VOLUME VII. Every one knows that the
ring has a Pagan origin, and that, for this reason, it is rejected by
Quakers." These men are generally Sudras, but
wear the sacred thread. They do not eat animal food, and all their
religious rites are more or less like those of Brahmans. (See
Tirumalpad.) It is also
recorded as an honorific title of Nayars in Travancore, and a suffix
to the names of Nayar sons of Travancore sovereigns. They are all related by blood,
the connection between some of them being very close. The next family that migrated was Cheriyakovilakam,
between 920 and 930 M.E. This is
not called marriage, but kuttirikkuka (living together). After the invited Brahmins have been duly entertained,
oblations of cooked rice are offered to the ancestors by the Karta
himself. The
Tandans of Malabar are described by Mr. F. Fawcett as a people allied
to the Izhuvans, who observe the custom of fraternal polyandry,
which the Izhuvans abhor. In the
days when there were no saws, the rough instruments of the Tandan
served their purpose. The Tandans are said to have once belonged to the same caste as the
Izhuvans, but to have fallen away from that position. They were, in some places, given rent-free lands,
called Urali parambu, in return for the duties they were expected to
perform. They are also largely engaged in the
manufacture of ropes. The Tandans are divided into four endogamous sections, called Ilanji,
Puvar, Irunelli, and Pilakkuti. The chief deity of the Tandans is Bhadrakali,
at whose shrines at Mandaikkad, Cranganore, and Sarkkaray, offerings
are regularly made. At the last place, a Tandan is the priest. Maruta, or the spirit of smallpox, receives special worship. Only the eldest member of a family is cremated, the rest being
buried. The Tandan is the principal
person in the decision of caste disputes. He is a man of importance,
not only in many affairs within his own caste, but also in those of
other castes. Thus, when a Nayar dies, it is the Tandan's duty to get
the body burnt. They eat
flesh, but are not allowed to drink liquor. Telli.--The Tellis are the oil-pressers of the Oriya country,
whose caste name is derived from telo, oil. They are apparently
divided into three endogamous sections, named Holodia, Bolodia, and
Khadi. The Holodias will not rear male
calves at their houses, and do not castrate their bulls. Ravulo (temple servants), trident. Brahman, ring of dharba grass, such as is worn on ceremonial
occasions. If they run away, they are brought back,
and punished. When not required by the
master, they can work where they like. Men, women, and children may be seen working together. If a man is
thrashed with a thanda garment, he is so much disgraced in the eyes
of his fellow men, that he is not admitted into their society. She is taken before her landlord, who gives
her some paddy, and all the cocoanuts on the tree, beneath which she
happens to kneel. All the members
are more or less of equal status, and no superior is recognised. They
swear by the sun, raising their hands, and saying "By the sun I did
not." The demon,
receiving offerings of fowls, sheep, etc., sets him or her free. On a smaller leaf,
chunam (lime) and turmeric are placed. In the event of sickness,
the sorcerer is invited to the hut. He arrives in the evening,
and is entertained with food, toddy, and betel. Outside the circle,
an iron stylus is stuck in the ground. Sometimes affliction is supposed
to be brought about by the enmity of those who have got incantations
written on a palm leaf, and buried in the ground near a house by the
side of a well. The Pandavas, whom they call Anju Thamburakkal,
are favourite deities. The chief mourner, who should be the son or nephew,
carrying a pot of water, goes several times round the grave, and breaks
the pot over the spot where the head rests. The Rev. Dodda Narasayya. Dodda Nanjappa. II. Muddanna. III. Sidde devaru. In hunting, they use lights and bells. The term, in its literal sense,
conveys the idea of those who wait before kings. In fact, these are
all more or less interchangeable terms, members of the same family
calling themselves indifferently Eradi or Tirumalpad. Their inheritance is in the female line, as among Nayars
and Samantas. The chief seats of
the Tirumulpats are Shertallay and Tiruvalla." Their manners and customs, too, are
exactly like those of other Kshatriyas. The title Varma is uniformly added to their
names. On
this point, Mr. L. K. Anantha Krishna Iyer writes as follows. This applies to Nambutiris and Nayars, as well as to the
Tiyans. Translated
as accurately as possible, it runs thus. What,
for instance, is the meaning of muperium? No one can tell. Tara. It was not
exactly a village, for the people lived apart. Each tara had its
Nayar chieftain, and also its Tiyan chief or Tandan, its astrologer,
its washerman, its goldsmith, and other useful people, each serving
the community for the sake of small advantages. Each tara was its
own world. Porutham (agreement). Illam. Kulam. The name, derived from kula a branch, here denotes the mother's
family. Twelve illams, ten kiriyams. If
he cannot, he gets neither food nor water from the South Canara
Tiyan. Paraka or Varaka. Ala. Ten Kudi or Tenan Kudi. Padayan Kudi. Kannan. Varakat. Kytat inferior. Vangeri. Koyikkalan. Padayam Kudi. Tenan Kudi. Manan Kudi. Vilakkan Kudi. In fact, the illams are exogamous. In less than a second, he could unfasten the
sword round his waist, and cut the other down. If, on arrival, she entered by the left door,
she was his wife, if by the front door, his sister. The oracle always
addresses the Tiyan as "my Karumana," not as "my Tiyan." The chief feature of his wedding ceremony
is a singing match. Krishna asks Rukmini to open the
door, and admit him. He explains, and at
length she yields. 2. Two
tambak (copper, brass and silver) rings on the ring finger of
the left hand. 3. A gold kadakkan in each ear, and an iron ring on the ring
finger of the left hand. 4. Not
married. 5. (b) South Malabar, Males. 1. 2. 3. 4. 5. (c) North Malabar, Females. Nowadays, white is generally the colour to
be seen, and the body is seldom covered above the waist--never one may
say, except (and then only sometimes) in the towns. Ornaments. The thodu, which is now sometimes worn by Tiyan women,
is not a Tiyan ornament. But, on the other
hand, marriage between a girl of the north and a man of the south is
a different thing. As a
rule, Tiyans of the north marry in the north, and those of the south
in the south. Tandan, or chief of the tara. 2. Father, or other elder in the family. 3. Uncle, i.e., the mother's brother. 4. 5. 6. Tandan of her tara. 2. Father,or other guardian. 3. Uncle. 4. 5. 6. The Tandan, it may be noted, is the caste governmental head
in all matters affecting his own caste and the artisans. The Tandan of the tara is required to assist at every ceremony
connected with marriage, at the ceremony when a girl attains puberty,
at that of tying the tali, and at the fifth and seventh months of
pregnancy. He is a man of importance,
not only in many affairs within his own caste, but also in those of
other castes. Thus, when a Nayar dies, it is the Tandan's duty to get
the body burnt. The
Tandan is to some extent under his guidance and control, but he
must provide the Tandan with a body-guard of two Nayars on occasions
of marriages. These Tandars observe the custom of paternal polyandry,
while the Izhuvans abhor it. The Tandan of the bride's tara gives a grass or palmyra palm
leaf mat to the astrologer to sit on, and supplies mats or seats for
the bridegroom's party. The
Tandan's wife puts it in its place. The girl's father hands her horoscope to their Tandan, who,
when he has received them both, passes them on to the astrologer. In the case of agreement, the boy's uncle, through
his Tandan, then pays two fanams [20] (eight annas)--one for each
horoscope--to the astrologer. When there is disagreement, the girl's
uncle pays the money. After the examination of the horoscope,
there is a feast with plenty of sweetmeats. Father, his brother, or some one representing him. 2. 3. Uncle. 4. Tandan of his tara. 5. Uncle. 2. 3. 4. Tandan of her tara. 5. 6. The girl's uncle takes the two horoscopes,
which have just been tied together, from the astrologer, and hands them
to the Tandan of the girl's tara, who passes them on to the Tandan
of the boy's tara. The Tandan's wife carries the lamp, the eldest
woman of the house the bell-metal plate, and some other woman the
kindi. The Tandan of the boy's tara, the boy's sister's husband,
and a friend then sit on the mat covered with a cloth. The Tandan repeats the formula, which has already been
given, and asks "May the conjee be drunk"? He answers his question by
drinking some of the conjee, and eating a little jaggery. The girl's Tandan picks up a bundle of
about twenty-five betel leaves, and gives half to the boy's Tandan. The
Tandans exchange betel leaves, each giving the other four. The Tandans again exchange betel leaves as before,
and distribute them to all the castemen present, beginning with the
uncles of the boy and girl. The two Tandans sit on the mat with the boy on the right
and the girl on the left, facing east. The Tandans again exchange betel leaves, and distribute
them among the castemen. They congregate in the middle
room once more, and the Tandans sit on the mat. The girl's Tandan
shares a bundle of betel leaves with the boy's Tandan, who, taking
therefrom four leaves, places two rupees on them, and gives them to
the girl's Tandan. Then you must
give us the girl, and you must prepare the food for that day." The
other Tandan replies "If you bring six cloths and forty-two fanams
(Rs. 10-8 as kanam," and gives him or them
four betel leaves. The
mat, lamp, and other articles are placed in the middle room. He wears a new
cloth, which has not been washed. All enjoy a good
meal, and then set out, and visit first the house of the Tandan. He and
his wife walk in front, followed by the boy's elder sisters, if he has
any. But, on this occasion, the bridegroom sits
on a low wooden stool. The barber also shaves the two friends of the
bridegroom (changathis), and receives a fanam and the rice for his
trouble. Those worn by women are
called kadakam, and must be made in two pieces. The Tandan's wife, the elder woman of the house, and the
bridegroom's sisters sprinkle rice on their heads. The Tandan gives a
sword to the bridegroom and each of his companions. The
Tandan then places plantain leaves, for use as plates, before the
bridegroom and his two companions, and, facing the bridegroom,
holds a vessel of cooked rice in front of him. She will not, however, allow him to taste it. It is
taken from his lips, and removed by the washerwomen. This obtains not only among the Dravidian peoples, but
also among Brahmans. If a stranger should marry a girl, he also is called
nephew. Rice is sprinkled over the heads,
the Tandan receives the swords, and all sit in the shed. Then is observed, as a
rule, the asaram or gift ceremony. 5-4), and the others give according to their
means. The Tandan
sees that a regular account of all the gifts is made out, and handed
over to the bridegroom, and receives eight annas for his trouble. Betel leaves, areca nuts,
and tobacco, are also given to each giver of gifts. These are very simple affairs. In the Calicut taluk, a man can marry only one wife at a time. No specific
reason need, in fact, be assigned. The Tandans of both
sides, uncles and relations, and sometimes the fathers, assemble at
the house of the wife, the Tandan, or one of the relations. She further must
not see the sky, and woe betide her if she catches sight of a crow or
cat. Rice is cooked with jaggery,
and given to the girl. On the third day, she is not allowed
to eat rice in any form, but she may partake of any other grain in
the form of cakes. A cocoanut is cut in half,
and placed, half on each side, by the stool. He then places the cloths on the bundle, which is on the
stool. The girl's uncle's wife, and four other women, have by this time
emerged from the middle room of the house, carrying a lighted lamp,
a plate with a measure of rice, and a kindi as before. After the bath, they stand by the side of the pool,
facing east and holding lighted cotton-wicks in their hands, and
go round the miniature temple three times, throwing the wicks into
it. If she is successful, the omen is considered
good. The girl, with her party, then bathes a second time. She is taken to the middle room,
and cakes and rice are given to her to eat. A feast is then held. At the commencement
thereof, there is a feast. Before completing the last round,
each throws into it a burning wick. Drums
must not be used. If she should have
a fit, the head of the cock is cut off, and the blood offered to the
demon spirit. If he
has no sisters, this should be done by his and his wife's mothers. If the child
is a boy, he emits a long drawn out ku-u-u-u in high falsetto as he
does so. The midwife receives from him her fee,
and a present of a cloth, and other presents from his sisters. The barber
woman sprinkles a mixture of cow's milk and karuka grass leaves over
the women, who then go to a pool and bathe. The barber woman takes the rice and one fanam,
and receives also some cocoanut and gingelly (Sesamum) oil. In like
manner, the eldest girl is named after its own mother. A feast is then held. After the ceremony is
over, the parents of the child's mother have to send about half a
bag of rice flour mixed with jaggery to her husband's house. For the first six months of its life, a child's food consists of
nature's fount and cow's milk. They go round a cocoanut tree, and stand before the front
door, facing west. The others
are not extravagances, nor are they as costly as might be implied from
the continual feasting of a large number of people. The barber, who
performs the operation, is allowed to take away the rice which, with
the lamp, is at hand. As each letter is formed, the child
has to repeat the sound of it. As the coin falls from
the forehead, it is caught in a cup. On the third day, the tali is prepared on the
spot by the village goldsmith. The girl's uncle gives him the gold,
which he melts, and works at in the pandal at an auspicious moment. One is worn
by the girl, and the mana is covered with the other. The girl's father gives him a fanam, and receives from him a
little rice, called muhurtham (auspicious time). The thread which is used for the purpose is drawn
from the cloth with which the mana has been covered. As soon as the tali has been tied on the
girl's neck, a number of boys burst into song, praising Ganapathi
(the elephant god), and descriptive of the marriage of King Nala
and Damayanti, or of Sri Krishna and Rukmani. Every one joins in,
and the song ends with shouts and hurrahs. The barber pours cocoanut water on her
head, on which a silver and copper coin have been placed. The girl
is then taken back to the middle room, where she remains for three
days. The barber woman ties a gold ornament
(netti pattam) on her forehead, which she marks with sandal paste,
and blackens her eyes with eye-salve. She walks three times round
the pandal, and places the mana on a grass mat, over which has been
spread some paddy and some rice where the girl will put her foot. She walks thrice round it, and takes her seat
on the mana. The barber hands her a little rice, which she throws on
the lighted lamp, and articles which have been used in the puja to
Ganapathi, and on the post supporting the south-west corner of the
pandal. This post should be of pala wood, or have a twig of that tree
tied to it. Betel leaves and areca nuts are then
passed twice round her head, and thrown away. These must be new,
and of a particular kind. The barber woman then pours
water on the girl's hands. Three times the water is flung upwards,
and then to the east, west, south, and north. She walks three times round the tree,
and pours water over the root. The
Tandan's wife then pours a little oil on it over a leaf of the jak
tree three times. In the evening there
is a feast. A lamp, looking-glass, and other things are put in
it. The Tandan of the bridegroom's tara, with a few friends,
comes first, and hands over two cloths and ten rupees eight annas to
the bride's Tandan. His uncle puts him down on the right side of the
girl, after walking thrice round the booth. The girl's uncle's wife
sits close to her, on the other side, on the mana. Then
the boy seats himself on the ground, outside the pillow. No money
is paid to the uncle's son, as at Calicut. A formal divorce is effected, and the boy is taken away. At the moment of death, all the women bawl out in
lamentations, giving the alarm of death. One half of
the husks of the cocoanuts is removed, and the other half left on the
shell. After the cremation or burial, these articles are distributed
among those present by the Tandan, who receives an extra share for
his trouble. A cocoanut is cut in two,
and the two halves, with a lighted wick on each, are placed at the
head and foot. The barber, whose function it is to perform the purificatory
rites, now removes, and retains as his perquisite, all the cloths,
except the last three covering the corpse. He holds
one end of the cloth while the barber holds the other, and tears off
the piece. The barber then cuts three holes in the remainder of this
cloth covering the body, over the mouth, navel, and pubes. The barber
then breaks a pot of water over the grave. Early on the second day,
all who are under pollution are shaved. In the case of the
death of a male, his niece watches the lamp, and in that of a female
her daughter, lying near it on a grass mat. The barber carries the still burning
lamp from the middle room, and sets it on the ground near the pot of
water. The barber
then dips the iron lamp in the water, and picks out the money as his
perquisite. The
Tandan pours oil on her head three times, and she receives a little
betel and two annas. The barber outlines the figure
of a man or woman, according to the sex of the deceased, with rice
flour and turmeric powder, the head to the south, in the middle
room of the house. Rice is treated in the same way. It is folded, and within the folds are three nazhis of rice. He does this three times. It is no joke to do this. The balls are given to the crows in the yard, or, in some
cases, taken to the sea or a river, and cast into the water. The barber then sprinkles him
with cocoanut water, this time using areca blossoms, and makes him
sip a little thereof. The barber makes a hole in the plantain leaf,
and picks out the contents. The barber, sitting in the verandah
beside the son, first gives to each person under pollution a little
salt and raw rice, which they eat. He then gives them a little betel
leaf and a small piece of areca nut, and receives in return a quarter
of an anna. The barber is required to eat some
jaggery, and drink some conjee. On each of these days, mantrams are supposed to
be repeated a thousand times. It is this image which rests
in the temple at Tirunavayi, or elsewhere. Children sprinkle rice over it, and the door is shut for a
quarter of an hour. Forests are its tiny hairs, oceans its blood-vessels,
and the wind its breath. He hands
it over to a third person, and never directly to the owner. He shuts the door,
opens it, and shuts it again. If they
have, I take charge of the house." Answer me straight. Have you, or have
you not taken charge of the house?" This he must not do on any account. But, for the most part, the
Tiyans--slaves of the Nayars and Nambutiris--lived in a one-roomed
thatched hut. Nowadays, the kala pura usually consists of two rooms,
east and west. It
gives great assistance in climbing, which it makes easy. They climb up and down with
their hands and arms, using only the grummet on the feet. Sometimes the
shopkeeper pays both rent and tax, and the tapper is his servant paid
by the bottle. 1 and Re. 1-8-0 per tree. It
should be running water, and, if possible, fresh water. As soon as the husks are taken
out of the pits, the fibre is beaten out with short sticks by Tiyattis
(Tiyan females) and women of the Vettuvan caste. The others are entitled to
maintenance only, so long as they remain in the same tarwad house. It
is the same among the Izhuvans. Any colour
might be worn, but white and blue are most common. Twenty or thirty, with a pendant in the middle,
might be worn. The Tandan is the principal person in the tara, to decide all caste
disputes. When there
is a problem of any special difficulty, it is referred to her for
decision. Having thus lured them, the God made all of them
mothers. Parvati embraced the
boys all at once, and they became one. Siva
was angry, and ordered the Saunika boy (Parvati's name for him) to
be brought before him. The request pleased the God, who forgave him. The poor and
ignorant follow, in a blind ignorant way, Hinduism as they know it and
feel it. To the actions of evil
and other spirits are attributable most, if not all of the ills and
joys of life. Nevertheless,
we find among them the worship of the obscure and mysterious Sakti,
which, unfortunately, is practiced in secret. In fact, they are
rather ashamed to say anything about it. At its conclusion, the jungle
gods retire to the jungle until the next year. The offerings are made in order to prevent accidents
from snakes. But he reels it off, and at its conclusion
the gifts are accepted. Every one knows this old story, and believes
it firmly. He beat the cloths on a stone which was flat on the ground,
and held one of the cloths in his hand. Kammal. Put a small stone under one end of your washing stone,
so as to make it slope a little. Then hold both ends of the cloth
in your hand, and beat the middle of the cloth on the stone." In the end, the artisans were defeated. They went before the Izhuva king (island king),
and told him their story. Tamburan, have mercy on your slave. So Perumal had to go without shaving,
and his hair grew like a Rishi's. Nor could the rice-giving ceremony be done, for
want of the "neck-rings." They passed Ramapuri, and reached Trichivampuri. Then
the Mannan asked the Panan for a loan, which was refused. On
Friday at noon, the Mannan left the Panan, saying "The Panan is no
companion for the Mannan." They went to the Izhuva king, and obtained his permission
to return to their own country. Then they caught an Izhuva boy, and
confined him. The king asked them why they did so. A
Nasrani, [30] by name Thomma (Thomas), was taken to accompany and
protect the boy. 2. 3. 4. To have a gate-house. 5. 6. is yelled out by the boys). 7. 8. 9. To clap hands, and dance. 10. 1. 2. 3. Waist zone or girdle. 4. 5. 6. 7. 8. 9. Necklace. 10. 11. He wore all his ornaments,
and made his obeisance to the Perumal. He had, however, taken off
his gold cap. Nevertheless, they always speak of
themselves as the Aiyen kudi or five-house Kammalans. It was resolved that, in any case of doubt,
the stone should be unearthed. It
has been suggested that the caste name is a corruption of the Sanskrit
tivara, a hunter. (See Risley, Tribes and Castes of Bengal, Tiyar.) One chilly afternoon,
the Todas declined to come out of their huts. It is an oft-repeated statement that
the women show an absence of any sense of decency in exposing their
naked persons in the presence of strangers. The Nilgiri C.M.S. But, for the funeral
of the poor man, neither music nor buffaloes were provided. Mission chapel, Ootacamund. "They were
clothed in white, with a white cloth over their heads, such as the
Native Christians wear. The nose is, as noted by Dr. Rivers, sometimes distinctly
rounded in profile. In former times, a Badaga could be at once picked out from the other
tribes of the Nilgiri plateau by his wearing a turban. Aged 22. Has one child. 2. Aged 28. 3. Aged 35. 4. Aged 35. 5. Aged 23. Has one child. Tattooed only below calves, and above
ankles. Max. Min. cm. cm. cm. Pot-herbs. Wild raspberry. Rubus molucanus. Fragaria nilgerrensis, wild strawberry. Rhodomyrtus tomentosa, hill gooseberry. Barberry. Solanum nigrum. It is also recorded by Dr. Rivers that "in some Toda
villages, a stone is kept, called tutmûkal, which was used at one
time for making fire by striking it with a piece of iron." In these,
the herds of buffaloes are kept at night. The buffaloes belonging to a ti
are of two kinds, distinguished as persiner and punir. Many years ago, the story goes, two Todas, uncle and nephew, went
out to gather honey. On the following day, the nephew went alone to
the spot where the honey was hidden, and found, to his disappointment,
that the honey was leaking through the bottom of the bamboo measures,
which were transformed into two snakes. The honey, which leaked out of the vessels,
became converted into the Paikara river. Sometimes the village buffaloes are accompanied
by all the inhabitants of the village; sometimes the buffaloes are only
accompanied by their dairy-man and one or more male assistants. As soon as the
sacred herd had crossed the bridle-path, the Toda men, having put
down all their household utensils, went to where the women and girls
were sitting, and carried them, one by one, over the place where the
buffaloes had passed, depositing them on the path above. No person shall fell, girdle, mark, lop, uproot, or burn, or strip
off the bark or leaves from, or otherwise damage any tree growing on
the said lands, or remove the timber, or collect the natural produce of
such trees or lands, or quarry or collect stone, lime, gravel, earth
or manure upon such lands, or break up such lands for cultivation,
or erect buildings of any description, or cattle kraals; and no person
or persons, other than the Todas named in the patta concerned, shall
graze cattle, sheep, or goats upon such lands, unless he is authorised
so to do by the Collector of Nilgiris, or some person empowered by him. 2. 3. No person shall hunt, beat for game, or shoot in such lands without
a license from the Collector. 4. No person shall at any time set nets, traps, or snares for game
on such lands. 5. 6. When food was served, she asked for some
for the child, and on receiving it, exhibited the cloth. These are exogamous. When a girl has reached the age of puberty, she goes through an
initiatory ceremony, in which a Toda man of strong physique takes
part. In a few cases,
though not brothers, they are of the same clan. The arrow is represented
by a blade of grass called nark (Andropogon Schoenanthus). All those present then leave, except
the man and woman, who remain near the tree till about six o'clock in
the evening, when they return to the mand. Now every
one has a mantle (putkuli), but formerly there was only one for the
whole family. We did not kill them to please any god, but because it
was our custom. It would shortly droop its head, and go to sleep. U, hah, hah! As soon as the beasts approached a swampy marsh
at the foot of the hill on which the expectant crowd of men was
gathered together, two young men of athletic build, throwing off
their putkulis, made a rush down the hill, and tried to seize one
of the buffaloes by the horns, with the result that one of them
was promptly thrown. The buffalo escaping, one of the remaining
four was quickly caught by the horns, and, with arms interlocked,
the men brought it down on its knees, amid a general scuffle. Arrived at the open space between
the kraals, the buffalo, by this time thoroughly exasperated, and
with blood pouring from its nostrils, had a cloth put on its back,
and was despatched by a blow on the poll with an axe deftly wielded
by a young and muscular man. The corpse was now brought from within the hut, and placed,
face upwards, with its feet resting on the forehead of the buffalo,
whose neck was decorated with a silver chain, such as is worn by Todas
round the loins, as no bell was available, and the horns were smeared
with butter. The corpse was borne away to the burning-ground
within the shola, and, after removal of some of the hair by the
mother of the newly wedded boy, burned, with face upwards, amid the
music of the Kota band, the groans of the assembled crowd squatting
on the ground, and the genuine grief of the nearest relatives. The corpse was, at
the time of our arrival, laid out on a rude bier within an improvised
arbour covered with leaves and open at each end, and tended by some
of the female relatives. The buffalo capture took place amid the usual excitement, and with
freedom from accident; and, later in the day, the stalwart buffalo
catchers turned up at the travellers' bungalow for a pourboire in
return, as they said, for treating us to a good fight. In the
case of a male corpse, the right hand is made to clasp the horns. In this connection,
Dr. Rivers writes that "it would seem as if this ceremony of swinging
the body over the fire was directly connected with the removal of the
objects of value. As soon as the pyre was
fairly ablaze, the mourners, with the exception of some of the female
relatives, left the shola, and the men, congregating on the summit of
a neighbouring hill, invoked their god. The Paiki then threw some
earth three times over the corpse, and three times into the miniature
kraal. By chance one grazing buffalo came to him, push
him by his horns very forcely, and wounded him on his leg. The buffalo was slain
by a smart tap on the back of the head with a cloth, which did duty
for an axe. As soon as the convulsive movements and twitchings of the
death struggle were over, the buffalo, without waiting for an encore,
retired behind the hillock once more, in order that the rough and
tumble fight, which was evidently the chief charm of the game, might
be repeated. The buffalo boy later on came in second in a flat race,
and he was last seen protecting us from a mischievous-looking member
of his herd, which was grazing on the main-road. As it flies off the stone, it is hit to a
distance with the bat, and caught (or missed) by the out fields. Rain may
come. Thunder roars. Rain is pouring. Keygamor, Eygamor (names of buffaloes). The buffaloes are coming. The buffaloes are saluted. It is growing dark. Parkur (name of a Toda). Like him there is no man. The sun is shining. Rain is coming. The nose is burning. He is coming, holding up his umbrella. He is coming, wearing a good body-cloth. He is coming, wearing a good under-cloth. He (the palol) is coming, wearing a black cloth. He is coming, holding his walking-stick of palai wood. I have a god. Oh, my child! Do not cry. It is still crying. Thuree. Thuree. See. Be quiet. Two or three men are driving it. All we Todas go to her house, and dance before her. She comes near our women, and talks to them. Next day we take milk, eight bottles in the morning, four in
the evening. She goes back to Mysore, and, when she goes, we stand in a row
before her. If her hair is curled, all the people will rejoice. The buffalo is slain, and now we must all dance. More should come. My buffalo is big, very big. Go quickly and catch it. Who will run, and catch the buffalo first? The buffalo is coming. They pen them in a kraal. The buffalo is running, and I hit it on the back with a stick. It swerves aside, but I drive it back to the path. Night comes, and we all dance. He lights the lamp. He puts on no cloth. Then he grazes his buffaloes, and eats his food. He kindles a fire, and lights the lamp. He puts milk in a chatty, and churns it into butter with a cane. He mixes water with the butter-milk, and gives it to the women
to drink. He alone may sleep in the temple. He may not marry. When he is twenty, he may not enter the temple. (1) Man, aged 28. (2) Man, aged 21. (3) Man, aged 35. (4) Man, aged 30. (5) Boy, aged 12. (6) Girl, aged 8. Hair shaved on top, back and sides of head, and in
median strip from vertex to forehead. (7) Boy, aged 6. Hair shaved
on top and sides of head, and in median strip from vertex to
forehead. (8) Male child, aged 18 months. These are the Tenkanchi and Kumbakonam
Vellalas. Like the Nanchinad Vellalas, they take the
title of Pillai, and, in special cases, the honorific prefix Kanakku. They eat flesh, and their widows are
allowed to remarry. She is supposed to reside in margosa trees,
and either the tree itself, or a stone representing the goddess and
placed at its foot, is worshipped by the Togatas at certain seasons,
such as the Telugu New Year Day. Nevertheless, a particular class of Brahmans, called
Nandavarikula Brahmans, take a prominent part in the festival. Later on the Brahmans came south, and asked for
the fulfilment of his promise. As happens
in other stories of the same kind, they are said to have broken the
condition. Kambhapu, pillar. Nili, indigo. Madaka, plough. Bana, pot. Jilakara, cummin seed. Annam, food. Mékala, goat. Gopalam, alms. Samanthi, Chrysanthemum indicum. Gurram, horse. Perumal, a god. Bandari, treasurer? Gudditi. On the last day of the death rites, the Satani gives arrack
(liquor) to the Togatas, as to the Padma Sales, in lieu of holy water
(thirtham). They are also called Vatti Kurup,
Chaya Kurup, and Vil Kurup. (b) Harness making. These are of the special pattern peculiar
to Malabar, and are largely used by all classes of the Hindu and
Mappilla communities. 1-8-0 to Rs. 5. 10 to Rs. 50. (d) Knife sheaths. These are made by Panans as well as by Tholperunkollans
and Mappillas. ), a Tamil caste of
lime (chunam) burners found only in the Tinnevelly district. Brahmans are their purohits,
but they are not allowed to go into Hindu temples. These are sold to those who have assembled,
and the proceeds go to the Bhondari. The corpse of a dead person
is washed at the burning ground, instead of, in accordance with the
common custom among other castes, at the house. Chunam, lime. Gazul, glass bangle. Naga, snake. Chinnam, gold. Kansugaje, small bronze bells, tied to the legs when dancing. Urukathi, a kind of knife. Vajjira, diamond. Mogila, clouds. Rakshasa, a giant. Erumai, buffalo. The Kondikar then takes
up a pinch of earth, and puts it on the head of the witness. He further makes obeisance to
the Ejaman, and washes his feet. On the last day of her confinement therein, the hut is
pulled down, and the girl sets fire to it. The girl
is seated on a plank, and the trays are placed in front of her. In the case of an unmarried girl, the hut is built
by her maternal uncle. Three of these are taken to a tank, and filled
with water. On the following day, the bridegroom and his sister take
the two remaining pots to the tank, and fill them with water. The
screen is then removed, and the couple sit side by side. On the following day
they repair to the house of the bridegroom. The corpse of a dead Toreya is placed in a pandal constructed of
cocoanut leaves and stems of the milk-hedge (Euphorbia Tirucalli). On the third, fifth, seventh, or ninth day, the widow,
dressed in new cloths, and bedecked with ornaments and flowers, is
taken to the burial-ground, with offerings of milk, ghi (clarified
butter), tender cocoanut, sandal, camphor, etc. This is done thrice. 3 and Rs. 4 a month,
his honesty with regard to pecuniary matters is wonderful. The patron deities of the caste are
Jakkamma and Bommakka, two women who committed sati. The majority speak Telugu in their houses." Of these, one consists
of those who are engaged in cultivation, and petty Zamindars. The
other is made up of those who wander about begging, and doing
menial work. Other names
for the Vekkili section are Kambalattar, or Raja Kambalattar. The reds
allow their widows to remarry, but the blacks do not. But,
for the nine castes, some have substituted nine septs. Weddings last three days,
and involve very numerous ceremonies. On the following day,
the bride and bridegroom are conducted to the huts, the bride being
sometimes carried in the arms of her maternal uncle. On the third day the
bridegroom is dressed up, and, mounting a horse, goes, accompanied
by the marriage pots, three times round the huts. Coming out from the hut,
they take up a child, and carry it three times round the huts. Formerly, it is said,
they were killed." This illusion, it is claimed, is due
to the power of the ancestral gods. After the completion
of the worship, the bulls are let loose, and the animal which reaches
the male first is decorated, and held in reverence. Its owner is
presented with cloths, money, etc. It, however, re-appeared in her basket. They do not allow any stranger to enter their villages with
shoes on, or on horseback, or holding up an umbrella, lest their god
should be offended. The brothers went on a pilgrimage to Benares,
leaving their sister behind. The
seventh, however, required further proof. After the child was born,
it was tied to a branch of a dead chilla tree (Strychnos potatorum),
which at once burst into leaf and flower. The Rev. Some are Inamdars (landholders),
while others work for wages." Murikinati or Murikinadu--Kamsala, Mangala, Mala and Razu. Pakanati--Balija, Golla, Kamsala, Kapu, and Mala. Reddi Bhumi--Mala, Mangala. The food is presented to him,
and some rice poured into his cloth. Standing thereon, he ties the dhornam. At the conclusion of the
ceremonial, he takes charge of the idol, and goes his way. The festival, which is not observed by the Desa and Golkonda
Tsakalas, lasts for five or seven days, and is a time of holiday. On the
last day, a goat or sheep is sacrificed to the marriage pots. On the eighth day
"after worshipping and making offerings, the Maharaja proceeds to
the Tulamandapam, where, in the south-east corner, he is sprinkled
with punyaham water. This he did, and his wife was delivered of a male child. (See Bhatrazu.) The
Nattaman women do not, as a rule, cover their breasts. They do not, nevertheless, object to their
sons taking brides from the meat-eating classes, and thus provide
an interesting, if small, instance of the (on this coast) uncommon
practice of hypergamy. Brahmans are employed
for ceremonies, but these are not received on terms of equality by
other Brahmans. Another title is
Nayinar, which is also used by Pallis and Jains. They are an interesting class of
Tamils, inasmuch as very many of them have adopted the Roman Catholic
faith under the leadership of the Jesuit missionaries. They are also
called Udaiyans, and tradition says that they came from the Toreiyur
nadu or district in Tanjore, from a village called Udeiyapaleiyam. Some Sudarmans, I am told, have become Agamudaiyans. 2. 3. 4. 5. When armed with guns, they make excellent sportsmen." The arrow is between two and three feet in length,
and has an iron hook at one end. A bamboo framework, of the same leaves, serves the purpose of
a door. "The Ulladans generally bury their dead in special places called
chotala, but some of them bury the corpse a few yards away from their
huts. "The Ulladans on the sea-coast make boats, and cut timber. Into it is thrust a pointed piece of iron,
fastened to a long cord. They are also very
skilful in spearing fish swimming near the surface. The Ulladans are engaged only as beaters. They are armed with
clubs, and seldom go with dogs, fearing that they may drive away the
game. The Ulladans cannot walk along the public roads,
or come to the bazaars. As this has to be done in the noon, it is called
uchchappattu, or noon-day song. In the evening, an image of Bhadrakali
is drawn on the ground with powders of five colours, white, yellow,
black, green and red. Adult marriage prevails, twelve being the earliest age of a girl when
she ceases to be single. Her veil is removed, and the contracting couple gaze at
each other. The Illam
Nayars, however, do not give their daughters to the Unnis. The Pattar Unnis are the lowest,
and are only a step higher than the Kurukkals. They profess to be
Saivites and Vaishnavites, but practically worship village deities,
e.g., Sunkalamma, Timmappa, and Jambulamma." The causes, which may have led to the breaking up of
the caste, are not far to seek. India
was famous for the exportation of saltpetre, and is so. The Dutch,
when in India, traded especially in this article." His story is
narrated in the Vishnu Purana, [80] and is briefly as follows. But the Muni forbade her, saying that she was going
to be the mother of an universal emperor. The Muni, on this account, gave him the
name of Sagara, meaning with poison. As he grew up, the boy came
to know of the troubles of his father, and resolved to recover
his kingdom. He had two wives,
by one of whom he had a son named Asamanja, and by the other sixty
thousand sons. They proceeded to
enlarge it, and dug downwards, each for a league. Such is the story
of the origin of the caste, members of which often call it Sagara
kula, or the family of Sagara. As his sons excavated the ocean, so
they dig tanks, channels, wells, etc. It was thrown into the basins, and then a quantity
of water was poured upon it. From these
it was baled with chatties (pots) into a set of masonry evaporating
pans, carefully levelled and plastered with chunam, where it was
left to be converted into salt by solar evaporation. The chief arguments
against any such step were that it would inflict hardship upon the
Upparas who made the salt, and upon the poorer classes who consumed
it, and, for the next three quarters of a century, a wearisome
correspondence dragged on regarding the course which it would be
proper to pursue. Seven small booths are
constructed of straw, and set on fire. Through this the man has to
pass. Some say that mada refers to the modas (heaps of earth)
used in former times. A man
may not shave until he marries a virgin, and, if he does not do so,
he has to remain unshaved all his life." If a man is to be buried, the chief mourner
pretends to dig the grave. Some members of the caste are Vaishnavites, and others Saivites. In
some places, the former are branded by their gurus, who are Vaishnava
Brahmans. If
acquitted, the accused is made to touch the water pot in token of his
innocence. It is also an occupational sub-division of Komati. He then gives a feast to the
assembly, and puts part of the food on the roof of his house. If
the crows eat this, he is received back into the caste. They drink alcohol, and eat fowls, mutton,
pork, fish, rats, etc. If a man seduces a girl of the caste, an enquiry is
held, and the pair are married. Males wear brass
finger and toe-rings, sometimes of silver. Some adorn their necks
with wreaths of beads, from fifteen to thirty in number. They make excellent mats
of reed. They are clever huntsmen, and are passionately attached to
their hunting dogs. A man after marriage lives
with his wife, apart from his parents. On the eighteenth day after
birth, the eldest member of the family names the child, and bores the
ear. The head of the child is shaved as soon as it is able to walk,
and a tuft of hair is left in front. The corpses of the Uralis are not
burnt, but buried at a sufficient distance from the house. After the lapse of seven years, an offering
of food and drink is made to the departed soul. It is also the title of the headman of the Kuravas of Travancore
and a synonym of the Kolayans of Malabar. Like the Nilgiri Badagas, they are clad
in turban, and long flowing body-cloth, white (when new), or striped
with red and blue. They speak a patois of mixed Tamil and Canarese, and
have a number of exogamous septs, the meaning of the names of which is
not clear. The majority of the tribe earn a modest livelihood by collecting minor
forest produce, such as myrabolams, wax and honey, and poles for use
as primitive breaks for country carts during the ascent of the ghat
road. In future I shall not quarrel with you,
and will obey you." When a girl reaches puberty, she is anointed, decorated with jewelry,
and made to occupy a separate hut for seven days, during which time two
young girls keep her company. On the eighth day, all three bathe in a
pond or stream, and return in their wet clothes to the girl's home,
where they sit on a pestle placed in front of the door. A cocoanut is broken, and they salute a
vessel placed on a plate. As soon as a member
of the tribe dies, the corpse is anointed, washed, and dressed in
new clothes and turban. On the face three silver coins are stuck,
viz. :--a rupee on the forehead, and a quarter rupee outside each
eye. A cow and one or two calves are taken round the car, and the
calves presented to the sister of the deceased. The car is then broken
up, after the decorations have been stripped off. The corpse is buried
either on the spot, or taken away to distant Nirgundi, and buried
there. On the eighth day after the funeral or return from Nirgundi,
the eldest son of the deceased has his head shaved, and, together
with his brother's wife, fasts. He then
anoints all the stones with ghi, which is contained in a green bamboo
measure. The
collected rice is regarded as sacred, and is partaken of by all. All the
relations weep, and the son conveys the bones to Nirgundi, where he
buries them. On the eighth day he revisits the spot, and erects a
stone with the ceremonial already described. Usira (usirika, Phyllanthus Emblica).--A sept of Komati. Sometimes they
are called Kalasis by Oriya people. Among many other castes,
this would, on the contrary, be regarded as an act of impertinence. This is
based on the Telugu type, with a few variations. If they are
discovered, a fine is inflicted. Yerenamma, riding on a white horse, with a sword in her right hand. She
protects fishermen from drowning, and from being caught by big fish. Bhagirathamma, riding on an elephant, and having eight or twelve
hands. The chief sea goddess of the Vadas seems to be Orusandiamma, whose
image must be made out of the wood of the nim (Melia Azadirachta)
tree. She is supposed to have four arms. On no account should she
be provoked, lest the fishing boat should be upset. Associated
with her is a male deity, named Ramasondi, who is her brother. Orusandi is worshipped separately
by each family. Orusandi is then invoked,
but does not come so easily as Ramasondi. The goat, post,
and a pot shrine for the goddess are taken to the shore. If it does not do so, another goat is substituted for
it. She is represented by a pot, of which the neck is removed. In
the sides of the pot four holes are made, into each of which a twig
is inserted. The moon was the mark on my forehead, and the sun
was my mirror. He grew into a young man, and I asked him to
embrace me, but he refused, and, as a curse, I caused him to become a
stone. This I did,
and lost my power. Then all the water disappeared, and I was covered
with mud. Siva again caused water to appear, and of it I took three
handfuls, and threw them over my body. From these were created Sarasvati,
Parvati, and Bulokamma. I am that Bulokamma. I asked a favour of
Siva. A
small pandal is erected, and the pot placed near it. The offerings to Peddamma
consist of a goat or sheep, and a pot of milk. Of the Sakthis worshipped by the Vadas, the chief is Koralu Sakthi. Dressed up in
female attire, he drags the cart, with which he makes three rounds. A
chicken is then impaled on each of the corner stakes, and a pig on
the central stake. In former times, the images of the deities were made in clay, but it
has been found by experience that wooden images are more durable,
and do not require to be replaced so often. They
are found at Tanjore, Mannargudi, Tiruvadaturai and Tiruvadi, and
perhaps elsewhere. They cut their hair close all over the head,
and have no kudumis (hair knot)." (See Nayar.) The pulse of males is felt with
the right hand, and that of females with the left. After the other eye has been successfully
operated on, he will sometimes own up to the fact.... Both are Mahomedans. On this colour, the pus, etc.,
cannot be seen, and therefore all is well. They do not, however, wear the sacred thread or perform
any Vedic rites, and Nayars consider themselves polluted by their
touch." They are a poor and degraded
class." In Tanjore the Valaiyans declare
themselves to have a similar origin, and in that district Ambalakaran
and Muttiriyan seem to be synonymous with Valaiyan. Pasikatti (pasi, glass bead). Saragu, withered leaves. Vanniyan. Vellamputtu, white-ant hill. They are a low caste, are refused admittance into the
temples, and pollute a Vellalan by touch. Their occupations are chiefly
cultivation of a low order, cooly work, and hunting. They are also said
to be addicted to crime, being employed by Kallans as their tools." Adult marriage is the rule, and the consent of the maternal uncle is
necessary. When a girl
attains maturity, she is made to live for a fortnight in a temporary
hut, which she afterwards burns down. It is twisted, and matted, and a burden. They are as flowers in a garland, and a glory. Sometimes the young
man's sister goes to the girl's house, ties a tali round her neck, and
takes her away. While they are under
inspiration, the mothers appeal to them to name their babies. The men and boys each carried
a throwing stick, or a digging stick tipped with iron. Then all
took up their sticks, and some played on reed pipes. After a time they began to shiver,
move quickly about, and kick those around them. On the following morning, all proceed to
a grove or tank (pond). On his return,
he has to upset the mortar, and worship the light." The name Valan is derived from vala, meaning fish in a tank. Evidently, the story is looked up to to elevate themselves
in social status. Then they fix the date of the marriage, and retire from
the bride's house. They throw stones and filth,
howling volleys of abuse at the shrine. The chief of the Arayan caste,
Koolimuttah Arayan, has the privilege of being the first to be present
on the occasion. A
kalasam is a pot, which is filled with water. Vedic hymns are repeated, with one end of the
grass in the water, and the other in the hand. The chief mourner is
either the son or nephew of the dead person, and he performs the death
ceremonies as directed by the priest (Chithayan), who attends wearing
a new cloth, turban, and the sacred thread. This done, the death ceremonies are performed. Of these, Amukkuvans do priestly functions. The songs
are again continued for an hour or two, after which poli begins. The guests are again sumptuously
entertained at twelve o'clock, after which the bridegroom and his
party return with the bride to his house. Just then, the bride-price, which is 101 puthans,
or Rs. 5-12-4, is paid to her parents. Succession is in the male line. Each man is in a boat, which
is propelled by a boy with a bamboo. They are about 16 feet square, suspended by bamboos from each
corner, and let down like buckets into the water, and then after a
few minutes drawn up again. A piece of string, to which are attached
portions of the white leaves of the cocoanut tree, is tied at short
intervals along the ebb side of the net, which effectually prevents
fish from going that way. Sometimes they climb up into trees,
and there await a good shot. The Kilnadus have exogamous kilais, karais,
and pattams." The corpse is placed within a pandal (booth) supported
on four posts, which is erected in front of the house. On the third day,
the widow goes round the pandal three times, and, entering within
it, removes her tali string, and new clothes are thrown over her
neck. A feast is given, and new cloths are tied on the heads
of those under pollution. Both Saivites and Vaishnavites eat together,
but do not intermarry. The majority of the latter, both males and females, wear the
lingam. After death has set in,
a cocoanut is broken, and camphor burnt. The corpse is washed by
relations, who bring nine pots of water for the purpose. The corpse is carried
to the grave on a car surmounted by five brass vessels. The grave is
purified by the sprinkling of cow's urine and cow-dung water before the
corpse is lowered into it. Our request is this. To enable him to reach heaven safely, we pound rice,
and put lights of rice." On the third day after death,
the female relatives of the deceased pour milk within the house into
a vessel, which is taken by the male relatives to the burial-ground,
and offered at the grave, which is cleaned. A pandal (booth) is set up, and closed in with cloths. Get
away. Let these be taken to yamapuri, or hell." Then Siva and Parvati,
hearing the noise, ask "Oh! sons, who are you that keep on saying Hara,
Hara? We have
all led pure lives, and have performed acts of charity. At
this stage, a thread is passed round the enclosure. In
some places, the priests of the Valluvans are Vellala Pandarams. Nambi is a title of Brahmans, and val means a
sword. The name Valuvadi was originally a title of
respect, appended to the name of the Nagaram Zamindars. "They ape the Brahmanical customs, and
call themselves by the curious hybrid name of Vaisya Brahmans." However, even the washermen decline to eat with
them. In this connection,
Mr. Francis states [110] that followers of the calling of oil-pressers
(Chakkans) are "known as Vattakadans in South Malabar, and as Vaniyans
in North Malabar; but the former are the higher in social status, the
Nayars being polluted by the touch of the Vaniyans and Chakkans but
not by that of the Vattakadans. They are Saivites. The name Vannan is, Mr. H. A. Stuart writes, [112]
"derived from vannam, beauty. They profess to be Saivites in the southern districts, and
Vaishnavites in the north. Widow remarriage is permitted among some, if not all,
sub-divisions. 10-8-0. They
are flesh-eaters, and drink liquor. Nambis
officiate. Their women are midwives, like those of the Velakkatalavan
and Velan castes. They are also devil-dancers and tailors. These they attack with their teeth, and kill and tear as
a tiger does his prey. The title Asan, or teacher, is possessed by certain
families, whose members have held the hereditary position of tutors in
noblemen's houses. The todu,
or ornament of Nayar women, is worn in the ear-lobes. He is
remunerated with some of the cooked food, after it has been offered to
the deity. Parangotan
is the buffoon, and Mappa his wife. The festival lasts for four days,
though the religious rites are over on the first day. The name Vayani is said to be a corruption of varnane,
meaning to describe. They are also called Valmikulu, which means those who live
on the products of ant-hills (valmikum)." The name means a
hunter, and is loosely applied to the Irulas in some places (e.g.,
Chingleput). They either burn
or bury their dead. In Tanjore, the Valaiyans declare themselves to
have a similar origin. The title of the Vedans is Nayakkan." They speak a low Canarese, and are
as simple as savage. When
the whole has become a consistent mass, they feed on it. Their implements are
bill-hooks, and bows and arrows. Min. Stature (cm.) The next five days are passed in a
second hut, half way between the first and her house. The same man is called
in North Malabar Valinchiyan, Navidan, or Nasiyan. In dress and
habits the caste resembles Nayars, and they call themselves Nayars in
the south. Some say they form
a sub-division of the Balijas, but this they themselves most vehemently
deny, and the Balijas derisively call them Guna Sakala (or Tsakala)
vandlu (hunch-backed washermen). The title of members of this sub-division is Dora. The title is Nayudu. The Rev. Kamma Varu = Mr. Kamma. Kapu. (See Panan.) When a girl attains puberty, she is at once bathed, and located in a
room in the hut. The auspicious day for the
wedding is fixed, and the number of guests that should attend it is
determined. The guests assembled are treated to a feast,
after which they are served with betel leaves, nuts, and tobacco. Four mats are spread round it in the direction of east,
west, north and south. In token of this, they have taken meals in the bride's
family. "Thrash thou mayst, but not with a stick. Very
often they are both fined, and the fine is spent on toddy. Both among
the Velans and Mannans, divorce is easy. In both cases,
the woman is at liberty to marry again. Should her sister-in-law give it
in a small vessel, she has a claim to two pieces of cloth. She
may now enter the hut, and mingle with the rest of the family. (1) Om, Oh! let
the seeds that thou hast sown, and those that thou hast not sown,
dry up inside, and get charred outside. Protect thou, protect thou! Bhadrakali, thou hast drunk the full cup. holy mother, Bhadrakali,
I vow by my preceptor. thou, Karinkutti (black dwarf) of Vedapuram in Vellanad, that
pluckest the fruits of the right hand branch of the strychnine tree
(Strychnos Nux-vomica), and keepest toddy in its shell, drinking the
blood of the black domestic fowl, drumming and keeping time on the
rind of the fruit, filling and blowing thy pipe or horn through the
nose. thou, Karinkutti, come,
come, and enable me to succeed in my attempts. Swahah. Salutations to thee, Oh! God. Salutation to thee, Oh! The thread with a ring attached
to it, and worn round the neck is equally effective. Om, Koss, dry up the liquid, kindly present me with thy gracious
aspect. I swear by
my preceptor. It was doubted whether it
was the thorn of a bamboo, an ant, or a strychnine tree. Lord. I swear by my preceptor. Take the head of a dog and burn it, and plant on it vellakutti
plant. Burn camphor and frankincense, and adore it. Then
you will, in the eyes of others, appear as such. Their priests are known as Kurup, and
they preside at the ceremonies. The chief occupation of the Velans and Mannans is the giving of
mattu to Brahmans, Kshatriyas, Anthalarajatis, Nayars, Kammalans
and Izhuvans, for wearing before going to bathe on the day on which
they are freed from pollution. They
bathe wearing the washed cloth, and return it as soon as the bath is
over. When dry, they are folded, and beaten with a heavy club,
so as to be like those ironed. They make umbrellas. Some among them practice magic and sorcery,
and some are quack doctors, who treat sickly children. She, and a host of minor gods and
goddesses, are represented by them, and a dance commences. After it is
over, all the characters receive presents. On the third day, a
pit is dug, and a cock sacrificed. The chief of the Velans becomes possessed, and
prays that, as the Pandavas emerged safely from the sorcery of the
Kauravas, the person affected by the calamity may escape unhurt. This, I think, undoubtedly represents the belief of
all who were present. meaning cultivation,
tillage. After the nuptials, the deities departed
to their celestial abodes. The prime minister agreed to the proposal,
and went home. 9). They formed the
nobility, or the landed aristocracy, of the country. Cooly. Varnisher. Painter. Watchman. Cultivator. Gardener. Compositor. Peon. Student. These are (1) Tondamandalam, or the dwellers in
the Pallava country, the present Chingleput and North Arcot districts,
the titles of which division are Mudali, Reddi and Nainar; (2) Soliya
(or Sozhia), or men of the Chola country, the Tanjore and Trichinopoly
districts of the present day, the members of which are called Pillai;
(3) Pandya, the inhabitants of the Pandyan Kingdom of Madura and
Tinnevelly, which division also uses the title of Pillai; and (4)
Konga, or those who resided in the Konga country, which corresponded
to Coimbatore and Salem, the men of which are called Kavandans. 2. Chetti. They were,
in fact, the trading class of the Tamil nation in the south. [140]
3. Karaikkat or Karkatta. All the
relations, who are invited to be present, make gifts to the girl. 4. 5. Kumbakonam. 6. 7. (See Nangudi.) 8. 9. Tenkanchi. 10. Tuluva. He rejoined 'I will,' and she asked
him who should witness his promise. These are the Serkudi nadu
in Namakkal taluk and the Omandur nadu of Musiri. It is also called Avvai Nonbu, because the
Tamil poetess observed it. Some say that, during
the ceremony, the women are stark-naked. Some two thousand kids are then sacrificed, one
after the other. Of all the sections of the Sudras, the Vellala is foremost; and,
of all the thefts committed in the world, those of the Kallans are
most notorious. In this connection, it is noted by Mr. Hemingway that the
Nainans or Nayinars (q.v.) Veloma.--Defined as "one of the two classes of Sudras, viz., Anuloma
and Veloma. They do not live in a
group together, but are conveniently scattered about, so as to avoid
competition one with another. In the matter of food
and drink, as also in their dress and ornaments, they resemble the
Nayars. On the last day, the final
death ceremonies of the figure are celebrated. So make haste,
and fill the pots with water." The name means 'a hunter.' They either
burn or bury the dead, but no ceremonies are performed for deceased
ancestors. They are a very truthful lot, of good moral character,
the chastity of their womankind being held very sacred." Like the Nairs, they retain the
front knot. Their headmen, who are
appointed by their janmis, are called Kiran, or sometimes Parakutti
(drummer). The males
get two edangazhis of paddy (hardly worth 2 annas), and the females
an edangazhi and a half. In times of scarcity, they find it difficult
to support themselves. In the event of the confession
of the charge, he is asked to marry her. If
they are related to each other, they are both turned out of caste. Their headman
also has a share of the fine, etc. Their
gods were very angry, for they were not satisfied with it. They
caused fever, deafness, blindness, and other disorders. On the
morning of this day, tunes are played in honour of the goddess. They attend, and take part in the obsequies. The dead
body is bathed, and dressed in a piece of new cloth. Some gold,
rubbed on a stone in water, is poured into his mouth by his sons
and daughters. The grave is dug, and a new cloth
is spread, and the corpse laid on it. All those who have accompanied the chief mourner bathe,
and return home. A piece of stone, kept near the foot, is taken,
and placed on a leaf. By some
magic, the spirit is supposed to be living in it. The pollution
lasts for fifteen days, and on the night of the fifteenth day
they fast. The chief mourner, who has to perform the diksha, does not
shave for a year, bathes in the early morning, and offers the bali
before going to work. On the eighth day he bathes, and takes his regular meals. In former times they supplied the latter
articles for the Malabar Infantry. 18,95,064. The mutt contained three hundred crores of Lingayat priests,
and great wealth was stored in it. Vishnuvardhana arrived too
late, and had his head cut off. In former days, they are
said to have performed a ceremony called pavadam. Arrived at the house, the pregnant woman would
sit down in front of the person lying on the ground. He would then rise, and the lingam
would come out of his mouth. Vodari.--See Odari. Vojali.--See Ojali. (See Okkiliyan.) Yakari.--See Ekari. Again, it has
been derived from yanam (boat) and adi (means). or M.A., but B.Ya. or
M.Ya. He taught them, and then vanished away." Ficus. sp. Two sticks are prepared, one short, the other long. They do not mingle with the Challa and Adivi sections,
whom they regard as out-castes. The Adavi Yanadis are, as the name
implies, jungle-men. Chembetti, hammer. Chilakala, paroquet. Dhoddi, sheep-fold. Igala, house-fly. Enthodu, a village. Illa, of a house. Kathtlula, sword. Kanur, a village. Kotlu, cow-shed. Mekala, goat. Manikala, measure. Pamula, snake. Tenkayala, cocoanut. Totla, garden. Tupakala, gun. Udamala, water-lizard. Jandayi, flag. Marrigunta, pond near a fig-tree. Elugu, bear. Thirlasetti, name of a Balija Chetti. In
worshipping ancestors, they resemble the Kurumbas. At Sriharikota they
do so once a fortnight, or once a month. The Adavi
Yanadis, as a rule, avoid it; the Reddi Yanadis always observe it. The auspicious hour is
determined by a very simple process. The guests are feasted, and the evening is spent in a
wild torch-light dance. A net is hung in front of the door,
to keep out devils. The auspicious days for soothsaying are Friday, Saturday,
and Sunday. The chief soothsayer is a male. His wife, or some other female, kindles a
fire, and throws frankincense into it. You do not worship me. Propitiate me adequately, or
ruin is yours." The corpse is laid on leaves in front of
the hut, washed and clad. The corpse is laid on a cloth, face downwards,
in the grave. These are made up into six balls, which are placed in a new
basket, and taken to the burial-ground. As on the chinnadinamu, the son cooks rice
in a new pot. As soon as the relatives have assembled there,
the recumbent effigy of a man is made, close to the edge of the tank,
with the feet towards the north. A pot is stuffed with grass, into which fire
is thrown. Then, to
the same tune, they danced round it in the opposite direction. The next
swing takes him closer to the hive, which he pokes with the stick. He
receives the honey-comb in the basket, and the honey flows out of it
into a vessel adjusted to it. Kanuga (Pongamia glabra). Nux vomica (Strychnos Nux-vomica). Honey. To the Rev. The chief actors, or dancers,
are dressed fantastically. They are almost nude, but dangling from
their loins are palmyra baskets, in which they gather edible bulbs
and roots, dead rats, snakes, etc., which are prized as something to
fill the stomach. the scorpion stings. the scorpion stings. the middle one. As soon as I was stung,
The poison into my head ascends. Come, come, with the big snakes in the basket,
And the little ones in the lock of your hair. Some read and write well, and a few
have even learned English. Nevertheless, a few are in the police service. It is an ordinary iron tool, pointed at both ends, one
end being fitted in a wooden handle. They are a Telugu-speaking people,
and the caste is organised on the same lines as many other Telugu
castes. A Brahman officiates, and ties
the satamanam on the bride's neck. They are also
priests in Kali temples, and pial schoolmasters. In
their customs, the Yogi Gurukkals closely follow the Nayars. They are celebrated
sorcerers and exorcists, and are also schoolmasters by profession." IN THE EAST. R. Cambray & Co., Calcutta. Combridge & Co., Madras. T. Coopooswami Naicker & Co., Madras. Higginbotham & Co., Mount Road, Madras. S. Murthy & Co., Kapalee Press, Madras. G. A. Natesan & Co., Madras. P. R. Rama Iyar & Co., Madras. Radhabai Atmaram Sagun, Bombay. E. Seymour Hale, Bombay. [160]T. K. Sitarama Aiyar, Kumbakónam. D. B. Taraporevala Sons & Co., Bombay. Temple & Co., Georgetown, Madras. Thacker & Co. (Limited), Bombay. Thacker, Spink & Co., Calcutta. Thompson & Co., Madras. IN ENGLAND. E. A. Arnold, 41 and 43, Maddox Street, Bond Street, W., London. Deighton, Bell & Co., Cambridge. T. Fisher Unwin, 1, Adelphi Terrace, W.C., London. Henry S. King & Co., 65, Cornhill, E.C., London. P. S. King & Son, 2 and 4, Great Smith Street, Westminster, S.W.,
London. Luzac & Co., 46, Great Russell Street, W.C., London. B. Quaritch, 11, Grafton Street, New Bond Street, W., London. W. Thacker & Co., 2, Creed Lane, E.C., London. ON THE CONTINENT. Friedländer & Sohn, 11, Carlstrasse, Berlin. Otto Harrassowitz, Leipzig. Rudolf Haupt, 1, Dorrienstrasse, Leipzig, Germany. Karl W. Hiersemann, Leipzig. Ernest Leroux, 28, Rue Bonaparte, Paris. Martinus Nijhoff, The Hague, Holland. NOTES
[1] Ind. Ant. IV, 1875. [2] Manners, Customs, and Observances. [3] Malabar Law and Custom, 1905. [5] The Todas, 1906. [7] Madras Census Report, 1891. [8] Ind. Ant., VIII, 1879. Survey, Cochin No. 1, 1905. [11] Ind. Ant., IX, 1880. [12] Ind. Ant., IX. 1880. [14] Monograph, Eth. Survey, Bombay, No. 93, Tigala, 1907. An Indian Olio. Survey of the Cochin State, No. 10, Izhuvas,
1905. [18] The Tinnevelly Shanars, 1849. [19] Madras Census Report, 1871. These are all worn
by women. [31] Indian Review, Oct. 1906. [32] The Todas. 1906. XII. [38] Op. cit., Appendix IV, 738. Royal Magazine, August 1901. [40] Ind. Ant., III, 1874. [42] Op. cit. [43] A Phrenologist among the Todas, 1873. [44] J. W. Breeks. [47] Op. cit. History of Madagascar. By a German missionary,
1856. [50] Proc. Soc., XII, 1904. Rivers. Monograph on Tanning and Working in
Leather. Madras, 1904. [56] Cf. Tanti. Risley, Tribes and Castes of Bengal. [57] Madras Mail, 1906. [59] Madras Census Report, 1891. [63] Ind. Ant., VIII, 1879. [66] History of Travancore, 1878. [67] Malabar and its Folk, Madras, 1900. [68] Madras Census Report, 1891. [72] Cf. Nayadi. [73] Native Life in Travancore, 1883. [74] Monograph, Eth. Survey, Cochin, No. 9, 1906. Survey of India. Annual Report, 1902-1903. Ed., 1807. III. [81] Ind. Ant., VIII, 1879. [83] Madras Census Report, 1901. [84] Madras Census Report, 1901. [89] Cochin Census Report, 1901. [90] Madras Census Report, 1901. [91] Mysore Census Report, 1891. [92] Madras Census Report, 1901. [93] N. Sankuni Wariar, Ind. Ant. XXI, 1892. [95] Madras Census Report, 1901. [96] Ibid., 1891. [105] Madras Census Report, 1891. [108] Madras Census Report, 1901. [110] Madras Census Report, 1901. [113] Madras Census Report, 1901. [114] Malabar and its Folk, 1900. [115] Madras Dioc: Magazine, 1906. III, 3. 1901. [120] Madras Museum, Bull. III, I, 1900. The Mystic Rose. Zeitsch: Ethnol. XI, 164. Ant. VIII, 1879. Ant. VIII, 1879. Ant. XX, 1891. Survey of Cochin, No. 12, 1907. III, 3, 1901. J. Cain, Ind. Ant., VIII, 1879. [137] Madras Census Report, 1901. History of Railway Thieves, 1900. Ant. III, 1874. Monograph on Tanning and Working in Leather, 1904. [149] Madras Mail, 1907. [151] Malabar and its Folk, 1900. [154] Monograph, Eth. Survey of Cochin. Ant., X, 1881, p. 69.