gods
and a
fly
wife,
and started
with her
to his
kingdom.
company.
He
was
told,
absence, and
To
in
end, he caused
all
sorts of difficulties to
spell,
come
their
way.
Under
his
Nalamaharaju took
to
gambling, and
He
was separated
poverty
for years.
last
The
for a
of
Saneswaradu
certain
number
of years, and,
set out for
when
Nalamaharaju
yanti
Bimanapuram,
Dama-
who had
On
the
had
befallen
him,
and begged
that
he would
look
for
this
tree
{Terminalia
it
was
469
KORAVA
under one of these trees that Rama made a bower when he lived with Sita and Lakshmana after his banishment
to the forest of
Dandaka.
In
connection with
omens and
"
superstitions,
Mr.
Koravas,
being
for
highly
on the look-out
omens,
when the
is
objective
deity,
is
dacoity or housebreaking.
The household
Water
its
still,
sacrificed.
if it
is
shakes
body,
there
the
is
omen
is
good, while,
if it
stands perfectly
misfortune ahead.
It is
bull,
or a bull bellowing.
On
it
is
To
see a
man goading
a bull
is
a good
omen when
it.
starting,
at the scene.
breaking into
The
failure of
an expedition
is
generally
whose bad
many
its
ways.
If
been
is
for
often soldered
metals),
evil
sharp
(five
to counteract the
is
The
tongue
evil
consists
in talking
fortunes.
effects.
There are various ways of removing its unhappy A mud figure of a man is made on the ground,
and thorns are placed over the mouth. This is the man with the evil tongue. Those who have suffered walk
round
it,
the greater
KORAVA
a red hot spHnterjn
its
470
anus to madden
if
it
cut, calamities
The
consist
fowl
is
In early-
childhood, the
experiments
in
his
career
in stealing fowls
in
manhood he
feasts
on them when
he
is
well
off,
abominable cruelty
The number
the
ing,
seven
considered
ominous,
and an
for
for wee[)-
The word
number seven
and
is
in
considered to be unlucky.
jail,
A man who
has
is
returned from
who
may be
flock.
set aside
by bringing a lamb
from a neighbouring
A man
who
forgets to bring
is
arm himself
out
for
properly,
always
is
As unlucky number
behind.
it
in
an
to
housebreaking,
indulged
in of
but,
should
be unavoidable, a
fiction is
making-
gang.
When
mixed with cooked rice, which they eat greedily. Detached parties In the jungle or elsewhere are able to
unite
by making sounds
like the
howling of jackals or
hooting of owls.
the forest,
is
The
Indicated
At
cross-
Rows
of
to point
when
crossing
hills.
The women
471
KORAVA
husbands are long enough absent to arouse apprehension of danger. A long piece is pulled out of a
their
when
It
dipped
but,
in oil.
it
If
water,
all is
well
should
sink,
start out at
once
to find the
men.
They
know
as a matter of
pretending to
sell
The
the luckiest
day of
all for
committing crimes.
successful criminal
day ensures good luck throughout the exploit on Sundays, which are auspicious for weddings, are year.
this
inauspicious
for
crimes.
Mondays,
noon
Wednesdays and
from
Fridays
until
home.
So,
too,
is
new moon.
in
Brahmans
or Komatis, as they
may be engaged
worshipping
Ankalamma, to whom the day is sacred." Many Koravas examined by Mr. Mainwaring were injured in one way or another. One man had his left nostril split, and explained that it was the result of a bite by another Korava in the course of a drunken brawl at a toddy-shop. Another had lost some of his teeth in a similar quarrel, and a third was minus the lobe of his
right ear.
A characteristic of the
Koravas, which
is
well marked,
is their hairlessness. They have plenty of straight hair on the head, but their bodies are particularly smooth.
hairs
are
is
abundant only
not,
in
a few
instances.
The
Korava
That even the innocent looking individuals are criminal by nature, the following figures establish. In 1902, there were
one's imagination, of the Bill
Sykes type.
RORAVA
739
4^2
or
Koravas,
In
the
Anantapur
less
district,
Of
these,
no
than 215, or 29 per cent., had at least one conviction recorded against them. In the Nellore district, in 1903,
there were 54 adult males on the register, of
less
whom
no
than
24,
them.
In the
Salem
district,
in
the
same
year, there
whom
convictions stood.
There
are,
of course, hundreds
who escape
for
active surveillance
livelihood,
by
and allow-
be made
the
possibility of
numbers
The women
less
frequently
caught.
They have no
by passing
concealing
small
articles
them
the
vagina. The best way of ascertaining whether this has In this been done is said to be to make them jump. way. at a certain feast, a gold jewel was recovered from
This expedient
case
fields,
is,
however, not
notice,
in
came under
in
1901,
at the
Kolar gold
which a
woman had a
who was
amalgam passed
suspected.
a constable
who went
jammed
Small
steal,
are at once
Op.
cit.
473
concealed in the mouth, and
swallowed,
the jewel
is
KORAVA
even swallowed.
When
help of a purgative.
In this
way
and two thin gold chains, each about 14 inches long, were extracted. The females take an important part in
resisting an attempt to arrest the males,
that,
I
am
informed
the
raid
is
made on an encampment,
dance
constables
to attain their
They then
lie
down
as
if
The unfortunate constables, though proof against amorous advances, must perforce assist them in their distress. If it comes to searching Korava huts, the
females take a leading part
in
and
will
recorded,
in
the
Cuddapah Manual,
that
"a
and
Yerukala came to a
begging,
ascertained
village, and,
which
women wore
whether the
husbands of
going to the house he had previously marked, suddenly snatched up the sleeping woman by the massive kamma
(gold ear-ring) she wore, sometimes with such violence
as to
lift
in
such a way as to
KORAVA
wrench
in
474
This trick he repeated
In one case,
night,
and
in
the
so high that,
when
the ear
to the ground,
new form
of house robbery
in
said to
have
recent years.
They
of a woman, whose jewels are and lurk outside the house before dawn.
woman comes
out,
as
is
the custom,
men
for
Another favourite method of securing jewelry the Korava to beg for rice, from door to door, on
Amma,
Sandi
Arrived
and puts
spoil.
it
As she does
",
so,
tali
makes
off
with the
"
is
disposed
The
their into
general bargain
Re.
weight of gold.
They do
not,
however, as a
lose
much over
transactions,
sovereigns.
encampment on one
to discover a
number
of sovereigns
safe
keeping, were
Undisposed
is
brought to the
encampment
before dawn.
at nightfall,
and taken back and re-buried The ground round the pegs, to which
t Op.
cit.
475
their asses are tethered, in heaps of ashes or
KORAVA
filth,
are
The
Alagiris
Koravas
or
disguise
themselves as
Kepmaris,
Alagiri,
pujaris.
etc.,
The
in
terms
Kepmari,
Kathirivandlu,
who
of
committing crime,
all
which are adopted by the Koravas. The Tamil equivalent of Kepmari is Talapa Mathi, or one who changes
his head-dress.
be given as an
are those
off chains,
who
and ripping
open bags or pockets. The Koravas are not nice as regards the selection
of
Telugu as kondamuchu, jackals, field rats, deer, antelope, goats and sheep serve as There is a Tamil proverb " Give articles of dietary. an elephant to a pandit, and a cat to a Kuravan." They will not eat cattle or buffaloes, and will not take food in company with Muhammadans, barbers, washermen, carpenters, goldsmiths, blacksmiths, Paraiyans or Chakkiliyans. The Boyas seem to be the lowest class with
in
Cats, fowls,
fish, pigs,
the black-
eat.
They drink
At
heavily
or
at
social
gatherings,
are forthcoming.
supplied
"
a proverb,
With dry mouths nothing can be uttered." Most Koravas possess knives, and a kind
is
of
bill-
a sort of compromise
of the blade
is
sickle.
The back
KORAVA
blow.
476
this
With
the
For
purpose
of
committing
burglaries,
the
to use
an iron
instru-
ment pointed at either end, called gadi kolu or sillu kolu, which is offered, before a gang sets out, to Perumal, whose aid in the success of the undertaking is
invoked.
The Koravas
doing something.
One may
see the
men on
will
the march
Others
be making
which to suspend
or a design
wherewith to decorate
It is
when hawk-
ing these articles from door to door that the Koravas are said to gain information as to property which
may
in
be worth stealing.
The
following
is
a free translation
of a song representing
l)lay
Koracha
characteristics,
dramatist of Bellary
Hurrah
!
:
caste
!
Our Koracha
is
The
best of castes,
Hurrah
is
When
a temple feast
proceeding,
We
beg,
and commit
?
thefts surprising.
for
Don't we
Care we
off
aught
?
Don't we slip
uncaught
(Chorus.)
Cutting trinkets
off,
From
Who
could suspect us
get away
?
all ?
Cannot we
(Chorus.)
477
KORAVA
us,
When
Do we
those eternal
watchmen catch
life
out of us.
?
?
Do we
is
confess
our offence
(Chorus.)
off.
They
is
are
paid in grain.
of them, and,
if
The
villagers are
more than
half afraid
not
will
occur
in
in
the
village.
If
a crime
happens
to take place
the theft
is
the
work of another
The
live
are
made
erect
with low
mud
The wanderers
feet high.
It is
The
father
who
is
some of the
of a suitable bride.
is
and a move
called
is
made
to
Here the
it
father of the
vessel,
future bridein
groom
fills
a small earthen
offers
Telugu
?
muntha, and
asking him.
The
recipient replies,
because
KORAVA
478
I
my
daughter, and
The
is
vessel
it,
Is
refilled
and
why he
to drink.
The
reply
's
is,
Because
;
have given
my
daughter to
son
The
questions and
Those who have so drunk betrothal ceremony are looked upon as witnesses
is
at this
to the
contract.
made
where a
the
feast
is
partaken
of.
At the conclusion
people enquire
the purchase
if
thereof,
future
bridegroom's
whom
is
money
is
loi
The purchase
rupees), and But, as
= two
is
the whole of
never paid.
few
the
money
is
the cause
families,
of endless
quarrels.
When,
maternal
however,
the
are
common
Sec, brother-in-law,
have
(purchase money).
until
perform
the
girl
wedding.
They might
be infants,
or
After the
summon
who
were present
at
479
KORAVA
girl
an explanation
is
No
explanation
is
likely to
be
satisfactory,
varahas.*
paid,
is
hundred and the father like the purchase money, is seldom This sum,
fined three
it
whom
it
due
a somewhat
payable.
whom
it is
They occupy
On
and the position would be retained through several generations. There is a Tamil proverb that the quarrels of a Korava and an Idaiyan are not
alluding" to the debt,
easily settled.
fulfil
If
their
money, and a Brahman purohit is asked to fix an auspiAt the appointed cious time for the marriage ceremony.
time, the
bride,
wedding party assembles at the home of the and the first day is spent in eating and drinking,
new
clothes
On
the
The
contracting couple
some grains
guests form
The
neck.
When
the
string
has been
tied,
the
married
women
This
rice has
been previ-
five
silver
copper
KORAVA
coins.
480
is
proceeding, a monis
otonous song
free translation
five
Procure
white bulls.
Get
five
white goats.
silver.
Obtain a seer * of
And
Look
Your
live
happy
for ever.
after
father
and mother-in-law.
Do
Look
your relations,
will
And
Shall
the
God above
compose your
family.
predominance of sons
five
is
number nine
is
reached.
No
ding
widows,
women who
have remarried, or
girls
they would be of
evil
omen
must
to the bride.
Widows and
whose
remarried
women
have
lost
dedicated.
is
On
rice-throwing ceremony
some of the
rice
over
each
consummation
is
The
first
seer
is
countrv.
481
KORAVA
and the birth of a child within the year would constitute This undesirable event is rendered less likely the third. postponement of consummation. After the preby a
scribed time has lapsed, the bride, with feigned reluctance,
is
On the way obscene pleasantries, which evoke much merriment, are indulged
in.
The
necessitates a certain
amount
is
thrust into
women
take their
The following details in another form The bridegroom rites may be noted.
been
set
of the marriage
proceeds on a
up
for
him
Both the
head-
man, or an
and kankanams (wrist-threads). He ties the threads round the wrists of the bride and bridegroom, and also
round a pestle and mortar and a crowbar.
bution of rice to
all
distri-
Towards
women
The
pots are
filled
and placed near the marriage milk-post. The bride takes her seat on a plank, and the bridegroom is carried on the shoulders of his brother-in-law, and
with water,
some
old men, then pour rice over the heads of the pair,
repeated
"Try
;
to secure
live well
and amicably
live."
The
H1-31
KORAVA
entrance to which
is
482
who
pair
will not
Within the hut, the exchange food three times, and what remains after
is
finished off
women.
man and
held,
On
the
at
must be represented by
at
least
Towards
to his hut,
evening,
the
bridegroom
At the entrance to the hut, a basket, called Kolapuriamma's basket, is placed. Depositing a winnowing tray thereon, the bride pours The rice the rice which has been given to her on it.
rice
up some
her cloth.
is
The
tali
is
bride's neck.
girl's
have her to
from the
wife,
and,
his right
is
abrogated by giving
receives a penalty
given.
?)
man
to
whom
is
she
is
The
girl's
girl.
In the Coimbatore
is
however,
it
it
the father
who
said to
do so
indeed
is
when
answered
word
for
word by the
girl's party, in
which he agrees to
at the
girl for
such a
price,
same time
4^3
KORAVA
damaged
if
she
is
returned
physically,
rate.
It
payment
shall
and
his party.
The emptying
of this
fine,
may be
is
born.
This
which
is
known
as ranku,
not,
as a rule,
by a
hour
the
The day of marriage, generally a Sunday, is fixed Brahman, who receives betel nuts, cocoanuts, one
He
selects
The hour
selected
rather early in
may be consummated
same
night.
until the wedding day, when the back, and plant it in the ground
it is
left to
women under
The
a canopy.
The mouth
sit
of
on which
a lamp.
on
donkey saddles spread on the ground, and undergo the nalugu ceremony, in which their hands and feet are rubbed nine times with saffron (turmeric) coloured
red with
chunam
rice
(lime).
The
throwing
KORAVA
all
484
women
such as this
The The
is is
this
nalugu
for this
nalugu
Paint yourselves,
Stain your cloth.
Bring,
Oh Oh
sisters,
Oh Oh
Adorn with
Bring,
Then
a string
Every married woman must wear a necklet of black beads, and glass bangles on her wrists when she becomes a widow, she must remove them. A feature of the ceremony not to be overlooked is
small black beads.
;
where this meal, consisting of rice, milk, green gram, and jaggery (sugar), is to be cooked in a pot called
bhupalakunda.
the cooking
is
trench
is
dug
at the spot,
is
and over
it
done.
When
it
the food
where they find a light burning. The elders sprinkle them with water coloured yellow with saffron (turmeric)
as they enter."
marriage
among
the
district, I am indebted to man may marry the daughter maternal uncle. The father of
485
called sullaponnu, to her
KORAVA
Towards
is
hut
swept,
set side
by
side.
The
Two
The
them.
is
poured over
among many new cloths are not given to them after this Resuming their seats, the couple sprinkle each bath. An intelligent member of the caste other with rice. then personates a Brahman priest, mutters sundry manContrary to the custom prevailing
castes,
it
touched
by them
in
feast,
with a liberal
held,
The younger
mother's
may marry
the
is
widow
is
vice versa.
hut.
widow
married
The marriage
If
string
tied
his wife to
If
break a twig
wishes
small
to
for
in
council.
woman
who pays a
and asks him
fine,
break a twig.
is
The
following story
current
among
the Koramas,
of black beads.
to
Once upon a
bring the
tali,
procure the
The
parties
man
KORAVA
486
has been used as a According to another story, the tali was prepared, and kept on the bank of a river, but
marriage badge.
disappeared when
it
was going
to
be picked up.
man was
I
come
back.
am
district
informed that the Yerukaias of the Kistna are divided into two classes sheep and goats
practically.
Of these,
of the former.
Illegitimate must,
the
first
is
instance,
ipso facto
marry
illegitimate.
The
offspring thereof
A
family
custom
is
among
two daughters of a
fixed at
may be
The
value of a wife
is
twenty
pagodas.
The maternal
is
first
two
daughters
is
and marries
sons, or
own sons
;
and similarly
he,
by anybody
example,
The
price of
different
localities.
For
that,
noted, in the
Census
report, 1901,
among
the
Kongu
man
sister's
daughter, and,
when he
gives his
husband accordingly pays Rs. 7-8-0 out of the Rs. 60 of which the bride price consists, at the wedding itself, and Rs. 2-8-0 more each year
him.
His
sister's
8;
KORAVA
until the
woman bears
a daughter.
to be even
more previous
house
For
are born.
Two
girl
must marry."
And,
But
if,
grown
up,
the marriage
is
arranged, a pot of
water
is
This
is
equal to a binding
It
Of
this
grass
is
said In the
Atharwana Veda May this grass, which rose from the water of life, which has a hundred roots and a hundred stems, efface a hundred of my sins, and prolong my existence on earth for a hundred years." It Is noted by the Rev. J. Calnf that "at the birth of a daughter, the father of an unmarried little boy often brings a rupee, and ties it in the cloth of the father of the newly born
"
girl.
When
the girl
is
grown
his son.
earlier."
"mortgage
discharged.
who become
till
the absolute
is
the debt
The same
practice exists In
sell their
KORAVA
488
fifty
rupees.
In
they
all
money
wives
for
twenty-one rupees.*
the wife
stated by
pawn
who
is
in
pledge dies a
discharged.
If
from hard usage, the creditor must not only cancel the
debt, but
the
woman
lives
till
the debt
is
dis-
charged, and
to
The
reason
in
for the
pawning of wives.
men
who
in
time
will
be useful to him.
some Koravas were convicted of stealing the despatchbox of the Collector of a certain district from his tent. It came out, in the course of the trial, that the head of the gang had taken the money contained therein as his share, and with it acquired a wife. The Collector humorously claimed that the woman, having been obtained with
his
A woman
who
marries seven
men
successively one
4^9
after divorce,
is
KORAVA
considered to
Boyisani.
and other
that "if a
religious ceremonies.
It is
1891,
man
is
sent to
him with any children born to The Korava women are accustomed her in the interval. to honour their lords and husbands with the dignified On one occasion, a Korava got into title of cocks." trouble in company with a friend, and was sentenced to
will return to
The
latter, at
down
in his friend's
abode.
at
from
wife.
jail,
and,
turning
up
his
to the place
where the
was
ability
who was
recaptured, while
and pocketed
The remarriage of widows is permitted. The man who wishes to marry a widow purchases new cloths for
himself and his bride.
He
is
invites a
number
of friends,
known
as chirakattu-koradam,
Korava wife
is
faithful to
her
husband, but,
man and
gang.
This
111-32
is
demand back
KORAVA
490
uncle.
is
were paid as earnest money to his wife's maternal This is said to be done, whether the separation
to the fault either of the
due
husband or the
wife.
Amonois
woman
she
is
own
it
fault.
Divorce
divorced parties
may make up
and
In cases of abduc-
summons
a council meeting,
at
is
fined.
girl
she
was recovered before sexual connection had taken place. The man who carried her off should marry her, and the ceremony of widow marriage is performed. In the event of his refusing to marry her, he is fined in the same amount as the parents of a girl who fail to keep the contract to marry her to a particular person. The fact of a man who abducts a girl having a wife already would be no
bar to his marrying her, as polygamy
In former days, an adulterer
fine
is
freely permitted. to
pay the
tree,
who used
woman
in lieu of water.
Fawcett
thought
before
woman
she
it
is
This
is
generally something to
lust.
eat,
but
is
sometimes ungratified
kind, the
mention
mentioned,
accelerating
delivery.
is
The
woman
all,
is
tabu to
As soon
born, incense
is
burnt
in front
491
of this hut, and there
is
KORAVA
sugar) to the
spirits
who
are
:
Ye
spirits
of
our elders
cattle
help,
the
Sircar (Government),
police.
We
is
shall
worship you
and shut the mouth of the for ever and ever.' The
all
jaggery
then distributed to
is
present,
born infant
Brahman
child.
is
is
the maternal
uncle upon
whom
naming the
when
waist.
Having named
its
This string
or
its
life.
substitute,
is
worn
termination of married
is
on
this occasion
is
known by his fellows, as persons are generally called after some physical trait or characteristic thus Nallavadu, black man Pottigadu, short man Nettakaladu, long-legged man Kuntadu, lame man Boggagadu, fat man Juttuvadu, man with a large tuft of hair Gunadu, hunch-backed man Mugadu, dumb man and so on. In a few cases, children are genuinely named after the household deities. Those so named are called Ramudu, Lachigadu, Venkatigadu, Gengadu,
individual
:
Chengadu, Subbadu, Ankaligadu, and so on. An old custom was to brand the children on the shoulders with
a piece of red-hot
iron.
be branded on the shoulders before undertaking the sacred duty of tending cattle. They explain the
*
'
KORAVA
allowed boys of his
492
own
caste,
it
fication.
new-moon
night,
when
the weather
strong,
is
after the
God
at Tirupati.
The
round
maternal uncle.
warded off by the uncle or the father killing a fowl, and wearing its entrails round his neck, and afterwards burying them
This unpleasant
effect
is
The
a baby
1030),
doctored
when
born,
is
who
is
says that,
attention
when
to
a child
is
born, people
particular
the
man, not to
if
There
a Korati
brought
to bed,
her
"directly the
informs her
woman feels the birth pains, she husband, who immediately takes some of her
them
on, places
clothes, puts
which the women usually place on theirs, retires into a dark room where there is only a very dim lamp, and lies
down on
When
the child
born,
it
is
father.
Asafoetida, jaggery,
and other
but has
father.
He
* India.
Triibner.
Oriental Series.
493
everything needful brought to him."
vars, or
KORAVA
Among
the Kura-
basket-makers of Malabar,
" as
of delivery
taken
to an outlying shed,
event
may
;
turn out.
No
help
given her
for
twenty-
eight days.
Even medicines
distance
to place
is
a jar of
born.
warm water
from death.
At the end of the twenty-eight days, the hut in which she was confined is burnt down. The father, too, is polluted for fourteen days, and, at the end of that time, he is purified, not like other castes by the
barber, but by holy water obtained from
Brahmans
at
temples or elsewhere."
To
Shimoga
district of
Mysore,
the
it
am
as practiced
among
a
the Koramas.
that
is
'*
Mr. Rice,
in
among
the Koravars
is
when
for
I
woman
At
confined, her
husband takes
of
medicine
Resident
her.
the
instance
the
British
made
enquiries,
Shimoga, had
this
The husband
As
home awaiting
the delivery.
soon as she
is
He
food as he can
rice
given boiled
with a very
small quantity of
salt,
for
may
induce
wife to
There is generally a Korama midhelp the wife, and the husband does nothing but
thirst.
KORAVA
eat, drink,
494
and
sleep.
The
wife,
washerman
to
be
washed on the fourth day, and the persons themselves have a wash. After this purification, the family gives a dinner to the caste people. One of the men examined by me explained that the man's life was more valuable
than that of the woman, and that the husband, being
a more important factor
in
the
after."
The
following
legend
practice
is
current
the
among
couvade
of
donkey, belonging to a
a village, wandered
considerable
into a
and did
damage
to the crop.
The Korama,
casting
of a better
was doing, as
wife,
at the
for his
According to another
his servants to
Brahman ordered
remove the hut from his land or beat'the Korava, so that Koravas have since that time taken to bed and shared
the pollution of their wives, to escape being beaten.
In connection with the couvade, Mr. Fawcett writes
that "
vars,
it
Directly a
woman
is
brought
to
bed,
she
is
given
in betel leaf. She is then composed of asafcetida and other drugs. The husband partakes of a portion of this before it is given to the woman. This custom is one of those which the Koravar is generally at pains to conceal,
asafcetida rolled
given a
stimulant
denying
its
existence absolutely.
'
495
the Koravar
asafoetida
'
KORAVA
Koravar man takes
woman
is
confined, the
is,
Very soon
after a
woman
down
is
confined, attention
and
lies
his
wife's place
He
least
makes room
through
this
some minutes, and then The writer of this note was any one who refused to go
ceremony would undergo the severest penalties, indeed, he would be turned out of the commuNothing annoys a Koravar so much as to mention nity.
the word asafoetida in his presence, for he takes
it
to
be
The
worst insult
Koravar woman
}
asafoetida
in the
improper overture."
Some Koravas
Salem
district
by the Superintendent of
for the
Police,
remo-
of the
constables
who were
escorting
the gang,
dragged a woman
in the
This was done to show that they could not move their camp, with a woman in such a
armpits from the hut.
condition.
on the
found at a spot
When
they were
was pointed
newly-born
out, in front of
infant.
the
She
the journey
and partly on a
donkey.
KORAVA
496
The Korava child's technical education commences From infancy, the Koravas teach their children early. to answer " I do not know " to questions put to them. They are taught the different methods of stealing, and the easiest way of getting into various kinds of houses. One must be entered through the roof, another by a hole
in
door.
down from
roof,
the
Korava must make sure that he does not alight on brass He generally sprinkles fine sand vessels or crockery.
in small quantities, so that the noise
give him an idea of the situation. adopted during the day, when hawking wares, must be When a child is caught red-handed, he will learnt.
never reveal
his
identity
his
girl
parents, or of the
gang
to which he belongs.
Oregam weekly
that she
She declared
was an
orphan with neither friends nor relations, but was identiThe Koravas are adepts at assuming fied by the police. But the system of finger-print records, which aliases.
has been introduced in recent years, renders the conceal-
ment of their identity more difficult than it used to " Both men and women," Mr. Paupa Rao writes, be. " have tattoo marks on their foreheads and forearms.
When
in
marks on
their
forearms, so
that
they might differ from the previous descriptive marks of identification entered by the police in their During festivals, they search books and other records. put red stuff (kunkuma) over the tattoo marks on their
foreheads."
497
Their conduct
rules.
is
KORAVA
They should
is
unless this
unavoidable, and,
it,
If they enter by they must not leave by the same way. the back door, they depart by the front door, which they
in
and eating
salt
is
equivalent
They
in
which
render
said, to
unsuccessful.
it
is
puberty ceremony.
is
is
caste feast,
herself
little
is
The
taken to a spot at a
This
name
were taken
blindfolded
former times to be
initiated.
The
girl
with a cloth.
with the blood of a black fowl, black pig, and black goat,
which are
killed.
Of
this
false prophetess.
When
the south. the corpse
wandering Korava
If possible,
in.
dies,
he
is
buried as
new
is
cloth
is
obtained to wrap
last
The grave
hut
KORAVA
498
The nomad
Koravas are said by Dr. Pope to bury their dead at night, no one knows where. Thence originates the
common saying
in
actors.
to
burning-ground of a Korava.
In Vizagapatam,
tulsi
plant
{Ocimum
sanctiirii)
is
usually planted on
was
burnt.
The
relations
place.
Koravas of the
that,
when
is
At the burning-
is
is
laid
the ground.
The son
new
He
On
[Ocimzim sanctum),
or kathalai
perandai {Vitis
quadrangularis),
milk.
On
some
later time,
a ceremony
performed.
The
etc.
relatives
is
assemble
up,
the
burning-ground,
and a stone
milk,
set
and
On
the following
499
day,
all
KORAVA
an
host.
oil-bath,
the
relatives
take
and
new
killed,
cloths
are
presented to the
Sheep are
is
and a
feast,
held.
in
Till this
ceremony
mourning.
as follows.
Concerning death ceremonies, Mr. Fawcett writes " A Tamil proverb likens the death of a
for
dead body of
instantly,
either.
Just as the
monkey
is
thought to
made away
There
is
possible speed.
wailing,
at once.
is
carried
practically a ladder
if
it is
a single
bamboo with
winding-sheet
The
one
after-
in
is
corner of which
tied a half
anna-piece (which
Only two of
must remain
in their huts.
Next
day, after bathing, they give the crows food and milk.
line is
is
On
is
placed on a
new winnow,
hung suspended from the roof of the hut the whole night. Next morning, the relations assemble, and partake of the food."
is
which
KORAVA
From
I
500
a note on the Yerukalas of the Nellore district,
rule,
gather that, as a
elders
respected
of
the
community
are
cremated.
bier,
wrapped in a mat. On the second day, some cooked food, and a fowl, are placed near the grave, to be eaten by crows, A pot of water is carried thrice round the grave, and then thrown down.
who
die unmarried
On
is
The
Cooked
food,
onions,
brinjals
gourd {Cucurbita maxima), pork, and mutton are placed on a number of castor i^Ricinus) leaves spread on the floor,
and offered to the soul of the deceased, which is represented by a human figure drawn on a new cloth. At the
conclusion of the worship, the food
is
placed on
new
for
who
place
when
at
the food
in
is
eaten.
honour of the
time
brass
in
performed
the
of the
vessel,
well-polished
it,
is
placed
the corner
with cow-dung.
plate,
is
placed a leaf
set.
on which cooked
is
Incense
burned,
The Koramas
of
Mysore are
in
said
to
to
experience
considerable difficulty
finding
men
left
undertake the
to the grave.
Should the
it
a young widow,
is
50I
KORAVA
propose to marry her the
customary
for
some one
to
same
engage
When
the
soil
a pot of
is
fire,
mourner
in
bamboo,
raised
mound.
the
omen is accepted as proof that the liberated spirit has fled away to the realms of the dead, and will never
woman, child, or cattle. On the sixth day, the chief mourner must kill a fowl, and mix its blood with This he places, with some betel leaves and nuts, rice.
near the grave.
is
trouble man,
If
it
is
As regards the
writes as
follows.
necklaces
all
of
colours
;
bosom
their
brass
brass, lead,
all
and
rings,
fingers
The
women
is
all
marks of
is
identification.
They
also
bosom, and
Lambadis,
The
men
long,
in
and indulge
round the
in little finery.
A joochi
(gochi), or cloth
loins,
KORAVA
" In 1884,
502
district.
He
and also
Licenses were
favourable rates.
He
also prevailed
some building
materials.
were necessary
existence was,
to
keep
the colony
going,
and
its
The Gudiyattam
some
vitality
exhibited
it,
for
two or three
too,
Administration Report,
1906, that a
scheme
being
worked out, the object of which is to give a well-known wandering criminal gang some cultivable land, and so
enable the
livelihood.
members
of
it
to settle
down
to
an honest
At the
census, 1891,
division of Paraiyans, and the name is also applied to Jogis employed as scavengers. The following note on the Koravas of the west coast
is
Malabar
is
one of the
" In
popular
in
game
some European
who
am
503
have, from time immemorial, played this
in the
KORAVA
game almost
same manner as its Western devotees do at the present time. These people are met with mostly in the southern parts of Malabar, Cochin and Travancore, and they speak the Malayalam language with a singsong accent, which easily distinguishes them from other They are of wandering habits. The men are people. clever acrobats and rope-dancers, but those of more settled habits are engaged in agriculture and other
industries.
The
known
Their
as Palghat
women
The
are
and ballad
for
singers.
also in
demand
rope-
many wonderful feats while balancing themselves on the rope, among them being the playing
dancers perform
of diabolo while walking to and fro on a tight rope.
The Korava
wooden spool on a string attached to the ends of two bamboo sticks, and throws it up to the height of a cocoanut tree, and, when it comes
acrobat spins the
down, he receives
up.
it
on the
string, to
be again thrown
looking at
the spool on
There
is
no noteworthy
is
a solid
wooden thing a
ern toy.
It
little
ported article
injury should
but
it
it is
hit the
The
and ropedancers they have continued their profession for generations past, and there is no doubt that they have
KORAVA
504
for
many
years.'"*
It
may
from Zanzibar to
Tanganyika by a native chief. He relates as follows. " Sometimes a slave of Djonmah would amuse us by With two sticks about a foot long his dexterity.
connected by a string of 1 certain length, he spun a
piece of
wood
ing
air
it
up into the
it
like
it
again, while
continued to spin."
^-^.,
Madras
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