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Culture Documents
of
SOUTHERN INDIA
EXUBRIS
F.M"^ILWRAITH
2008
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http://www.archive.org/details/castestribesofso01thuruoft
SOUTHERN INDIA
SOUTHERN INDIA
BY
EDGAR THURSTON,
Superintendent, Madias Government
c.i.e.,
Museum
di
Correspondant Etranger,
Romana
Anthropologia.
ASSISTED
r.Y
K.
RANGACHARI,
of the
m.a.,
VOLUME I A
AND B
GOVERNMENT
PRESS,
MADRAS
1909^
V
'\B
P
1139746
PREFACE.
'^N
1S94, equipped with a set of anthropometric
commenced an
Nilgiri
hills,
investiga-
of
the
tribes
of
the
the
Todas,
Kotas,
and Badagas,
criticism
is
bringing
down
on
myself the
research
at
unofficial
that
" anthropological
high altitudes
Madras."
From
this
modest
(i) investigation
of various
city of
Madras
(2) periodical
Bulletins,
;
results of
my work
are
embodied
(4) the
;
of an
anthropological
laboratory
;
(5)
of
(6)
a series of lantern
purposes
tribal
(7) a collection of
phono-
graph records of
The scheme
graphic
for
a systematic and
ethnothe
survey of the
whole
of India
received
in
Government of India
1901.
for
each
PREFACE.
The
addition to
particular
his
other duties.
other a large
my
case
the
direction of
museum
happily
made an
the
financed for a
eight)
years,
for
period of
five
(afterwards extended
Rs.
5,000 provided
The
replies to these
were
not,
am bound
to
admit,
in
always
down both
"
accuracy
and
detail.
may, as an
description of
making
fire,
i.e.y
fire
by
friction.
how
one
to
make
by
friction of
stone,
etc.
They
fiat
oblong
size
They
hit
make
fire."
gladly place
on record
my
hearty appreciation
During
my
in
tem-
porary absence
in
charge
taking
phonograph records.
PREFACE.
For information
relating to the
I
XI
tribes
and castes
gratefully
acknowledge
Krishna
my
indebtedness
to
Messrs. L,
K. Anantha
Ethnography
for
their
respective States.
The
notes
the
scheme
for
the
Ethnographic Survey,
it
was
laid
down
ment
the
information
their
obtained
from
representative
into
men and by
own
buried
and
in various
books."
Of this
injunction
full
advantage
impossible to express
my
thanks individually
number
however,
of correspondents,
European
in
my
aid
may,
refer
to
the
immense
which
by Mr. (now
H. A.
Stuart,
I.C.S.,
and the
District
W.
Francis,
I.C.S.,
Mr. F. R.
I.C.S.
Hemingway,
I.C.S.,
My
Rao,
to
whom
am
indebted
for
much
information
acquired
the
in
the preparation of
revising the
District
and
for
proof
sheets.
xn
PREFACE.
For some of the photoc^raphs of Badagas, Kurumbas,
and Todas,
am
indebted to Mr. A. T.
W. Penn
all
of
Ootacamund.
I
may add
the
result of
order to
ment of a
plurality of observers.
E. T.
INTRODUCTION.
^HE
s^
'^
which
my
inves-
tigations in
survey
of
South India
have
extended,
is
commonly known
encies.
as the
as the Presidency of
Madras Presidency, and officially Fort St. George and its Depend-
Native States of Travancore and Cochin. The area of the British territory and Feudatory States, as returned
at the census, 1901,
was 143,221 square miles, and the The area and population of the population 38,623,066. Native States of Travancore and Cochin, as recorded
at the
follows
SQ.
Area.
Population.
MILES.
7,091
1,361
Travancore
2,952,157
Cochin
Briefly,
512,025
me
in
1901 was to
manners and customs and physical characters of more than 300 castes and tribes, representing more than 40,000,000 individuals, and spread over an
record the
area exceeding
1
The Native
surrounded
forms the
sides,
except on part
Bombay Presidency
my
beat ethnographically.
As,
however, nearly
the
all
XIV
INTRODUCTION.
I
Presidency,
was
and
my
assistant,
in
many
my
friends
Dr.
would that more men, like Rivers and Mr. Lapicque, who have
I
And
recently
studied
Man
in
Southern
India
from
an
come out on a
and study some of the more importI can promise them ant castes and tribes in detail. every facility for carrying out their work under the
visit,
for research,
if
not of climate.
in
And we
and other hill-ranges. Routine work at head-quarters unhappily keeps me a close prisoner in the office chair for nine months in the year. But I have endeavoured to snatch three months on circuit in camp, during which the dual functions of the survey the collection of ethnographic and anthropo-
metric data
These
wandering
expeditions
have
afforded
ample
in India, in
bringing
change
indigenous
It
manners and
connection,
and mode of
life.
has, in this
been
more aborigines.
no time
in
And
it
to waste
INTRODUCTION.
collections."
XV
away
and
in
and
living,
like pigs
bears,
and even language. The Paniyans of the Wynaad, and the Irulas of the Nilgiris, now work regularly for wages on planters' estates, and I
conditions of
morality,
for
Toda
German
sect
Toda man smeared with Hindu marks, and praying for male offspring at a Hindu
looking-glass
shrine
the
abandonment of
in
leafy
;
garments
the
in
favour
of imported
cotton piece-goods
lieu
employment of
decline
of the
kerosine tins
of thatch
the
and
alizarin
dyes
peasant jewellery by
jewellery
imported beads
and
imitation
made
in
Europe
these are a
sacrifice, or
few examples of
influences.
rite,
The
practice of
human
Meriah
has
men
still
living,
And
ceremony,
to
in
which a
sacrificial
shaved so as
Hindu
on
its
mark painted on
its
body.
The
picturis
ceremony of hook-swinging
now
XVI
INTRODUCTION.
witnessed a tame
in
original
ceremony,
a
which,
instead
of a
wooden
figure,
dressed up
cloth,
am
Government
official,
ness
of the
people,
and their
of the
timidity
of
and transporta-
was going
have the
finest
Nilgiri
hills,
Madras Museum. An Irula man, on the who was wanted by the police for some
the
The
to
similarity of the
word Boyan
title,
to
fatal
my
work.
my
the Oddes,
them
exterminated.
refused to
at
fire
Being
a
afraid,
too, of
my
evil eye,
they
new
I
chambers
Coimbatore
until
had taken
my
departure.
During
mistook
me
for
on seizing
them
employment in South Africa, and fied before my approach from town to town. The little spot, which I am in the habit of making with Aspinall's white paint
for
and
INTRODUCTION.
bi-orbital
XVll
breadth,
was supposed
to
possess vesicant
forehead,
for
number on the
The
and
cion,
foot
was an army
was
halting,
tailor,
measuring
of a Native
to
was attributed
all
my
in
evil
eye.
Villages were
infants.
denuded of
save senile
The vendors
of food-stuffs
flight
and a missionary complained that the price of butter had gone up. My arrival at one important town was coincident with a
of their customers, raised their prices,
in
proces-
So I had perforce to move on, and leave the Brahman heads unmeasured. The head official ot another town, when he came to take leave of me,
apologised for the scrubby eippearance of his chin, as the
local barber
had
fled.
volunteered
throwing
his body-cloth at
he was
servant
wept
bitterly
when undergoing
as
ment, and a
woman bade
laboratory.
is
thought
for ever,
my
impromptu
The goniometer
it
for estimating
specially hated, as
mouth of
each application.
The members
by
P.M.,
XVlll
INTRODUCTION.
my
touch before
Such are a few of the unhappy results, which attend the progress of a Government anthropologist. I may, when in camp, so far as measuring operations are
concerned, draw a perfect and absolute blank for several
days
in
succession, or a
gang of
fifty
or
even more
may
turn up at the
same
been
time,
all in
sufficiently
which always
attractive bait.
accompany me
my
it
travels
as
an
When
all
this occurs,
is
manifestly im-
possible to record
Anthropological
I
And me
have to rest
measure-
my
and length and breadth of head, from which the nasal and
stature,
of nose,
cephalic
indices
can
be
calculated.
refer
to
the
is
which
in
spite of
rid of
with flowers
and a cocoanut,
to the village
goddess
at her shrine,
and
The
manifold
views,
nature of the
INTRODUCTION.
xlx
indigenous population of Southern India, are scattered so widely in books, manuals, and reports, that it will
be convenient
if
The
original
name
Dravidian family,
it
may
name.
Sanskrit
Dravida
is
name
for
man
the
Dravidas (Deccans
Sinhalese),
Nubians,
Germanic
them,
tribes)
" agree
in
several
characteristics,
which seem
and
species.
to establish a to
close relationship
between
distinguish
The
the strong
other species,
either
entirely
wanting,
is
The
curly.
in
them
comi)
in
;
Homo
Dravida,
is only represented by the Deccan tribes in the southern part of Hindustan, and by the neighbouring inhabitants
of the mountains
in earlier times,
But,
this race
seems
to
dakshina,
"Deccan, Hind, Dakhin, Dakhan dakkina, the Prakr. form of Sskl. 'the south.' The southern part of India, the Peninsula, and especially
;
Hobson-Jobson.
t History of Creation.
XX
INTRODUCTION.
further.
traits
of relationship to the
and Mediterranese.
dark brown colour
;
Their skin
in
is
either of a lieht or
some
is,
tribes, of
a yellowish brown.
The
as in
Mediterranese, more
like
or less
curled
that
of the
Euthycomi,
Ulotrichi.
nor
woolly,
like
that
of
the
is
is
The
strong development
of the
beard
Their forehead
slightly protruding.
Their language
is
now very
much mixed
to have
language."
In the chapter devoted to
'
"The
inhab-
and
it
is
at the
same time
of great importance
human
race.
The
Malayan Archidifferent
pelago consists
divisions,
is
I
in
reality of
two completely
particularly
interesting.
The western
for-
division, the
and probably also with the Lemurian continent, and probably also with the Lemurian continent just mentioned.
INTRODUCTION.
XXI
The
eastern division, on
Malayan Archipelago, comprising Celebes, the Moluccas, New Guinea, Solomon's Islands, etc., was formerly
directly connected with Australia."
An
the
important ethnographic
is
fact,
is
significant,
that
by Wallace,* might have been written on the Anaimalai hills of Southern India, and would apply equally well in every detail to the
Dyaks
of Borneo, as given
Kadirs
who
An
interesting custom,
which prevails among the Kadirs and Mala Vedans of Travancore, and among them alone, so far as I know.
in the
Indian Peninsula,
is
that of chipping
all
or
some
The
operation
is
said to be per-
among the
at the
on boys
girls at the
age
|
often or thereabouts.
that the
to
file
their
that,
point.
Mr. Crawford
tells
us
further
the
practice
a necessary prelude
the fact
common way
In an article
of expressing
her teeth
filed.
entitled
"Die Zauber-
bamboo combs,
of the Negritos
not, as
called
it
||
Globus, 1899.
II
Madras Museum
XXn
INTRODUCTION.
of a
of hieroglyphics.
*"
It
is
noted by Skeat
and
Blagden
entirely
in their hair
a charm
These combs
were almost invariably made of bamboo, and were decorated with an infinity of designs, no two of which
ever entirely agreed.
its It
was
appropriate pattern.
Similar
Pangan. the
most
am
informed
by Mr. Vincent
as
far as
as charms,
A
it
Kadir
man
present
to his wife
men
vie with
each other as to
good
imitation
and Blagden write "* that " an alternative theory* comes to us on the high authority of Virchow, who puts it It forward, however, in a somewhat tentative manner.
consists in regarding the Sakai as an outlying branch of
races
...
Of
these the
is
is
The
it
is
true, varies to a
remarkable
op. cU.
INTRODUCTION.
XXIU
Speaking of the
it is
the
same
per-
haps worth remarking that one of the brothers Sarasin who had lived among the Veddas and knew them very
well,
first
when shown
supposed
it
I
to be a
photograph of a Vedda."
For
myself,
when
first
that
Southern India.
that emigration takes
may be noted
en passant,
Madras Presidency
to
The
number
:
of passengers
Madras
fPorto Novo South Arcot.-^ Cuddalore
l^Pondicherry
... ... ...
...
Total.
2,555
583
...
...
...
...
55
TNegapatam
and
Tanjove
...
...
...
...
238
.."JNagore
l^Karikal
...
...
...
...
4S,4S3 3,422
in
(or
Keling)
is
applied,
the
who
The Malay use of the word is, The name is a form of as a rule, restricted to Tamils. Kalinga, a very ancient name for the region known as
descendants of
settlers.
Bengal."
It is
XXIV
INTRODUCTION.
[i.e.,
Muhammadan
from
Madras
He
further
informs
of the
us *
the
Labbai
Madura
ing to
my
'
guns
are purchased
by them
still
Singapore from
Bugis traders.
There
is
and the ports of Burma and the Straits It is carried on entirely by MuhamSettlements.
Kilakarai
madans in native sailing vessels, and a large proportion of the Musalmans of Kilakarai have visited Penang and It is not difficult to find among them men Singapore.
Straits
Malay.
The
is
local
name
for
senguttan, and
derived in popular
etymology from the Tamil sen (above) and kutu (to little doubt that it is really a corruption I have stab).
of the
On
Oldham concludes
was once a continuous stretch of dry land connecting South Africa and India. "In some deposits," he writes,
"
Natal,
out of 35
of Southern
From the
in
1899, of
which three are also found in the Ariyalur group (Southern The South African beds are clearly coast or India).
Mem.
Asiat.
I,
1906.
INTRODUCTION.
shallow water deposits, like those of India.
XXV
The
great
between the two regions, and thus supports the view that the land connection between South Africa and India,
line
in
Gondwana periods, was continued into cretaceous times." By Huxley* the races of mankind are divided into
two primary divisions, the Ulotrichi with crisp or woolly Negritos), and the Leiotrichi with smooth hair (Negros
;
hair
in
the Australoid
wavy black
with well-developed brow ridges, who are found in There is, in the collection Australia and in the Deccan."
of the Royal College of Surgeons'
ingly interesting
"
Hindu
"
skull from
Some
:
of the recorded
measurements
ly u
13-2
Breadth
Cephalic index
Nasal height
,,
67-3
4-8
2-S
breadth
index
skull,
in
52-1
Another "Hindu"
the
collection
of the
18-4 i3"8
.
.
cm.
75
4'9
2-1
Nasal height
cm.
breadth
index
* .. ..
..
42 '8
Anatomy
1.
XXVI
I
INTRODUCTION.
am
of the jungle
man
(caste
Madras (PI. \-a). The average facial angle of various castes and tribes which I have examined ranged between 67 and 70 and the inhabitants of
few years ago
in
Southern
India
may be
classified
as
orthognathous.
Some
A.
Rea, of
the
"
Archaeological
Department,
at
the
" prehistoric
district,*
contained
human
Two
Madras Museum, are conspicuously prognathous I-^). Concerning this burial site M. L. Lapicque
" J'ai
writes as follows, t
bon
^tat, et
parfaitemcnt determinable.
et
est hyperdolile
choc^phale,
s'accorde
avec
la
serie
que
service
d'arch^ologie de
la
Madras a deja
reunie.
Je pense que
ens."
skulls
The measurements
from Aditanallur
Cephalic
length, cm.
of six
of the
most perfect
collection
in
the Madras
:
Museum
Cephalic
index.
Cephalic
breadth, cm.
i8-8
19-1
12-4
66-
127
I2'4
I2'2
66-5
i8-3
i8-
67-8 67-8
77-1
781
i8-
12-8
13-1
i6-8
902-03.
\ Bull,
Museum
,1.
SKUl.l.
OF lAMIL MAX.
/'.
SKII.!,
FROM
ADFrAXAI.l. CR.
INTRODUCTION.
XXVll
The
cephalic
following
extracts from
my
notes
in
show
at
that'
the dolicho-
of
the
Tamil
country
Cephalic index below 70.
the
present day
Class.
Number
examined.
..
Palli
40 40 40
64*4
66*9
;
67
68'2
68-g
69'6.
;
Paraiyan
Vellala
64-8 67-9
69-2
69-6.
69-3
69*5
a white division of
is
man,
or Eurafrican,
made
all
to include
shades from
white to black).
the
greater
to "
comprise
majority of
of
Southern
Hamitic
families.
The Dravidians
of India, the
at least
hair
to
the otherwise
Negroid
in
In
where
the
Negroes,
between them
all
Hindu
type,"
Topinard
divides
the
Black,
Mongolian,
first,"
"The
remnants of the
*
and
extinct, 1891.
I Anthropology.
Transla'.ion, 1894.
C*
XXVlll
INTRODUCTION.
name
of Bhils,
Khonds
black
and
Its
in the
etc.
primi-
characters, apart
from
its
stature,
to be noticed
India.*
The second
by two
seen
lines of
the north-west.
in the
of the
tribes,
first
invasion are
Dravidian or Tamil
second
Aryan."
in the J hats.
third
more
and more
type,
Australian
characterised by a
Negroid
cross
features,
Topinard states
that
"it
is
clear
between one race with smooth hair from some other place, and a really Negro and autochthonous race. The opinions held by Huxley are in harmony with this
hypothesis.
He
The
features of
the
Dravidian
and
Australian
have
in
to assimilate them.
The
existence of the
some remnants of
India,
Of
the
so-called
boomerangs of Southern
possesses
three
(PI. II).
the Madras
Museum
Concern-
me
as
The
is
a short
I I
<
o o
< I
O
r/7
INTRODUCTION.
It is
XXIX
It is
also
sometimes made of
iron.
crescent-shaped,
one end being heavier than the other, and the outer end
is
sharpened.
it
Men
it
trained in
weapon
hold
by
shoulders to give
with great
aimed
at.
It
is
were experts
in
who
could at one stroke despatch small game, and even man. No such experts are now forthcoming in the Pudukkottai
State,
is
reported to be occaetc.
sionally used
Its
days,
however,
must be
counted as
past.
Tradition
states that the instrument played a considerable part in But it now reposes the Poligar wars of the last century.
rude Kalian and Maravan warriors, preserved as a sacred relic of a chivalric past, along with other old family
weapons in their puja (worship) room, brought out and scraped and cleaned on occasions like the Ayudha puja day (when worship is paid to weapons and implements of industry), and restored to its place of rest immediAt a Kalian marriage, the bride and ately afterwards." bridegroom go to the house of the latter, where boomerangs are exchanged, and a feast
is
held.
appears to be
fast
becoming
a tradition.
common
It
is
saying
still
current "
Send the
valai tadi,
and
pointed
out
by Topinard.t as a somewhat
in
Madagascar and the point of Aden black tribes with smooth hair, or,
at
events, large
it,
mingled particularly
t Op.
cit.
-"^-^X
INTRODUCTION.
amonL; the Sonialis and the Gallas, in the region where M. Broca has an idea that some dark, and not Negro,
race,
now
to
extinct,
once existed.
Dravidians represent an emigration from the African continent, and discounted the theory that the Aryans drove the aboriginal inhabitants
into
sion
the
the jungles
that
the
Aryan invasion was more social than racial, viz., that what India borrowed from the Aryans was manners and customs. According to this view, it must have been
reforming aborigines
India, rather than
who gained
;
the
ascendancy
in
new-comers
gines
who clung
to their
R.
Semon writes
as follows.
"
We
tion,
Whence, and
it
in
is difficult
In the
no
race,
which
is
closely
related
to
the
Australians.
Their
New
Guinea, the
Malays of the Sunda Islands, and the Macris of New On the Zealand, stand in no close relationship to them.
other hand,
we
find further
away,
among
the Dravidian
forcibly of
aborigines of India,
In
Deccan
to the Australians,
Huxley says
'
An
among
the sailors of
if
vessel, would,
stripped.
INTRODUCTION.
XXXI
type.
We
are,
number
of characters
skull
formation, features,
wavy
curled hair
in
common between
number
by the researches of Norris, Bleek, and Caldwell, a of points of resemblance between the Australian
and Dravidian languages have been discovered, and this despite the fact that the homes of the two races are so far apart, and that a number of races are wedged in between them, whose languages have no relationship
whatever to either the Dravidian or Australian.
is
There
the
much
that
speaks
in
common main
According
Sarasin,
to the laborious
Veddas of Ceylon, whom one might call pre- Dravidians, would represent an off-shoot from this main stem. When
Fritz
the
they branched
off,
development, and seem to have made hardly any progress worth mentioning."
In dealing with the Australian problem, Mr. A.
H.
its
Keane
* refers to the
to primitive
"
That such
Mathew
continent was
of the
first
Papuan race
New Guinea
or Malaysia,
XXXll
INTRODUCTION.
first
arrivals,
to be
regarded as true
at that
aborigines, passed
into
Tasmania, which
time
Thus
now
extinct
from India.
Tasmanians would represent the priwhich, in Australia, became modified, but by crossing with later immigrants, chiefly These are identified, as they have been by
'
remarks that
still
in
state of savagery,
for
many ages
deeply-marked characteristics
in their social
system as
locally evolved,
Malays also are introduced from the Eastern Archipelago, which would explain both the straight hair
in
many
districts,
in
several
of the
Presidency,'
Manual of Administration of the Madras " The Dr. C. Macleane writes as follows.
may
be held to
and Dravidian
to
that,
;
systems
of
government.
But,
prior
three
as
first,
prior
INTRODUCTION.
to
XXXlll
to the
the
Dravidian
secondly,
to
as
period
when
begun
of which this country once formed part, has ever been assumed as necessary to account for the different circumstances.
The
Sanscrit
Pooranic writers,
the
Ceylon
all
and Ceylon within recent times.* Investigations in relation to race show it to be by no means impossible
was once the passage-ground, by which the ancient progenitors of Northern and Mediterranean races proceeded to the parts of the globe which
that Southern India
In
this
part
of the world, as
in
show the existence of peoples who used successively implements of unwrought stone,
others, antiquarian remains
These
tribes
have also
It
left
cairns
and stone
the
hill
has been
down
But
Coorumbar
much
India were bounded on the north by a considerable extent of sea, and probably
The very
at
affinity
probably
occurred
later
period."
Monuments of
the
Nilgiris
Phillips,
;
district
Museum,
XXXIV
INTRODUCTION.
The
sepulchral
urns of Tinnevelly
may be
.
earlier
.
than Dravidian, or
of the
they
may be Dravidian
The evidence
is
to be relied
on as
appears that there are more signs of the great lapse of time than of previous populations. The
it
grammar
is
exclusively Dravidian,
The
hill,
forest,
and Pariah
tribes use
.
the Dravidian
The
Dravidi-
the conjectural
history
of humanity.
They have
Adopting a novel
classification. Dr.
Macleane,
in
assum-
Tamu-
The
many
is
made very
I
passages
in their writings,
which
have quoted.
Before
leaving this
subject,
may
appropriately cite as an
who
has studied
Many
he writes,
"
as closely associated
Dravidians of
India.
Empire of India,
Provinces, the
Pari II.
People of
The aborigines of Chiila Nagpur, and Orissa, Veddahs and Negritos, 1900.
of the Central
INTRODUCTION.
XXXV
Some
peans.
and the European would be established through the Dravidian people of India. The affinities between the
Dravidians and Australians have been based upon the
by both people, apparently derived from common roots by the use of the boomerang, similar to the well-known Australian weapon, by some Dravidian tribes by the Indian peninsula
of certain words
;
;
employment
in a
by certain correspondences
two people.
hair,
in
dark eyes
black
wavy
the
frizzly
thick lips
usually
short
taller
stature,
though
somewhat
in
When
others.
some
the
they
differ
in
In both races,
The
is
Australian skull
is
heavier,
table
is
the
forehead also
is
frequently
ridged,
the
parietal
eminence
The
Australians in the
norma facialis have the glabella and supra-orbital ridges much more projecting the nasion more depressed the
; ;
jaws heavier
Of twelve
Dravidian skulls
XXXVl
INTRODUCTION.
Sir
in seven the jaw was orthognathous, in four, in the lower term of the mesognathous series; one specimen only was prognathic.
measured by
William Turner,
therefore,
Sir
that
"
by a
careful
The comparative
adduced
in
me
The
"The
Coorgs
;
The head
rather
broad
complexion
fair
hair on
face
fine,
scanty
stature
medium
nose moderately
spicuously long.
"
Madras,
most characProb-
now
would
t The People of
India, 1908.
INTRODUCTION.
Scythian, and Mongoloid elements.
XXXVll
In typical speci;
is
short or below
;
mean
the complexion
hair plentiful
;
with an
;
eyes dark
make
is, it
flat."
be noted, observed by Risley that the head of the Scytho-Dravidian is broad, and that of the
Writing some years ago concerning the Dravidian head with reference to a statement in
Dravidian long.
Taylor's " Origin of the Aryans,"* that " the
fully dolichocephalic, differing in this respect
Todas are
from the
f
Dravidians,
who
are
brachycephalic,"
published
These
and
figures
showed
members
that, in
was
74-1
exceed
So
far
Dravidian being separated from the Todas by reason of their higher cephalic index, this index is, in the Todas,
actually higher than in
Accustomed
as
was, in
my
folk, to deal
or
sub-dolichocephalic
was amazed
an
had imainclude
My
now
Canarese,
Telugu,
Contemporary Science
Series.
Madras Museum
XXXVlll
INTRODUCTION.
the
classes
in
each of these
Cephalic Index.
G 3
(A
u > c S
.5 Xi
.
Class.
Language.
"o
<u
k,
J3
OS Hi
.1
J '5
J)
00
Is 1'
21
Sukun Sale
Suka Sale
Vakkaliga
Billava
Mar.Uhi
30
30
82-2
90-0
88-2
73-9
76-1
Do.
Canarese
Tulu
8i-8
22
27 27
14
13
SO 50 30
817
So-i
93-8
91-5
92-2
72-5
71 -o
Rangari
Marathi
79-8
78-5
707
73-2
Agasa
Bant
Canarese Tulu
...
40 40
857
91-2
78-0
78-0 78-0 77-9 77-8 77-6
77-5 77'3
77-1
12
Kapu
Boya
Telugu
..
49
39 SO
87-6
16 10
14
II
II
Tola Balija
Do Do
Canare<;e
86 -o
89-2 86-2 85-9 89*3
Dasa Banajiga
Ganiga
Golla
40
50
72-0
70-5
70-I
Do.
Telugu
Canarese Telugu
...
60
SO
9
10
Kuruba
Bestha
Fallan
83-9
85-1
C9-6
70-5
70-I
'
60
50
9 6
2
I
Tamil
...
75-9
75-1
87-0
83-5
Mukkuvan
Nayar
Vellala
Malayalam
Do.
Tamil
40
40 40 40
40 40
74 "4
74-1
81-9
:
8i-i
\
2
I
Againudaiyan
Paraiyan
Palli
Do Do Do
Malayalam
74-0 73-6
80-9
78-3
667
64-8
73-0
So-o 78-9
1
64-4
68-6
I
...
Tiyan
40
73 -o
J
<Tr>
The
difference
% rr
in
.1
is
which the
INTRODUCTION.
XXXIX
TULU.
BiLLAVA.
71 72
73
74
75
76
77
78 79
80
81
Average.
82
83
84
85
86
87
88
89
90
91
^
(/>)
Canarese.
Vakkali
73
74
75
76
77
78
79
80
81
82
^^^
^^^
Average.
83
84
85
86
xl
87
INTRODUCTION.
88
89
90
91
>
^
(c)
92
93
94
Teiugu.
Kapu.
72
73
74
75
76
77
78 79
80
81
82
83
84
85
^^ .
^
... ...
...
...
Average.
86 87
{d)
Vellala.
Tamil.
68
^
^
69 70
71
72 73
74
75
Average.
76
77
^^^
78 79
80
81
INTRODUCTION.
xll
70
71
72 73
^
(e)
Malayalam.
Nayar.
74
75 76
77
78 79
# #
^
...
...
...
...
Average.
80
81
82
^
tables not only bring out the difference in the
These
than
in the
The number
is
conspicuthe
three
ously greater
latter.
I
in
the
in
am
new theory
the type of
to
cranium
what-
influence
has
not
extended
countries,
sub-dolichocephalic.
As an
D
in
the
cephalic index,
may
cite,
xlii
INTRODUCTION.
results of
72 73
Average.
74
75 76
77
78
79 80
8t
I
are recorded
Cephalic Index.
Number
of times index
'Si
Class.
Language.
a S
<u
3 S
'c
was 80 and
over.
<
Shivalli
>
Tulu
Canarese
30 50
80-4
96-4
88-2
89-5
87-1
84-
69-4
69-8
69-8
71
j
17
Mandya
Karnataka
Smarta (Desastha).
80 -2
78-4 76-9
76-5
76-3
31 19
Do.
Marathi *
60
43
9
3
Tamil (Madras
Nambiitiri
Pattar
city).
Tamil
40
...
69
Malayalam t
Tamil %
25
74-5
81-4
69-1
1
The
Brahman
:
classes in the
Bombay
;
Presidency,
;
supplied by Sir
Desastha,
76^9
Kokanasth, 77*3
are
in
Malabar.
INTRODUCTION.
(a)
xHii
TuLU.
Shivalli.
69
70
71
4 ^
72
73
74
75
76
77
#44^
44^
^^ ^^^
...
78 79
80
81
...
...
...
Average.
82
^^
83
84
85
86
87
88
89
90
91
^ ^
92
93
94
95
96
4
(/'')
Canarese.
Karnataka Smarta.
70
71
72 73
74
75
76
77
78
79
D*
Average.
xliv
So
8r
INTRODUCTION.
82
83
84
85
86
87
88 89
{c)
Tamil.
Madras
City.
69
70
71
72
73
74
75
76
77
Average.
78
^^^^^
79 80
81 82
83
84
{d)
Tamil.
Pattar.
69 70
71
72
73
74
75
... ... ... ...
Average.
76
77
78 79
^ ^
^
80
8t
INTRODUCTION.
xlv
figures, they
demonstrate
the
As
only males
women from
castes
Shivalli
The ranks
Madhvacharya.
to
The
by the Bants
allusion to the
who
The
Matti Brah-
mans were formerly considered low by the Shivallis, and were not allowed to sit in the same line with the
Shivallis at
sit
meal time.
line,
They were
only permitted to
in
a cross
in
the
same room.
mans were supposed to be Mogers (fishing caste) raised to Brahmanism by one Vathiraja Swami, a Having become Brahmans, they could not Sanyasi.
carry
on
to
their
hereditary
occupation,
and,
to
enable
earn
brinjal
a livelihood, the Sanyasi gave them {Solamnn Melongena) seeds, and advised
From
brinjal,
which
is
cultivated
at
Matti,
is
called
Vathiraja gulla.
At the present
Sodhe mutt
mans become
at Udipi.
In
is
stated
Varma
of the
Kadamba
XlVl Ivi
INTRODUCTION.
number of Brahmans were not available for the purpose of yagams (sacrifices), these Andhra Brahmans selected a number of families from the non- Brahman caste, made them Brahmans, and chose exogamous sept names for them. Of these
South Canara.
As
sufficient
Kudire
(horse),
and
Ane
(elephant)
are
character, with
which
all
is
am
sorts
and conditions of
India,
The
result
of this absence of
convexity
is
in
Hindu " skull represented in plate \\\b. This character is shown in a marked degree in plate IV,
skull as in the "
in
the
Ouatrefages writes
Les Coorumbas du Malwar [Malabar] et du Coorg paraissent former un noyau plus considerable encore, et avoir conserve dans les jungles de Wynaad
de leur
race.
et
tous leurs
Bombay
Presidency, 1882-86.
a.
/k
INTRODUCTION,
caracteres ethnologlques."
xlvli
The
purity
of blood
tribes
and
are
ethnological
characters
of various jungle
unhappily becoming
meta-
morphosis from
planter's estates,
the opening
up
of
the
jungles for
civilised tribes
I
and
races,
In illustration,
till
may
cite the
Kanikars of Travancore,
all
in the habit of
their
who women
recently were
ments.
This
is
now seldom
done, and
some Kanikars
modern times settled in the vicinity of towns, and become domesticated. The primitive short, darkskinned and platyrhine type, though surviving, has become changed, and many leptorhine or mesorhine individuals above middle heis^ht are to be met with. The following are the results of measurements of Kanikars in the jungle, and at a village some miles from
have
in
Nasal Index.
Av,
Jungle
155-2
Max.
170-3
Min.
150-2
Av.
84-6
81-2
Max.
105
Min.
72-3
Domesticated
1587
170-4
148
90-5
70-8
in the
Kurnool
district,
still
But there
is
case
is
Chenchu
And
was
told of a
xlviii
INTRODUCTION.
into the tribe,
had married
in
gudem
(Chenchu settlement).
Stature cm.
Nasal Index.
Av.
i6?-s
Max.
175
Min.
149-6
Av.
Si-9
Max.
Min.
6S-I
957
By
persisted,
in
common
as
still,
shown
by the following
Nallamalais
Cephalic
Index.
Number
40 Chenchus 60 GoUas
50 Boyas
74-3
77-5
9
14
39 Tola Balijas
10 16
49 Kapus
19 Upparas 16 Mangalas
17 Yerukalas
4
7
78-8
...
78-6
6
8
12
Medaras
807
M. Louis Lapicque,*
"
who
Dans
les
et
d'AnemaM,
situees au coeur
* Les
July, 1906.
Negrcs d'Asie,
et la
race
Ncgre en general.
Revue
Scienlifiquc,
VI
->-/^'
'*!.
'\
''^
iii^^
l.IXC.A
15axaiu;a.
INTRODUCTION.
:lix
de
la
des
sauvages
crepus,
qu'on
meme
pas
pense
negritos.
ni
En
realite,
it
n'existe
dans ces
I'lnde,
montagnes,
temoin de
la
un
comme
purete,
aux Andamanais
Ton trouve
la,
meme aux
autres Negritos.
Ce que
la
c'est
simplement, mais
de
I'lnde,
Au
bord de
la foret
il
vierge ou
dans
y a des castes
trouver des
demi-Parias,
demi-sauvages.
La
classe au-dessous
du Paria
on peut
meme
groupes ou
a
fait
le facies
predominant.
Ehbien,
dans ces
et
groupes,
les
frisees,
on en observe
meme
appeler crepues.
On
done
le
I'imagination la serie
un
Negre
traits
Nous sommes
Par
la
graduee de metis.
meme methode
la
nous pouvons
determiner theoriquement
le
sousdolichocephale avec
un indice voisin de 75 ou
preciser, car les conditions
Sa
taille,
plus
difficile
Andamanais.
attribuer,
la
Quant
au
nom
faits
qu'il
convient
de
lui
discussion des
sociaux et linguistiques
que ce negre
etait
INTRODUCTION.
faut
il
ou,
si
nous voulons
lui
Negre Pariay
statement that the
or
support of
M.
Lapicque's
primitive
inhabitant
I
was
the
dolichocephalic
the
subof the
dolichocephalic,
may produce
various
evidence
cephalic indices
I
of
jungle tribes
which
have examined
:
in the
countries
Cephalic htdex.
Average.
I
Maximum.
Minimum.
Kadir
Irula, Chinglepul
72-9
73-1
80 -o
78-6
69-1
68-4
69-1
Kanikar
73-4
73-4
...
...
78-9 80-9
8i-i
Mala Vedan
Panaiyan
74 -o
74-3
Chenchu
Sholaga
Paliyan
Irula, Nilgiris
...
80-5 79-3
79-1
74-9
757
75-S
76-5
80-9 83-3
Kurumba
It is
For of the Dravidian as a prominent and narrow organ. Risley has laid down * that, in the Dravidian type, the
nose
is
higher than in
any known
Negro
its
nose as broad
in
proportion to
in
the
bear
comparison
with the
noses
Parisians,
69*4.
INTRODUCTION.
In this connection,
to
I
may
the nasal
:
indices of various
tribes
Nasal Index.
Average.
Maximum.
Minimum.
Paniyan
Kadir
...
95"i
io8-6 115-4
iii-i
72-9
89-8
86-1
72-9 70-8
72-8
7I-I
Kurumba
Sholaga
85-1
1077
102-6
loo105-
Mala Vedan
Inila, Nilgiris
...
84-9
84-9
84-6
72-3
72-3
68-1
Kanikar
Chenchu
81-9
957
for
Linguistic area.
Nasal
Index.
Stature.
Paniyan
Jungle tribe
95-1
157-4
157-7
Kadir
Kurumba
Sholaga
...
Irula, N"ilgiris
Mala Vedan
Kanikar
Chenchu
Pallan
...
Do Do Do Do Do Do Do
Tamil...
89-8
86-1 85-1
157-9
159-3
84-9 84-9
84-6 8i-9
81
-5
159-8
154-2
155-2 162-5
164-3
163-1 163-1
Mukkuvan
Paraiyan
Palli
Malayalam
Tamil
...
8i80-
Do
Canarese
77-9
76-1
162-5
Ganiga
Bestha
165-8
165-7 163-7
Telugu
75-9
...
Tiyan
Malayalam
75-
INTRODUCTION.
Nasal
Index.
Linguistic area.
Stature.
Kuruba
...
Canarese
Telugu
74-9
74*4
1627
163-9
Boya
Tola Balija
Do.
Canarese
..
74"4
74-3 74-2
74.1 73-1
163-9 162-4
165-8 163-8 162-4
167-2 165-3 164-5 165-2
Agasa
Agamudaiyan
Golla
Vellala
Tamil
...
Telugu
Tamil
Canarese
..
Vakkaliga
Ditsa Banajiga
73-
Do. Telugu
72-8 72-8
7I-I
K.ipu
Nayar
Malayalam
This table demonstrates very clearly an unbroken series ranging from the jungle men, short of stature and
platyrhine, to the leptorhine
classes.
In plate
Brahmans
of
Madras
city
(belonging to the
There Brahman
minimum and the Paraiyan maximum than between the Brahman and Paraiyan maxima and the Paniyan average
and the frequent occurrence of high nasal
ing from short, broad noses, in
indices, result-
many
classes has to be
refers to
accounted
for.
Sir Alfred
Lyall
somewhere
he
"They
pass,"
writes,
"into
transition,
which leads
them
above them
composite population,
down
is
now
the
PLATE
V.
brahman.
Faraiyan.
Jfaniyan.
Min.
Average.
Max,
DIAGRAMS OF NOSES.
liv
INTRODUCTION.
Brahmans of the South are not pure Aryans, but arc a mixed Aryan and Dravidian In the earHest times, the caste division was much race.
creneral belief, that the
and a person of another caste could become a Brahman by attaining the Brahmanical standard of knowledge, and assuming Brahmanical functions and,
;
when we see the Nambudiri Brahmans, even at the present day, contracting alliances, informal though they
be, with the
women
of the country,
first arrival,
it
is
not difficult to
them would
However, those Brahmans, in whose veins mixed blood is supposed to run, are even to this day regarded as lower in the social scale, and are not
allowed to mix freely with the pure
Brahman community."
According to such
in
non-Brahmans
into
Brahmans.
traditions.
Brahmans
sin,
Brahmans)
expiation of
some
To make
up
this large
Brahmans
at the
members
of the
an
inferior class of
Brahmans.
of the
As an
instance
cited the
Marakas
Mysore Province.
may be Though it
is difficult
some demur to their being regarded as Brahmans. Between a Brahman of high culture, with fair complexion, and long, narrow nose on the one hand, and a less highly civilised Brahman with dark skin and short broad nose on the other, there is a vast difference, which
people,
INTRODUCTION.
can only be reasonably explained on the assumption of and it is no insult to the higher racial admixture
;
members of the Brahman community to trace, in their more lowly brethren, the result of crossing with a darkWhether skinned, and broad-nosed race of short stature.
the jungle tribe are, as
I
remof
as
some
hold,
is
to the
lasting influence of
some
it
many
seems
of
the
inhabitants
of
to me, be attributed.
Viewed
remark,
no explanation
Stature.
Nasal
height.
Nasal
breadth.
Nasal
Index.
cm.
cm.
4-3
4-3
cm.
3-9
3-9
'
Vakkaliga
156 160
90-7
1
Moger
90-7 90-9
I
Muhammadan Kammalan
Saiyad
Chakkiliyan
Vellala
Malaiyali
160
154-4
156-8
154-8
4'4 4-4
4-4
4-7
4 4
90-9
90-9
4
4-3
3-7
91-6
92-5 92-7
158-8
4
4-1
KoDga
Pattar
Vellala
157
157-6
159-6
3-8 3-9
Brahman
4-2 4-3
4-1 4-1
92-9
Odda
Smarta Brahman
Palli
4
3-9 3-9
93
95-1 95-1
159
157-8 155-8 156-8 150-8 156-4
Pallan
4-2
4-3
4-2 4-3
100
100
Bestha
Mukkuvan
Agasa
Tamil Paraiyan
...
4
4-3
4
4-3
4-2
100
100
105
160
Ivi
INTRODUCTION.
I
of Southern India.
aeon-
a word which
name
of Tamil.
The name Dravidian is, accordingly, identical with Tamulian, which name has formerly been used by European writers as a common designation of the languages in question. The word Dravida forms part of the
denomination Andhra-Dravida-bhasha, the language of
the Andhras
{i.e.,
{i.e.,
Tamilians),
employed to denote the Dravidian family. In India Dravida has been used in more than one sense. Thus
the
so-called
five
Dravidas
are
Telugu,
Kanarese,
common denomination
in his
no reason
for
The
five
principal
Tamil,
Telugu,
Malayalam,
Canarese,
and
Oriya.
Of
these,
Oriya
and
is
spoken
district.
in
patam
follows
languages,
:
as
recorded
the census,
1901,
was as
Tamil
Telugu
tS>S43>383
14,315,304
INTRODUCTION.
Malayalam
Oriya
... ...
Ivil
2,854,145
1,809,336
Canarese
...
...
...
...
1,530,688
summary
I
of
and
dialects,
have
Savara.
Savaras of Ganjam
languages.
and Vizagapatam.
cerning the
as
follows.
Munda
Con-
Munda linguistic family, Mr. Grierson writes " The denomination Munda (adopted by
Miiller) was not long allowed to stand unchallenged. George Campbell in 1866 proposed to call the family Sir He was of opinion that Kol had an older Kolarian.
Max
form
Kolar,
which he thought
to
is
be identical
with
There
absolutely no foun-
The
principal
home
the
of the
Munda languages
Nagpur
plateau.
at
the
present
race
is
day
is
Chota
It
remarked that
India."
it
Dravidian race,
and Ganjam.
Kond, Kandhi, or
of the
Kondhs
of
Gondi.
Gonds
in
Vizagapatam.
Iviii
INTRODUCTION.
Koya
Koyis
or Koi.
dialect of Gondi,
spoken by the
in the
districts.
A
It is
dialect of Gondi.
Tulu.
The
language largely
spoken
in
South
Canara
described by Bishop
Koraga.
It is
Tulu.
and regarded as a
Toda.
hills,
Canarese or Tulu.
The
W. H. R. Rivers writes as who wrote in 1837, appears to have known more of the true Toda language than any one who has written since, and he ascribes twothirds of the Toda vocabulary to Tamil, and was unable
concerning which Dr.
"
follows. t
Bernhard Schmid,|
to trace the
Caldwell
Todas
to be
most closely
Tamil.
According to
in
Pope,|| the
the Badagas."
Kota.
The
language of the
Badagas of the
Manual
of the South
Lit.
Canara
and
district.
The Todas,
1906.
X Madras Journ.,
Comparative
II
Outlines of the
the Todas.
Grammar of the Dravidian Languages. 2n<l Ed., 1875. Toda Grammar appended to Marshall's Phrenologist
among
INTRODUCTION.
Irula.
Hx
and
Spoken by the
Kasuva
is
Kasuba
name.
or
Kurumba.
hills,
Canarese.
Konkani.
entirely in the
South Canara
In the Tanjore
is
district,
the descendants
language.
also
spoken
in
the
Bellary
district,
Maratha
castes,
and
in the
PatiiTili or
Khatri.
most part
They
at the invitation
who are said to have come south Nayak kings of Madura. Lanibddi. The language of the nomad Lambadis, Brinjaris, or Sugalis. It is described by Mr. W. Francis*
Saurashtra
Gujarat,
of the
on one of the
local verna-
in
that
Korava or Yerukala. A dialect of Tamil spoken by the nomad caste bearing these names. Like the
Lambadis, they have a thieves' slang.
*
1901.
Ix
VaddJ'i.
INTRODUCTION.
Recorded
as
spoken
by a
the
Bombay
They
are doubtless
TABLE
A.
Ixi
80
over.
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Index
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TABLE
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OF SOUTHERN
INDIA.
gxMBHISHEKA. Abhisheka
^1^^^^
Pandamms
arc those
who
in
arc
made
to pass
Agama.
of
Acchu
name
sub-division
Vaniyan.
The
refers to the
by married women.
Acchuvaru.
Report,
Recorded,
the
Madras
Census
etc.,
1901, as "
on pack bullocks.
The Acchuvarus
to the
receive their
i.e.,
name from
corre-
They
spond to the
Jatipillais of the
do acchuvelai.
Acchu
tanavans.
Vellala.
meaning father or lord, was returned, at the Cochin census, 1901, as a title of Nayars. According to Mr. W^igram * it- is used as a
Achan.
Achan,
title
of the following
I.
Males
in
ACHARAPAKAM CHETTI
2.
The The
Raja,
known
known
as
Mangat Achan.
3.
Raja,
as
Paliyat Achan.
4.
known
as
the second
Raja of CaHcut,
Acharapakam
{-/'')_
Chetti.
One
of the sub-divisions
among
Achari.
to
See Asari.
of the wallet).
Adapadava (man
the
A name, referring
applied
to
dressing-bag which
barbers carry,
Adapapa. Returned
1
in the
90 1, as a sub-caste of
Balija.
The name
is
applied to
female attendants on the ladies of the families of Zamindars, who, as they are not allowed to marry, lead a life
of prostitution.
Their sons
call
themselves Balijas
{see
Khasa).
Adavi
{forest or jungle).
Adaviyar. Adaviyar
class of
or Ataviyar
the
in
name
of a
the Tanjore
and Tinneveliy
Addaku
The
in
(Ba?i/iinm j^accmosa).
sept of Jatapu.
Addapu Singa.
Mangalas
of the
in
Mendicants
who beg
t as
only from
the
Telugu country.
Wigram
the head
amsam
or parish in
Malabar, correspondinq to
Bombay,
I,
1888.
f Malabar
3
Patel
in
is
ADIKAL
title
South Canara.
The
Adhigari (one
in
power)
of village
castes.
In
South Canara,
a sept of Stanika.
Adi
(primitive or original).
The
also applied
by the Chenchus
members
whom
simha obtained
of Nayar.
Included
among
the
Brahmins
to the established
some
less
stimulants.
obligations,
made
this
an excuse
drinking
Sankara
is
said to
do
all
that
who had apparently made up their minds may be done by the Acharya. But they
him
as Atiyals or
begged
to differ, apologised to
humble
servants,
and accepted
They
arc
now
the priests in
who
They
practise sorcery,
and aid
They have
the
The
simantam ceremony is not performed. They are to repeat the Gayatri (hymn) ten times, and observe eleven
ADIMITTAM
days'
4
pollution.
own caste-men act as priests. The Atiyammamar wear the same jewellery as the Nambutiri women, but they do not screen themselves by a cadjan (palm leaf) umbrella when they qo out in
death
Their
of
of temples in Tra-
Adisaivar. Recorded, in the Madras Census Report, 1901, as "a sub-caste of Vellala. They are sino-ers of Devara hymns in Saiva temples." The name indicates those who have been Saivites from the bci^inning,
as opposed to recent Saivites.
who
are
yat sect.
who
known
as Virasaivas.
to the
Tamil verses
also called
Thevaram
Saivite temples.
Oduvar (readers
God
Adiyan. Adiyan
meaning
vassals of
literally
(adi,
foot)
" a slave,
Each
Adiyan had
annually a nuzur
was supposed
ever needed.
rally
when"
(slave money),
patron.
AGAMUDAIYAN
Atiyoti,
Adiyodi. Adiyodi
vassal, has
or
meaning
slave
or
been returned
division of
Samantan.
The
tradition
is
that,
out of his
territories in
and around Calicut by the Zamorin, he took Rajah of Chirakkal, who gave him the
to hold as his vassal.
Kadattanad country
Some
Atiyotis
in rank."
yan, a caste of
bystander). A synonym for KavutiMalayalam barbers. In like manner, the name Ambattan for Tamil barbers is said to be derived
Adutton
(a
amba
Agamudaiyan.
Tamil
districts.
The
"a
Agamudaiyans,
Mr,
all
W.
the
Chingleput,
Coimbatore
and Trichinopoly,
much
less
numerous than they were thirty years ago. The reason probably is that they have risen in the social scale, and
have returned themselves as Vellalas.
period, their strength has
nearly doubled
Tanjore,
In their
manners
Many
of
Madura district are the domestic servants Marava Zamindars." The Agamudaiyans who
have settled in the North Arcot district are described I by Mr. H. A. Stuart as " a class of cultivators differing
widely from the Agamudaiyans of the
Madura
district.
Manual
of the
North Arcot
district.
AGAMUDAIYAN
The
latter are
more
civilised section
of the southern
Maravans.
of
It
may
Agamudaiyans
the
first
who, after
connexions
long settlement
the
north,
severed
In
Agamudaiyan occurs as a synonym of Vellalas, Pallis and Melakkarans, who consider that Agamudaiyan is a
with their southern brethren."
districts,
some
better caste
in
the Tanjore,
Madura, and Tinnevelly districts. It is noted in the Tanjore Manual that Ahamudaiyar
(the equivalent of
Agamudaiyan)
in
is
"
root aham,
which,
it
Tamil,
has
many
In one of these,
means
hence
it
The word
And,
is
from
in
i.e.,
inside.
derivation,
it
it
signifies
particular
caste,
whose
was
or in the pagoda."
writes, *
" is said
"
The name,"
to
Mr.
J.
H. Nelson
by the Rev. G. U.
be
Pope,
in his edition of
the
in
Madura pagodas
seems
of steps, this
to be a very far-fetched
I
and improb-
am
inclined to doubt
Manual
uf the
Madura
dislrict.
AGAMUDAIYAN
v/hether
it
known word Ahamudeiyan, possessor of a house, the title which Tamil Brahmans often use in speaking of a
mar. to his wife,
in
husband.
in
and
Agamudaiyans
Ahalya decided
(see
Kalian),
following
which
is
narrated.
The
to
father of
to give her in
marriage
for a
thousand years.
for
Gautama succeeded
in
remaining
became the husband of Ahalya. Indra determined to have intercourse with her, and, assuming the guise of a cock, went at midnight to the abode of Gautama, and crowed. Gautama, thinking that daybreak was arriving, got up, and went to a river to bathe. While he was away, Indra assumed his form, and accomplished his desire. Ahalya is said to have recognised the deception after two children, who became the ancestors of the Maravans and Kalians, were born to her. A third child was born later on, from whom the Agamudaiyans arc
descended.
According
is
Gautama
with-
Agamudaiyan
pride,
aham
or
agam,
There
is
may come
to
be a Maravan. an
By
respectability he
may develope
into
Agamudaiyan, and, by slow degrees, become Vellala, from which he may rise to be a Mudaliar.
Of the
yan,
the
are
said
to
have
alone
been greatly
AGAMUDAIYAN
They engage
Brahman priests, and perform their birth, marriage, cUid I am told that the death ceremonies Hke the Vellalas." *
more prosperous Agamudaiyans
classes the Maravans.
in
Agamudaiyan has been returned, at times of census, In some as a sub-division of Maravan and Kalian. places, the Agamudaiyans style themselves sons of At Ramnad, in the Madura Sembunattu Maravans.
district,
Aga-
which
yans.
is
also applied to
The
ordinary
title
the
call
Agamudaiyans
is
Servaikkaran, but
Vellalas, Pillai.
many
of
them
Other
titles,
At the census, 1891, the following were returned as the more important sub-divisions of the Agamudaiyans
:
Aivali
NattuKalian,
mangalam,
karan.
Rajaboja,
(cf.
Rajakulam,
Rajavasal,
Maravan, Tuluvan
The name
Rajavasal
who
are
Kottaipattu
means those
that
district
of the
fort,
the so-called
are
really
Kottai
Tinnevelly
Kottaipattu
Agamudaiyans.
is
One
Aga-
sub-division of the
Agamudaiyans
dung).
Kalians,
the
septs, or kilais.
<
Pi
<
<
<
9
It
is
AGAMUDAIYAN
"
among
accustomed
to
tali,
once
in
full,
Agam-
badiyar
tribe.
The
tribe.
Agambadiyar
On
other
hand,
the
male
considered to be of the
mother's tribe, and can intermarry with the Agambadiyas, but not in the tribe of the
that,
Maravas."
am
told
an Agamudaiyan, but
position,
that,
if
is
man
of
are
to
regarded as
be the rule
Maravans.
Adult marriage
appears
among
the
Agamudaiyans, but sometimes, as among the Maravans, Kalians and other castes, young boys are, in the southern districts, sometimes married to grown-up
girls.
The marriage
among
the
poorer Agamudaiyans,
very simple.
The
sister of the
bridegroom proceeds to the home of the bride on an auspicious day, followed by a few females carrying a
woman's
the cloth
cloth, a
etc.
The
bride
is
in
her
then placed
sister,
while
the
blown.
On
is
held.
AGAMUDAIYAN
10
celebrate their
is
the
castes, with
in
variations.
The
astrologer
is
consulted
order
to
some
at least of the
For
day of
Vdram
(day
the
of birth).
first
Days
after
girl
are calculated,
commencing with
day
the
new moon.
if
was born,
is
the
sixteenth,
or seventeenth,
considered
good.
2.
Ganarii
(class
or
tribe).
There
etc.,
are
three
Of some
the
are
Manusha,
some
Deva,
and
some
are considered to
Deva ganam.
the
dam,
etc.,
belong to
Manusha ganam.
Rakshasa ganam arc included Krithika, Ayilyam, Makam, Visakam, and other asterisms. The bridal pair should belong to the same ganam, as far as possible. Manusha and Deva is a tolerable combination, whereas Rakshasa and Deva, or Rakshasa and Manusha, are i)ad ... > combmations. The young 3. Sthridlrgam (woman's longevity). man's birthday should be beyond the thirteenth day,
.
girl.
The
aste-
An
AGAMUDAIYAN
For example, a man
if
a horse
if
his asterism
is
Aswini, a cow
his asterism
The
animals of husband
and wife must be on friendly terms, and not enemies. The elephant and man, horse and cow, dog and monkey,
cat
zodiacal sign,
sixth.
6.
Rasi (zodiacal sign). Beginning from the girl's the young man's should be beyond the
Rasyathipathi (planet
of the
in the zodiacal sign).
The
ruling planets
zodiacal
Vasyam.
be compatible,
Midunam and Kanni, Singam and Makaram, Dhanus and Minam, Thulam and Makaram,
e.g.,
8.
etc.
Rajju
(string).
twenty-seven
asterisms
lines
are
drawn across three triangles. These lines are called the leg, thigh, abdomen, and neck rajjus. The vertices of
the triangles are the head rajjus.
pair should not be on the
to
The
asterisms of the
it is
same
rajju,
and
considered
be specially bad
9.
if
Vriksharii (tree),
The
asterisms belong to a
number
of trees,
e.g.
P uram
B utea frondosa
Caloti-opis gigaiitea.
AGAMUDAIYAN
12
as
Some of the trees are classed as milky, and others dry. The young man's tree should be dry, and that
10.
PaksJii (birds).
Certain
to birds,
terms,
e.g.,
and the birds of the pair should be on friendly peacock and fowl.
11.
Jadi
(caste).
:
The zodiacal
iNlinani,
Brahman, Karkatakam,
Kshatriya,
Vaisya,
and Dlianus.
Mesham, Vrischikam.
Kumbam, Thulam.
castes,
Lower
of the
Some, instead of so
omens
either
by
idol,
which they
fall,
number strewn
up,
in front of
the
If
of,
are of the
same
colour,
it
is
The
soon
betrothal
as
an important event.
As
Some
responsible person
then wor-
patrika
in front
of him.
This
of the
forthcoming
13
AGAMUDAIYAN
the
(bride's
money).
is
erected,
is
set
up inside
From
is
wedding day, the contracting couple have to go through the nalagu ceremony separately or together. This contheir bodies smeared with turmeric paste sists in having [Phaseohis Mungo paste), and gingelly [Sesamnm) oil.
On
The
finger
and
toe-
The
and
their ancestors.
square
space
fire
is
(hCmam).
purohit,
A
who
thousand-cycd Indra,
The
is
regarded as equivalent to
Yama
(the
god of death), and a pot with a lamp on it representing Agni devata, occupy the south-east corner. Women
representing Niruti (a devata) are posted in the south-
west corner.
The
direction of
Varuna
(the
The
is
best
placed in
Kubera (the god of wealth) is the north, a person, with a bag full of money, is seated on that side. A grinding-stone and
the position of
roller,
As
Seven pots are arranged a row between the grinding-stone and the branched
set.
lamp.
into a pot
is
milk-post (pal
kambam)
set
AGAMUDAIYAN
14
pots.
This post
is
made
and Erythrina
and represent-
Brahma, Vishnu, and Siva. Sometimes, however, twigs of Odina Wodier, and green bamboo sticks, are substituted. At the close of the marriage ceremonies, the Erythriiia or Odijta twig is planted, and it is regarded
as a ofood sig-n
is if it
The
sacred
fire
yana (thread investiture) and other ceremonies. He then goes away from the house in procession (paradesa pravesam), and
is
met by the
bride's father,
to the pandal.
his feet,
The
bride's father
the
leg).
The
and mother,
left
ties
it
on
his wrist.
thread
is
also
on the
The
ceremony
dham (memorial service to ancestors) is performed, and new clothes are given to the pair. The next item is the tying of the tali (marriage badge). The tali is usually
tied
be blessed by
all
present.
Then
ties
the
tali
to the bridegroom,
silence,
and he
it
on
played by
the
tali
the barber or
Melakkaran musicians.
the bridegroom's
in
While
stands
is
being
tied,
sister
her hand.
The
bridegroom
ties
sister ties
two knots.
silver, called
money and
friends.
cloths arc
made
to
them by
their relations
and
They then
AGAMUDAIYAN
left
foot.
They take
it
their seats
on
rice
fire.
the dais, and the bridegroom, taking(pori) from the bride's brother, puts
some parched
in
the sacred
who put them on, and exchange them They then roll flowers made into
This
is
pair,
along with
viz.,
the
lamp,
vessel
filled
with water,
ankusam (elephant
flag
fly-flapper),
and drum.
turn,
is
told that
is
Siva,
and the
two combined being emblematical of Ardanarisvara, a During bisexual representation of Siva and Parvathi.
the
to
second
the
of Arundati
is
repeated
Rishi
bride.
is
Arundati was
the
wife
of the
Vasishta, and
fidelity.
The morning
supposed
it
to
be Arundati,
three
hOmams.
The dead
corpse
is
are
either
cremated.
The
bier or palanquin.
As
the
Agamudaiyans are
Saivites,
Pandarams
assist at the
funeral ceremonies.
On
the
second or third day after death, the son and others go to the spot where the corpse was buried or burnt, and off^er
food, etc., to the deceased.
pot of water
is left
at the
AGARU
spot.
cooked food
the death
given
Agaru. Agaru, or Avaru, is recorded, in the Madras Census Report, 1901, as a small caste of Telugu
Vizagapatam and Ganjam, who are also sellers of vegetables and betel leaves. Agaru is said in their language, which they call Bhasha, to mean betel
cultivators
in
An
extensive
settled at
nagram.
Both males and females engage in the cultivation of the betel vine, and different kinds of greens, which find a ready sale in the Vizianagram market.
Marriage
is
Brahman
officiates.
The dead
who
are burnt.
Agarwal. A
trading caste,
also bankers
of census.
Agasa. In
;
district,
viz.,
there are
Konkani who Christians (2) Canarcse-speaking washermen, seem to be allied to the Agasas of Mysore (3) TuluThe Tulu-speaking Agasas speaking washermen.
three distinct classes of washermen,
(i)
;
is
synonym
for
17
AGASA
is
Agasa.
turban.
derived
from
agasi,
The Agasas of Mysore have been described as " The Agasa is a member of the village follows.*
hierarchy, his office being hereditary, and his remuneration being grain fees from the ryots.
Besides washing,
to place.
He
is
also
emthe
ployed
in
ceremonies.
The
principal
Animals are
of
sacrificed to the
Bhuma Deva,
in
some large towns, the service being conducted by pujaris (priests) of the Agasa caste. The Agasas are Vishnuvaits, and pray to Vishnu,
Pattalamma, and the Saktis.
preceptors) are Satanis.
to the
unique custom
attached
washerman's
it
office.
When
a girl-wife attains
puberty,
is
washerman
to
is
duly
rewarded."
of the
South Canara
district,
They They
will
Tulu castes, have exogamous septs or balis. wash clothes for all castes above the Billavas.
supply cloths
cars,
for
also
decorating the
marriage
They worship
festivals),
bhuthas
(devils),
of
whom
be Jumadi.
the
heads of the
Rice,
Mysore
arid
Coorg Gazetteer.
AGASTYA
The animals
are
held by
Pombadas
tates them.
child,
On
the
washerwoman
a thread round
its
waist.
For purificatory ceremonies, the Madivali should gixc washed clothes to those under pollution.
In
their
ceremonial
Bants.
as
observances,
In
the
INIadivalas
some
the
places, they
have
a headman
Guttinaya.
called,
among
Bants,
Gurikara or
call
themselves
Dandu
is
The
insigne of the
washermen
of a sage).
at
Conjeeveram
Agastya
Agni
(the
name
An exogamous sept
of Kondaiyamkottai Maravans.
exogamous sept of the Kurubas and sub-division of the Pallis or Vanniyans. and Gollas, The equivalent Aggi occurs as an exogamous sept of Boya. The Pallis claim to be Agnikula Kshatriyas,
i.e.,
(fire). An
Agraharekala.
ing those
who belong
agraharam, or Brahman
quarter of a village.
Ahir.
A few members of
at
this
at
Upper
India caste of
times of census.
of
fifty
families).
19
AIYARAKULU
father,
is
Aiya. Aiya
many
Idiga,
classes,
or A}^a,
meaning
the
title
of
which include Dasari, Dgvanga, Golla, Jangam, Konda Dora, Komati, Koppala Velama,
Balija,
Linga
Mangala,
claim to
Muka
It
is
nulkarans,
who
title
among Tamil
It is
Brahmans, and
is
noted
by the Rev. A. Margoschis that "the honorific title Aiyar was formerly used exclusively by Brahmans, but
now come to be used by every native clergyman. The name which precedes the title will enable us to Thus discover whether the man is Christian or Hindu. Yesudian Aiyar means the Aiyar who is the servant of The Rev. G. U. Pope, the well-known Tamil Jesus." scholar, was known as Pope Aiyar. Aiyanar. A sub-division of Kalian, named after Aiyanar, the only male deity among the Grama Devata
has
or village deities.
Aiyarakulu. In the Madras Census Report, 1901, Aiyarakam is summed up as being a caste of Telugu cultivators, who, in their social and religious observances, closely follow the Kapus and Balijas, may intermarry
with Telagas, and will accept drinking water from the
hands of Gollas.
to
According
whom
am
indebted for
by Royal favour.
and rikam, denoting the act of being an aiya or distinguished person. The Aiyarakulu state that their forefathers were soldiers in the Vizianagram army, and
rendered great services to the Rajas.
They have
a story
AKASAM
to the effect that,
20
much
Muhammadan commander
to the sword, he
thereof that,
them
proceeded to their
own
this,
On
in
hearing of
themselves
male
attire,
advanced with
Muhammadans, and drove them off in great disorder. The Raja, in return for their gallant conduct, adorned
their legs with silver bangles, such as the
women
still
wear
The Aiyarakulu
mistic,
which are
strictly tote-
intiperulu.
The custom
of menarikam,
his
according to
in
force.
Brahman
officiates at the
wedding
during which
threads,
silver sacred
into
rings.
Some
mem-
The remarriage
of widows, and
The
plying
is culti-
vating, but, in
some
parts,
many
of
title
of
them are
cart-drivers
between
tracts.
the
plains
Vizagapatam
of
and the
Agency
is
The
usual
members
of the caste
Patrudu.
Akattulavar. A name,
seclusion or gosha), by
called.
21
ALBINO
Akshantala
shathayya
is
(rice grain).
gotra of Odde.
Akavoid
the
name
leaf:
of a gotra of Gollas,
who
Akula
sept of
(betel
Kamma
The
of Kapu.
nuts,
called pan-supari, as a
complimentary offering
is
Ala. A
Alagi
sub-division of Golla.
(pot). An exogamous sept of Vakkaliga. Alavan. The Alavans are summed up, in
the
1901, as
"workers
in salt-pans,
who
titles
are
to enter
Madura and Tinnevelly. Their Pannaiyan and MOppan. They are not allowed Hindu temples." In the Travancore Census
it is
Report, 1901,
alams or salt-pans.
families
of
them are
It is
Tamarakkulam,
inscrip-
South Travancore,
They speak Tamil. They are flesheaters. Burial was the Drinking is rare among them. rule in ancient days, but now the dead are sometimes burned. Tattooing is a general custom. The tutelary deities are Sasta and Bhadrakali. As a class the
been deciphered.
salt
Southern India."
Albino.
of albino Natives
Ed. 1897.
ALBINO
fairness,"
22
he says, "
at.
is
unnatural, and
repulsive to look
desert them.
They
They are
Kakrelaks are
its
light.
The
and
with nyctalopia.
observation
;
Such a
I
come
under
my
but
a female Kakrelak,
soldier.
who owed
birth to a rash
European
burial
These unfortunate wretches are denied decent after death, and are cast into ditches."
the
not an
unhappy
one.
Chinna Abboye,
the legs of cows
hair
set.
35.
Shepherd
caste.
Rope
Yellowish-white
where long, as in the kudumi. Bristles on top of shaved head pure white. Greenish-brown iris. Father
dark
;
One
One
Native type.
sees better
in glare of sunlight,
but
into
Screws
to him.
Artist.
his
eyelids
transverse
slits.
Mother kind
aet.
Vembu
Achari,
20.
Kudumi
(top-knot)
White eyebrows and moustache. Bright pink lips, and pink complexion. Iris light blue with pink radiating striae and pink peripheral zone. Sees best in the evening when the sun is low on the horizon. Screws up his eyelids to act as a diaphragm. Mother,
yellowish-white.
23
father,
ALIA
all
type.
No relations albino,
People
as far as he knows.
Engaged
to be nuirricd.
chevapu (European or
of him, but
white man).
Children sometimes
make game
Moonoosawmy,
and
is
set.
45.
class,
a well-to-do man.
Had an
They
albino sister,
Is the father
often
whom
are on terms
members
of their community,
is
likely to
al.
22.
Fisherman
an
albino
caste.
His
four
maternal
uncle
had
daughter.
Has
brothers, of
whom two
is
are albinos.
work.
Moves
freely
among
the
members
if
he was
in
aet.
36.
Rajput.
Hardware merchant.
His
father, of
whom were albino, by an albino wife, whose brother was also albino. Married to a woman of Native type, and had one non-albino child. His sister, of ordinary
of
Iris
light blue.
Hair yellowish.
closed,
eye.
Keeps left eye Complexion pink. slit between eyelids of right him in Canarese kempuava (red man).
caste,
They
Alia.
found
mainly
in the
In the
Madras
is
is
The
ALICE
24
made
that
it
is
derived
meaning crop, or from AH, a killa or taluk of In social Orissa, whence the Aliyas have migrated. position the Alias rank below the Bhondaris and Odiyas,
from
alo.
who
will not
Various
Bonjo,
hanti,
e.g.,
Biswalo,
Bariko, Jenna,
Siyo,
and Swayi.
and
for
example,
their gotras are different. Furmarry a Podhano ther, two people, whose gotras are the same, may marry Thus, a man, whose gotra if they have a different title. is Goru and title Podhano, may marry a girl of a family
girl, if
is
Goru, but
is
title
Infant marriage
through a mock marriage ceremony, in which the bridegroom is represented by a brass vessel or an arrow. Like many other Oriya castes, the Aliyas follow the
Chaitanya form of Vaishnavism, and also worship various
Takuranis (village
deities).
Alige (drum).
Aliya Santanam.
Inheritance
in the
female
line.
The
equivalent, in the
marumakkathayam.
Allam
(ginger).
(lily
Allikulam
times of census,
as a sub-division of
Anappan.
sept of Toreya.
Alvar. An exogamous
synonym
of Garuda, the
Alvar
is
Alvar
25
AMBALAKKARAN
denoting people of
as a sub-
Amaravatiyavaru. A name,
Amaravati on the Kistna
division of
river,
recorded *
Desabhaga Madigas.
Madras Census Report. Mr. H. A. Stuart writes that " Ambalakkaran 1 89 1, (ambalam, an open place t) is the usual designation of a head of a village in the Maravan and Kalian districts,
In
Ambalakkaran.
the
and
was the common agnomen of Kalians. I am not able to state what is the precise connection between the Ambalakkaran and Kalian castes, but, from some accounts which I have obtained, the Ambalakkarans
it is,
or
seem
if
watchmen
returned,
and
this
is
for,
though no
Ambalakkaran
Muttiriyan and
Mutracha are the strongest. Marriage is usually deferred until after puberty, and widow re-marriage is permitted, but there does not seem to be the same freedom of divorce at will as is found among Kalians, Maravans, etc. The dead are either burnt or buried. The consumption
of flesh
is
and liquor
is
allowed.
said to
Muttiriyan,
The
is
usual
agnomen
of Muttiriyans, on
Ambalak-
Tamil caste of
Ambalam
is
an open space or
buiklint;,
where
affairs
arc transacted.
who
AMBALAKKARAN
cultivators
26
and
village
watchmen.
term
the the
Ambalakkaran was
considered to be
title
of
it
shown
that
is
in the
Trichino-
Muttiriyans of a
is
Ambalakkaran's houses.
There
seems
likely that
of
stock.
them are descended from one common parent Ambalakkarans claim to be descended from Kan-
nappa Nayanar, one of the sixty-three Saivite saints, who was a Vedan or hunter by caste. In Tanjore the Valaiyans declare themselves to have a similar origin, and in that district Ambalakkaran and Muttiriyan seem
to be
synonymous with Valaiyan. [Some Valaiyans have Ambalakkaran as a title.] Moreover, the statistics of the distribution of the Valaiyans show that they are numerous in the districts where Ambalakkarans are few, and vice versa, which looks as though certain sections of them had taken to calling themselves Ambalakkarans. The upper section of the Ambalakkarans style themselves Pillai, which is a title properly belonging to
Vellalas,
MOppan
in
ran in Trichinopoly.
yat (council)
is
The headman
and
his office
is
peon called the Kudi-pillai, whose duty it is to summon the panchayat when necessary, and to carry messages. For this he gets an annual fee of four annas from each
family of the caste in his village.
The
27
AMBALAKKARAN
said
to
endo^^amous sections.
INIuttiriyan or IMutracha,
be
yan.
member
bited
on pain
of excommunication.
Some
of
as
the
dead).
Yet and
widows and divorced women." VanniMuttiriyan and Kavalgar both mean watchman. yan is certainly a separate caste, some members of which The Ambalakkarans are take Ambalakkaran as a title. apparently Valaiyans, who have separated themselves from the main stock on account of their prosperity.
For the following
note,
I
am
indebted to Mr. F. R.
or
Muttiriyans are
district
and Puduk-
Though
generally calling
themselves Muttiriyan
name.
They
when
in
Siva's ring
was swallowed by a
ancestors invented the
fish
first
in
net (valai)
made
the world.
As
relics
thousand-pillared
mantapam
at
Srirangam, which
is
called
matam
at Palni,
both of
by their kings.
To
the
AMBALAVASI
iiniuKilly.
28
Sciy tlicit
They
is
The
caste
divided into a
number
of nadus, the
names
and number of which are variously given. Some of these are Ettarai, Koppu, AdavattOr, Tirampalaiyam, Vlmanayakkanpalaiyam in the Trichinopoly taluk, and Amur, Widow Savindippatti, and Karung-HJi in Musiri taluk. remarriage is allowed in some of these nadus, and not in others. They use the titles INIuttiriyan, Ambalakkaran,
Servaikaran, and Kavalkaran.
inferiority
They admit
Kalians,
will
their social
to
the
all
Vellalans, of
Nattamans, and
Uppiliyans,
cultivation,
Reddis, from
whom
they
Pallis, Uralis,
is
and Valaiyans,
living as
but they have also taken to petty trade, and some earn a
They wear
They have panchayats for each village and for the nadu, and have also a number of the Patnattu Chettis, who are recognized as elders of the caste, and sit with the
head of the nadu
to decide cases of adultery, etc.
is
Ambalavasi. This
Census Report, igoi,
classes
as
Madras "a generic name applied to all of temple servants in Malabar. There are many
up,
in the
summed
Nambiyassan,
Pidaran,
etc.,
Pisharodi,
Variyan,
Nambi,
Teyyambadi,
in
different services
the
lands, the
the fetching of
fire-
in
procession, singing,
as the Mussads,
and food
the
29
In the Travancorc
AMBALAVASI
Census Report, 1901, it is noted that " the term Ambalavasi (one who lives in a temple) is a group-name, and is applied to castes, whose occupation
is
temple service.
as
Kshetravasinah,
temples.
The Keralamahatmya speaks of them which means those who live in They are also known as Antaralas, from their
While according
them down
:
as
The
castes recognised as
the generic
name
of Ambalavasi are
Pilappalli.
Nambiyassan.
Pushpakan.
Puppalli.
Nambiyar.
Pisharati.
Chakkiyar.
Variyar.
Brahmani or
Daivampati.
Adikal.
Nattupattan.
Tlyattunni.
Kurukkal.
Poduval.
Nambidi.
" All
who
this
are mainly
engaged
in
temple
come under
in
The
ing duty
hope
presumably
. .
the acquisition
merit
The
delinquent
in the Brahmanic function without lowering the standard of his caste. He had,
Temple service of various kinds, such as garland-making for the Pushpakan, Variyar and others,
and popular
recitation of
God's
AMBALAVASI
works
for the
30
Chakkiyar, were found to hold an interinternal
functions
of the
Brahmans and the external functions of the other castes, in the same sense in which the temples themselves are the
exoteric counterparts of an esoteric faith, and represent a position between the inner and the outer
nature.
economy
of
status
The
Kshatriyas, having
commensal privileges with the Brahmans, come next to them in the order of social precedence. In the matter of pollution periods, which seem to be in inverse ratio to the position of the caste, the Brahmans observe 10 days, the days, and the Sudras of Malabar (Nayars) Kshatriyas 16 days. The Ambalavasis generally observe pollution
1 1
for
12
days.
In
some
cases, however,
it
is
as
short
as 10,
and
in
14,
but never
16 days."
It is
"Ambalavasis (literally temple residents) are persons who have the privilege of doing service in Most of the castes have grown out of sexual temples.
1901, that
relations
classes,
Nambiyar belong
threaded
while Chakkiyar,
Puthuval,
Though
all
woman
of a
man
woman
of a higher
AMBALAVASI
many They
of
them
all
are
woman
of his
own
their
and
issue thus
In the
by union
of
in
sambandham
as priests,
(alliance),
Brahman
So
pollution
are
concerned,
there
are
slight
differences.
The threaded
The
purifiis
per-
at all funeral
ceremonies, such
own
caste
men
officiate as
Brahman
Marars.
In fact,
the
right of
in
purification, they
regard to
this.
at public feasts.
The Ambalavasis
sit
together at short
Their
sambandham with
their
own
Kshatriyas, or
Though
follow
many
of
more
AMBATTAN
Ambattan.
to Mr. C.
32
For the
followino- note
am
indebted
The Ambattans are the Tamil barbers, or barber-surgeons. The word is usually derived from the Sanskrit amba (near) and s'tha (to stand), i.e., he who stands near to shave his clients,
Hciyavadana Rao.
or treat his patients.
Kavutiyan
Malayalam barbers is called Adutton, signiThe Ambattan corresponds to the fying bystander. Mangala of the Telugu country, the Vilakkatalavan of Malabar, the Kshauraka of the Canarese Brahmans, and Not improbably the name the Hajam of Muhammadans.
caste
of
refers
to the
original
occupation of medicine-man, to
professions of village barber
later the
and musician.
woman by
Brahman,
that the
to
whom
a means of livelihood.
may be noted
It is
how
far the
above tradition
is
based on
Manu, the ancient law-giver, who says that " from a Brahmana with the daughter of a Vaisya is born In a succeeding verse, he a son called an Ambashtha." states that as children of a Brahmana by a woman of one of the three lower castes, the Ambashthas are one of the
six base-born castes or apasada.
He
a permission which,
At
is
of.
single exception
is,
however, noteworthy.
The pujari,
or officiating priest,
33
at this
AMBATTAN
famous temple
is
preparations of
rice, after
presiding deity.
This
is,
not
laid down by Manu is followed in practice. known how far the text of Manu is answerable
calls the
for the
barber a
in cer-
"
good Sndra."
There
is
an opinion entertained
shaving
did.
It
is
an interesting
Brahman
officiates.
On
tali
two days,
homam
is
or sacred
fire,
On
in
(marriage badge)
placed
hand
first
headed by the Perithanakkaran or head-man. It is then, amid weird music, tied to the bride's neck before the sacred fire. During this ceremony no widows may be
present.
The
relations
of the
bride and
bridegroom
scatter rice
on the
floor in front
the
Brahman
called
local
priest and head-man. This rice, which is sesham (remainder), is strictly the perquisite of the washerman. But it is generally purchased by the
headman
place,
the marriage
is
taking
to the
washerman, but to
receives as his fee
;
the Perithanakkaran.
The Brahman
money and
3
and,
till
the
AMBATTAN
latter arc
34
He
and areca
and cocoanuts.
tion
During the fourth and fifth days, homam is burnt, and shadangu, or merry-making between the bride and bridegroom before the assembled spectators, takes place,
during which the bride sings songs,
in
On
the
fifth
kankanam, or threads which have been tied round the wrists of the bride and bridegroom, is performed, after the priest's account has been settled.
Vellalas of the
Salem
district,
rites,
it is
Ambattan who
is
officiates at the
marriage
and
that he
about to do
Brahmans are
invited to the
wedding, and are treated with due respect, and presented It would appear that, in with money, rice, and betel. this case, the Brahman has been ousted, in recent times,
from his
barber,
the Ambattan. The when he ties the tali, mutters something about Brahman and Vedas in a respectful manner. The story
priestly
functions by
goes
that,
Pandya Kings, a Brahman and an Ambattan were both But the Brahman, on his invited to a marriage feast. arrival, died, and the folk, believing his death to be an evil omen, ruled that, as the Brahman was missing, they would have an Ambattan and it has ever since been the custom for the Ambattan to officiate at weddings.
;
A
and
is
is
girl,
puberty, has to
observe
girl
who
have "touched"
her.
This
girl
has to
35
AMBATTAN
cuni)
Every mornino-, a close of pure oingelly [Sesamtmi indiThe oil, mixed with white of ^^'g, is administered.
On
it
the girl
who
final bath,
(punyavachanam).
The
rule,
is
as true of
Ambattans as of high-class Brahmans. And, if asked whether the remarriage of widows is permitted, they promptly reply that they arc not washermen.
The dead arc cremated, with the exception of youngchildren, who are buried. The death ceremonies are conducted by a Brahman priest, who is remunerated for Gifts of money his services with money and a cloth. and cloths are also made to other Brahmans, when the
days of pollution are over.
Annual memorial cereIt is a monies (sradh) are performed, as by Brahmans. Ambattans to privilege (they consider it as such) of the
mans.
who
is
and indicate with a burning cinder the place the light must be applied.
to
which
into
As
tion,
Saivites
and Vaishnavites. Members of the latter secwho have been branded by their Brahman guru
Intermarriage between the two
belong to
They and commonly practised. the right-hand faction, and will not eat with
allowed,
Komatis, who belong to the left. They have, however, no objection to shaving Komatis. The Ambattans of
3*
AMBATTAN
each of which
36
controlled by a Perithanakkaran.
One
and the other three live respectively at Poonamallce, Chingleput, and Karunguzhi in the Madurantakam taluk of the Chingleput district. Anibattans are now-a-days found over the whole Tamil
Originally, free
movefar
ment
Presidency was
man
first
at
torial
six
being hereditary, he
is,
if
only a
On
is
impor-
assisted
by a panchayat, or council of
settled
elders.
In this
way
are
quarrels,
is
his
duty to
collect.
He
added
is
to a
communal
tax
which
imposed annually
The
maintenance of chattrams,
free of
or places
places.
charge at holy
in
Two
at
are maintained
the
Chingleput
nity,
Ambattan commu-
one
At these places Brahmans are given free meals, and to other caste Hindus sadabath, or things necessary for Sometimes the money is spent meals, are presented. At Srirangam, for in building adjuncts to holy shrines.
example, the Ambattans,
in
fine
2,7
AMBATTAN
If
stone
mantapam
the Perithanak-
karan
is
referred
Setti, or
Kavarai or Desai
even to British Courts as a last resource. The barber has been summed up by a district
as
"
official
of the
village
servants.
in
He leads
on
all
his services
being
demand
He
and musician.
of the morning, he
rounds to
his
of musicians before a
a temple ceremony.
By long
practice the
barber
becomes a
he
fairly skilful
uses in a rough
He
lances
ulcers and carbuncles, and even essays his hand in affections of the eye, often with the
It
is
most disastrous
cricks
results.
the barber
who
for
takes
away
ills
and
sprains,
procures leeches
those wishing to
be bled, and
of his patients.
The
is
It
may be
said without
many
this
Madras Mail,
1906.
AMBATTAN
The Ambattan
38
will cut the nails,
the head and face, but other parts of the body, whereas
down
to the waist.
The
depilatory operations on
women
are performed by
female hair-dressers.
by taking the bottom of an old well-burnt clay cookingpot, and, with a blunt knife, scraping off the collected
carbon.
youths.
They then commence to operate on pubescent The barber who shaves Europeans must not
is
either a
Muhammadan
for
or a non-
And
their to
own
shave
them.
it
is
Ambattans
go
they have sheds at the backs of their they attend to them from daybreak
Occasionally,
own
till
houses, where
about mid-day.
when
sent
for,
Numbers
a chatteris
is
always
barbers
it
news and
scandal.
The
is
in all military
canton-
ments, with
whom
39
intercourse.
AMBATTAisr
fills
The Ambattan
in
and go-between
and
funeral.
He
is,
when
blood-letting
was
still
in
In
modern
village potter,
hospitals and
dispensaries.
pills
made from
is
until local
failed.
applica-
have
which
the
But, in the
if
At the present
he can
sell,
mortgage, or make a
As
the
Ambattans became divided up into a number of families, their duties in the village were parcelled out among them,
so that eeich barber family
families of other
castes,
became attached
entitled
to certain
and was
to
certain
rights
from them.
Among
rice),
family
became
entitled
to three
of
paddy (unhusked
which
It
is
the
perquisite of the
in village
may
be noted that,
washerman, astrologer,
his
or,
In
He
is
Navidan.
(doctor),
and
AMBAT'iAX
40
(son of the ryot).
Kudimaghan
is
The
last of
these
names
appHed
to
when
glass,
to call
which he
carries
He must and sometimes tweezers and ear-pick. salute his superiors by prostrating himself on his stomach, folding his arms, and standing at a respectful distance.
razor,
He may
moon
not attend at
or
full-
and special days such as The most proper days are Sunday
is
and Monday.
The
and there
a Tamil proverb
"
Go
to an old barber
Stories are
it
is
The
that he might be
jester Tennali
made
a Brahman, and
how
the Court
Raman
there
how
had none."
The modern
barber,
how-
bazar, or a
his client.
By
city of
barber's bridge.
tell
And
how,
in
the channel
flood.
became unfordable
during- a north-east
monsoon
41
AMBATTANS OF TRAVANCORE
side,
barber,
who
lived on the
TripHcane
had to shave
side.
With
asked
difficuky
he swam
note
Ambattans of Travancore. For the following am indebted to Mr. N. Subramani Aiyer. The
I
to be
known by
the
name
of
karan,
a corruption
of the
while
throughout Travancore
Pranopakari, or one
who
in
contraction of this
is
settlement records
families
more properly VilakkuttaUiyan, meaning literally those who shave heads. In North Travancore many families are in possession of royal edicts conferring upon them the title of Panikkar, and along with it the headmanship
of the barber families of the village in which they reside.
title
among
to
the bar-
and,
at
be four
varieties
called
Chala Vazhi,
Pandi
Vazhi,
it
Attungal
to
Vazhi,
divide
But
is
possible
Kshaurakans of Travancore into three classes, viz., Malayalam-speaking Ambattans, who follow the makkathayam law of inheritance (2) Malayalamthe
;
AMBATTANS OF TRAVANCORE
speakinij^
42
Ambattcins
;
who
(3)
follow the
marumakkathayam
as their
in
law of inheritance
have
in
many
localities
adopted
Malayalam
womenkind. In Pattanapuram, for example, there is a class of Malayalam-speaking barbers known as Pulans who immigrated into that taluk from the Tamil country about two hundred years ago. imd
ornaments of
reveal their kinship with the Tamil-speaking barbers
in
various
ways.
In
Travancore taluks,
the
makkathayam
and
marumakkathayam
two
distinct
Ambattans may be
said to form
endoga-
mous
far
Sometimes
the
to
makkathayam Ambattans give their girls in marriage the marumakkathayam Ambattans, though the conBut,
in
Travancore Kshaura-
Whatever
their origin,
in their
youth,
and attend
villagers,
while the
dies,
women
act as midwives.
When
a high-caste
Hindu
the duty of supplying the fuel for the funeral pyre, and
43
neck,
to
AMBATTANS OF TRAVANCORE
those of the
in
distinguish
their
women from
Nayars.
This, however,
South
Travancore,
the
greater
among
begun
among
other
popularity.
The
deities,
Hindu Maden,
and Yakshi.
The
corpses of those
who
sorcerer
is
called
on
to raise the
sanctum
of
Every
ary),
year, in the
month
taken as
making
them by the
tried
all
which the first article served on the leaf placed before the assembled guests is not food, but a sum of money. The tali-kettu and sambandham ceremonies are
celebrated, the former before, and the latter after the girl
The
preliminary rites
of betro-
and kapu-kettu (tying the string round the wrist) over, the bridegroom enters the marriage hall in proThere are no Vedic rites nor is there any cession.
;
marriage ceremony.
intervals, this
last
The conchdays.
blown
at
odd
being considered
for
indispensable.
niece and
The
festivities
four
nephew
AMBIGA
44
Is
in
two, as
the
deceased
has
ceased.
This
is
called
bandham
the Tamils,
death
in
the
Ambiga. Ambojala
Korava.
house-name of
Pallan
Amma
Paraiyan.
(mother).
It is
sub-division of
and
or mothers, such as
Ellamma, Mariamma,
which are
the
(vilkige deities) at
Ammukkuvan. A
{See Valan.)
sub-division of Katalarayan.*
Anapa (Dolichos Lablab). A gotra of Komati. Anasa (ferrule). A gotra of Kurni. Anchu (edge or border). A gotra of Kurni.
Andara
(pand^il
Ande. Ande
refers to the small
Kurubas
bamboo
further
to
wooden
vessel used
when
their
milkinyf eoats.
It
denotes a division
of the
Koragas,
who used
so as not
Anderaut. Recorded,
as a sub-division of
in
Kurumba.
45
ANDI
title
Kuruba.
Lingayats.
Raut
is
frequently a
of
headmen among
Madras Census
Andi.
In
W.
man
or an ascetic,
Manu
says
'
Brahman should
constantly
shun worldly honour, as he would shun poison, and rather constantly seek disrespect as he would seek nectar';
as a beggar.
same views.
the Jain
Pallis,
The Jains and Buddhists held the The Hindu Chattrams * and Uttupuras,
and the Buddhist Viharas owe their origin
were expected
to
relief
to
work
and were
not
entitled
in
these
institutions.
in
Begging
unless, as
is
The percentage
is
of begis '97,
population
Telugu country, The Telugus are as -09. than the Tamils, and the
the
is
perhaps to be found
religiously inclined
is
more
than the north, and has more temples and their connected charities (religion and charity
India),
go hand
in
hand
in
and so
offers
as a profession.
really inferior to
more temptation to follow begging Andis are Tamil beggars. They are Pandarams, but the two terms are in
travellers are entertained,
ANDI
46
of people.
Andis are recruited from all classes of Sudras, and they consequently have various sub-divisions, which are named
after the caste to
Jangam
caste,
is,
Andis of
and other
They
such as the Kovil Andis, mcanino- those who do service in temples, and the Mudavandis orthe lame beggars.
Andi
is
in
fact
All
Andis are
others
some
are
bricklayers,
priests
at
their ceremonies,
of
them
eat
alcohol.
Widows and
Tinnevelly
(marriage
tali
divorcees
may marry
Among
ties
is
the the
Andis,
bridegroom
not usual."
1891, the
Andis are
summed up as beggars who profess the Saiva faith. They may be found in all the Tamil districts, begging
from door to door, beating a small gong with a
stick.
The Andis
them
differ
in that
a perof
may
join their
in
community.
Some
officiate as priests
village temples,
especially
when
made.
are
They
usually
They have
re-
most important
Lingadari,
the small loin
for
Jangam,
Komanandi,
is
Komanam
and a Komanandi
this
Mudam means
lame, and
Mudavandis ((/.zj.) are allowed to claim any deformed child belonging to the Konga Vellala caste.
the
47
ANE
difficult,
\\
The etymolooy
able that
In
it
of
Uppandi
is
but
it is
improb-
ith
uppu,
salt.
its
is
ordi-
and
is
applied to those
who
They go
cooked
small
rice,
They
They
play on a
gong
semakkalam with
are given
recorded
^'
that
"
The former
beggars from generation to generation. The former, a common saying goes, would rob from the person of a
child at a convenient opportunity, while the latter
would
fallen
jump
into
into a well,
it by an accident, and make it over to its parents." Andi (a god) occurs as an exogamous section of
Sirukudi Kalians.
inferior
Recorded by Mr. F. Fawcctt sub-division of Dombs, who eat Anduran. A sub-division of Nayar
Andinia.
frogs.
articles
for
as
an
potters,
in
who
manufacture earthenware
use
temples.
The name
once a
fief
is
exogamous sept of Holeya, Kadu Kurumba, Moger, and Gangadikara Vakkaliga. Yenigala or Ycnuga (elephant) is further an exogamous sept of Kapus, who will not touch ivory. Anai-kombu (elephant tusk) occurs as a
(elephant).
Ane
An
Kappiliyan, Kuruba,
sub-division of Idaiyan.
* C. Hayavadana Rao.
ANGARAKUDU
Angarakudu
Manoala.
(the
48
planet
Mars). A synonym
of
Anja. In the Madras Census Report, 1891, Ajna is returned as a sub-division of Pallan. This, however, seems
to be a mistake for
Anja
(father),
by which name
Anju Nal (five days). Recorded in the Salem Manual, as a name given to Pallis who perform the death ceremony on the fifth day after death.
Atljuttan (men of the
five
hundred).
Recorded
it
at
nym
the
of Velan.
appears
to
as a sub-division of
Velans.
for
The
equivalent
occurs as a
synonym
Tenkanchi Vellalas
Travancore.
numerous classes, e.g., Dasari, Gavara, Golla, Konda Dora, Koppala Velama, Mangala, Mila, Paidi, and Segidi. Annam (cooked rice). An exogamous sept of Gamalla and Togata.
(brother).
title
Anna
The
of
Annavi. A
title
of Savalakkarans,
who
play on the
those
intermediate position
between
Antarjanam
(inside
person).
term applied to
Nambutiri Brahman females, who live in seclusion.* Anuloma. One of the two classes of Sudras, viz.,
is
applied to
of a higher-caste
* Wif^r.ini, Malabar
49
female,
e.g.,
ANUPPAN
Brahman and
woman.
Anumala
mous
sept of
An
exoga-
The equivalent Anrmolla occurs as an exogamous sept of Kamma. Anuppan.^The Anuppans are described, in the Madras Census Report, 1891, as "a small caste of
Devanga.
Canarese farmers, found chieHy
Tinnevelly,
in the districts of
Madura,
and
Coimbatore.
Their
a
original
home
of
Their
language
is
corrupt
form
Canarese.
(lily
clan).
The most important sub-division is Allikulam Some of them are Saivites, and others
Brahmans
are
Vaishnavites.
employed as
priests
by
Remarriage
of widows
is
practised, but a
woman
it
is
stated
in
the
Kambam
valley.
They
thither,
which closely resembles that current among the Local tradition at Kappiliyans and Tottiyans {q.v.). Kambam says that the Anuppans were in great strength
the
chief of
killed.
the
Kappiliyans,
his
Ramachcha
Kavandan, was
With
is left
now
not one of
them
in
the town.
title is
Kavandan.
called
They
villages
in this district,
Over each of
and
lives at
these
headman
Guru who
These three
APOTO
into eighteen
kilais or
50
branches, each of which inter-
Caste pancha-
is
Women who
go astray
with
men
monies, including
are enacted to
show
The
right of a
man
daughter
is
as
vigorously maintained as
among
is
the
Kappiliyans and
too
young
to
fulfil
the
No
(marriage badge)
is
and
the linking, on
fingers
little
of the
Like the
Kappiliyans,
many caste and family deities, a women who committed sati." i^See
Kappiliyan).
is
ApotO. Apoto,
or
Oppoto,
is
sub-division
of
palanquin-bearing.
of
Appa
(father),
title
of
members
Idiga,
various
e.g.,
Kannadiyan,
Arab. A Muhammadan
times of census.
In the
territorial
name, returned
at
Mysore Census Report, i9oi,the whose chief Arabs business is horse-dealing, though some deal in cloths. Aradhya. For the following note I am indebted to Mr. C. Hayavadana Rao. The Aradhyas are a sect of Brahmans found mainly in the four northern districts of the Madras Presidency, and to a smaller extent in the
are described as itinerant tradesmen,
51
ARADHYA
Cuddapah and Kurnool districts. A few arc also found in the Mysore State. They differ in almost every
important respect from other Brahmans. founder of the Lingayat religion, was born
Basava, the
in a
family of
According
Mr. C.
P.
personal friends
name, and
call
themselves
Aradhya
very
little
or
Reverend.'
They
all
whom
is
known.
At
tion
and
in their
funerals, four vases of water are solemnly placed name, and then invoked to preside over them.
is
said,
and were,
like
Basava, Brahmans.
is
Purana,
known
named
As might be expected, the members of this sect are staunch Saivites. They wear both the Brahminical
sacred thread, and the linga suspended from another
thread.
They
The lingam
life
it
The moment
life.
born,
otherwise
it is
not considered
to
have pranam or
The popular belief is that, if by lingam is lost, a man must either fast
4*
ARADHYA
until
52
it,
he recovers
is
This
a fixed
dogma
with them.
A man
who
loses his
in water,
and repeats
;
mantrams
lously,
if
days together
and,
on
he
the last day, the lost lingam comes back to him miracu-
in his life.
If
recovering
it,
The theory
the
life
of the
man
and,
life.
when
it
is
lost
beyond recovery, he
said to
in
water;
and
in
another
was found
narrated by
minister
Colonel
Wilks.*'
" Poornia,
the
present
of
his,
lost his
came
to
The
Indians, like
more enlightened
It is
part of the ceremonial preceding the sacrifice of the individual that the principal persons of the sect should
purify
in
them
in
The
destined victim
Now, my
let
friends,
said
terms
took an oath of inviolable secrecy, and each privately provided himself with a new image of the lingam."
* Historical Sketches of the South of India.
AKADin A
JiRAllMAX,
53
ARADHYA
differ
from other
Before
it
Brahmans
in
make an
offering of
to the
Hngam which
eat
commencement
thereof.
offer the
They do
accept
offerings
distributed
in
temples as other
Brahmans
lingam.
in
They
who
composed the
Somanatha and the Basavakavi, who the sixteenth century, composed other religious
works.
show
yogis.
that they
conversion.
They do
a sitting posture.
ceremonies
ally,
the
there
is
Nor
there
homam
(raising the
parvanam
tion of water.
Widows do
ARAKALA
54
The title of the Aradhyas is always Aradhya. Arakala. A small class of cultivators, recorded mainly from the Kurnool district. The name is possibly
derived from araka, meaning a plough with bullocks, or
denoting
those
who
llower-buds
of Vellalas.
of Kappi-
liyan.
Arashina
of Agasa,
(turmeric).
The
equivalent
In
Southern
saffron
is
commonly
into
called
{Croats).
Hindu
and,
ceremonial.
face
with
it
among
females,
thinking that
will
freely
bathe themselves
prescribed to wives as a
to
and forbidden
in front of in
widows.*
To ward
waved
Or
is
each other.
The
tali
among some
hands of
the bind-
Ellis.
Kural.
55
ARAVA
"
Arasu or Rajpinde.
Rice writes (1^77)'.
This caste,"
Mr.
Lewis
During the
life-time of the
in
Highness.
The
and
and
Komarapatta, as
at the time,
equals.
The two
to
divisions intermarry
though serious
not
likely
be permanent.
They
are
employed
chiefly
in agriculture,
1S91,
Arasu
= Raja
Urs appears as a contracted form of Arasu in the names of the Mysore royal family, <?.^., Kantaraj Urs. Arathi. The name, indicating a wave offering to avert the evil eye, of an exogamous sept of Kuruba.
Paraiyans.
Arati
(plantain
tree).
An
exogamous
sept
of
Chenchu.
Arava.
Velama.
as a sub-division of
Golla and
The name, however, refers to Tamil Idaiyans and Vellalas, who have settled in the Telugu country, and are known respectively as Arava Golla and Arava
Velama.
some places in the Telugu country, Tamil Paraiyans, employed as servants under Europeans, horseThe keepers, etc., are known as Arava Malalu (Malas).
In
*
ARAVAN
Irulasofthe North Arcot
56
district are,
in
like
manner,
Arava
also occurs as
who have
settled
in
Mysore.
An
is
ingenious
made
that
Arava
derived from
half, vayi, mouthed, in reference to the defective Tamil alphabet, or to the termination of the words being
mostly
in
consonants.
in
Aravan. Recorded,
Report,
1
the
Travancore
Census
90 1, as a sub-division of Nayar.
Arayan.
See Valan.
Archaka. Archaka,
Occhans, who are priests
(village deities).
or
at
temples of
Are.^A synonym
for
Marathi.
The name
occurs
In South
Telugu country, Are Kapu refers to Marathi cultivators. Arya Kuttadi is a Tamil synonym of Marathi Dommaras. Concerning the Ares, Mr. H. G. * " Of the total number of Stuart writes as follows. 6,809 Ares, 4,373 are found in South Canara, Bellary and Anantapur, and these are true Ares. Of the rest I
and, in the
am
which
a synonym of Are,
is
wider sense.
husbandmen
of Maratha origin.
The They
wear the sacred thread, have Brahmans as their priests, and give allegiance to the head of the Sringeri Mutt.
Marriage of
girls
takes
place
either
before
is
or after
not allowed.
57
cannot divorce her husband.
is
ART
When
the guilt of a
woman
Guru
obtained, the
husband
by cutting a
meet.
intoxicating
pumpkin
two
at
The
]\Ir,
use
of animal food
allowed,
but
liquors are
forbidden."
The Ares
Kasaragod
of South
Canara,
Konkani,
in
but
in
the
taluk,
and possibly
Their exogause the dhare
contains a
mous
They
form of marriage
Bant),
but the
(clarified
pot
butter),
honey
and curds instead of the usual plain water." The Marathi-speaking Areyavaru or Aryavaru of the
South Canara
of inheritance
district follow
(from father
For ceremonial
An
interest-
that the
bridegroom
to fight, makes a pretence of going to a presumably to show that he is of Kshatriya descent. The ceremony is called dandal jatai. The bridegroom ties a bead on the neck of the bride if of the Powar The Areyavaru eat sept, and a disc if of the Edar sept.
battle-field
fowls
and
fish.
The former
are
killed
after
if
certain
is
uttered, and,
bird.
a priest
is
his
The
caste
deity
is
Ammanoru
the worship of
whom
the
Are
Ari.
(Bau/iinia racemosa).
A gotra of Kurni.
are
described,
as
in
The
Aris or Dotans
the
1901,
" small
but
district.
ARI
interesting
taluk.
58
Tovala Ambalavasis of the Saivaite temple of Darsanamkoppa. They are strict vegetarians, wear the Brahminical thread,
to a village in the
community confined
By
perform
all
to
in
of
the
of a
like
is
Hindu
Tamil.
shrine.
Their dress
and
ornaments are
their
language
is
as long
as fifteen days."
Ari (ebony).
Arigala. Arigala, denoting a dish carried in prooccurs as an exogamous sept of Mutracha. Arigala and Arika, both meaning the millet Paspalum
cession,
scrobtculaticm,
are septs
of Jatapu
may
Ariyar. Ariyar
or Ariyanattu Chetti
is
given as a
Ariyur. Ariyur
Arli
Stanika.
or Ariviyur
is
the
name
of a sub-
{Ficus
religiosd).
An
exogamous
sept
of
Kalingi.
sub-
Arupattanalu Taleikattu
their heads).
(sixty-four,
who covered
A sub-division of Chetti.
59
ARUVA
name, meaninothose
Aruththukattatha.
The
who do
not
tie
the
tali
Paraiyans
who do not allow the remarriage of widows. Aruva. The Aruvas are an interesting" caste of
Berhampur taluk
of Ganjam.
They
(Muhammadans)
NSyako, Patro, Podhano, Ponda, Mondolo, and Mollana, some of which seem to be exogamous, and there are also numerous exogamous The headman is styled Nayako, septs or bamsams.
number
of
titles, e.g.,
and
he
is
assisted
by
Bhollobhaya.
Both these
The Aruvas
to two Vedas, viz., the males to Atharva Veda, and the Muhammadans are believed by females to Yajur Veda.
them
to be Atharvavedis.
A member
ceremonial occasions,
will not
is
The marriage
conforms
in front
points of detail,
On
is
the
erected,
and
new
cloth,
and various
articles for
worship are
placed.
When
The dead
slabs,
with
Arabic
or
Hindustani
sticks are
is
legends
in
Oriya
For
these,
two
now
substituted.
in a
The
sewn up
kind of sack.
ARYA
As
it is
60
being lowered into the grave, the Mollana recites
formulce,
it
before
the grave
filled
in.
They then
recites
further
On
of rice
On
is
water
spread thereon.
On
A
is
purificatory ceremony, in
which ghi
officiates
(clarified butter)
touched,
is
On
the
in
fortieth day,
Mollana
at
ceremony
which food is offered to the dead person. The Aruvas do not take part in any
ceremonial, and do not worship
in
Muhammadan
Most of them are Paramarthos, and all worship various Hindu deities and Takuranis (village gods). At their houses, the god is represented by a mass of mud of conical
mosques.
shape, with an areca nut on the top of
times,
it.
In recent
owing to a dispute with the Mollana, do not employ him for their ceremonials, in which they follow the standard Oriya type.
a
of
families,
number
Aruva
They
neither
interdine
nor
intermarry
with
other
in-
become an
Arya. Arya
gamous
Some Pattanavans
call
them-
sand
chiefs).
Asadi. The Asadis of the Bellary summed up, in the Madras Census Report,
district
are
1901, as
"a
6l
sub-caste of
ASHTAKSHARI
in
Mala
or
Holeya, which,
terms.
Bcllary,
are
almost
interchangeable
and dancers." Among the who have undergone an initiation ceremony, go about,
company with
story of
Ellamma.
{See
Madiga.)
Asan
held the
families.
(teacher).
The
title
of Variyans, of tutors
in
who have
noblemen's
hereditary position
Also a
title
Asari. In most
Mr. H.
Madras Presidency,
is
A. Sturat writes,
"Asari
(or Achari)
synony-
of the five
Malabar
it
is
practically confined
carpenter caste.
of the
Brahman
feet,
Kammala
o-enerally pollute
and Brahmans by coming within thirty-six feet but an Asari with his measuring rod in his hand has the privilege of approaching very near, and even entering
the houses
of higher
castes without
polluting them.
This exception may have arisen out of necessity." At the census, 1901, some Sayakkarans (Tamil dyers) returned Asari as a
In a
title.
Government office, a short time ago, the head clerk, a Brahman named Rangachari, altered the spelling of the name of a Kammalan from Velayudachari to
Velayudasari
in
Ashtakshari (eight syllables). A sub-division of Satanis, who believe in the efficacy of the eight syllables om-na-mo-na-ra-ya-na-ya in ensuring eternal bliss. The name ashtabhukkulu, or those who eat the eight
ASHTALOHI
greedily,
also
62
occurs
as a
sub-division
of the
same
eight
people.
Ashtalohi.
The
in
According to
silver, bell-metal,
and brass
according to another,
tin, lead,
Ashtikurissi.
kurissi
is
Ashtikurissi
at
bone) or Attiof
Marans, who
the
funerals
in
Nambntiri
The name Telugu toddy-drawers the {See Cuddapah Marans who Asupani. An occupational name play on the temple musical instruments asu and An exogamous sept of Ghasi, Asvo Hatagara. A sub-division of or Atagara Devanga. Aththi {Ficus glomerata). An exogamous sept of
in
district.
Idiga.)
for
pani.
(horse).
Stanika.
Atikunnan.^Recorded,
Report,
1
in the
Travancore Census
of
Atreya.
by some
Brahmanical
gotra
rishi
Bhatrazus.
is
who
regarded
Manu.
Atta
Vellala.
(mother).
Attangarai
Attikankana
wrist at weddings.
marriage thread).
tie
sub-
division of Kurubas,
who
Atumpatram.
A name,
03
BADAGA
Aunvallur (possessors
for Idaiyans.
of cattle).
fanciful
name
Avaru.
Aviri
of
cxogamous
sept
Padma
Avisa
Sales,
who use
A gotra of Medara. An exogamous sept of Kuruba. Avu (snake). Boya, Avula (cow), An exogamous sept of
{Scsba?iia grandiflord).
Balija,
Golla,
Ayar
A
A
synonym
or sub-division
of
Ayodhya
Azhati.
(Oudh).
sub-division of Kapus,
in
who
Oudh.
Travancore
Recorded,
in
the
Census
Report, 1901, as
a synonym
of Pisharati.
Badaga.
As
the
pastoral,
and the
(or,
sometimes
at
called.
Their number
was returned,
Kotas,
the census,
and 807 Todas. Though the primary 1,267 occupation of the Badagas is agriculture, there are
among
their
community, schoolmasters,
clerks,
public
Many work on
hill
tea
and coffee
Others
are,
Some
of the
more prosperous
BADAGA
64
The
rising
to
some
extent,
learning
Tamil and
There were, 904-1 905, thirty-nine Badaga schools, which were in In 1907, one Badaga had attended by 1,222 pupils. passed the Matriculation of the Madras University, and was a clerk in the Sub-judge's Court at Ootacamund. A newspaper discussion was carried on a few years
1
member
ago as
to
it
before
something must be done to ameliorate their condition, and save them from extermination by inducing them to
emigrate to the
in recent years,
Wynad and
estates,
\'izagapatam.
few have,
to
on the planters'
there.
One
They may
do not know of a
soon discharged.
single
The
villages,
their
barley and
other
and
The
coats,
good thick
blankets,
and gold
can only,
show
them.
On
official
on
65
the Nllgiris
writes to
BADAGA
is
thrifty
me
to be lazy
is
when he
is
When
it
make
an
fed.
When
'
the
'
first
crop
is
raised,
have crept into the crop, and the gods have to be propitiated, and there is a feast. Marriage or death,
of course, draws a crowd to be fed or feasted.
All this
worms
a considerable drain
on the
the
near at
to
the
is a
bag of
coffin,
throw on the
and
curr}^-stuff
doled out
two annas
The
ever impecu-
means
The bond
is
half year,
The advent
of
lawyers on the
litigious people,
has
made
the
and they
resort to
is
idea.
" If
you
BADAGA
66
it
is
as
if
you had
much
Court-house
Badagas,
litigation."
I
Ootacamund is constantly thronged with and they arc now very much given to
at
my
disposal,
that
"when
the
Badagas wish
in
to
take
a very
to the temple of
Mariamma
etc.,
the
on only one
cloth,
fruits,
and
kill
a sheep or fowl.
They
and make a
person
line
is
in front of
it.
The
who
feet off in
in
immediately
it,
up
to the line,
crosses
is
goes
burning
the
front
of the image.
the oath
is
true,
man
shrine.
But,
the oath
is
he
will not
the lamp. a
common
'
saying
man
.'*
tells
oath
'
much
same way
at the
temple of
Mariamma
at
Ootacamund.
will
When
Hindu
often
is
Mariamma
temple.
If
he agrees, he
official.
The
party for
whom
is
he
killed
Manual of the
Nilapiri district.
6;
at the temple, the
BADAGA
in front
of the image.
this
The
forms the
oath.
evidence
is
false,
it
is
believed that some evil will happen to him." The name Badaga or Vadugan means northerner, and
the Badagas are believed to be descended from Canarese
colonists from the
own
country.
It
is
worthy of
cephalic,
head of the
is
dolicho-
Cephalic
breadth.
Cephalic
index.
cm.
cm.
Badaga
18-9
13-6
I4"2
717
73'3
74-1
Toda
Kota
19-4
19-2
14-2
Of
typical
the
examples
Average.
..
,,
.,.
.^
Cephalic
length.
Cephalic
breadth.
Cephalic
index.
cm.
cm.
14-3 14-3
14-1
Ganiga
i8-5
77-6
Bedar
i8-3
777
79-1
Holcya
17-9
Mandya
Brahiman 18-5
. .
14-8
14-5
8o-2
Vakkali^ja
177
817
followingsisters
current.
their
A Muhammadan
BADAGA
ruler attempted to ravish
68
the
qirl,
whom
the brother
lliq-ht.
They
settled
down near
the
which
they
peopled.
Concerning
the
two
Todas
forced their
way
wordly
effects.
Hear-
assistance
Balayaru
in
They
readily consented to
The
Todas were
village
killed,
Badaga
girls.
the
o-iven in the
Gazetteer
is
"
It
When
this flitting
to show.
tion
of the
Lingayat creed
the latter
half of the
twelfth century, as
many
by
faith,
coast found
them
and
observing
much
the
same
The
present state
more nearly the date of the That the language of the Badagas, which
fix
now have
so widely
altered from
movement took
On the
69
fact
BADAGA
mentioned
their
Kurumbas, and
Irulas,
stories, raises
the
As now spoken,
r
tongue contains
(two forms of
for instance)
which are otherwise met with only in ancient books, and which strike most strangely upon the ear of the present
generation of Canarese.
letters
The
date
when some
period
of these
traced,
in
fixing
the
when
the
Badagas
forms of
It is
known
that the
two
grammarian Kesiraja, who lived in the thirteenth century, and that the word betta (a hill),
to the time of the
in place of the
modern
bettu, is
It is
" Nellialam,
the crow
(Urs),
flies, is
who
Munanad amsam,
Hindu law
but
is
a Canarese-speaking
Lingayat of Canarese
of inheri-
extraction,
tance,
who
is
and
Wynad
or of Malabar.
Family
in
though now somewhat misty, says that the beginning two brothers named Sadasiva Raja
tradition,
(at
for
The Todas,
1906.
BADAGA
some reason not
Chamarajnagar
70
stated) from
UmmattOr
(in
the present
were Bhujangesvara and UmmattOr Urakatti, which are They brought with them a still worshipped as such.
following of Bgdars and Badagas, and thereafter always
hills
of
more Canarese
mile
The
village
of Bannimara,
west of
is still
who came
with the
two brothers
and
to this day,
when
down
while, at
memory
Eethalhada
is
a row of
human
kraal,
beings, animals,
etc.,
ancestors, to
whom
At the
of
time of
a conch
my
visit,
shell,
lingam,
and
flowers.
number
the
Nllgiris,
aie
by
Breeks,*
is
who
Kambe
grama
the
performed
(village)
by the Badagas
would
of
the
Jakaneri
And
Badagas
Account
seem
to
have usually
jL
BADAGA
for their temples, as
example,
at
MelOr, Kakusi,
H'laiuru, TudOr,
and
Jakatada.
It
is
recorded
*,
in
ot
the Badagas,
Banagudi
is
shola,
Dodduru
group of cromlechs,
an odd
hut surrounded by a low wall, within which are a tiny cromlech, some sacred water-worn
little
stones,
and sundry
pottery images
These keep in memory, it is said, combat with a tiger and annually a festival is held, at which new images are placed there, and vows are paid. A Kurumba makes
a
slain in
fire
by
friction
sanctified
to see
if
will
manner always
and then
slays,
held
necessary in
after
sacrificial
one
the other,
those which
known
as
the DrOg,
is
named from
it
the neighbouring
is
so called because in
Badaga
killed
The
shown near the Pillaiyar temple to the south of Hulikal village, and is marked by three stones. Burton says
thereabouts.
in a place
Some two miles south-east of Konakarai known as Kottai-h^ida, or the fort flat, lie
* Gazetteer of the Nilgiris.
BAD AG A
72
Raya Kota.
who
Ummattur
be seen.
still
to
He
married a
woman
of Netlingi hamlet of
Nedugula, named
Muddu
wrath of the gods because she persuaded him to celebrate the annual fire-walking festival in front of the
fort,
off.
Anaikatti
valley.
is
a hamlet
Moyar
hill.
The stream
fall
it
on the
call
Birmukku (Bimaka)
The Badagas
name was given it because a Badaga, covered with shame at finding that his wife gave him first sort rice but his brother who lived with them only second sort, committed suicide by jumping his horse down the
say the
fall."
According
ever, simplified
" five
to
IVIr.
Grigg,
the
eighteen different
by Mr.
S.
M. Natesa
They
are
Udaya.
"]
Haruva.
Adhikari.
r
|
3.
High
caste.
4.
5. 6.
Kanaka.
Badaga.
J
...
Torcya
Low
caste.
"
in
religion,
Sivv.linga
the
Siva
necks.
They
claim to be superior to
Madras Cbiistian
aq
73
are regarded as such.
BADAGA
are priests to
all
They
class,
the Bada-
and are
strict
vegetarians.
They do
Badaga
the
Udaya
was, and
is
the
title
assumed by
The Lingayat Badagas are commonly called " Next in rank come the Haruvas. From
being so closely connected with the Aryas
able
Lingakutti.
their
name
thread,
Brahman
and act as
name from
the
fire-
walking ceremony,
which they
perform
periodically.
A
to
further,
me
that
a Canarese word
meaning
to
beg or pray
The Canarese Basava Purana frequently " The Adhikaris are to a certain uses the word in sense. extent vegetarians. The other two high castes, and of
Brahman.
course the low caste Toreyas also, have no
objection of
any kind
of the
readily."
to eating llesh.
if
It is
tarian Adhikari,
Badagas,
betakes himself to
very
the
The Kanakas are stated by I\Ir. Grigg to be accountants, who were probably introduced when the
were under the sway of the Tamil
chiefs.
"
hills
This
The
Toreyas are regarded as sons and servants to the five high caste Badaga sects to the Haruvas especially.
BADAGA
They
74
He
is
news of
is
the
first
to get
woman when
she
is
going to
visit
own home.
The Udayas,
and
in religion,
Of
to,
the
Udayas
is
per-
At the census,
is
1S91, a
number
of
Badagas returned as
their sub-diA'ision
the
name
of
of
Coonoor
"
is
a village
named
village of the
Athikari or
story
Adhikari
section of the
Badagas.
people,
under a leader
in
The named
Karibetta
from Sarigur
Mysore
at
territory,
and
settled
at
and afterwards
Melur), and that
TadOr
(on
the
(to
plateau
west
of
the north-west of
cromlechs of
marahatti are
cattle kraal,
still
was they who erected the sculptured Todur and Melur. TodOr and Tadasi-
may
be seen, and
Badagas.
these
hamlets instead,
BAD AG A
GIRLS.
75
BADAGA
killed
them with
Like
their
magic
arts,
and indeed
people,
of
by sorcery
have
other Canarese
the
Badagas
exogamous
(marriage).
septs or kolas,
Kasturi
(musk),
examples.
very large
number
septs,
Madhave
name
in reply to
my
enquiries.
may be noted
exogamous sept
and Kasturi is recorded in my notes as a sept of the Vakkaligas and Telugu Kammas.
The Badagas
situated on the
summit of a low
thatched
fields,
rows
of
comfortable
or
surrounded by the
which
The
houses are not separate tenements, but a line of dwellings under one continuous roof,
walls.
more
lines,
forming
outer
Each house
and
inner
is
(edumane)
If
apartment
(ozhaga
or
ogamane).
house (hagottu),
in
stored,
and which
are
no
woman may
enter
under
pollution,
may
not enter
it
until
they
loft,
To some
there
houses a
made
house.
of
bamboo
In
posts,
is
every
Badaga
raised
BADAGA
kallu.
76
is,
There
further,
a platform,
kallu,
made
of bricks
and mud,
called
mandhe
sit
when
not working,
at ease.
men
made
to give information
concerning
Strangers,
to
the village.
who
lowly
called
Holeya.
The Rev.
who came
to
country.
The
cattle are
and the
litter is
kept
till
it
is
for
Nobody,"
it
has been
said, t
"
to her
unless
be a Chinese gardener.
of the
hill
few
weeks, to
neat
order.
The unwieldy
cattle, etc.
boulders,
The
soil is
pounded and worried until it becomes amenable to reason, and next we see a green crop running in waves over the surface. The Badagas are the most progressive of all the hill tribes, and always willing to test any new method of cultivation, or new crops brought to their
notice by the Nilgiri Horticultural Society."
Writing
his
in 1832,
Harkness
states J that
"on
leaving
house
*
in
Manual of Coorg.
Neilgherry Hills.
n
to the
BADAGA
in
god
of day,
which the
and
cattle
emblem
He
about
neighbourhood of the village, on a piece of ground which is always kept for this purpose, and,
having performed his morning ablutions, commences the
milking.
This
is
also preceded
by further salutations
and praises
to the sun.
On
emblem
of the deity.
'
Thou, creator of
this
and of
us,
all
who
art
with
who keepeth the wreaths that adorn the head from who guardeth the foot from the thorn, God, " among a hundred, may we be prosperous.' The Badaga understands the rotation of crops well.
fading,
On
his land
"Among
what
it
the Badagas,"
women
is
engaged otherwise
earning
something
wife
to be
is
in
hard cash.
To
his capital.
Her
labour in the
considered
Badaga woman,
who has
not her
own
some other lands. She thus works hard for her husband and family, and is quite content with the coarsest
food
the
korali
[Setaria
italica)
flour
leaving
the
BADAGA
better food to the male
78
members of the family. This fact, and the hard work the Badaga women have to perform, may perhaps account to some extent for the slight build of the Badagas as a race. The male Badaga, too, works in the field, or at his own craft if he
is
is
always
annas wages."
men
plantations,
much
own
fields,
as
performed by the
women.
They
such value to their husbands, that a Badaga sometimes pays 150 or 200 rupees as dowry for his wife." In the
off
season
for cultiv^ation,
am
informed, the
woman
stores
fields
collects
faggots
for
home
consumption,
Badaga and
them near her house, and the women prepare the for cultivation by weeding, breaking the earth, and
his
collecting manure.
In
report
on the revenue
settlement
of
the
(now
Sir)
Kundahto
Malabar
the
i860.
kothukadu.
Under
This system was known as erkadu it, a tax of Re. i to Re. 1-8-0 was
er,
and a tax of
use a hoe
The
system was
to use
one
more hoes, as the case might be. It merely specified the amount payable for each instrument, but in no cases
or
79
BADAGA
The
wherever he pleased.
No
even on the
cleared
at
will.
found
in force in
the flour-
ishing
Badaga
village
of Kinnakorai, with
some
fifty
houses."
In connection with the local self-government of the
me
or less
and
it
his jurisdiction
was accepted as
etc.,
In
wife,
But,
when questions
They assembled
religiosa)
at a place
set
apart
for the
{Fims
The
monegar was
ex-ofjicio
He
to readmit
them
to the caste.
daughters
If
in
marriage,
and
in
finding
BADAGA
80
in
the
in
way
The monegar,
it
wielded
ruled
is said,
when
women
or
according to his
monegar used to wear a silver ring as the badge of office, and some Badagas still have in their possession such rings, which are preserved as heirlooms, and worshipped during festivals. The term monegar is, at the present day, used for the
village revenue official
I
and munsiff.
its
headman,
called
Gouda, who
is
assisted by a Parpattikaran,
and
etc.
when
inflicted,
and
case of a
abide by
it.
It
is
the
duty of the
Parpattikaran to
make arrangements
for
such events as
the Heththeswami, Devve and Bairaganni festivals, and The Parthe buffalo sacrificing festival at Konakkore.
pattikaran takes part in the purification of
excommuniare received
cated
members
into
it,
of the
tribe,
when they
back
The
stick,
and a new waist thread put on. He is taken to the temple, where he stands amidst the assembled Badagas,
who touch
his
He
then prostrates
who smears
his
It
is,
further,
the duty of
BADAG
A
his
Badaga could be
at
wearing a turban.
But,
in
produce, turn up on Sundays in the Kotagiri bazar, clad in And, as the less civilised turban and coat of English cut. tribes don the turban, so the college student abandons
this picturesque
becoming and less washable porkpie cap, while the Badaga men and youths glory in a knitted night-cap of The body of the Badaga flaring red or orange hue.
man
is
wrapped
is
man
works
in the fields,
he
Male adornment
is
limited
made by Kotas
or
goldsmiths,
wrist,
and
The women
wear a white body-cloth, a white under-cloth tied round the chest, tio"htly wrapped square across the breasts, and reaching to the knees, and a white cloth worn like a cap
on the head.
As
may be
;
cited
Tattooed on forehead with dashes, circles and crescent spot on chin double row of dots on each upper arm over deltoid and devices and double row of
;
dots on
right forearm.
Gold ornament
in lelt nostril.
BAD AG A
piece pendent.
S2
Silver armlet above right elbow.
left
Four
elbow.
left
Four
on
silver
and seven
composition bangles on
forearm.
Two
left
silver rings
on right ring-finger
2.
two
steel rings
ring-finger.
star
like
on right forearm.
the preceding on forehead and
;
Tattooed
upper arm.
forearm
4.
;
Spot on chin
like the
Tattooed
arm.
wrist,
surrounded by dots,
to
wear bangles on
The
line
tattoo
consist of a crescent
Women
crescentic
dash below.
The
circles
are
made by
of such
a ring.
or
The
operation
is
Korava woman.
The
mixture of finely
rice
powdered charcoal
or lamp-black
mixed with
gruel
is
The marks on
Mr. Xatesa
that a girl
is
made when
a girl
and do
not, as stated
by
proclaim to
of marriageable age.
hill
is
specially
83
tions,
tion,
I
BADAGA
by surreptitious examinaroads.
to study
when we met on
Badaga man
is
the
In
physique,
the
typical
cicatrices
forearm as the result of branding with a they arc lads, with the object,
it
when
In like
is said,
of giving strength,
They
them
to
milk the
eats in
Bad-tempered.
Left-handed.
Buffalo grazer.
Saliva dribbling.
Snorer.
Stupid.
Bald head.
Brown-eyed.
Honey-eater.
Black
Spleen.
Teeth.
Potato-eater.
One who
Ripe
fruit.
Glutton.
Belly.
Itch-legged.
Big-thighed.
Blind.
in learning
Lame.
Big calves.
Piles.
Thief-eyed.
Pustule-bodied.
Scarred.
Liar.
Cat-eyed.
Hairy.
Fond
of pot-herbs
Weak,
like partially
baked
pots.
"
Rheumatic.
6*
BADAGA
84
Amonc^ the Badagas, Konga is used as a term Those who made mistakes in matching of abuse. Holmgren's wools, with which I tested them, were, always called Konga by the onlookers.
This form
known
A
is
person of
called, to
an
Udaiyar, in token of the superiority of the latter. When people belong to the same sept, they say " Ba, anna,
appa,
"
(come,
father,
brother,
mother,
But,
if
they
aunt,
will
say
" Ba,
(come, uncle,
brother-in-law,
" a
"
Whenever," Dr.
Rivers
writes,*
or an old
tion passes
The Toda
Madtin
replies
The Badaga
and rests his 'Buthuk! buthuk!' hand on the top of the Toda's head. This greeting only takes place between Todas and the more important
blessing),
of the
Badaga community. It would seem that every Badaga headman maybe greeted in this way, but a Toda will only greet 'other Badaga elders, if he is already
with
all
acquainted
them.
The
salutation
is
made
to
members
of
the Toreyas.
doubtful
how
far
this
is
the case.
say
they follow the custom because the Badagas help to support them. It seems to be a mark of respect paid
^5
BADAGA
tribe with
is
which they
elders
and
it
perhaps significant
to
is
shown
its
Toda
Kota,
by the Badagas."
INIuttu
from
whom
etc.
it
food-grains, mustard
and potatoes.
For a Kota
funeral,
and a
buflalo.
The
are not used immediately, but kept for three days in the
jungle, or in a bush in
some open
spot.
They
are then
when they
hullu).
for
Thus
used
for boiling
water in
may
The
Badagas are
the Todas.
mad) seems to have its own group of Badaga families, who pay them this " There are," Dr. Rivers writes, gudu, as it is called.
(or " several
Any
grain he eats
At the present
more
is
rice
is
This
not
grown by the Badagas, but nevertheless the must be obtained through them. The
palol wears
garments of a dark grey material made in the Coimbatore district. They are brought to the palol by the Badaga called tikelfmav. The earthenware
vessels of the inner
room
(of the
ti
like
made
BADAGA
The Badagas live in dread of the Kurumbas, and the Kurumba constantly comes under reference in their The Kurumba is the necromancer of the folk-stories.
hills,
and believed
to be possessed of the
livers,
power of out-
and so causing
supposed, too, to
wound
is left.
He
is
and
some
nefarious purpose.
The Toda or Badaga requires the services of the Kurumba, when he fancies that any member of his family is possessed of the devil, or when
he wants to remove the
evil
eye, to
which he imagines
The Kurumba
and
or
if
mantrams (magical
suspicion
that he
is
is
formulae).
in the
If
he
fails,
any
aroused
mind
of the
Toda
woe
Badaga
The wrath
is
surrounded at night,
in cold
This
is
very
cleverly carried
and the
less
Kurumba
tification.
no
than fifty-eight
Kurumbas
in
1875 and
In
1891
the
live
was
one of them
child failed to
who had been treating a sick Badaga The crime was traced to some cure it.
Badagas,
but
the
District
Kotas
in
conjunction with
Judge disbelieved the evidence, and all who were charged were acquitted. Every Badaga family pays an annual
8;
tax of four annas to the
BADAGA
if
Kurumbas, and,
(village),
Kurumba
is
comes
to a
Badaga
hatti
a subscription
The Kurumba
and
for the
It is
Badaga
funeral,
the
Toda
sorcerers
it
is
Toda
Badagas continue
to
pay
their
tribute of grain.
Toda
to
diviners,
and
is
in the magical powers of the Todas is turned good account by the latter. In some cases, Todas, have been killed by Badagas owing to this belief."
Badagas
Among
buffaloes
individuals,
tion,
the
Todas,
the
duties
of
milking
to
the
and
dairy-work
are
entrusted
special
after initiais is
free
milk the cows and buffaloes, provided that he from pollution. Every Badaga boy, when he
old, is
made
to
milk a cow on
The ceremony
"
Early
in
the
morning of the day appointed for this ceremony, the boy is bathed, and appears in his holiday dress. A shebuffalo, with her calf, stands before his house, waiting to
be milked.
boy,
The parents, or other elder relations of the and those who have been invited to be present on
or
the occasion,
whose duty
it
is
to be
present, then
The
father, or
some one
of
bamboo
full
is
of fresh-drawn milk.
The boy
is
conducted to the
process,
The
elder relations
BADAGA
sitting
is
88
into the hone.
it is
This
that
commit mistakes on the very first day of his milking that the hone is previously filled almost to the brim. The boy takes the vessel filled with milk into his house, and pours some of the sacred fluid into all his
he
household eating vessels
the family with milk.
faces of his parents
kindly,
may
He
also throws
some milk
receive
in the
and
relatives.
They
it
very
to continue thus to
the house.
(hagottu),
this
into
and places milk in his hone there. From moment, and all through his life, he may enter that room, and this is therefore considered a very
important ceremony."
A
days
cow
it is
or buffalo,
For three or
five
it.
boy
is
must not sleep on a mat, or wear a turban, and, instead of tying his cloth round his waist, must wear it loosely over his body. Meat is forbidden, and he must avoid, and not speak to polluting classes, such as Irulas and Kotas, and menstruating women. On the
day appointed
for
He
and proceeds to milk it into a new hone purified by smearing a paste of Meliosma (tud) leaves and bark
over
it,
and heating
it
over a
fire.
The milk
is
taken to
made
of Argyreia (minige)
is
placed.
The cups
The
remainder
^9
close at hand, the milk
to the pujari.
fruits
is
BADAGA
With a portion
some plantain
made into a pulp, and given to an Udaya, who throws them into a stream. The boy is treated with some respect by his family during the period when he
are
is
given food
first.
This he must
made
separate dairy-houses
near a
temple dedicated
Bairaganni (or
portant.
The
dairy pDjari
Toda
palol,
a celibate.
In
lad,
Brahman
whom my He was,
man, who assured him that he could not take the photograph without the sanction of fifteen villages. The
wander freely about the village, or talk to grown-up women. He cooks his own food within the temple grounds, and wears his cloth thrown loosely over his body. Once a year, on the occasion of a festival, he is presented with new cloths and turban, which alone he may wear. He must be a strict vegetarian. A desire to marry and abandon the priesthood is believed to be conveyed in dreams, or through one inspired. Before leaving the temple service, he must
pQjari
is
not allowed to
in the duties,
and
and temple
hut).
offeriings.
The
village
of
Bairaganni
is
" buffaloes
are given as
BADAGA
milk for his food.
day.
90
All the villagers give
him
rice
every
He may only
He
does
all.
cooks the meal himself, and empties the rice from the
cooking-pot by turning
not
it
over once.
If the rice
it
first
time,
he cannot take
is
at
When
in
appointed
successor."
The buffaloes are handed over to his The following legend in connection with
is
Bairaganni
also
recorded
in
by Bishop Whitehead.
"There
wanted
him.
again.
is
a village
the
A
man
marry her
father
to a
The
insisted,
At last she wished to die, and came near a tank, on the bank of which was a tree. She sat under the tree and washed, and then threw herself into the tank. One of the men of Bairaganni in the Paranganad division saw the woman in a dream. She told him that she was not a human being but a goddess, an incarnation of Parvati. The people of Nundala built a strong bund (embankment) round the tank, and allow no woman to go on it. Only the pujari, and Badagas who have prepared themselves by fasting and ablution, are allowed to go on the bund to offer puja, which is done by breaking cocoanuts, and offering rice, flowers, and fruits. The woman told the man in his dream to build a temple at Bairaganni, which is now the chief temple of Heththeswami."
Concerning the
his religion,
initiation of a
at
birthday,
"The
91
of
it.
BADAGA
The priests belong to the Udaya sect. They live in their own villages, and are specially sent for, and come to the boy's village for the occasion. The ceremony is generally done to several boys of about the
same age on the same day. On the day appointed, all the people in the Badaga village, where this ceremony The cows and is to take place, observe a strict fast.
buffaloes
are
all
in
the
morning,
and not a drop of the milk thus collected is given out, or taken by even the tenderest children of the
village,
who may
require
it
very badly.
The Udaya
a.m.
between lo
and noon
relations
He
rivulet adjacent to
The
boy approach him with a new basket, containing measures of uncooked rice, pulse, ghl, etc., and a
quarter of a rupee
nated.
one fanam,
as
it
is
generally desig-
The
this
is
priest sits
a
it,
fire
on the bank.
boys,
and
The
are
whose turn
is
all
plantain
leaf,
fire
it.
The
by
them
each
all
his
wearing
in
Then comes
poured,
till
Profusely
is
nothing
them
to the priest,
who
places
them
in his
the occasion,
the following
BADAGA
incantation, while the boys
92
it
and the whole villaq'e assemwith the most profound respect and
Hara, Basava, the Lord of
all
veneration
'
Oh
Siva,
names and
glories,
Oh
Lord,
Oh
Siva,
While pronouncing this prayer, the priest now and then removes his right palm, and pours water and milk round the sacred fire, and over the lingas
resting in his
left
palm.
He
up,
and
The
it,
up
in
the cloth
that
is
is
carried nearer
and nearer
utterance
When
fifth
is
all
hands the
After the linga has been tied, the priest blesses him
one thousand to you. May you you the Siva Linga. If you do so, you ever preserve will have plenty of milk and food, and you will prosper for one thousand years in name and fame, kine and coin.'
'
:
more than one have to receive the linga on the same day, each of them has to undergo this ceremony. After the ceremony is over, the priest returns to his village Every house, in which with the rice, etc., and fees.
If
on that day.
least five other
Even
the poorest
at
Badagas."
93
BAD AG
The
Mekanad Udayas.
The
performed either on new year's day or Sivarathri by an Udaya priest in the house of a respected member
community (doddamane), which is vacated for the The houses of the boys and girls who are to receive lingams are cleaned, and festoons of tud and
of the
occasion.
and flowers of Leiicas aspcra (thumbe) are tied across the doorways, and in front of the house where the ceremony is to be performed.
leaves, lime fruits,
mango
all
The
The lingams
are
They
in
in
wrapped
pink
silk or
their necks.
in cow's urine
The
and milk, smearing them with sandal and turmeric paste, throwing flowers on them, and waving After the incense and burning camphor before them.
investiture, the novices are taught a prayer,
which
is
not
gam, but do not employ the Jangama thirtham (water used for washing the Jangam's feet) for bathing their In Udaya villages there is no special menstrual lingams.
hut
(holagudi).
Milk
is is
not regarded by
them as a
no hagottu
in their houses.
BADAGA
94
Kurumba.
Important agricultural ceremonies are performed by
The
in
in
March, and,
Paranginad,
some
places,
e.g.,
the
Mckanad
and
it.
Kurumba
ous day
of the
On
an auspici-
moon
a pujari
dawn
Devve temple
with
five or
On
to
reaching the
field selected,
the plough,
furrows
bullocks,
in
The
facing east.
Rem.oving
his
turban,
he places
it
on
the ground, and, closing his ears with his palms, bawls
and scatters The pujari and Kurumba the grain thrice on the soil. then return to the village, and the former deposits what
then
rises,
He
in the
store-room
(attu).
new
and
01
water,
is
Nerathu-
full).
This ceremony
as, until
It
it
is
an important one
and, in
for the
Badagas,
may
not
commence.
rice,
is
addition to
Dolichos Lablah
cooked.
ceremony is called Devve habba or tcnai [Setaria italicd), and is usually celebrated It is apparently in June or July, always on a Monday. performed in honour of the two gods Mahalingaswami and Hiriya Udaya, to whom a group of villages will
other agricultural
The
in
a a
<
eq
95
BADAGA
Udaya
at
temple at
which should on no account be pronounced duvve, which means burningground, is celebrated at one place, whither the Badagas
Kannermukkii.
from other villages proceed, to take part
in
it.
About go from
Udaya
to that of
Mahalingaswami.
The
Kurumba, who wood as he goes on his way. The pujari takes with him the materials necessary for doing puja, and, after worshipping Mahalingaswami, the party return to the Hiriya Udaya temple,
procession
is
usually headed by a
rice
On
the
following
assemble
at the temple,
After this, puja is done, set up at the main entrance. and the people offer cocoanuts to the god. Later on,
all
the
women
of the
Madhave
sept,
holiday
this
On
day
they wear
which
is
of a husband.
The women do
on
After eating
their
this,
they leave
and wash
dhanda.
women of the Madhave sept, is called MandeAs soon as the Devve festival is concluded,
measure or
first
day,
Mahalingaswami temple.
BADAGA
The most
96
important oods of the Badagas are Heth-
And
at
in
Coimba-
Nanjangod
in
Mysore.
is
The
in
festival in
honour of Heththeswami
as,
celebrated
the
month
It
of January at Baireganni.
It is
sometimes
with
it,
ploughing operations
Sedan or Dcvanga weaver comes with his portable hand-loom, and sufficient thread for weaving a dhubati (coarse cloth) and turban. At Baireganni there is a special house, in which these articles are But, at other places where the festival is woven.
lasts eight days.
observ^ed,
the
Badagas go
to
more respected Badagas and the weaver proceed to the weaving house after bathing. The weaver sets up his loom, and worships it by offering The Badagas give him a incense, and other things. small sum of money, and ask him new cloth, and a
of the
festival,
some
of the
weave a dhubati and two kachches (narrow strips Daily, throughout the festival, the Badagas of cloth). collect near the temple, and indulge in music and songs.
to
Until the last day, they are not permitted to set eyes on
the god
Heththeswami.
On
to
the
a stream,
all
which they
all,
are washed.
When
proceed to the
in
dressed up
them, and
it.
on
Devo-
which
is
placed on a
to disperse in
97
the afternoon, and, on their
BADAGA
to their villages,
way back
fruit,
and other
articles of
when
the order
is
given
for
When
"
making the cloths to be worn by Heththe Iramasthi and Parasakti Parvati." On the
This
the fee for
last
day of the
is
festival,
them
made
to represent
an
idol,
which
is
decorated
All
money. Fruits and other things arc then offered to Heththeswami and some recite the following prayer.
"
May
all
good
acts be
remembered, and
all
bad ones be
forgotten.
sins,
I
Though
there
may
in
connection with
umbrellas of gold or
buffaloes.
The
them what Hethe'This year you will have good swami says to him, crops cholera or small-pox, good [or bad] rain, [or bad]
;
etc'
As
themselves, kneeling
the
ground
them some
bells
kombu
[horn],
have finished,
7
all
the
men
BADAGA
front of the
98
temple, one shouting
' '
and the other the Todas, and the words are Toda." In connection with the Jadeswami
Is-holi.'
the
is
fire
[burning embers]
Mainele,
Melnr,
Tangalu,
jakkanare,
Tenad, and
details of
Nidugala.
the
ceremony.
The temple
at
Tenad
is
is
owned by
In
festival
the Udayas, by
whom
the ceremonial
performed.
The
the
month
of January.
All those
who
through the
rite
For
its
performance,
Monday
hearths.
is
The omens
all
sides,
the villages.
will
But,
if
flows over
for
be plentiful
space over
crops
The
which the embers are spread is said to be about five But, in some places, yards long, and three yards broad. MelDr, it is circular as at the e.g., Jakkanare and Muhammadan fire-walking ceremony. For making the
embers, the wood oi Eugenia
to the
must be
used.
The
The
vertical
known made
Rhodomyrtus
which a row
produced by
tomentosus, which
is
piece of a
bough o{ Debregcasia
The
rotation
is
^ 2
99
BADAGA
The
horizontal
is
pulled alternately.
pressed firmly on the o^round. by the toes of a man, who presses a half cocoanut shell down on the toj)
of the vertical stick, so as to force
it
down
to
Badaga,
who
failed in
an attempt
demonstrate the
making of fire by this method, gave as an excuse that he was under worldly pollution, from which he would be free
at the
Badagas make
folk legends,
by
friction,
reference
is
not to this
(flint
mode
of obtaining
is
but to
chakkamukki
and
steel),
which
repeatedly referred
pit,
the
first
time,
and
flowers
of
Rhododendron
ardoreuni,
Leucas aspera,
or jasmine.
for
a few seconds.
He
by an Udaya, and the crowd of celebrants, who, before going through the ordeal, count the hairs on their feet.
If
it
is
a sign of approaching
ill
fortune,
or
In an account of the
is
fire- walking
cere-
mony,
the
to
ordeal.
It
is
done
to propitiate
Jeddayswami,
whom vows
finally
grow
one twist or
plait of hair,
which
is
and
their
cut
off
as
an offering
Jeddayswami.
crowd, ofi'ering
as
Numbers
wares,
bangles,
gay-coloured
handkerchiefs,
well as edibles.
The Kotas
7*
BADAGA
lOO
and predicted
all
sorts of
good things
for
season and
The
they
following legend,
is
relating to
the fire-walking
"
ceremony,
first
When
sixty
began
ceremony
fifty or
fire.
Then
into a
It
made
came
out,
to the temple.
Then
their fear
The
hole
still
to be seen in the
Of
account
given
in the
" It
Monday
attended
by Badagas from
all
over Merkunad.
The
inhabitants
have
first,
may
or seven
men
to
On
fire is lit
Badaga
priests
and a Kurumba.
do obeisance
to the
who
the
are
specially
Udayas of Udayarhatti near Keti, pour into the invited and feasted
;
for
throw more milk and some fiowers from the Mahalingasvami temple into the Earth
is
fire pit,
it.
01
BAD AG
twice more.
A
first
first
Kurumba
next
lot.
sowing the
seeds,
and the
priests
the
Finally, a net
is
it,
brought.
The
standing over
tural season
is
;
across
made of spearing them and then it some game path, and some wild animal
if
sambhar
deer
possible)
is
driven into
it,
slain,
and divided
on
among
the villagers.
killing a
sambhar
is
passed to permit of
season.
its
civil courts,
A fire-walking
Jadayasvami
at the
Badaga.
seems
to
young
bull
is
made
go partly across the fire-pit before the other devotees, and the owners of young cows which have had their
first
in the
At the Sakalathi
festival,
month of October,
obtccia,
On
and have a
In the afternoon,
streets
numbers of them
in
may
be seen
in the in
drawing
front
of their
houses pictures
wood-ashes of buffaloes,
bulls,
cows,
BADAGA
02
etc.
They
Taking
up
in his clean
little
rice
and
Badaga puts on
lights them.
it
three wicks
is
steeped
in castor oil,
and
The cake
then
waved round the heads of all the children of the house taken to a held, and thrown therein with the words
" Sakalathi has
come."
and prostrates himself before a lamp placed in the inner room, and repeats a long formula, composed of the various synonyms of Siva. In the month of November, a festival called Dodda
Habba
is
(big feast)
in
is
celebrated.
cooked
whey
minige
leaves.
at various ball
festival,
which
is
purely local,
is
celebrated near
buffalo
is
Konakore
in
honour of Mahangkali.
led to
by a Kurumba with a spear, and thrown over the edge thereof. There is a legend
the side of a precipice, killed
that, in
removing
in
it,
fanams (gold
in a
coins).
second time,
the
hopes of gaining
more money. No money, however, was forthcoming and, as a punishment for his greed, he died on the spot. All Badaga villages, except those of the Udayas, have
a hut, called holagudi,
for the
exclusive use of
women
sent to the
new
moon
day.
This
first
is
done
lest, in
events, the
menstruation should
commence on an
the holagudi one
inauspicious day.
The
girl
remains
in
io3
night,
BAD AG
in
new
the hut.
When
who
she
are
the people
and receives
their blessing.
On Sunday
is
she goes
where she
food.
griven kadalai
crescent moon.
strual
days men-
pollution.
woman
six days.
On
allowed a change of
hut,
On
this
cleaned,
a stream.
next
Even children may not be touched by a If, by chance, this happens, the menstruating woman.
must be washed to remove the pollution, before it can be handled by others. This restriction is apparently not observed by any other tribe or caste.
child
Harkness
it
is
said to be
to
common
for
one
in
who
in
is
in
want of labourers
And, these
op.
cit.
BADAGA
104
own
comes of age, when the marriage is consummated, and he becomes a partner in the general
family
till
the girl
A man may
village as himself,
marry a girl belonging to the same if he and she are not members of the
sept.
same exogamous
all
the
same
sept,
and a man
girl
own.
Among
Marriage
all
is
also practised.
necessary.
is
in reputation
if
she
rejected by
number
of suitors,
Except among the Udayas, the marriage ceremony is of A day or two before that fixed a very simple nature. for taking the girl to the house of her husband-elect,
the latter proceeds to her village, accompanied by his
brothers, who, as a token of respect, touch the feet of
all
the Badagas
who
are assembled.
The
bride
is
taken
to the
band.
and pours
the water
it
hands
thrice.
lets
fall
over her
feet.
The
mother-in-law then
ties round her neck a string of beads (male mani \ and leads her to the outer room (edumane), where cooked
samai {Panicum miliare) and milk is given to her. This she pretends to eat, and the bridegroom's sister gives
her water to
with.
The
married
sisters)
women
go
bridegroom's
to a stream in procession,
accompanied by the
I05
BADAGA
for
cooking
The in decorated new pots. new relations, and they in turn give her their all her The ceremonial concludes with a feast, at the blessine. conclusion of which, in some cases, the bride and bridegroom sit on the raised verandah (pial), and receive
bride then salutes
presents.
"Though," a correspondent writes, "the Badaga is simple, and his wants are few, he cannot resist the temptation of wine and women. The Badaga woman
can change husbands as often as she pleases by a simple system of divorce, and can also carry on with impunity
intimacy within the pale of her
not
own community.
them
to
It
is
uncommon
to find
Badaga women
changing husbands,
do
so,
and
their mark,
and render
case, in
which a
me that he tried more than one married man filed a complaint against
kidnapping or enticing away his wife
another
for
man
for
im-
moral purposes. The father of the woman was always charged as an abetter, and pleaded that, as no pariyam (bride price) had been paid by the husband, though he and the woman lived together as man and wife, no
criminal
offence
either
the
Polygamy
is
wife
becomes a bread-winner, and supports her children, and the man makes each wife superintend one departRemarriage of widows is very ment of the day's work. common, and a widovs may marry the brother of her
deceased husband.
It is
said to be etiquette
is
among
the
Badagas
that,
away, she
BADAGA
106
Instances
his
is
who,
some one whom she may of the Udayas is carried out on an elaborate scale, and is based on the type of ceremonial which is carried out by some castes
her
paternal
aunt's
have a fancy
for.
in
the plains.
Before
dawn on
Kota band,
to the forest,
to
sticks of
Mimusops hexandra,
early hour
is
The
selected,
coming
across
inauspicious
objects.
The
sticks
laid
Hat
thereon.
the procession,
for
Mimusops
as supports
the
The
sugar), etc.,
and
in
ties
The
posts are
then placed
the bridal
people the parents of couple and the priest. The booth, and dais
On
Kota musicians, dressed up in dancing costume, go to The the house of the bride, where a feast is held. and prostrates herself at the bride then salutes a lamp,
feet of her parents,
who
'*
May
your
body and hands soon be filled {i.e., may you have a The bride is child), and may your life be prosperous."
taken
in
procession to
bridegroom,
10^7
BADAGA
some Udayas, and a Toreya carrying At the entrance to the house she is
her mother-in-law pours water over her
in front of her.
She then enters the house, right foot foremost, and sits Three married women, nearly related to on a mat. the bridegroom, proceed, with the Kota musicians, to a
stream, carrying
Leiicas aspcva.
filled
with
leaves of
The
marriage
The water
is
poured
Within the marriage enclosure, two raised platforms are The bridegroom, after going round set up by a Toreya.
the enclosure three times with his brothers and sisters,
enters
vessels.
it,
in
the
is
He
room by
in like
his maternal
uncle.
The
to the
bride
is
then treated
manner, but
is
taken
the
inner room.
At a
fixed
auspicious
hour,
bridal
screen
is
the bride,
who
They then
The
feeding a lighted
it
wick (annadha
bridal pair, sits
disc, is
arathi) on
it,
and, placing
tali,
before the
down.
The
consisting of a golden
worshipped by the
ties
it
priest,
and given
to the bride-
groom, who
places
it
is
tied
different villages,
who are
The contracting
BADAGA
08
sammandha
some
malai,
The
and
milk
in
Taking up some of the rice, they put it into each other's mouths three times. After they have washed their hands, the maternal uncle or priest asks them if they have seen Aranjoti (the polestar), and they reply in the affirmative. On the third day, presents are given to the newl) -married couple, and the wrist threads are removed. Going to a stream, they perform a mimic ceremony of sowing, and scatter cotton and rice seed in two small pans made by a Toreya with
and bridegroom are
cow-dung.
Widow
remarriage
is
permitted
among
the
may marry
At the marriage ceremony, a makes a mark with sacred ashes on the foreheads of the contracting couple, and announces the fact of
dead husband's brother.
their union.
It
is
"
that the
Toda custom
It
is
youngest son.
seems quite
is
and
that this
It
custom
told that
absolutely
Todas.
is,
however, a
it
them
was
is
It is house of the parents and build houses elsewhere. his parents, the duty of the youngest son to dwell with
live,
and,
when they
he continues to
home, of which
ceremony is performed in the seventh month of a woman's first pregnancy, which is important, inasmuch
as
it
its
perform-
I09
BAD AG
Moreover,
if it
has not
been performed, a
child.
man
The ceremony
hakodu (thread
tying- or throwing).
and the former asks his father-in-law whether he may throw the thread round his wife's neck, and, having received permission, proceeds to do so. If which must have no knots in it, he gets the thread,
entangled
woman's bunch of hair (kondai), which is made large for the occasion by the addition of false On the day of the hair, he is fined three rupees.
in the
ceremony, the
man and
sit
his wife
in
are supposed to be
the
verandah
to
receive
for sleeping
on are
first
chamber,
from
after
delivery,
till
removed
she
is
free
from pollution
If
crescent moon.
woman
home
is
of her husband
within a
day.
month
On
of an old
man
Placing his right hand over the head of the infant, the
old
man
blesses
it,
and a
rice,
feast
is
held,
before the
commencement
and the other
relations take
cooked
little
are
produced.
All
the
up a
of the milk
and
rice,
and touch
BADAGA
IIO
child receives
eleventh day.
possible) milks
a cow, and pours the milk into a brass cup placed in the
milk-house.
With
it
little
is
mixed.
stream
The babe is washed with water brought from a marked on the forehead with sacred ashes a
;
turmeric-dyed thread
iron bangle placed
is
tied
round
;
its
waist
a silver or
on
its
wrists
and a
silver
bead
tied
by a thread round its neck. Thus decorated, the is taken up by the oldest man of the village who
infant
is
not
a widower, who gives it a name, which has already been The elder, and the child's parents and grandchosen.
little
milk
in its
mouth.
when they
its
are seven
months
old.
The
infant
is
head by a Badaga or a barber, the maternal uncle removes some of the hair with
water has been applied to
a razor, and then hands
it
Of
to Kotagiri.
When
Badaga subwas recorded during a visit death is drawing near, a gold coin,
in butter or ghi,
If
called Viraraya
is
man
to swallow.
he
is
too far
gone
to
is,
according
infor-
Mr. Natesa
But our
this
is
Mr. Cover
down,
well.
He
will
one
to sustain his
I I
BADAGA
tide.
If
nii^h.
Despair
and the gold make recovery impossible, and there are none who have swallowed the Birianhana, and yet have
lived.
If insensibility or
deathly weakness
make
it is
it
im-
carefully
bound
in cloth,
and
may be nought
to the
in
to hinder the
The
dying
man
is
the
Badaga
is
folk-tales, a
man on
is
made
When
life is
extinct,
the corpse
completed.
Though Gover
till
all
for
two
or three days.
Cremation may
except Tuesday.
News
of a death
conveyed
is
to distant
hamlets
(hattis)
by a Toreya, who
his services.
On
on the side of a
hill,
is
in the
hamlet"?
Having imparted
his news,
he proceeds on
taken on a char-
On
day
poy or native cot to an open space, and a buffalo led The right hand of the corpse is then thrice round it.
lifted up,
little
and passed over the horns of the buffalo. A milk is drawn, and poured into the mouth of the
Prior to this ceremony,
let
corpse.
two
or three buffaloes
may be
loose,
BADAGA
1 1
corpse,
is
and conup
in five
The
funeral car
built
one
tier
At the
funeral of a
C. Clayton noticed
hung about
School.*
car
is
By
the poorer
members
I
replaced by a cot
mmediately
and placed
in
in
coat
and turban.
round
it.
new dhupati
silver coins
(coarse cloth)
is
wrapped
Two
Beneath the
relations
woman
tired,
near
it
head rings a
bell.
When
one batch
is
is
replaced by another.
Badaga men then pour in in large the corpse by touching the head,
feet.
Of
who
salute, a
mark
first
three
in
revolutions.
113
BADAGA
"
gaudy
if
petticoats
No woman,"
Mr.
a
Natesa Sastri
writes,
is
mingles
In
if
the
funeral dance
is
a man, but,
the deceased
relative
woman, one
of the
two men
until
or 3 P.M.
in
and
of
advance
some
grain.
;
As
!
car,
Ja
hoch
Ja
hoch."
on the
tip,
which
is
and walking
stick,
it.
When
all
carried to an
open
fol-
etc.
The
car
is
then stripped
The widow
is
removed a bit of wire from her ear-rings, a lock of hair, and a palm leaf roll from the lobe of the ear, and tied them up in the cloth of her dead husband. After her, the sisters of the dead man cut off a lock of
hair, and, in like
manner, tied
it
in the cloth.
Women
Dodoncra
attached to a
man by
it
illegitimate ties
it
sometimes also
to a twig of
the recitation, or
sins
by an elder of the
8
head of the
BAD AG
corpse,
114
and rapidly chanting the following lines, or a variation thereof, while he waves his right hand during
line
each
towards the
feet.
The
reproduction of the
recitation in
my phonograph
In his
memory
this
cow
free.
From
He
goes in a car.
Everything the
man
All the sins committed by his ancestors. All the sins committed by his forefathers. All the sins committed by his parents.
All the sins committed by himself
The
estranging of brothers.
tree.
Telling
lies.
Uprooting seedlings.
Plucking growing plants, and throwing them in the sun.
cats.
Going
Looking enviously
at a buffalo yielding
Removing boundary
Using a
Polluting water with
stones.
115
Poisoning food.
BADAGA
a hungry person.
fire to
Showing a wrong
Getting on the
the ground.
Sitting
law.
path.
cot,
and allowing
on
his mother-in-
instincts.
Troubling daughters-in-law.
lakes.
villages.
forest.
Though
Let them
May the sins be completely removed May the sins be forgiven May the door of heaven be open May the door of hell be closed May the hand of charity be extended May the wicked hand be shrivelled May the door open suddenly May beauty or splendour prevail everywhere May the hot pillar be cooled May the thread bridge * become light May the pit of perdition be closed May he reach the golden pillar
!
!
thousand Athis,
feet of
Brahma,
May he
So mote
be.
'
BADAGA
The
recitation
is
that,
during the
leaving-
.i
lane
open
to the west.
The
sins of the
dead
man were
by us
and
finally
As
I
may quote his descrip" By a conventional mode of expression, the tion. sum total of sins a man may do is said to be thirteen
Cover nearly
forty years ago,
hundred.
them
all,
Admitting that the deceased has committed the performer cries aloud Stay not their flight
'
As he
closes, the
flight.'
whole assembly
'
Again the
'
per-
and
cries
He
'
killed the
crawling snake.
is
a
all
sin.'
In a
moment
the last a
sin.'
word
is
It is
As
calf.
The
is
Thus
'
the whole
catalogue
this
gone through
in this
impressive way.
But
not enough.
As
Let
all
be well
and
'
again confession
is
is
made, and
it
all
It
sin.'
third time
calf
is
is
done.
Then,
still in
solemn
Dr.
silence, the
let
loose.
goat,
it
may
possible
the
same
so,
calf
kept by Kotas or
hung Badagas
is
bor-
jri
1I7
BADAGA
At
we were
spectators, no calf
was
rites
calf,
brought near the corpse, and the celebrants of the were satisfied with the mere mention by name of a
which
is
deceased.
At the
little
funeral witnessed
by the Rev. A. C.
and a
of
its
milk,
drawn
the
thrice
its all
Then a buffalo calf was led and the dead man's hand laid on By this act, the calf was supposed to receive head. It was then driven away to the sins of the deceased.
mouth
of the corpse.
bier,
round the
it
was
said that
it
would never be
If
looked on
leaves a
a dead
man
widow
in
a state of pregnancy,
who has
not performed
is
taken to the
The
preg-
woman
is,
brought close
to the cot,
Sometimes the hand of the corpse is lifted up with the thread, and made to place it round the neck. At the funeral of the young man, Mr. Clayton saw this ceremony perout any knots, throws
it
wife.
After a turmeric-dyed
cord had been taken from the hands of the corpse and
round her neck, she was again brought to the side of the bier, and her ear-rings, nose ornaments, and other
articles of jewellery,
were removed
in
become a widow. Soon after the recitation of sins, all the agnates go to the house of the dead man, at the entrance to which a gunny-bag is spread, whereon a small
BADAGA
quantity of paddy
is
Ii8
poured, and a few culms of Cynodon
Dactylon and a
little
it.
The
of the
some
The
Indian
corpse.
males
it
in front
and females
in the rear, to
left
the
Round
in
they walk,
men from
its
to right,
and
women
circuit
the
The
corpse
is laid
its feet
to the
and the pyre lighted by the eldest son standing at the head. The sticks of which the car was constructed are added to the fuel, of which the pyre is built up. In some places the son, when lighting the pyre, repeats the words " Being begotten by my father and mother, I, in the presence of all and the Deva, set fire at the head after the manner of my ancestors and forefathers."
The Rev. A.
of the dead
some female
relatives
man
of the corpse, and others went three times round the bier.
On
distribute rice to
all
new
pots.
The
fire
is
the
is
fragments of
the
bones
are
tray
made
on which
the bones are placed together with culms of Cynodon grass and ghl.
The Badagas
of the hamlet
who
are
the
chief mourner,
BADAC.A
M'Xl':i<AI.
CAR.
119
BADAGA
to the
it
it
bone
"
pit,
which
united
Into
the
words
the
Become
with the
line of
class,
and
people," or "
May
have died, may all those who have died from time immemorial up to the present time, mingle in one." When the pit has been closed up, all return to the spot
where the body was burnt, and, clearing a space, make a puddle, round which they stand, and throw into it a
handful of korali {Setaria italica), uttering the words
"
in
may evils
virtue
cease
may good
prevail
in
of the
may
this
them."
This
stream, where a
member
Toreya
after
partially or completely.
hair,
Some
removing a patch of
barber.
Badaga
or a barber.
The
chief
on the ground, and is blessed by all. He and the Toreya proceed to the house of the deceased. Taking
a three-pronged twig of Rhodomyrtus tomentosus, and
placing a minige i^Argyreid) leaf on
thrusts
it
the
prongs, he
into a rubbish
He
then
on the
leaf,
it
goes away.
It
that, at the
burning-ground,
mouth
left
iron,
which
is
supposed to have
BADAGA
The
final
20
brated on a Sunday.
Towards evening
all
tl.e
house of the
deceased
is
men
where the pots are cleaned with cow-dung, and rubbed over with culms of Andropogon Schoenanthiis.
carried to the house,
They
and deposited
the milk-room.
At
bamboo
tray (kerachi)
made
of
bamboo, on which the chief mourner pours a small quantity of paddy, and spreads it with a sickle.
other female relations
come
near,
and
were used
is
on the
tray,
which
Badagas present. The paddy is husked in a mortar, and the rice cooked with Dolichos Lablab, Cicer arietinum, and other pulses, without the
saluted by
the
addition of
eldest
son,
salt.
and
and
The remainder
some
places,
of the rice
eaten by relations.
is
In
the whole of
the rice
the house.
Water
is
sprinkled over
the
roof,
and a
Standing up before
"
the assembled
Badagas,
have acted up to
forefathers.
old,
New
considered as
carrying a
(wise
or old as new.
There
is
not
man
or a
woman
carrying breasts
BADAGA
men
in
May
caste."
of his
The
portant details
some im-
sub-division.
The buffalo catching, and leading the animal round But a steer and heifer are the corpse, are omitted.
selected,
iron,
and branded on the thigh, by means of a hot Bedecked with the lingam and other emblems.
with cloths and jewels, they are led to the side of the
corpse,
and made
to stand
ground.
puja
is
They
are treated as
done to them by offering cocoanuts and betel Round their leaves, and thi-owing flowers over them. necks kankanams (marriage threads) are tied. They
are
made
to turn so as to face
corpse,
and
sins.
hands thereof.
dead
An elder
their
in
a sitting posture
in
grave
in
which a previous
burial
At the
place in the ground a plant of Leticas aspera, and pass a cotton thread laterally and diagonally across the grave, Two men descend leaving out the side opposite the cell.
into the grave,
in
its
resting
at long
intervals,
gather from
car,
that
an enormous
and woollen
and umbrellas. Inside the ground floor were a cot with a mattress and pillow, and the stem of
BADAGA
a plantain tree.
to be reclininopillow,
122
The
on the
and chewing the plantain, while the umbrellas protect them from the sun and rain. The ear ornaments
of
all
those
who have
Badaga
car.
fell
and hurt
Whereupon, another Badaga became possessed, and announced that the god was angry because a Kurumba had something to do with the building of the structure. A council meeting was held, and the Kurumba fined twenty-five rupees, which were credited to the god. Sixty-nine petty bazars and three beer taverns had been opened for the convenience of all classes of people that had assembled. One very old Badaga woman said that she was twelve years old when the first European was carried in a chair by the Todas, and brought up the ghat to the
himself during the erection of the
Nllgiris from Coimbatore.
On Wednesday
at
lo a.m.
car.
As each
stooped
to
man approached
it,
he removed
his
it,
turban,
skirts
made
satins
and
frock
and dressing-gowns, while the coats, blouses, and jackets were of the most gaudy colours of silk, tweed, and home-spun. As each velvet, velveteen,
dresses,
group of people arrived, they went first to the temple door, saluted the god, and went to the basement of the
car to venerate
then proceeded to
rice, etc.,
dance
for
and cleared
123
days.
BADAGA
To crown
all
the con-
for
some
the car.
On
the last
day a sheep was slaughtered in honour of the deity. The musicians throughout the festivities were Kotas and Kurumbas. The dancing of the men of three score
showed that they danced to music, and the stepping was admirable, while the dancing of young men did not show that they had any idea of dancing, or either taste
or
know^ledge of music.
fast decaying."
and jumping.
dance
is
Badaga
The
if it
cot
is
eventually burnt
at the burning-ground, as
contained a corpse.
{Mylilta lapidcscens)
Nilgiris.
is
A
known
kind of
as
edible
truffle
little
The
Pandva-unna-buthi, or
dwarf bundle of food,* i.e., food of the dwarfs, who are supposed once to have inhabited the Nilgiris and built
the pandu kolis or kistvaens.
The
story goes
that
Governor of Madras, was anxious to build a residence at But the Badagas, who had on the desired site a Kaiti.
sacred tree, would not part with the land.
nor's steward succeeded in
The Gover-
whereon a
was
built,
which now
BADAGI
124
H. Keane,
in
a note on
" All
were originally
strictly so called, and marked negroid characters, as if they Negroes or Negritos, later assimilated in
some respects
called,
to their
Dravidian conquerors.
Such
It
and
Kurumbas."
may
be pointed out
that
the
tribes,"
Badagas and Kotas of the Nllgiri plateau are not "wild have no trace of negroid characters, and no
with the Kurumbas and Irulas of the Nllgiri
affinities
slopes.
The
:
figures
in
themselves
Stature.
Nasal Index.
Maximum
3 S
'S
s'
Minimum
Average
Average.
cm.
cm.
cm.
1
88-4
92-9
looIll-
Badaga
1G4.-1
180-2 171-2
1G8-
159-9
165152-
75-6
e2-7
G4'
Kola
Irula
162-9 159-8
157-5
77-2
84-9
72-3
79-1
Kurumba
1G3G
149-6
88-8
Badagi.The carpenter sub-division of Panchalas. Badhoyi. The Badhoyis are Oriya carpenters and
blacksmiths, of
whom
known
are
as Badhoyi,
and the
castes,
separate latter as Komaro. and the two sections both interdine and inter-
These
not
1908.
125
BADHOYI
is
marry.
Qriya,
becomes bari.e.,
who changes
the form,
of
timber.
name
members
of
which
are wood-sawyers.
same position as Doluvas, Kalinjis, and various other agricultural classes, and they do not, like the Tamil Kammalans, claim to be Viswakarma Brahmans, descended from Viswakarma, the architect of the gods. The hereditary headman is called IMaharana, and, in some places, there seem to be three grades of Maharana, Maharana, and Swangso viz., IMaharana, Dondopato Maharana. These headmen are assisted by a Bhollobhaya or Dolobshara, and there is a further official called Agopothiria, whose duty it is to eat with an individual
who
is
This duty
convened by the
a case of a serious
But,
kulo panchayat,
the village.
All the
officers,
and
a council.
to
the
areca nuts,
Punishment
by
the
amount
of
very indigent,
may be
let off
with a
BADHOYI
headman, and
laro-e
126
sums arc
set apart
towards a fund
for
meeting the marriage expenses of the poorer members of the caste, and the expenditure in connection with
kulo panchayats.
Concerning
the
marriage
"
ceremonies,
Mr.
D.
Mahanty
writes as follows.
On
and
relations,
met by her purohit and her barber washes his feet, and
he
is
new yellow
cloth, flowers,
and kusa
When
he arrives
priest, the
women
huli,
make
and shower kusa grass over him. At the marriage booth, the bridegroom sits upon a raised altar,' and the bride, who arrives accompanied by his maternal uncle,
'
pours
(rice)
salt,
yellow-coloured
rice,
One
removed
Various
Brahmanical
rites
are
formed, and
hand
of
bundle of straw
is
now
sit,
placed on
the bridepurohit
groom
rubs a
joins
it
facing east,
little
The
to the
palm of the
is
and
ties their
two hands
made
yellow cloth
The hands
is
woman.
Sradha
performed
127
BADHOYI
and the purohit, repeating some mantrams (prayers), On blesses the pair by throwing yellow rice over them. sixth day of the ceremony, the bridegroom runs the
of his father-in-law, as
to the
if
he was
in
and goes
house of a relation
goes
the
same
and,
or
an adjacent
village.
His brother-in-law, or
in
bride,
search of him,
him, rubs
and brings him back." As an example of the stanzas recited by the purohit, the following may be
his face,
cited
my mind
fire,
The
relations,
and
all
the devatas.
faithful
am
Vedic
these
rites.
Women
faults.
full
all
kinds of
faults.
Forgive
Brahma is the god of this maid. By the grace of the god Vasudeva,
the bridegroom.
give to thee
The Badhoyis
are
Paramarthos,
and
follow
the
They
further worship
The dead
is
are cremated.
The
caste
titles
title
is
Maharana.
But, in
Bindhani Bushano, have been conferred by the zemindars on carpenters for the excellence of their work.
The
free lands
BAG AT
128
annual
festival
festival.
for
They have
further to
to
supply tent-pegs,
etc.
Bagata.
class of
The
1901, that
"on the
Tbie
of the
trident."
trident
Some
Bagatas are
Vizagapatam.
former rulers
cultivators
in
the
They account
of
for their
and it that Padala occurs as an exogamous sept of the Kapus, of which caste it has been suggested that the Bagatas are an The overlord of a number of Padals styles offshoot. himself Nayak or Raju, and a Mokhasadar has the title It is recorded, in the Census Report, 1871, of Dora. " in the low country the Bhaktas consider themthat selves to take the rank of soldiery, and rather disdain
called a Padal,
of a single
Madugulu in the Vizagapatam district), necessity has divested them of such prejudices, and they are compelled to delve for their daily bread. They generally, nevertheless, manage to get the Kapus to work for them, for they make poor farmers, and are unskilled in
husbandry."
129
It is
BAGATA
district,
Matsya gundam (fish pool) is a curious pool on the Macheru (fish river) near the village of Matam, close under the great Yendrika hill, 5,188 feet
sea.
above the
and the stream plunges into a great hole and vanishes beneath this, reappearing again about a hunriver there,
under the
barrier,
all
it
Just where
mahseer of
sizes.
They
are protected
by the Madgole
venerate
all fish
several
fears.
it
grounds
Once, goes
into curry,
whereon the king of the fish solemnly cursed him, and he and all his pack-bullocks were turned into rocks, which may be seen there till this day. At Sivaratri,
a festival occurs at the
the priest at which
is
little
"In
pushing set of
Konda Malas or hill Paraiyans, a traders, who are rapidly acquiring wealth
and exalted notions, on the ground that they were becoming unduly arrogant. The immediate cause of the
trouble
was the
Malas' birds
IMr. C.
divided into
some of which occur also among the Kapus, Telagas, and Vantaris. Girls are married either before or after puberty, and the custom, called menarikam,
which renders
9
it
BAHUSAGARA
uncle's
130
is
daughter,
the general
rule.
An
Oriya or
is
Tclugu Brahman
(voli)
1
officiates at marriages,
money.
It
is
90 1,
that, at a
struck by his
brother-in-law,
cloths.
who
is
The Bagatas
and
Saivites,
and the former get themselves branded on the arm by a Vaishnava guru, who lives in the Godavari district. The
Vaishnavites burn their dead, and the Saivites bury them
in
Both sections perform the chinna and pedda rozu (big and little day)
for
Jangams
the
death ceremonies.
The
which
hill
is
Ponduga
in
festival,
celebrated by the
classes
Vizagapatam.
Bahusagara (many
seas).
Recorded,
in
the
Madras
Census Report, 1901, as a synonym of Rangari. The Rangaris are tailors and dyers, and the signification of
the
name
is
not clear.
Bainedu. The
called in the
Census Report, 1901, are the musicians and At the peddadibarbers of the Malas and Madigas.
of the Gamallas, a
Mala Bainedu
Ankamma,
men-
Bairagi.
dicants,
class of religious
They
at
According to
common
in
tradition,
the schism
Ramanand
originated
resentment of an affront
131
offered
BAIRAGI
and sanctioned by
him by
his teacher.
It is
some time
in
which he
His
in
was impossible he could have observed that grinations privacy in his meals, which is a vital observance of the Ramanuja sect and, as Raghavanand admitted the
;
to
He
at the order,
The name
ragya
(vi
Bairagi
is
rag),
and indicates an
ascetic,
who
The
Bairagis
The
mark
tuisi
The
Bairagis wear
necklaces of
Every Bairagi cooks his food within a space cleansed with cow-dung water by himself or his disciple, and will not leave the space until he has
finished
his
meal.
The
Bairagis
are
not
particular
They
and are
afternoon,
live
They
mainly on alms
obtained
in
travellers).
They
BAIRAGI
132
and a conch-shell
for
for worship,
and a chillum
(pipe)
are,
They
Some They
tail
of yak or
human hair tied in a knot on the top of the Those who go about nearly naked smear ashes
over their bodies. When engaged in begging, some go through the streets, uttering aloud the name of some God. Others go from house to house, or remain
at a particular spot,
to give
them alms.
monks
number
whom
they openly
man and
wife."
The
the salagrama stone, and will not partake of food without worshipping
it.
When
on which
printed in
Devanagiri characters.
Rama
in similar characters.
For
Bairagi
squats
on the
stick.
pair of tongs
is
stuck
fire
is
in
the
and sometimes
Sects.
kept
133
BALASANTOSHA
C.
near
it.
It is
noted by Mr.
J.
Oman*
that
"a most
down
for the
guidance of
life,
tion),
his
body, purge
the Gayatri
his
mind,
meditate on
for
Vishnu,
repeat
(hymn) as composed
of the sect, worship
Rama, Lakshman, Bharata, and Satringah, together with Rama's bows and arrows, and, lastly, the monkey god Hanuman."
members
The
and pay
whom
they
call
Mahant. Some
Mahant thereof. Baisya. A sub-division of Koronos of Ganjam. Baita Kammara. The name, meaning outside blacksmiths, applied to Kamsala blacksmiths, who occupy a lowly position, and work in the open air or
their respects to the
outside a village.t
Bajantri.
their
Bakta.
See Bagata.
Bakuda. A
Balanollu.
names of
not cut
may
or
Erythroxylon tnonogymun.
Balasantosha.
vandlu (those
The
Balasantosha
Balasanta
who
whose
chief stories
Vizagapatam by Bussy
the Kurnool
BALEGARA
134
and the
between
sub-
Siva."
occupational
division of Banajiga.
Balija.
as
Francis *
scattered
is
being
chief
Telugu trading
caste,
It
throughout
Pcta
said to
and
The
first
whose
governors
in
and Perike (saltIn the Tamil districts sellers), who live by trade. Balijas are known as Vadugans (Telugu people) and
Kavarais.
The descendants
of the
Nayak
or
Balija
Kings of Madura and Tanjore claim to be Kshatriyas and of the Kasyapa (a rishi) gotra, while the Vijayanagar Rais say they are
Bharadwaja.
vas of the Mahabharata.
lineal
This
is,
who
say
that
Kammas
or
Kapus, or that
The members
ritual.
The name Kartakkal (governors) was returned by those who claim to be descendants of the Nayak
Kings of Madura and Tanjore."
In a
letter
in
submitted,
from
Coimbatore,
1901,
to
it
Mr.
Francis
was
135
stated
BALIJA
Lunar Race, as can be proved by a reference to the Bahgavatham, Vishnupuranam, and Brahmmandapuranam, etc In this connection, it will be
interesting to
note that one Sevappa Naidu married Murthiammal, sister-in-law to Achuta Deva Rayulu
of Narapathi
was
at this
of
Madura took
Sevappa
Mangammal, daughter
of Vijiaragavulu
relations of Narapathi
Samasthanam
of Vijianagar.
thapaharanam,
Prouda
and that they were direct descendants of the great Andra Kings can be proved with equal satisfaction by
MSS., in the introduction of A. D. Campbell's Telugu Grammar, and James Prinsep's Useful Tables of Andra Kings will show that the Andras were immediate descendants of the wellknown Yayathi Raja of the Lunar Race." " The Balijas," Mr. H. A. Stuart writes,* " are the trading caste of the Telugu country, but they are now
referring to Colonel Mackenzie's
found
in
Concerning the
exist,
origin of this
several
traditions
but
the
most probable
that
BALIJA
offshoot of the
136
Kapu
or
Reddi
caste.
The
caste
is
rather
much
scruple,
persons
or
who
The
bulk
now engaged in cultivation, and this accounts for so many having returned Kapu as their main caste, for Kapu is also a common Telugu word used
of the Balijas are
for
a ryot (farmer).
closer
It
is
there
connection than
now between
the
Balijas,
Balijas to
fact.
may have
very
a foundation in
difference
little
between
the
Kapus and
Balijas.
Their
girls are
married both
said to be
The
re-marriage of widows
is
forbidden.
They
in
eat flesh,
and alcohol
'
freely
indulged
Balija,
born a
the
[There is a proverb If a man be must crack the arrack bottle ']. Like he
Sanis, the Balija females usually
Bogams and
general
it
wear
The
name
life
of the caste
is
Naidu."
"
The
in
Balija
Naidu,"
has been
said,* " is to
be met with
almost
coolies,
every walk of
and hotel-keepers.
preference to Naidu."
It is
noted in
have by
common
South
India.
Some
;
working their own property with the help of members but the majority live by trade." At of inferior castes Tirupati, a number of Balija families are engaged in
the red sanders
wood {Pterocarpus
saiiialinus), carving
Native
137
industry.
BALIJA
(deities),
Figures
of
swamis
mythological
and miniature temple cars with flying cherubs and winged horses, arc most abundantly carved but domestic utensils in the shape of chembus, kinnis, on the lathe. Large cups, plates, etc., are turned
figures, elephants,
:
sometimes made of the wood of vepi or achamaram {Hardwickia binata), which resembles red
vessels are
is
more
liable to crack.
and others
and are also taken to Conjeeveram, Madura, and other places, at times when important temple festivals
are celebrated.
Vessels
made
of red sanders
wood
carry
no pollution, and can be used by women during the menstrual period, and taken back to the house without
any
purification
ceremony.
For
the
same
reason,
Sanyasis (ascetics) use such vessels for doing puja. The name Balija is said to be derived from the
Sanskrit ball (a sacrifice) and ja (born), signifying that
the Balijas
owe
their origin
is
to the performance of a
yagam.
in all
The legend
But,
current that
on one occasion
before him, fully
decorated, he laughed, and said that she was not as charming as she might be. On this, she prayed that From his braid of Siva would help her to become so. hair Siva created a being who descended on the earth, bearing a number of bangles and turmeric paste, with
which Parvati
in
adorned
herself.
Siva,
being greatly
The
being,
who
brought
the
bangles,
believed to
Gazula
legend,
Balijas.
Parvati
was not
her appearance
BALIJA
father to
attractive.
tell
138
her
to
make
herself
more
He
to
accordinc^ly
prayed to
Brahma, who
(thapas).
ordered
him
From the
sacrificial fire,
black
this
From
(ball),
To
him, in
The
all
Even
disputes to
Oddes and others refer their the Desayi, and not to their own caste headthe
man.
In
former
times there
were
three
principal
Desiiyis,
who had
their head-quarters at
Conjeeveram,
possesses
On
is
the occasion of
Balija marriages
and
funerals, this
is
when he goes
to the bazaar,
as his
perquisite.
The
Desayi's
ladle
is
kept
in
the
custody of the
The
worship
Balijas,
"
employ Brahmans
It is
and Satanis as
is
The
1891.
OAZULA
BAI.IIA Willi
IJAXCiLES.
139
BALIJA
Malas are the hereditary custodians of the idol of Gauri and her jewels, which the Balijas get from them whenever they want to worship her.
is
told
to account
for
this.
molested by the
the northern
Muhammadan
full
when
the
Pennar was
river,
Hood.
demanded the
While they stood at a loss what to do, the Malas who followed them boldly offered one of their children Immediately the river divided before to the goddes-s. them, and the Kapus and the Balijas crossed it, and
were saved from the tyranny of the Muhammadans. Ever since that time, the Malas have been respected by
the
and the latter even deposited the images of Gauri, the bull and Ganesa, which they
Balijas,
in
Kapus and
worshipped,
am
some
credibly
in
parts of
Balijas,
the
following
may be
noticed
is
By some
considered a good
in
omen.
connection
in
said to take up
its
abode
imported
German
glass
bangles, which
The
believed to
lie
low
in
the bangle
till
it
is
purchased, when
to
comes
get
is
and stung a
me.
forthcoming.
BALIJA
140
Go
(colour
about the
powder),
villages,
hawking
turmeric,
kunkumam
kamela
combs, cos-
Supposed
to
Komatis.
Kavarai, Tamil synonym for Balija.
Linga.
Panchama.
Telugu or Telaga.
Ci rears.
synonym
Northern
Rajamahendram
the town
of
or
Mfisu
Kamma.
The
latter
former
a
denotes
ear-
special
Pagadala, coral.
Pusa, beads.
Racha,
Vyasa.
royal.
whom
as
Other
sub-divisions,
classified
Balijas
at
the
it
Under
up the
Adapapa.
ladies of the
families of
life
themselves
Balijas.
In
some
class
places,
is
e.g,,
known
as
Khasa
Santa Kavarai.
Ravut.
Returned as Balijas
in the
Chingleput
district.
Returned
Salem
district.
mous
Of
'^^smf-'
f^'-r-.
BAI.IIA
J]RI1)I':
AND BRIDEGROOM.
141
Tupakala, musket.
Miriyala, pepper.
BALIJA
Samudram, ocean.
Pappu,
split pulse.
Mutyala, pearls.
Narikclla, cocoanut.
Gantla, bell.
Puli, tiger.
Balli, lizard.
Nemili, peacock.
Pagadala, coral.
Pattindla, silk house.
Avula, cow.
Gandham,
Jilakara,
sandal paste
Ungarala, rings.
or powder.
Yenumala,
seeds.
buffalo.
cummin
There
is
who has no
gotra
be traced,
maternal
is
made
Vathsa gotra.
the consent of both the
Among
the
Musu Kammas,
and elder
girl
is
uncle
sister's
husband
must be
obtained before a
given
in marriage.
At the
relations
bridegroom's
girl,
(ulladam)
^rcBCinn),
mustard,
fenugreek {Trigonella
Fcenum{Cajamis
cummin
salt,
plantains, flowers, a
new
turmeric, a comb,
A
The
placed
on
the
tray.
which the
girl
is
latter
is
taken away by a
tied
member
of the
bridegroom's party,
up
in
his
body-cloth.
The
and
is
and
paste,
presented with a
the plank, and
new
cloth.
Wearing
this,
she
sits
on
betel,
BALIJA
her lap.
142
near
female relation
her
neck.
then
ties
string
Among
the
Musu
Kammas,
given to
ties
it
the maternal
who
to the
marriage booth.
The marriage
pots are
who
fetch water,
on the
their
dais.
Some
married
women pour
and rub
on a clean
bran with
floor,
off the
The
cloth to be
dipped
in
turmeric water by
The
and no auspicious ceremony can be commenced until Among the Musu perantalu puja has been performed. Kammas, five women, who are closely related to the bridal couple, take only one meal a day, and try to keep
free
from pollution of
all
sorts.
Among
The
ancestor
of the
finger
and
toe-nails
bridegroom are
conducted to
is
one near
at hand.
if
By
other sections
is
it
is
considered
at the
sufficient,
Vigneswara worship
performed
143
BALIJA
marriage booth.
The AIusu
Kamma
bridegroom
is
on his forehead.
waist-cloth.
An
It
is
is
said that,
in
olden times,
sacrifice
is
the
and
sheep
The bridegroom
is
next brought
his brother-in-law
washes
them,
thereon.
The Brahman
sacred
fire
therein, while
He
then
ties
kankanam
The
by pouring water and grains of rice into the hands of the bridegroom. Vigneswara is then worshipped, and the bottu (marriage badge) is blessed by
(gift
of the girl)
handed
to the bridegroom.
bride,
He,
is
right
foot
on that of the
it
who
The
thrown
in
front of them.
They next go
is
the
foot of
the bride
third
placed on
stone.
After
the
round they
bracelet,
gaze
the
pole-star
(Arundati).
pap-bowl,
the couple.
and
the pap-bowl
will
be a boy
if
the ring,
will
be a
girl
This
rite
On
makes a pretence of
BALIJA
in
144
which the marriage ceremonies are conducted. The bride, and some of her relations, go to him in procession,
sacred
fire is
The
in
lighted,
The
bridegroom
thereto by a
women, and has to call his wife by her name, and pay a small sum of money for the arathi (coloured water), which is waved by the women, to ward In some places, the sister of the off the evil eye.
of married
number
his
coral (daughter)
be given
in
He
is
On
homam
the newly
married
couple go
life,
through a burlesque
they have worshipped
imitation of domestic
after
in
This, in some him from doing by covering the basket with a cloth, and he has to say " I His brother-in-law will give my coral to your pearl." squeeze his fingers between a pair of sticks tries to called kitti, which was, in former times, a very popular form of torture as a means of extracting confession. The bride gives her husband some conji (rice-gruel) to refresh him after his pretended labour. At a marriage among the Perikes (g'.v.), a gunnybag is said to be worshipped before the bottu is tied. A quantity of rice is measured on the first day of the
in
it
a cloth.
is
On
opened, and
considered an auspicious
originally
put into
it.
Among
the
was Rajamahendram
145
Balijas, just
BAN
the
knees,
On
is
Gazula Balija
in
when
the bottu
is tied,
be dressed
a white
other
With
de rigeur,
North Arcot Manual, returned as a division of Dasaris and Idigas. The better classes of Medaras (cane-splitters and matnoted,
is,
may be
in
the
makers) are also taking to calling themselves Balijas, and assume the title Chetti. Oddes and Upparas
sometimes
Balija.
style
themselves
Odde
is
Balija
and Uppara
They belong
which
is
samayam Some members of the Mila and Vada fishing (section). castes have adopted Oda or Vada (boat) Balija as their
Ballala.
caste name.
census, 1901,
or Bellala,
at the
indivi-
Hoysal
Mysore.
Ballal
is
title
assumed by
There is a proverb that, Bant when a Bant becomes powerful, he becomes a Ballal.* Ballem (spear). An exogamous sept of Mala. An exogamous sept of Balija. Balli (lizard).
families of position.
Balolika. A
synonym
of Rajapuri.
Balu
(bear).
Bana
(big pot).
for
sept of Togatas,
and a name
Canara
district.
10
BANAJIGA
called
146
for the
Bana Tsakala. Bana is the Telugu name pot which they use for boiling the clothes in.
(vanik,
tradesman).
Canarese
traders,
arc Lingayats.
Banda. Banda,
seems
to be
fellow.
as applied to the
Mondi mendicant
it
used
in
Some,
out,
Banda,
meaning a Oddc.
an exogamous sept of
Bandari.
Bandari,
is
Dodojidcca viscosa,
an
Sales, for
It
is
whom
the
also
name
of the Okkiliyans, a
of
synonym
of Kelasis.
Bandekara. A synonym for Konkani (traders), who are said, in the Madras Census
1
90 1,
call
them-
name
Brahman.
Bandi
(cart).
and Yanadi.
It
name
for
Koravas,
who drag
Nayars,
Vandikkaran (cartmen)
an
occupational
name
for
who work as cartmen for carrying fuel. Bangaru Mukkara (gold nose ornament). A subdivision of Kamma. Baniya. The Baniyas or Bunyas are immigrant
traders
and money-lenders
(sowcars)
from
Northern
147
India,
BANT
in
who have
settled
down
where they carry on a lucrative business, and wax sleek and wealthy. Bania also occurs as a synonym for the South Indian trading
It
caste, the
little
Komatis.
matter of history, that,
may be
noted, as a
in 1677,
George, oftered
servants
or soldiers as
Banjari. A synonym of Lambadi. Banka (gum). An exogamous sept of Motati Kapu. Bannagara (a painter). A synonym of Chitrakara. Bannan. A synonym of Vannan or Mannan, re-
In
like
Banni or Vanni {Prosopis spicigcra). An exogamous sept of Kuruba and Kurni. The tree is worshipped because on it " the five Panda va princes hung up their arms when they entered Virat Nagra in disguise. On the tree the arms turned to snakes, and remained
untouched
till
{Lisboa.)
I
Bant.
am
mainly indebted to Mr. H. A. Stuart's description of them in the Manual of South Canara, The name Bant,
or
and indicates that the Bants were originally a military class corresponding to the Nayars of Malabar. The term Nadava instead of Bant in the northern portions
of South
territorial
Canara
points,
among
other indications, to a
liobson-Jobson.
10
BANT
by Mr. Logan as
148
prevailino- in Malabar.
until the British
"
The
Nayars,"
been organised
of
into
'Six
Hundreds,'
to
it
and each
tiie
six
protection
in
applied collectively to a street, as in Tamil teru, in Telugu teruvu, and in Canarese and Tulu teravu. The tara was the Nayar territorial unit for civil purposes." It has been stated that " the Malabar Nair chieftain of old had his nad or barony, and his own military class
;
and the
in the
relics of this
still
survive
modern
Malabar, and
families,
in the official
still
on the occasion of the rice-throwing ceremony, which Correformally constitutes him the ruler of the land.
spondingly, the Bants of the northern parts of Canara
still
answer to the
territorial
name
It
of
Nad
Bants, or war-
riors of the
that,
in
nad
or territory.
is
necessary to explain
of the great military and dominant classes were so distributed that only certain classes were
military service to the ruling
prince.
bound
to render
rest
The
were
lairds or squires, or
and artisans of
community, though all manly sports."* of them cultivated a love of Few traces of any such organisation as has been indicated now prevail, great changes having been made
their particular
Calcutta Review.
149
BANT
when
five
the Vijaycinagar
hundred years ago, a system of administration under which the local Jain chiefs, though owing allegiance to
an overlord, became more independent
with the people of the country.
in their relations
Under the Bednijr kings, and still more under the Mysore rule, the power of the chiefs was also swept away, but the old organisation was not reverted to. The Bants are now the chief land-owning and cultivating class in South Canara, and are, with the exception
of the Billavas or toddy-drawers, the most numerous
caste in the district.
"
At the present
yeomanry.
They
still
retain their
manly independence
and they
still
cany
their
it,
'
The
and when every warrior constantly sword and shield. Both men and women of
among
men
aquiline noses."
In
a note on
the
agricultural
economy
of South
Canara,
ryot (cultivator) of
Rao Sahib T. Raghaviah writes* that "the South Canara loves to make his land
field is
and the
stately palm.
The
fruit
and shade
trees,
and the
to
daub
his
BANT
women
150
enchantment
to
The
ignorance prevailing
among
the
women
east coast)
so great that
it
is
not
uncommon
to ridicule a
woman by
is
that
it
grows on a
South
is
Canara, the
exception.
woman
I
know
agriculture
the
women
managing large landed estates as efficiently as men. The South Canara woman is born on the land, and lives on it. She knows when to sow, and when to reap how much seed to sow, and how much labour to employ to She knows how to prepare plough, to weed, or to reap. her seed, and to cure her tobacco, to garner her grain, and to preserve her cucumbers through the coming monShe knows further how to feed her cow, and to soon. milk it, to treat it when sick, and to graze it when hale. She also knows how to make her manure, and how to use She knows how to collect it without wasting a bit of it. green leaves for her manure, and to help the fuel reserve
;
on the
hill
She knows also how to collect her areca nuts, and to prepare them for the market, and to collect her cocoanuts, and haggle for a high price for them with her customers. There is, in fact, not a single thing about agriculture
which the South Canara man knows, and which the South Canara woman does not know. It is a common sight, as one passes through a paddy Hat or along the
adjoining slope, to see housewives bringing out handfuls
151
BAMt
them
on their
land."
Most
Hindus by
religion,
demon worship,
which they
Saivites, or Jains.
supremacy of the
days.
Jains, a
much
There are
viz.,
Nadava
in
Canara
the Parivara,
who
;
and the
between
Jains.
Members
of
of these sub-divisions
may
not
intermarry,
but instances
the
members
Masadika
and Nad
sub-
divisions.
Nothing very definite is known of the origin of the Bants, but Tuluva seems, in the early centuries of the
Christian era, to have had kings
who
apparently were
early
Chalukyans,
the
later
which would
known
as Bantaru or warriors
in
they succeeded
the land
fall
Ancient
inscriptions
speak
of kings
of
BANT
Tuluva, and the
Bairasu
152
Wodears
of
Karakal,
whose
twelfth century,
may have
But,
when
the Vijayain
1336,
number of minor
before,
chiefs
who had
the
probably been
titles still
in
power long
remaining
local dignities
among the Bants and Jains, and known as Pattam and Gadi, point to
The system
property vests
number of more
peculiar to
in females,
all
and
and
is
managed by
is
probable that
it
is
became
anything
like as
common
as
it
is
now.
except the Pari vara and a few Jains follow this aliya
santana system of inheritance,* a survival of a time
when
local chiefs
married
women
classes,
camp
women remained
managed the
nities
at the family
farms.
The
titles
devolve on the
has arisen the son lineage.
sister's
name
aliya santana,
is
which means
in
sister's
story
embodied
local
traditions,
fiat
of a king
until
153
or inheritance from
father to
son,
BANT
generally obtained.
to launch his
newly constructed
Pandya asked
Kundodara,
dis-
covering
in
He
then
took the
child,
restored to him
his father's
kingdom of
name
of Bhutal Pandya.
when some of the ships brought immense wealth, the demon again appeared, and demanded of Deva Pandya another human sacrifice. On the latter again
Subsequently,
consulting
request,
his
wife,
she
refused to
title
Kundodara then demanded the Deva Pandya to disinherit his sons of the wealth which had been brought in the ships, as also of the kingdom, and to bestow all on his This was accordsister's son, Jaya or Bhutal Pandya. And, as this prince inherited his kingdom ingly done. from his maternal uncle and not from his father, he ruled that his own example should be followed by his subjects, and it was thus that the aliya santana law was established about A.D. ^^r It is noted by ]\Ir. L. Moore t that various judicial
"^
on a book termed Aliya Santanada which was alleged to be the work of Kattu Kattale,
Bhutala Pandiya, who, according to Dr. Whitley Stokes,
* Calcutta Review. f Malabar
BANT
the learned scholar
154
who
edited the
first
voUime of the
^Madras
High Court
which
1S40.
is in
As
and succession.
One
patent
is
many
it
Indian
books
are.
a more
would be
Killer.'
impossible to discover
of notice
in
it
is
'
about as
much worthy
The
;
law court as
is
That
is
it
is
a recent forgery
....
all
origin of the
book
in its
present state
to
well-known
it
satisfactorily
traced
been made from the one they produced, I have enquired in vain for an old manuscript, and am informed, on the
best authority, that not one exists.
number
of recent
all differ
essenit
would be hard
in
amount
of property
The
forgers
knew the
people they had to deal with, the Bants, and, by inserting a course that families which did not follow the Aliya
Santana
shall
become
for
extinct,
an application
legislative interference,
(it
though the
is
said)
have
As
a custom
it
similar
to
aliya santana
prevails
in
Malabar,
The Law
of Partition
and
Succession,
155
BANT
were separated.
The
the few Jain Bants that do not follow the aliya santana
who allowed
Hinduism
or
Jainism to have more effect on their social relations than was commonly the case. Now that the ideas regarding
marriage
among
a cause of
much
heart-burning and
The Bants do
and they do
families
thread.
But there are some amongst whom heads of abstain from animal food, and wear the sacred These neither eat nor intermarry with the
ordinary Bants.
The
is
explained by
when a Bant becomes powerhe becomes a Ballal. Those who have the dignity called Pattam, and the heads of certain families, known
a proverb, which says that
ful,
and are usually managers or mukhtesars of the temples and bhutasthans or demon shrines within the area over
which, in former days, they are said to have exercised a more extended jurisdiction, dealing not only with caste
disputes, but settling
numerous
The
from the use of alcoholic liquors, the consumption of which is permitted among other Bants, though the
practice
is
not
common.
The
BANT
The more
fine
156
well-to-do Bants usually occupy substantial
in
many
of which there
is
much
wood-work, and,
in
some
away on
all sides.
European education, and consequently there are but few of them in the Government service, but among these few some have attained to high office, and
been much respected.
faction feeling run high,
As
is
among high
modes
of disputes
more
The Bants
buffalo-racing being
amongst
their favourite
is
amusements.
all
cock-fighting.
Every
who
is
and large assemblages of cocks are found at every fair and festival throughout South Canara. " The outsider," " cannot fail to be struck with the it has been said,* tremendous excitement that attends a village fair in South Canara. Large numbers of cocks are displayed
and groups of excited people may be seen huddled together, bending down with intense eagerness to watch every detail in the progress of a combat between
for
sale,
two celebrated
village
game-cocks."
Cock
fights
after
on
the
Calcutta Review.
<
157
Dipavali, Sankaranthi or Vinayakachathurthi, and
BANT
lashtami
festivals,
outside
the
were tethered by the leg to of the evergreen shrub Ixora coccinea, or carried
boundary.
in
the
arms
of their
owners or youngsters.
tethered birds,
if
The
in
excited
by the
indulged
an impromptu
water were poured into the mouths and over the heads The of the birds before the fight, and after each round.
birds
steel spurs,
weapons.
Bhuta (demon) is appeased, if the blood from the wounds drops on the ground. The men, whose duty it is to separate the birds at the end of a round, sometimes receive nasty
It
is
spurs.
The
tail
feathers of a
and a palm
leaf fan or
it. and The owner of a victorious bird becomes the possessor of the vanquished bird, dead or alive. At an exhibition of the products of South Canara, during a recent visit of the Governor of Madras to Mangalore, a collection of spurs
was exhibited in the class " household implements." For the following note on buffalo races, I am in"This is a sport debted to Mr. H. O. D. Harding. that has grown up among a race of cultivators of wet land. It is, I believe, peculiar to South Canara, where all the cultivation worth mentioning is wet. The Bants landowners of position, own and and Jains, and other run buffaloes, and the Billava, or toddy drawer, has also Every rich Bant keeps his entered the racing world.
BANT
kambia
field
58
splendid animals
drawing
used
for
is
at the
no purpose
for
The
racing
starter,
no betting,
Each
pair of buffaloes
crowd
for
pace and
style,
by
all
field
It is
a plank
it
some 4
it
or 5 feet long
by
or
it
over the
mud
of a
flooded rice-field.
This
is
may
From
if
work of art for its own purpose, is not a car on which any one could or would wish to travel far. The leveller of utility is cut down to a plank about ij by i foot, sometimes handsomely carved, on which is fixed a gaily decorated wooden stool about 6 inches high and 10
inches across each way, hollowed out on the top, and
just big
enough
to afford
good standing
let
is
for
one
foot.
the
mud and
which
is
water through.
The plank
fixed to a pole,
The
and silver (sometimes bearing the emblems of the sun and moon), and ropes which make a sort of bridle. The
driver, stripping himself to the
necessary
minimum
of
l-H
<:
pq
159
BANT
When
he
is fairly
start.
full
clear
and
gallop
down
mud
and water. The driver stands with one foot on the stool, and one on the pole of the car. He holds a whip aloft in one hand, and one of the buffaloes' tails in the
other.
He
waggling
tail to
Opening
his
all
mouth
throat.
he
is
worth, while, to
appearances, a deluge of
mud and water goes down his So he comes down the course, the plank on
which he stands throwing up a sort of Prince of Wales' The stance on feathers of mud and water round him. the plank is no easy matter, and not a few men come to
grief,
but
it
is
Marks
are given
for pace,
style,
sticking
to
the
plank,
up the biggest and widest splash. gallows, perhaps twenty feet high, is erected on the course, and there is a round of applause if the splash
reaches up to or above
Sometimes the buffaloes bolt, scatter the crowd, and get away into the young At the end of the course, the driver jumps off with rice. a parting smack at his buffaloes, which run up the slope of the field, and stop of themselves in what may be At a big meeting perhaps a called the paddock. hundred pairs, brought from all over the Tulu country, will compete, and the big men always send their
it.
BANT
buffaloes to the
60
mces headed by the local band. The roads are alive with horns and tom-toms for several days. The proceedings commence with a procession,
which
is
dolls in
thanks
the
for.
They
are a sort
of harvest festival,
before
ber.
painted, grass-crowned
Then comes
up
in
and one had the genitalia represented by a long piece of blue cloth tipped with red, and enormous testes.
Buffaloes,
young and
old, trained
among
the
On
one occasion, a
of them.
it
in front of
pair of buffaloes
start failed to
by
among
four pairs
sons
It is often a case of owners up, and and nephews of big Bants, worth perhaps
To
may add
a few notes
I
made
at
was present.
Each group of
buffaloes, as they
i6i
BANT
was preceded by the Koraga band playing on drum, fife and cymbals, Holeyas armed with staves and dancing, and a man holding a flag
the starting-point,
(nishani).
Sometimes,
pakke
or spear
strips of cloth, or a
makara
torana,
i.e.,
festooned cloths
are permitted
The two
last
if
races, the
whose
on the top of a long bamboo pole at the far end of the track. He was followed by the Koraga band, and the
Holeyas attached to him, armed with clubs, and dancing Two Nalkes a step dance amid discordant noises. (devil-dancers), dressed up in their professional garb, and
a torch-bearer also joined in the procession, in the rear of
(demons), called
fields.
Kambla-asura,
who
The
races
is
the
brother of
Maheshasura, the
buffalo-headed
giant,
from
sit
whom
Mysore receives
called
its
name.
The Koragas
up through
Kambla
day, performing a
ceremony
panikkuluni, or
sitting
They
accompaniment of the band, about their devil Nicha, and ofter toddy and a rice-pudding boiled in a large earthen pot, which is broken so that the pudding remains as a solid mass. This pudding is called kandel adde, or pot pudding. On the morning of the races, the Holeyas scatter manure over the field, and
sing songs to the
II
BANT
plough
it.
162
On
the
following
day, the
seedlings
are
To
devoted to cock-fighting.
places, have various
The Kamblas,
itself,
in
different
village deity,
e.g.,
Janar-
who have
the
management
Bannangayi Gurikara
At the
field,
village of
in
a dry
which has
For
this
which and a
breach of
quarrels.
this
observance
leads
to
discussion
and
On
Bants
in
One
own
of
them brought
own
If
pair of buffaloes,
and the
former.
was oiven
man who
broup'ht his
issue
was decided.
is
some
flags,
and festoons of
is
leaves,
set
up
in
the
Kambla
sometimes on a platform.
and others may not touch it. Fines inflicted by the Bant caste council
are,
am
KAt K>,
6.^ 'J
BANT
made
to stand
exposed
the sun,
or
bodies.
and give
it
to his accuser.
the girl
in
the
five
unhusked
is
paddy.
Women
filled
She
is
then secluded
an outhouse.
The women
are enter-
The cocoanuts
Beaten
rice,
On
and
The
a time, and
fed
up with
generous
Under the
High Court
no marriage within
But,
though divorce
and remarriage are permitted to women, there are formal rules and ceremonies observed in connection with them,
and amongst the well-to-do classes divorce
is
not looked
fictitious upon as respectable, and is not frequent. marriage prevailing amongst the Nayars is unknown among the Bants, and a wife also usually leaves the family house, and resides at her husband's, unless she
The
in
her
own
family as to
make it desirable that she should live on the family estate. The Bants are divided into a number of balis
(exogamous
septs),
in the
female
line,
BANT
i.e.,
164
bali.
(koodu)
father's
Moreover,
his
brother's
bali.
it
In a
Bangera,"^
is
is
whereas gotra
is
side.
belonging to
not at
which a man or
woman
who does not know one's own bali by rote. And the heads of caste, who preside at every wedding party, and who are also
belongs, as one can scarcely be found
girl
before an
alli-
ance
is
examples of
be cited
:
among
As may
Bellathannaya, jaggery.
Koriannaya, fowl.
Pathanchithannaya, green peas.
Bhuthiannaya, ashes.
Chaliannaya, weaver.
Perugadannaya, bandicoot
Poyilethannaya, one
the evil eye.
Puliattannaya, tiger.
rat.
who removes
Karkadabennai, scorpion.
Kayerthannaya
Nux-vo7nica).
{S/>yth?ios
Ragithannaya,
or
tree
ragi
{Ekiisifie
Kochattabannayya,
annayya,
carpus
jack
Kajjar-
Coraca?ia).
{Arfo-
integriffllia).
165
Infant marriage
is
BANt
is
not
common,
and bachelors, the other called budu dhare for the marriage of widows. After a match has been arranged,
the formal betrothal, called ponnapathera or nischaya
The
house,
dinner, to
and are there entertained at a grand which the bride's relatives and friends are also
bidden.
families formally
engage
and
nuts partaken
the two
parties.
The
actual marriage
ceremony
performed
at the
house
may be most
a
convenient.
The
himself in the
marriage pandal,
booth or canopy
He
is
there shaved
retires
and bathes.
village
This
by
their relations, or
sometimes by the
headman.
They walk thrice round the seat, and then sit down side by side. The essential and binding part of the ceremony, called dhare, then takes place. The right hand
of the bride being placed over the right hand of the
filled
with
mouth and
is
the flower of
The
parents, the
and the village headmen all touch the vessel, which, with the hands of the bridal pair, is moved up and down three
times.
is
BANT
66
betokens the
ing water
gift
of the bride.
among them.
that
must once have been universal The bride and bridegroom then receive
it
who
express a hope
happy couple may become the parents of twelve sons and twelve daughters. An empty plate, and
another containing
rice,
and
them with
rice
This
is
to the
to the
husband,
if
she
is
divorced for
in proces-
misconduct.
The
bride
is
again taken
to the bridegroom's house, and must serve her husband He makes another money present to her, with food.
and
marriage
another
is
consummated.
of
According
bridegroom's
to
account
the
marriage
Bants,
and touches the bride's forehead with razor. The bride and bridegroom bathe, and dress up in new clothes. A plank covered with a newly-washed cloth supplied by
a washerman, a tray containing raw
betel leaves
rice,
a lighted lamp,
and areca
of
girl carries
a measure
full
raw
rice,
and
betel.
She
is
followed
by the bridegroom conducted by her brother, and the They enter bride, led by the bridegroom's sister.
16;
BANT
down on
rice,
the plank.
An
it
elderly
and places
in front of
whom
she sprinkles a
little
of the
rice.
The assembled men and women then money on the tray, and sprinkle rice The right hand of the bride is held by
is
place presents of
A cocoanut
is
decorated
with
mango
The
this
bride
place
thrice in
is
The
The
is
indeed as
formal a marriage as
in
to be
allowed
are
cannot deprive
married with
of
its
essential character.
Widows
much
less formality.
The ceremony
con-
is
All
widows are allowed to marry again, but it is, as a rule, If a widow only the young women who actually do so. becomes pregnant, she must marry or suffer loss of
caste.
The Bants
all
in
the case of
The
funeral pile
must consist
mango
the ninth, eleventh or thirteenth day, people are fed in large numbers, but the Jains now substitute
wood.
On
for this
fifth,
BANT
seventh, or ninth day.
68
Once a year
is
ber
generally
for
in
Octo-
ceremony
called agelQ
performed
the pro-
pitiation of ancestors.
conveyed
a
to the caste
people by a Holeya.
A
is
carpenter,
accompanied by
tree for the
down
it
mango
The body
in
plank.
Clad
new
clothes,
to the burning-ground.
containing
fire.
The
corpse
set
down
and divested of the new clothes, which are distributed between a barber, washerman, carpenter, a Billava and Holeya. The pyre is kindled by a Billava, and the
mat on which the corpse has been lying is thrown thereon by a son or nephew of the deceased. On the third day the relations go to the burning-ground, and a barber and washerman sprinkle water over the ashes.
Some days
later,
and a barber, washerman, and carpenter build up on the spot where the corpse was burnt a lofty structure, made of bamboo and areca palm, in an odd number of tiers,
and supported on an odd number of posts.
rated with cloths,
flowers,
fruits,
It is
deco-
mango
set
leaves, areca
it.
palm
flowers, etc.,
and a
fence
is
up round
The
a cloth,
some raw
rice
green
plantain
thrice
in
fruit,
They go
articles
trays
and
deposit
little
them
of
therein.
The
relations
then
throw a
the
69
BANT
mango
leaf over their
men
hands.
jewels,
The
clothes,
A piece
string,
of turmeric
is
suspended from
this
the ceiling
by a
coloured yellow
placed
Round
is
the
cocoanut
broken, and a
mango
over
those
assembled.
On
the
following day,
with a piece of
new
cloth, within a
The cloth remains there for a year, The renewal continues until another
family.
Bants
is
Brahmans
Average.
Maximum.
Minimum.
Brahman
Billava
80-4
So-i
96-4
91-5
72
71
Bant
i
7S
1
9r2
708
the Bants
is
generally called
site.
Every
group of
villages,
as the guttu
When
by
that, in some way passed to classes other than Bants, e.o^., Brahmans and Jains. In some villages, the headman is, as among some other castes, called Gurikara, whose appointment is hereditary.
It
is
said
headmanship has
in
this
BANT
70
Parivara,
may be added on the Nad, and Masadika Bants. The Parivaras are
They may
(in
interdlne, but
may
not intermarry
is
The
rule of inheritance
makare
the male
line).
Brahman
priests
are
engaged for the various ceremonials, so the Parivaras more Brahmanised than the Nad or Masadika Bants.
Parivaras
The
other
may
by Brah-
Among
the
the
Nad
Bants,
no marriage
badge
tied
bride.
At a Parivara
the bridegroom
marriage,
ties
after
dhare ceremony,
the bride.
In
The
remarriage of widows
the
is
not
in
vogue.
is
connection with
death ceremonies,
a car
among the Nad and Masadika sections, set up mound (dhupe). On the eleventh day, the spreading of a cloth on the mound for offerings of food must be done by Nekkaras, who wash clothes for
not, as
over the
Billavas.
The Nad
or
follow the
is
and intermarriage
among the Masadikas, and do not apply among whom different sept names occur,
Shetti, Koudichi, etc.
Nads,
Honne,
only performed
if
member
cremated
family.
of the
in
community.
The
corpse
is
generally
one of the
rice-fields
belonging to the
family
containing
a room.
One
or
lyi
BANT
remain
until
in this
the bojja,
in
The water
daily.
the
final
vessel
must
be
renewed twice
is
At the
ceremonies, a feast
pkices,
given to the
insists
castemen, and
in
some
the
headman
on the ninth, eleventh, or thirteenth day. The headman visits the house on the previous day, and, after
examination of the
vegetables, etc.
coins,
in
provisions,
helps
in
cutting
up
On
silver
and small pieces of gold, are buried or sown the field in which the ceremony is performed.
is
This
called
hanabiththodu.
is
The
lofty
structure,
set
ashes heaped up
into
mound, or
the
field
in
in
the event
In
of
some
two kinds of structure are used, one called composed of several tiers, for males, and the
tier,
for
Devil-dancers
are
com-
man and
and
hobby-horse.
In the
Over the
sticks a cloth
placed,
and the vessel of water placed beneath it. A bit of string is tied to the ceiling, and a piece of turmeric or a gold ring is attached to the end of it, and suspended
so as to touch the water in the vessel.
nir neralu
This
is
called
(shadow
in water),
and seems
to be a
custom
castes.
those
who
rows.
BARANG JHODIA
cloth,
72
or
The most common title among the Bants is Chetti Setti, but many others occur, e.g., Heggade, Nayaka,
etc.
Barang Jhodia.- A
sub-division of Poroja.
Bardeshkar (people of twelve countries). Some families among Konkani Brahmans go by this name. Bariki is the name for village watchmen Bariki.
in
Southern Ganjam, whose duty it further is to guide In the the traveller on the march from place to place.
Bellary
Manual,
Barika
is
given
as
the
Canarese Kabberas, who are village servants, the village chavadi (caste meeting-house) clean,
after the
wants of
officials
and
Census Report,
90 1, the Barikas are said to be usually Boyas. The Barika of Mysore is defined by Mr. L. Rice as * "a
menial
W'ho
is
among
deputy
talari,
employed
is
recorded,
" in
the
Gazetteer of the
Bellary
district, that
all
something
like a
lingam.
This
fort
is
the
boddu-rayi,
stone.
It
literally
was built, and is affectionately regarded as being the boundary of Once a year, in May, just before the the village site. sowing season begins, a ceremony takes place in conReverence is first made to the bullocks nection with it.
173
of the
villag-e,
BASAVA GOLLA
and
in
and
all
kinds of music.
stone,
The
Barike
next does
piija
(worship) to the
leaves
lagers
is
now form
it.
The
vil-
to drive the
them
out.
The
village.
a red
one, the red grains on the red soils will flourish in the
coming season. If he is white, white crops like cotton and white cholam \\ill prosper. If he is red-and-white, both kinds will do well. When the rains fail, and, in any
case,
on the
first full
moon
in
drawn on the ground with powdered charcoal may be seen at cross-roads and along big thoroughfares. They represent Jokumara the rain-god, and are made by
figures
the Barikes
of the
The
who
Barike. A
Gaudos and other Oriya castes. Barrellu (buffaloes). An exogamous sept of Kapu. Basala. Recorded, in the Madras Census Report,
title
of
1901
as
in
Vizagapatam.
The word is apparently a corruption of Basa-valu, a sage. The Basa-valu pretend to be messengers of Indra, the
chief of the Devatas,
Basari
Godavari
(fig tree).
A gotra of Kurni.
for certain
Ko)is of the
BASAVI
74
some
of their neighbours,
is
as these
Ko)is speak a
language
In like manner,
Basa Kondhs
who speak their proper language, in contrawho speak Oriya, or Oriya mixed
with Kui.
Basavi. 5^^ Deva-dasi. Basiya Korono. A sub-division of Korono. Basruvogaru (basru, belly). An exogamous
sept
of Cauda,
Baththala (rice). An exogamous sept of Kamma. Batlu (cup). An exogamous sept of Kuruba. Bauri. There are found in the Madras Presidency nomad gangs of Bauris or Bawariyas, who are described t
criminal tribes of
India.
The
They
and
and passing counterfeit coin. They keep with them a small quantity of wheat and sandal
of manufacturing
seeds
in
a small
tin
or brass case,
which they
tuft
call
Devakadana
and do not
or God's grain,
and a
of peacock's
They
embark on any enterprise w^ithout first ascertaining by omens whether it will be attended with success or not. This they do by taking at random a small quantity of grains out of their Devakadana and counting the number of grains, the omen being considered good or bad according as the number of seeds is
odd or even.
* Rev.
t 1907.
J.
Cain.
of India.
No.
Ill,
Madras,
175
this criminal class,
BAVURI
and the methods employed in the performance of criminal acts, I would refer the reader to
the accounts given by Mr. Paupa
Rao
and Mr. W.
Crooke. t
Bavaji.^The Bavajis are Bairagi or Gosayi beggars, who travel about the country. They are known by
various names,
e.g.,
Bavuri. The
familiarly
known
as
Khodalo.
They
are a polluting
class, living in
Dandasis,
and Haddis.
is
They
claim
that
palanquin
and consequently
to one
story, "
call
themselves Boyi.
J
According
Risley writes,
"
back to a mythical
named Bahak
who
and
condemned them
to rank
thenceforward
among
viz.,
The
Bavuris are
The
Some
selves
* op.
liawariya,
BAVURI
176
who
is
said to
to those
of
Nandan
To
At Russelkonda, a woman, when asked if she was a Bavuri, replied that the caste is so called by others, but that its real name is
belong.
Khodalo.
Others,
in
Khandis are
inferior,
The
name
of two gotras,
The
and
panasa)
leaves.
a general
to the
belief that
But
some genuine Oriya castes, e.o-., Haddis, Dandasis and Bhondaris, have exogamous bamsams. For every group of villages (muttah), the Bavuris apparently have a headman called Behara, who is assisted by Naikos or Dolo Beharas, or, in some places, Dondias or Porichas, who hold sway over a smaller number of villages. Each village has its own headman, called Bhollobhaya (good brother), to whose notice all These are either settled by irregularities are brought. In some himself, or referred to the Behara and Naiko.
villages, in addition to the
Bhollobhaya, there
is
a caste
servant called
Dangua
is
or Dogara.
For serious
offences,
a council-meeting
convened by the Behara, and attended by the Bhollobhayas, Naikos. and a few leading members of the community. The meeting is held
in
village.
Once
in
two or
177
three years, a council-meeting, called mondolo,
at
BAVURI
is
held,
which various matters are discussed, and decided. The expenses of meetings are defrayed by the inhabitants of
the villages in which they take place.
Among
the most
fine,
and
trial
by ordeal
to.
A man,
who is convicted of committing adultery, or eating with a member of a lower caste, is received back into the caste on payment of the fine. A woman, who has been
proved guilty of such offences,
is
is
It
said that,
adultery
into the
when a member of a higher caste commits with a Bavuri woman, he is sometimes received Bavuri caste. The Behara receives a small fee
money
for
each marriage.
aunt's daughter.
At an
adult marriage,
the festivities
When
a young man's
consult a
will
parents
have selected a
if
girl
for
him, they
Brahman, and,
be
On
fixed.
is
to be paid
by the brideor
groom-elect
cloths
One
two new
and the
poor,
must be given
feasts they
is
the family
is
On
BAVURI
178
is
poured into a
This vessel
is
The water
and bridegroom on the following morning for bathing. On the marriage day, the bridegroom proceeds to the
bride's village,
and
is
party,
and
The
Bhollo-
have received
on
is
maternal
little
uncle.
She
;
salt
and
rice
bridegroom, she
sits
by
his side.
The
grandfathers of
offi-
The
is
union of
binding
the hands
is
called
hasthagonti, and
the
is
Turmeric water
poured
shell.
smeared with turmeric, and Cynodon Dactylon (dhuba) culms. This rite is called bhondaivaro, and is performed at all auspicious ceremonies. The
leaves, rice
and bridegroom
of the bride's
priest
The
then
proclaims that the soot can soon be wiped off the cookingpot, but the connection
is
enduring,
and
relationship
secured
for
fed.
seven
generations.
The
and
The
179
BAVURI
The
remarriage of widows
with
is
permitted.
widow
is
his
permission,
may
new
six
girl,
marry
maturity, she
is
seated on a
This ceremony
days, during
for
which sweets,
bring
girl
is
and
women who
presents
On
the
The dead
men.
the
The
corpse
is,
at the funeral,
borne
in
Soon
widow
three times
round.
She
an elderly
woman
dies,
At
is
lowered into
"Oh!
It is
trees.
Oh!
sky.
Oh!
earth,
we
When
filled in,
the figures of a
all
throw earth
;
man and woman are drawn on it, and over it, saying "You were living with
left us.
us
Do
On
and toddy
is
partaken
of.
On
all
rice
cooked with
is
leaves.
Food
offered
in
the
On
BEDAR OR BOYA
as the priest
is
i8o
is
called,
sent
for,
is
drum
(dhiyani).
small hut
A new
shell,
cloth
etc.,
spread, and on
it
food, fruits,
a chank
The
various
new
pot,
and the
son,
going into
air,
and breaks
it.
The
to the house,
and stand
row
in front thereof.
They
their
is
On
the
twelfth day,
food
The Bavuris do
not
worship Jagannathaswami, or
the Bavuris
name
their children
twenty-first
day.
e.g.,
Opprobrious
names
common
among
them,
Ogadu
(dirty
fellow),
Bedar
writes,*
or Boya.
''
Throughout the
hills,"
Buchanan
culti-
vated
spots,
government,
were
settled
many Baydaru
who
received
twelve pagodas (^4 55.) a year, and served as irregular troops whenever required. Being accustomed to pursue
tigers
and deer
in
men
life
and property of every helpless creature that came in their way. During the wars of Hyder and his son,
these
men were
*
iSl
BEDAR OR BOYA
They were
employed with success against the Poligars (feudal chiefs), whose followers were of a similar description." In the Gazetteer of the Anantapur district it is noted that "the Boyas are the old fighting caste
of this part of the country, whose exploits are so often
recounted
in the history
books.
The
Poligars' forces,
and Haidar
in sport
All's
In his notes on the Boyas, which Mr. N. E. O. Mainwaring has kindly placed at my disposal, he writes "Although, until quite recently, many a as follows.
Boya served
title
in the
now been
army.
as fighting
is
men
spoken to
Wilks.t
He
of Chitteldroog,
who belonged
to the
in
Beder or Boya
Earlier,
1750,
only a Naik
in the service of
eff"ect
* Gentu or
Gentoo
is
"a
Moros
or
Moors,
i.e.,
Mahommedans.
It
is
applied to
the
Telugu-speaking
Hindus
specially,
and
to their language."
BEDAR OR BOYA
battle,
1S2
when Hyder was rising to great eminence, he augmented his Beder peons, and used them as scouts
for the
all
The
them as being brave and faithful thieves.' In 1751, the most select army of Morari Row of Gooty consisted chiefly of Beder peons, and the accounts of their deeds in the field, as well as their defence of Gooty fort, which only fell after the meanness of device had been resorted to, prove their bravery in times gone by beyond doubt. There are still a number of old weapons to be found amongst the Boyas, consisting of swords, daggers,
spears,
and
matchlocks.
None appear
to
be purely
Boya weapons, but they seem to have assumed the weapons of either Muhammadans or Hindus, according In some districts, to which race held sway at the time. there are still Boya PoHgars, but, as a rule, they are
poor, and unable to maintain any position.
Generally,
" In the
Kurnool
district,
many
housebreakers.
They seldom
Some
ture
all
make
them work on
by dint of
their
own
putta lands.
people,
They
are
now
a hard-working, industrious
their industry,
thrifty
five
or
more
in
the
gang
op. cit.
83
BEDAR OR BOYA
Each
village,
or
group of
villages,
is
submits
to
the
authority of a headman,
who
headmen
are called
all
The headman
in
presides at
functions,
and
settles,
with
arise
may
community regarding division of property, adultery, and other matters. The headman has the power to inflict fines, the amount of which is regulated by the status and wealth of the defaulter. But it is
always arranged that the penalty shall be sufficient
to
cover
the
expense
of
feeding
the
panchayatdars
(members of council), and leave a little over to be divided between the injured party and the headman. In this way, the headman gets paid for his services, and
practically fixes his
It is
own remuneration."
Manual of the Bellary district that "of the various Hindu castes in Bellary, the Boyas
stated in the
(called in
far
Many
of the Poligars
whom
Thomas Munro
it
country when
to this caste,
was added
Company belonged
and also a large
and
powerful
century.
the
district
in
the
eighteenth
The founder
districts
Boya
taliari,
near Harpanahalli.
in the
any aptitude
for
manly
sports.
BEDAR OR BOYA
(taliaris),
184
and so forth, llieir community provides an instructive example of the growth of caste sub-divisions.
Both the Telugu-speaking Boyas and the Canaresesplit into the two main divisions of Uru or village men, and Myasa or grass-land men, and
is
exogamous Bedagas.
men
of the herd
Pulavaru or flower-
They
are in no
its
way own
particular god, to
ence.
members pay special reverBut these Bedagas bear the same names among
which
its
among both
Boyas and Bedars. some distant period, all the Boyas and all the Bedars must have belonged to one homogeneous caste. At present, though Uru Boyas will marry with Uru Bedars and Myasa BSyas with Myasa Bedars, there is no intermarriage between Urus and Myasas, whether they be Boyas or Bedars. Even if Urus and Myasas dine together, they sit in different Again, the Urus rows, each division by themselves.
divisions of both
will
eat chicken
and drink
Myasas
sit
will not
leaf of the
all
provides
the
The
and the surge, or bathing of the happy pair the bride sits on a flour-grinding stone, and the bridegroom stands on a basket full of cholam (millet), and they call But the Myasas have a simpler in Brahmans to officiate.
post,
;
BEDAR.
185
ritual,
BEDAR OR BOYA
women wear
ravikkais
bodices, while
them under their waist- string. Both divisions eat beef, and both have a hereditary headman called the ejaman, and hereditary Dasaris who act as
the INlyasas tuck
their priests."
In the
1901,
it is
stated that
the two main divisions of Boyas are called also Pedda (big) and Chinna (small) respectively, and, according to
Chinna,
Sadaru,
and Myasa.
Sadaru
is
the
name
en^ao^ed in cultivation.
live
amidst
to
those Lingayats
the
"
call
themselves Sadaru.
According
Manual of the North Arcot district, the Boyas are a Telugu hunting caste, chiefly found above the ghats.
of the Poligars of that part of the country used to
Many
that
Now
cultivators.
They have
which are the Mulki Boyas and the Pala Boyas, who
cannot intermarry."
According
to the
Mysore Census
Reports, 1891 and 1901, "the Bedas have two distinct divisions, the Kannada and Telugu, and own some
Halu,
Machi
or
Myasa,
Nayaka,
Pallegar,
The Machi
or
called the
Myasa Bedas comprise a distinct sub-division, also Chunchus. They live mostly in hills, and
Portions
community
villages,
had,
it
is
alleged,
living in
BEDAR OR BOYA
have kept up
eat fowl
86
social intercourse.
They do
not,
however,
Myasa
the rite
Hindu
class
among whom
years of age.
These customs, so characteristic of the Mussalmans, seem to have been imbibed when the
of this sub-caste were included in the hordes
members
other
of Haidar Ali.
rites,
burning
of the tongue
etc.
munion.
Among
their
other
peculiar
customs,
the
in
women
in periodical sickness, may be noted. Bedas are said to scrupulously avoid liquor The Myasa or every kind, and eat the flesh of only two kinds of
birds, viz.,
quail)."
Of
among
the
Myasa Bedars
it is
Rayadrug and Gudekota. Myasas seem quite proud of the custom, and These scout with scorn the idea of marrying into any family in which it is not the rule. The rite is performed when a
boy
is
seven or eight.
is
cut off by a
man
then kept
one.
His food
On
and
bathed, given a
new
cloth,
brought back to the house, and his old cloth, and the stone on which his food was served, are thrown away.
His relations
in
to a
tangedu
Circumcision
is
practised by
iS;
BEDAR OR BOVA
and so
forth,
and which
is
worshipped by them
and him.
Girls on
first
made
to
do worship
to a
tangedu bush.
The titles of the Boyas are said to be Naidu or Nayudu, Naik, Dora, Dorabidda (children of chieftains),
and Valmiki.
Valmiki,
They
descent from
Ramayana.
At times
of
census
in
Mysore, some
Brahmans.
for in the
The
origin of the
Myasa
following story.
A certain
sons, of
whom
younger son,
went to work in the fields. The coming home, asked his mother to give
and she gave him only cholam (millet) and While he was partaking thereof, he recogvegetables. nised the smell of meat, and was angry because his him
food,
mother had given him none, and beat her to death. He then searched the house, and, on opening a pot from which
the smell of meat emanated, found that
the rotting fibre-yielding bark
it
only contained
plant.
of
some
Then,
and became the forefather of the Myasa Bedars. For the following note on the legendary origin of " Many the Bedars, I am indebted to Mr. Mainwaring.
how they came into existence, each story bringing out the name which the particular group may be known by. Some call themselves Nishadulu,
stories are told of
When
who was
directly
descended
he died, his
When
BEDAR OR BOYA
88
In
preserved.
his
body was
solemn
sat in
life
to
deformed
in
was accord-
was not a
fit
So
placed
on
the
throne.
first
This
supersession
naturally
born, to be discontented,
and
if
There he communed with the them the reason why they had created he was not to rule. The gods explained to him
not
that he could
now be put on
forests.
the
throne, since
he should
all illegritimate.
the
Valmiki
Ramayana, when
latter,
king Vishwamitra
Kamadenu
herself.
belonging to the
From
their
myth related by the Boyas in explanation of name Valmikudu runs as follows. In former days,
89
BEDAR OR BOYA
a Brahman,
who Hved
as a
robbing
female,
all
the travellers he
came
across,
kept a Boya
day,
her.
One
when he
went out
Rishis,
on
who were
The
He
ordered them
lives.
Rishis
consented to
little
give
him
all
their
property, which
was
one day he would be called to account for his sinful The Brahman, however, haughtily replied that deeds.
he had a large family to maintain, and, as they lived on
his plunder,
upon himself. The Rishis doubted this, and advised him to go and find out from his family if they were willing to suffer an equal punishment with
that
was
inflicted
him
The Brahman
and
it
explaining that
to
keep the
He
His wife
and
children
refused to be in any
way
Being
at his
end,
told
affairs,
from his
the god
sins.
They
told
him
Rama
for forgiveness.
But,
owing
to his
name.
to say
backwards by
into
syllables,
ma
ra,
ma
ra,
ma
ra,
grew
Rama.
without
difficulty,
number of times, gradually When he was able to call on his god the Brahman sat at the scene of his
BEDAR OR BOYA
graver
sins,
90
White-ants came out of
him
in
a heap.
After he had been thus buried alive, he became himself a Rishi, and was known as Valmiki Rishi, valmiki meaning an ant-hill. As he had left children by the Boya woman who lived with him during his prodigal
days,
the
Boyas claim
to
be descended from
these
The
Bedars,
whom
examined
at
Hospet
like
in
the
lawn-
nets used
in
drives for
young deer
or hares.
Several
men had
in the
encounters
when
in
working
sugar plantations.
It
is
noted
the
Canarese.
They organise
drives for
hunt bears
in
some
gymnasium
(garidi
mane), a building without any ventilation often constructed partly underground, in which the ideal exercise
consists In
perspiration follows.
tie
They
and
hill
sundry to remove
At
spot
Hospet
hundreds
me,
wrestling matches
are
held at
a quiet
many
before
The
wrestlers,
who performed
had the
hair
shaved clean
and
191
BEDAR OR BOYA
I
Two young
wrestlers,
whose measurements
cm.
place on
Height
Shoulders
...
163-2
4i"8
Chest
84
flexed
82
29
51
Upper arm,
Thisjh
28 47
it
is
Telugu New Year's day is the great occasion for driving pig, and the Boyas are the chief organisers of the beats. All except children, the aged and infirm, join in them,
and, since to have
good sport
is
auguries
is
for
almost ludicrous
known
to use
bears
"
We
used to sleep
On
hill
round, a
for
the bears to come home at dawn, and frantic signals showed when one had been spotted. We hurried off to the place, to try and cut the bear off from his residence among the boulders, but the country was terribly rough, and the hills were covered with a peculiarly persistent
wait-a-bit-thorn.
This,
however,
did
not
baulk
the
Boyas.
Telling
me
jumble of rocks,
it
each
man
took
off his
turban,
wound
round
his left
BEDAR OR BOYA
coolly
192
walked
stronghold, to turn
to feel
him out
me
to shoot at.
used
ashamed of the minor part assigned to me in the entertainment, and asked to be allowed to go inside with them. But this suggestion was always respectfully, but
very firmly put aside.
One
one
fired,
smoke
bullets
hung
so long in the
still
air of
or re-bound in
Of
a certain cunning
Boyas
off,
"he had
pit,
at last
'
of a sort of dark
it,
four
men deep
Not
to
'
be beaten, three of
after
down
him,
and
himself,
them
The
an unhealthy spot,
rushed
out,
rocks as he did
where
was waiting
They
lope,
Some keep
193
his horns.
bdar or boya
As soon
as the
will
buck
come forward
to investigate
the intruder.
probably would
buck of the herd. A naturally ensues, and the exchange of a few butts
to respect the authority of the
finds
net.
It
is
then only
strife
Among
collect
honey-combs, which,
in
some
have to be
above or below.
and
it
The same
the
Some
of
men wore
chest,
something
an English
rustic's
smock
frock.
fields
under cultivation.
As examples
be cited
:
of
String tied
upper
it,
arm
with metal
to drive
away
devils.
Quarter-anna rolled up
in cotton cloth,
and worn on
upper arm
in
performance of a vow.
his shoulder
when a
lad,
bdar or boya
monkey god) over
the pain.
194
the deltoid muscle to remove
Goddess Huligamma, whose shrine is in Hyderabad. Necklets of ivory beads and a gold disc with the Vishnupad (feet of Vishnu) engraved on it. Purchased
from
a
religious
mendicant
to
bring
good
luck.
jade (plaited
hair),
Hanuman,
parrots,
etc.
Men
are
Hanuman
chank
in
shrine on the
emblem
of the
shell {Tiirbinella
When
Myasa man
a
made by
a special
and winnow. are branded become Basavis (dedicated prostitutes), and are dedicated to a male deity, and called Gandu
stick, fan,
bamboo
They
are
thus dedicated
;
when
if
or,
vow is made to the effect that, if she If a son is born recovers, she shall become a Basavi. to such a woman, he is affiliated with hier father's family. Some Bedar women, whose house deities are goddesses
a
girl falls
and a gold disc with two feet (Vishnupad) impressed on it, is tied round their neck by bone beads strung on
it,
Kuruba woman
called
195
to
BEDAR OR BOYA
whose house
deities are
Uligamma).
Bedar
girls,
females,
when they
round
Hennu
For the ceremony of dedication to a female deity, the presence of the Madiga goddess Matangi is necessary.
represent the
goddess, to
set
whom
The
oil
iron rod
is
up
in front of
are placed
in the cup,
lighted.
Various
and partaken of by Bedar women sometimes live in the assembled Bedars. concubinage with Muhammadans. And some Bedars, at the time of the Mohurram festival, wear a thread
cooked
articles of food are offered,
not enter
houses
till
According to the Mysore Census Report, 1901, the is " Tirupati Venkataramanalocally
swami worshipped
devaru,
made
to
Their guru is known as Tirumalatatacharya, who is also a head of the Srivaishnava Brahmans. The Uru Boyas employ Brahmans and Jangams as priests."
Mariamma.
others, to
whom
sheep
offerings of fruits
sacrifices of
The Dewan of Sandur informs me that, in recent times, some Myasa Bedars have changed their faith, and are now Saivas, showing special reverence to Mahadeva. They were apparently converted by Jangams, but not to the fullest extent. The guru is the
and goats are made.
head of the Ujjani Lingayat matt (religious institution)
13*
BEDAR OR BOYA
in
196
the
They do
not wear
Madras Census Report, 1901, the patron deity of the Boyas is said to be Kanyii Devudu, Concerning the religion of the Boyas, Mr. Mainthe lingam.
"
different
is
Kanya Devudu.
is
In
Cuddapah and
in
Anantapur,
worship
Anantapur,
Akkamma, who
dedicated to
Akkamma,
and
in
Cocoanuts,
rice,
dal
The women, on
swami by
'
fasting,
'
into
the holes of
is
white-ant
'
hills.
By
is
this,
a double object
fulfilled.
The
is
ant
'
heap
it
cobra,
and
paid to
festival
was the burial-place of Valmiki, so homage the two at the same time. Once a year,
celebrated
in
is
honour
of
the deceased
ancestors.
This generally takes place about the end of November. The Boyas make no use of Brahmans for
religious purposes.
They
the
tali at
a wedding.
Though
Boya finds little use for the Brahman, there are times when the latter needs the services of the Boya. The Boya cannot be dispensed with, if a Brahman wishes to perform Vontigadu, a ceremony by which he
the
was a destitute
story has
it
that
Vontigadu
It
is
197
possible that
BEDAR OR BOYA
in
some way
modern
the
which Vontihis
on
the
occasion
of
performing
Vontigadu ceremony.
which the ceremony,
required,
is
On
for
performed, a Boya
He
is
where-
been stuck.
hand a dagger, on the point of which a lime has He is directed to the cowshed, and there
After finishing the meal, he steals
and waving
his
dagger.
He
on no
The inmates
of the house
some distance, throwing water wherever he has trodden. By this means, all possible evil omens for the coming ceremony are done away with." I gather * that some Boyas in the Bellary district
"
goddesses by a certain
goddess, and
village.
called
bhuta
bali.
This
The Boya
shaved
at
its
about
blood
When
he
its
starts out
doors, as
He
Madras Mail,
1905.
BEDAR OR BOYA
198
At Hospet the Bedars have two buildings called chavadis, built by subscription among members of their community, which they use as a meeting place, and whereat caste councils are held. At Sandur the Uru
Bedars submit their disputes to their guru, a Srlvaish-
nava Brahman,
for
settlement.
If
a case ends
is
in
fined,
and purified by the guru with thirtham (holy water). In the absence of the guru, a caste headman, called
Kattaintivadu, sends a Dasari,
who may
or
may
not
office
and
the
Samaya, who
to
guru
in
his
absence,
are the
attend
meeting.
other
The Samayas
shrines,
pujaris at
Hanuman and
chakrankitam.
guru, but,
own
caste,
who
families.
is
called Dalavai.
The following are examples of exogamous among the Boyas, recorded by Mr. Mainwaring
:
septs
Puchakayala,
cynthis.
Citnellus
Colo-
Kukkala, dog.
Pula, flowers.
Chinthakayala,
indie a.
Tamarindus
Pandhi, pig.
Chilakala, paroquet.
Avula, cow.
Hastham, hand.
Yelkanieti,
Udumala,
rat.
lizard {Varanus),
rice
good
Pulagam, cooked
and
dhal.
Misala, whiskers.
Boggula, charcoal.
Nemili, peacock.
Pegula, intestines.
Midathala, locust.
Potta,
abdomen.
Mijam, seed.
Uttareni,
aspera.
Achyranthes
Rottala, bread.
Chimpiri, rags.
199
Panchalingala, five lingams.
Kotala,
BEDAR OR BOYA
fort.
Gudisa, hut.
Tota, garden,
Chapa, mat.
Guntala, pond.
Lanka, island.
Bilpathri,
Thappata, drum.
Bellapu, jaggery.
Mgle Marmelos.
donkey's
Chimala,
ants.
Gadidhe-kandla,
eyes.
Joti, light.
Namala, the
Vaishnavite
Geddam, beard.
Eddula, bulls,
namam.
Nagellu, plough.
Cheruku, sugar-cane.
Pasupu, turmeric.
Aggi,
fire.
Ulligadda, onions.
Jinkala, gazelle.
Dandu, army.
Kattelu, sticks or faggots.
Mekala, goat.
Nakka,
jackal.
ear.
Jerripothu, centipede,
Chevvula,
Guvvala, pigeon.
Many
common
to tlie
list
:
Boyas and
other classes, as
Avula, cow
Korava. Boggula, charcoal Devanga. Cheruku, sugar-cane Odde. Chevvula, ear Golla. Chilakala, paroquet Kapu, Yanadi. Chimala, ants Tsakala. Chinthakayala, tamarind Devanga, Dandu, army Kapu. Eddula, Kapu. Gandhapodi, sandal powder a sub-division of Geddam, beard Padma Gudisa, hut Kapu. Guvvala, pigeon Mutracha. gazelle Padma Kukkala, dog Orugunta Kapu. Lanka, island Kamma, Mekala, goat Chenchu, Golla, Kamma, Kapu,
Jogi,
fruit
bulls
Balija.
Sale.
Jinkala,
Sale.
Togata,
Yanadi.
BEDAR OR BOYA
Midathala, locust
jackal
200
Madiga. Dudala, Golla, Mutracha. Nakkala, Nemili, peacock Pichiga, sparrow Devanga. Pandhi, pig Gamalla. Madiga, Mala. Pasula, Puchakaya, colocynth Komati, Viramushti. Padma Yerukala. Tota, garden Chenchu, Mlla, Mutracha, Bonthuk Savara. Udumala, Kapu, Tottiyan, Yanadi. Ulligadda, onions Korava. Uiuvala, horse-gram swing holding pots Padma
Balija.
Asili,
cattle
Pula, flowers
Sale,
lizard
Jogi.
Utla,
for
Sale.
At Hospet, the preliminaries of a marriage among the Myasa Bedars are arranged by the parents of the
parties concerned
(street).
sit
On
on a
raised platform,
and
married
men
feet,
done three times, and five married women then perform a similar ceremony on the
This
is
bride.
The bridegroom
In
takes up the
tali,
it
on the bride's
priest,
some places
it
it is
handed
to a
Brahman
who
ties
The unanimous
tali-
proceeded
with.
is
The
marriage ceremony
among
bride's
the
Uru Bedars
bridegroom and his party proceed on the eve of the wedding. A feast, called thuppathuta or ghi (clarified butter) feast, is held,
house, whither the
rice,
make
a present
feast,
201
betel
is
BEDAR OR BOYA
order of prece-
distributed
in
recognised
dence,
On the
four corners, so as
(irani square)
between them.
pots.
Within the square the bridegroom and two young girls Rice is thrown over them, and they seat themselves.
are anointed.
five
They and
called
women
bhumathoru.
one of the
whom
carries a brass
clotii
women and
drawn on
bridegroom's parents
Cocoanuts and
are
Hanuman, and
lines
The
The lower
couple
ties
half of a
grinding mill
is
man
priest
invites
to
it
stand
thereon.
bride's
He
and
on the
neck, after
groom.
inside
Towards evening the newly married couple sit the house, and close to them is placed a big brass
cooked
rice,
jaggery (crude
sugar) and
curds,
to.
which
is
brought
by the
women
already referred
to the couple,
They
Five Bedar
men come
With
left
hands thereon.
and bolt
is
it
possible despatch.
This ceremony
called
bhuma
and
is in
some
BEDAR OR BOVA
places performed by both
202
All those
falls
On
the
go through the streets, accompanied by Bedars, the brass vessel and female cloth, and red powder On the morning of the third and is scattered broadcast. following days, the newly married couple sit on a two
tracting couple
pestle,
been showered
said that
over them.
The
sisters,
The following variant of the marriage ceremonies among the Boyas is given by Mr. Main waring. " When a Boya has a son who should be settled in life, he nominally goes in search of a bride for him,
though
it
has
is
for a
long time
who
the boy
to
However, the formality is gone through. The of the boy, on arrival at the home of the future
explains to
of his
visit.
They
satisfied that
agreed
to,
On
the
the
and proceeds with them to the house of He carries with him four moottus (sixteen seers) of rice, one seer of dhal [Cajamts indiciis)^ two seers of ghi (clarified butter), some betel leaves and areca nuts, a seer of fried gram, two lumps of
of his village,
bride-elect.
five garlic bulbs,
five
jaggery (molasses),
five pieces
dried dates,
In the
of turmeric,
203
BEDAR OR BOYA
money has
when
it is
agreed
to,
the purchase
is
to be
once paid.
Rs.
202.
The
cost of a bride
this
or
Towards
arrived at by counting
The remaining
tray,
nuts,
and
articles
which
and presented
to the bride-elect,
who
is
same quantity of
betel leaves are
On some
is
occasions, the
omitted.
Betel
then distributed to
the
assembled persons.
addition
to
The
provisions
which
were
girl,
two rupees.
These are
to enable her
a feast to
is
all
those
who
This
done on the following morning, when both parties The wedding is breakfast together, and separate.
month
after the
differs
but slightly
castes.
purohit
tali
settled, the
to be the visitor,
which are to form the meal for the bridegroom's party, and this will be served on the first night. As the
auspicious hour approaches, the bride's party leave her
in the
who
is
brought
arrival,
On
he
made
to stand
been erected.
curtain
is
from north to
BEDAR OR BOYA
south.
curtain,
204
then stands on the east of the
The bridegroom
and
faces west.
The
bride
is
house, and placed on the west of the curtain, facing her The bridegroom then takes up the future husband.
which is generally a black thread with a small He shows it to the assembled gold bead upon it. people, and asks permission to fasten it on the bride's
bottu,
neck.
The permission
is
He
in return, ties
After
this,
the bride-
groom takes some seed, and places it in the bride's hand. He then puts some pepper-corns with the seed, and
forms his hands into a cup over those of the
bride.
Her
groom, holding
death.
swears to be
to trickle
She
receives
it,
and
lets
it
This
is
Then
the
This
is
rice,
which
In each of these
five
must be
five seers
of rice,
pieces of
When
their
hands are
he can
rice as
He
Then each
takes a
At
this
205
stage, the curtain
is
BEDAR OR BOYA
The knot is called the knot of Brahma, and signifies that it is Brahma who has tied them together. They now walk out of the pandal, and make obeisance to the sun by bowing, and
by
side, their cloths are
Returning
five
to the pandal,
it,
where
filled
man
drops a ring.
The
pot,
it
and search
it
it.
Whichdeclares
finds
takes
out, and,
showing
is
it,
This farce
repeated three
their seats
on a cumbly
For
this,
two sheep are killed, and the friends and relations who have attended are given as much curry and rice as they can eat. Next morning, the couple go to the bridegroom's
village, or,
if
his
Near the
five
water-pots already
mentioned, some
white-ant
earth
rice)
wedding commenced. By the time the couple return, these seeds have sprouted. A procession is formed, and the seedlings, being gathered up by the newly married couple, are
carried to the village well, into
At
their weddings,
much
music.
BEDAR OR BOVA
206
The bridegroom,
he belongs to either of the superior gotras, carries a dagger or sword placed in his cummerbund (loinA song which is frequently sung at weddings is band).
known
of a
The presence
Basavi at a wedding
looked on as a good
some
places, a
is
bengalensis
planted
If
is
it
withers,
it
is
thrown away,
By some Bedars a vessel is headman throws the nose filled ornament of a married woman, which is searched for by The milk is then the bride and bridegroom three times.
takes root,
it
reared.
it
poured into a
Arcot Manual
pit,
it is
which
is
closed up.
In the
North
Boya
having a golden
tali
an iron ring
Widows may
Grounds
for
The
divorced
woman
is
is
treated as a widow.
The remarriage
is
of widows
nothing to
him.
their
intention of living
caste.
was omitted, they would be regarded as outcastes till it was complied with. The offspring of such unions are considered illegitimate, and
If this formality
in
marriage to legitimate
social
Here we come
to further
distinctions.
207
BEDAR OR BOYA
the
following-
Owing
1.
to promiscuous
:
unions,
classes
Sumpradayam.
Pure
Boyas,
the
offspring
of
sub-divisions.
2.
Koodakonna Sumpradayam,
The
offspring of a
Boya female,
alive,
who who
is
who
is still
and
Vithunthu Sumpradayam.
The
offspring of a
Boya widow
woman,
by a Boya.
4.
Arsumpradayam.
The
offspring of a
Boya man
or
member
of
some other
caste.
The Swajathee Sumpradayam should only marry among themselves. Koodakonna Sumpradayam and Vithunthu Sumpradayam may marry among themselves,
or with each other.
illegitimate,
Arsumpradayam,
On
among
the
carried on a bier
place a quarter-anna in
new cloth thrown over, and The sons of the deceased each the mouth of the corpse, and
After
it
and
it
is
to the
head
end of which
The
with
up a pot
filled
hole
is
made
in
away the pot behind him, and goes home without looking back. This ceremony is called
thelagolu,
and,
if
BEDAR OR BOYA
individual
2o8
it
who performs
be.
there
may
and
On
mound
is
smoothed
down, and three stones are placed over the head, abdo-
men,
legs
of the corpse,
and whitewashed.
woman
way
of food, which
into
are mixed up in a
portions,
three
and placed
to partake of
if
On
performed.
At the spot
and a
ball of
is
its
is
mouth.
killed.
Close to
it
a lamp
placed,
and a sheep
Two
cooked.
Those who have been branded carry their bamboo basket and already referred to, to a stream, wash them therein,
and do worship.
offered to
On
their return
is
their gods,
and served
to
the Dasari,
till
they have
a
When
Myasa
Bedar,
who
In the
1891, the
Mysore
Bedars are said to cremate the dead, and on the following day to scatter the
auriculata^ trees.
It is
tangedu [Cassia
spirits of
Baydaru
men who
(heroes),
die without having married become Virika and to their memory have small temples and
cloth, rice,
and the
* Op. cit.
209
like,
BELLARA
If this
are
made
in
to their names.
be neglected,
they appear
dreams,
and threaten those who are These temples consist of a heap and the image
is
occasionally oiled, as in
country
Bedar.
See Vedan.
all
Begara. Begara
or
Byagara
is
said to be a
synonym
title
Behara. Recorded,
of
at
times of census, as a
e.g.,
various
Oriya
castes,
Alia,
Aruva,
Dhobi,
some
cases,
e.g.,
among
title
is
practically
an exogamous sept.
is
The headman
Bhondari,
of
many
of
Oriya castes
Kevuto.
called Behara.
Bejjo. A
sub-division
of
and
title
Belata {Feronia elephantum : wood-apple). An exogamous sept of Kuruba. Bellapu (jaggery palm-sugar). An exogamous
:
sept of Boya.
Bellara. "The
Bellaras, or Belleras,"
Mr. H. A.
somewhat higher
caste of basket
and mat-makers than the Parava umbrella-makers and devil-dancers. They speak a dialect of Canarese (see
II).
They
line),
but divorce
women,
it
is said,
may
not
marry again.
Widows, however,
may
remarry.
The
BELLATHANNAYA
Besala
is
2lo
annually
in
given
the
name
of deceased
ancestors.
permitted.
The use of alcohol and flesh, except beef, is They make both grass and bamboo mats."
:
sugar).
An
exo-
sept
of
Kuruba.
has
The
Belli. Belli
Kuruba, IMadiga,
meaning
silver,
been
Korava,
Vakkaliga.
The
Belli
silver toe-rings.
Vellikkai,
silver-handed,
a sub-division of the
of Kuruba.
Konga
Vellalas.
An
exogamous
sept
Bende
of Kuruba.
{Hibiscus esculenlus).
sept
The mucilaginous
(bendekai or bandi-
and Europeans.
those
sometimes
fruit, to
who
try to
ing parties.
Bengri
(frog).
A sept of Domb.
caste
Benia. A
small
of
Oriya cultivators
It is
and
in
palanquin-bearers in Ganjam.
on record* that
Ganjam honey and wax are collected by the Konds and Benias, who are expert climbers of precipitous rocks and lofty trees. The name is said to be derived from
bena, grass, as the occupation of the caste was formerly
to
remove
grass,
and
Benise
(flint stone).
Agricultural
1904.
211
BERI CHETTI
Benne
Bepari.
described
(butter).
Bepari
" a
A gotra of Kurni.
is,
in
as
caste
allied
the
Lambadis.
Its
members worship a female deity called Banjara, speak the Bepari or Lambadi language, and claim to be
Kshatriyas."
Bhonjo, the
title
of the Rajah of
Gumsur,
was returned as a sub-caste. The Rev^ G. Gloyer * correctly makes the name Boipari synonymous with Brinjari, and his illustration of a Boipari family repreBepari and Boipari sents typical Lambadis or Brinjaris. The are forms of Vyapari or Vepari, meaning a trader. hills Beparis are traders and carriers between the and plains in the Vizagapatam Agency tracts. Mr. C. Hayavadana Rao informs me that "they regard themselves as
certain
attacks of tigers,
of
if
they take
them have
and
to pass
through
favourite
their
method of keeping them off is as follows. As soon as they encamp at a place, they level a square bit of ground, and light fires in the middle of it, round which they pass
the nioht.
It is
and eventually be
these people
shot.
was once
I
fell
with a party of
encamped
in the
manner described.
were
(tiger)."
At
being-
Vakkaligas,
section
of the
of sacrificing
some
{See Morasu.)
Chettis,
Chetti. The
Beri
or
principal
Jeypore.
Breklum, 1901.
14
"
BERI CHETTI
2 12
Vaisyas, "but they will not admit that the Komatis are
on a
par
with
them,
and
declare
that
they alone
With regard to their Kanyakapurana states that a certain king wanted to marry a beautiful maiden of the Komati caste. When the Komatis declined to agree to the match, the king began to persecute them, and those Komatis who
left
(fear) Chettis.
The
story
is.
by the Nattukottai Chettis, and the legend, no doubt, refers to persecution of some king, whose extortion went beyond the limits of custom. Another derivation of the
word Beri
is
The
name
is
Komatis,
and
to denote those
fire-pits
who
through
fear,
Kanyakamma.
The
Kumbakonam
in
The king
caste whatever
a prohibition which
of
in force."
The
divisions,
Beri
Chettis have a
after
number
endogamous
etc.,
named
kam, Musalpakam.
social
Among
some
these there
is
an order of
interdining,
precedence,
of the
divisions
others not.
district.
213
BERI CHETTI
The
class),
Kammalans
(artisan
following story
at
narrated.
in
living
Kaveripuram
thousand
castes,
each
house
who took
wives from
among
their
so,
all
him one of
the
difficulty
all
maidens.
but
promised to do
marriage,
black
by a
ruse.
On
the
day fixed
for
the
left
marriage
pandal (booth).
When
And
hand
section.
The
administration
and the
assisted by a barber
They
tie
marriages,
though adult
marriage
not prohibited.
They
the
If this is
who belong
villages.
is
to the rightis
still
hand
them
down.
This custom
observed
some
out-of-the
way
by
Upanayanam,
with the
either performed
long before
marriage,
or
some
along
marriage
rite.
A man
Most
It
is
some
profess to be vegetarians.
said that there
is
much
Beri Chettis and the Komatis regarding their relative positions, and each caste delights to tell stories to
BERI CHETTI
the detriment of the other.
ever,
214
In general estimation, howlittle
the
Beris
are
deemed a
of the
inferior
to
the
Komatis." *
Vaisyas
is
The
claim
Beri
Chettis
to
be
Mr. Stuart, t
which was
once denied.
to
Kamakshiamma temple
success.
at
Conjeeveram,
that
without should
He
then
proposed
the
an unbaked
alone successful.
and the Beri Chettis were The penalty for failure was a fine
to,
woman, who paid the fine. Their descendants are still marked men, who depend upon Beri Chettis for their subsistence. The great body of the Komatis in the country were not parties to the agreement,
Beri Chetti
was erected by the Beris, and the Komatis claimed the right to use it. This was refused on the ground that they were not Vaisyas. The question at issue was
referred to the king,
who promised
to enquire into
it,
so.
When
for
it was to call the king's attention and restored the animals to life. The
t Op.
cit.
2 15
BERI CHETTI
sasanam (copper-plate grant) was believed to exist. To procure this document, the decapitation of twelve human
beings was necessary, and the Viramushti sacrificed his twelve children.
According
to the
be
But some
and they were pardoned on condition that they would pay To secure the necessary money, they a sum of money.
became
and
or
woman.
Ever
since this
Beris,
incident, the
their
men, among
the
Beri
whom
For example,
back-yards
Chettis
may
not
plant in their
Moringa pteiygosperina, Dolichos Lablab, or a red variety of Amarantus. If the Viramushti found the first of these planted, he would destroy it, and demand a fine of three fanams. For Dolichos the fine is six fanams, and for Amarantus one fanam. The rearing of pigs, goats, and fowls by the Beri Chettis is forbidden under penalty
of a
fine.
If
a Beri Chetti
woman
will
carries a water-pot
it
throw
down, and
are not
demand a
fine of
twelve fanams.
The women
fair,
under penalty
The
Komatis
Kammalanum
In this
" In
Kammalan
is
are one.
quoted.
the
town of Kanda, anciently the Camalas (artificers of five sorts) lived closely united together, and were employed
BERI CHETTI
by
all
216
artificers besides
them.
They
all
who combined
kinds of arms.
was entirely constructed of loadstone, this attracted, and drew the weapons away from the hands of the assailants. The kings then promised a great reward to any one who
should burn
down
the
fort.
No
one dared
to
do
this.
of a temple
engaged
to effect
thereby to do
The
and led
in
One
extracting from a
the fort
was surrounded with varacu straw, set on fire, it might be destroyed. The king accordingly had this done, and,
in the
fort,
many
of the
Camalar
no
of
Some
sea.
and escaped by
artificers
in
that country.
Those taken
in
the act of
One woman
From
for his
daughter.
want of artificers, who made implements for weavers, husbandmen, and the like, manufactures and agriculture
ceased, and great discontent arose in the country.
The
com-
any of the
of.
tribe remained,
to
remedy the
coral,
it,
evil
plained
fine
having a
i)iece of
and a
in
thread, to
passing the
217
thread through the coral.
BERI CHETTI
could accomplish
it.
None
At length the
coral over the
house undertook to do
and, to effect
it,
he placed the
mouth
of an ant-hole,
it
at
some
it
distance.
coral.
The The
through the
gave great
much work
to be done,
which that
its
mother,
performed.
The king
demanded
means
making ploughshares,
him
five
to the
for his
daughter of a Chetty, gave him grants of land maintenance. He had five sons, who followed the
branches of work of the Camalar
the
is
different
tribe.
title
of Panchalar.
Down
to
while, as descendants of the Chetty tribe, they wear the punul, or caste-thread of that tribe." *
The Acharapakam
Chettis,
Chettis are
known
as
Malighe
this
legend.
Even now,
in the
city of
Beri Chettis assemble for the transaction of caste business, the notice
summoning the meeting excludes the Malighe Chettis, who cannot, like other Beri Chettis, vote at elections, meetings, etc., of the Kandasami
temple.
Some
Siva,
Beri
Chettis,
"
worship
and some Vishnu, and a few are Lingayats, who do not marry into families with a different worship. They
Taylor.
BERIKE
2i8
All the divisions
wear the sacred thread, and do not tolerate widow Unlike Komatis, their daughters are someremarriage.
times married after puberty."
own
caste, with
whom
she
lives,
Bestha. The Besthas are summed up, in the Madras Census Report, 1S91, as "a Telugu caste, the hereditary
occupation of which
is
hunting and
fishing,
but they
it
is
Deccan
districts
some
them-
Salem
districts style
These three last speak Canarese like the Kabberas, and seem to be Kabbera and Toreya the same as Besthas or Kabberas. have, however, been treated as distinct castes. There are two endogamous sub-divisions in the Bestha caste, namely the Telaga and the Parigirti. Some say that The Parigirti the Kabbili or Kabberavandlu are a third.
section
trace their
descent from
Jangams, if Saivites) for their and imitate the Brahman customs, domestic ceremonies, prohibiting widow remarriage, and worshipping Siva
(or
deities.
The Maddi
suggested,
in
Bellary dis-
trict,
19
BESTHA
now
of fashion,
are employed
other ways.
may
in
the troublous
times of
the
Muhammadan
usurpation.
The name
Siviyar, they say, was given to them by the Tamils, as, being strong and poor, they were palanquin-bearers to officers on circuit and others in the pre-rallway days. Their main occupations at the present day are tank and river fishing. In the Manual of the North Arcot district, it is trade, and are in a flourishing noted that many Besthas condition, being most numerous above the ghats. The
*'
to
call
Mahamunl.
also applies
it
to the offspring of a
the
art,
suta also
meaning cook.
and
chiefly
They
one of religious observance, the former being in the habit of getting themselves branded on the shoulders with the Vaishnavlte emblems chank and chakram and the latter never undergoing this ceremony. It is
object of worship
or
for
figure
of
whom
their
houses
domestic worship."
In connection with the
names
Parigirti or Paklrlthi
BESTHA
it
220
that,
in
may be observed
the
some
is
parts of the
Telugu
country,
for
term
Pakirithi
used as a substitute
Vaishnava.
or
Parigirti
This word has become converted into Parikithi, denoting that the Besthas are
Some
Besthas,
when questioned
that they had no
purandam
to help them.
The word
used by them
is
a corruption of puranam.
Mysore Census Report, 1901, as "fishermen, boatmen, and palanquinbearers, who are known by different names according to
Besthas are
up, in the
The
summed
in.
Ambiga and
parts
their
themselves Boyis.
palanquin-bearing,
and lime-
them are employed by Government as peons (orderlies), etc., while a large number are engaged in agricultural pursuits. The Boyis obey a headman called the Pedda (big) Boyi. The Toraya does not intermarry either with the Kabyara or the The Kabyara Boyi, whom he resembles in every way.
of
Some
or
They have
fishing
a headman
I
known
rafts,
as the Yajaman."
in
Mysore
on
tanks from
and
it
is
men would
bring
first
When
which
blood.
a
is
new
net
is
fish
its
caught
of the
is cut,
smeared with
One
221
is
BESTHA
into the
it
been thrown
fire.
If
when
is first
used,
is
rejected,
and burnt
or otherwise disposed
of.
The tribal deity of the Telugu Besthas is Kamamma, and, when this goddess is worshipped. Mala Pambalas
are
her.
engaged
story relating to
They never
animals or liquor to
the goddess.
inti-
In connection are
with
some
of
the
latter,
certain
prohibitions
observed.
not be touched by
members
and
may
not be touched or
Writing
at the
beginning of the
that
"
last
century,
Buchanan* informs
us
everywhere
in
of Telinga descent.
own
dialect they
of carrying
of rum.
the palanquin, are fishing, and distillation Wealthy men among them become farmers,
caste hire
but
none of the
Pedde
Bui,
which, among the Europeans of Madras, is bestowed on In a note on the headman of every gentleman's set."
the Bestha Boyis, or fishermen bearers of Masulipatam
in
the days of
the
t
East India
that they
Company, Mr. H. G.
"
Prendergast writes
liarly
were
found to be pecu-
trustworthy servants.
to
When
their
English masters
went on promotion
by
Bestha
* Journey from Madras through Mysore, Canara and Malabar, t Ind. Ant. XVIII, 1889.
BESYA
22 2
in
public and
Of
for
Boy
(a corruption of Boyi)
Yule and
Thus
Carraccioli,
in
his
life
of
Lord
out of
Writing
in
1563,
Barras states
men
who
sun
sun docs not touch any part of his body and such
are called Boi."
men
The
veram,
a net.
(a
Besya
is
prostitute).
Recorded,
in
the
Madras
It
Betta
(hill).
Bevina.
Bevina
has
A sub-division of Kurumba.
or
Beva (nlm
recorded
or
margosa Melia
:
Azadirachtd)
been
as
an
exogamous
sept of Kuruba, and a sub-division of Kadu Kurumba. tree is held sacred by Hindus, and takes an The
mm
important part in
many
Bhag
(tiger).
Vizagapatam,
e.g.,
The
equivalent
Bhago occurs among some classes in Ganjam. Bhagavatulu. Recorded as play-actors Telugu country. Their name is derived from
in
the
the fact
* Hobson-Jobson.
J J. S. F.
f Decadas de Asia.
I\',
1875.
23
BHATRAZU
Kelasi.
in the
1901, as
"a
class of potters in
sub-division of
Kumbharo.
The name
deriv^ed
from
Bharadwaja.
Bharadwaja was a
rishi,
son
of Brihaspati,
and
this
It is
hunch-ed
members
"
of
Madras Census,
1901.
recorded
in the
Bombay
Gazetteer, that
the Bhatias
claim to be Bhati
As
and unscrupulous.
started
life
Some
of the richest
men
in
Bombay
of
without a
penny.
large
number
and important class." Like the Nattukottai Chettis of Southern India, the Bhatias undertake sea voyages to distant countries, and they are to be found eastward as
far as
China.
Bhatta. x\ sub-di\ision of Gaudo. Bhatkali. A class of Muhammadans on the west coast, who are said to have originally settled at Bhatkal
in
North Canara.
Bhatrazu. The
described,
in
Mysore Census Reports, 1891 and 1901, as musicians and ballad-reciters, who "speak Telugu, and are supposed to have come from the
the
Northern Circars.
courts of the
They were
Hindu princes
BHATRAZU
224
in
poetry in glorification of
Hyder
AH, although not a Hindu, delighted to be constantly preceded by them, and they are still an appendage to the
state of
Chiefs.
They have
wonderful faculty
which may be considered as a sort of medium between But their profession blank verse and modulated verse.
is
them
for
battle,
and
them
of
to
Now many
In
the
1871,
Bhat
Rajahs
They
who
men
in general,
liberally
They
They
are mostly
is
it
in
re-
Madras
all
over the
Telugu districts. They are the representatives of the Bhat caste of other parts of India. They are called
Razus, because they are supposed to be the offspring of
a Kshatriya female by a Vaisya male.
They
are well
versed
in folklore,
and
in
Under the old Hindu Rajahs the Bhatrazus were employed as bards, eulogists, and reciters of family genealogy and tradition. Most of them are now cultivators, and only a few are ballad-reciters.
of the ancient Rajahs.
225
BHATRAZU
Their
less
They
the
will
eat
ceremonies of
birth,
same
Razu
is
the general
name of the caste." The Bhatrazus, Mr. W. Francis writes,^" " are also called Bhats or Magadas. They have two endogamous
sub-divisions,
called Vandi,
Raja
or
Telaganya, and
Magada,
Kani
or
Agraharekala.
[Some
Bhatrazus
Magada were
individuals
marriage of Siva.]
who Each of
or
these
is
again
split
up
into several
exogamous septs
gotras,
among which
Kasyapa and Kaundinya. All of these are Brahmanical gotras, which goes to confirm the story in Manu that
the caste
is
the
offspring
of a
Kshatriya mother.
funerals,
and
in
all
these
Widow
fish,
marriage
is
strictly for-
These contradictions are, however, common castes, and the tradition is that the Bhatrazus were a northern caste which was first invited south by King Pratapa Rudra of the Kshatriya dynasty of Warangal ( 1295-1323 A.D. ). After the downfall of that kingdom they seem to have become court bards and panegyrists under the Reddi and Velama feudal chiefs, who had by that time carved out for themselves small independent principalities in the Telugu country.
not beef
among Oriya
As
Telugu
f Sanskrit
hymn
15
BHATRAZU
literature,
226
and even produced poets such as Ramaraja Bhushana, the author of the well-known Vasu-Charitram. Their usual, title is Bhat, sometimes with the affix Razu
or IMurti."
Of the Bhatrazus in
now
live
by
cultivation,
and
Sudra castes
at their
They
But
it is
known
that several
Musalmans
or
members
and so called themselves They resemble the Razus in their customs, Bhatturazus. In the Gazetteer of but are said to bury their dead." are described as touring round Anantapur, the Bhatrazus the villages, making extempore verses in praise of the principal householders, and being rewarded by gifts of
by Rajahs
It is
Some
of the
is
Batrajas
have
Shotriem
Vedas or
rent.
learning,
and inam
is
land
given free of
In connection
castes, the
narrated.
man named
Pillala
Once upon a time there was Marri Bethala Reddi, who had three
to cultivation.
sons, of
whom
two took
life,
The
third son
adopted a military
whom
and had seventy-four sons, all of became commanders. On one occasion, during
*
district.
22 7
BHATRAZU
this,
the king
orders that a
sword should be tied across the gate. were reluctant to go under a sword, as
siofn
The commanders
it
would be a
of humiliation.
Some
of
Bhatrazu,
who
wit-
nessed
this,
He
went
to the king,
pay him a visit. An order was accordingly issued that The services of the the sword should be removed. Bhatrazu greatly pleased the commanders, and they
came
and
treated
them with
consideration.
Even
at the present
day, at a marriage
among
is
the
Velamas, a
assist the
Bhatrazu
engaged.
bridegroom
in his
sectarian
marks on
his forehead,
remain as his
He
to
Ramayana or MahaBrahmans and the caste couple belong. The following was
piled
Brahma
Gone Buddha
reading of the
Ramayana, and heard it with much interest. Panta Malla Reddi caused several tanks to be dug. You, their descendants, are all prosperous, and very charitable."
In the
"
houses of Kammas, the following is recited. Of the seventy-seven sons, Bobbali Narasanna was a
IS*
BHATRAZU
228
kamma
Those
In
Velamas,
and those
the
who
ceremonial
observances,
Bhatrazus
Telugu
type.
At marriages,
sit
They have
The badge of Conjeeveram is a silver stick.* the Bhatrazus at In the Madras Census Report, 1901, Bhato, Kani Razu, Kannaji Bhat and Padiga Raju appear as synonyms, and Annaji Bhat as a sub-caste of Bhatrazus.
The
Weekly Circular, Madras, in i88i.t "They are known to the Cuddapah and North Arcot Police as criminals, and a note is made whenever an adult leaves his village; but, as they commit their depredations far
in the Police
from home, and convert their spoil into hard cash before
they return,
it
is difficult
Ten
work
home
at
once
they usually
communicating
that
intelligence
to
when
which
in
known
is
by means of
These
leaf plates
all
that Battu
t See F. S. MuUaly.
2 29
BHATRAZU
On
an account of
is
their proceedings
rendered, and
their spoil
divided equally
among
usually
the
They
disguise them-
houses
lately,
silk cloths
the
etc.).
They
are
also Instructed
in
Sanskrit,
and
in all
the
Telugu Brahman
it
would soon
is
on
made
for
them
They
frequent choultries
where
opportunior
committing
(filled
own bags
bundles
oft."
To
"
it
this
is
commit
bathing
of the
cloths
of as
persons
in the tanks.
They
are thus
known
Kolam-
t that
"a few
of this
north of PunganCir.
*
They are
really
Muhammadans,
but
district.
BHAYIPUO
230
and know
clever.
little
about
its
tenets.
in this
They speak
several
languages
fluency,
well-to-do
and succeed
it
hands upon.
by absconding with what they can They often take to false coining and
forgery, pretend to
know
making gold
Bhayipuo.^Bhayipuo
Report,
claim
to
1
is
90 1, as an Oriya
be Kshatriyas.
it
caste, the
son, in
which sense
of Rajahs
is
brothers
by concubines.
The
illegitimate
Bhima. A
section of Savaras,
named
after
Bhima,
Bholia (wild dog). An exogamous sept of Kondra. Bhondari. The Bhondaris are the barbers of the
in
Ganjam.
is
"
The name
Bhondari,"
Mr.
S.
P.
Rice writes,*
" derived
from bhondaram,
treasure.
The zamindars
who became
in
his
His Highness." The Bhondaris occupy a higher position than the Tamil and Telugu barbers. Though various Oriya castes bathe after being shaved, the touch of a Bhondari at
231
BHONDARI
polluting.
other times
is
not regarded
eis
Ganjam
etc.
servants,
the Bhondaris are employed as domestic and some are engaged as coolies, cart-drivers, Others officiate as pujaris (priests) at Takurani
district,
make
flower
garlands.
On
worn by the bridal couple on the wedding day, are performed by the Bhondari. I am informed that a woman of this caste is employed by Karnams on the occasion of marriage and other ceremonials, at which her services
are indispensable.
It is
said that in
some
places,
where
plates off
which they have taken their food, though this should not be done by a non- Brahman. There are apparently three endogamous sub-divisions, named Godomalia, Odisi, and Bejjo. The word Godomalia means a group of
forts,
and
it
is
said to be the
duty of members of
live
Rajahs who
in forts. The Godomalias are most numerous in Ganjam, where they claim to be superior to the Odisi and Bejjo sections. Among exogamous septs, Mohiro (peacock), Dhippo (light), Oppomarango {Achyranthes Members aspera), and Nagasira (cobra) may be noted.
of the
Oppomarango
Lights
may
not be blown
mem-
wearing
silk cloths, or
after bathing.
Nagasira
is
is
sept
its
common
many Oriya
castes,
and
said to
owe
BHONDARI
The
hara,
232
hereditary
is
headman
of the caste
is
called
Be-
and he
assisted
by a Bhollobaya.
Most
of the
by Chaithyana, and known as Paramartho matham. They wear as a necklace a string of tulsi {Ocitiimn sanctum) beads, without which they will not worship or
take their food.
Many Hindu
deities, especially
Jagan-
by them.
A
and,
man
if
should
not
marry
his
maternal uncle's or
is
Infant marriage
the rule,
go through a mock marriage ceremony called dharma bibha. She is taken to a Streblus asper (sahada or shadi) tree, and married to it.
attains maturity, she has to
She may
not,
life,
Sometimes she goes through the ceremony of marriage with some elderly man, preferably her grandfather, or, failing him, A divorce her elder sister's husband as bridegroom. agreement (tsado patro) is drawn up, and the pseudomarriage thereby dissolved. Sometimes the bridegroom is represented by a bow and arrow, and the ceremony is called khando bibha.
twigs as a tooth brush.
The
real
marriage ceremonies
placed
last
On
number of
earthen pots
women
throw Zizyphiis Jtijuba leaves and rice, apparently as an While evil-eye removing and purificatory ceremony.
doing
to
so,
"
in a
manner which
recalls
idal of the
Kalians.
is
233
has to
fast
BHONDARI
is
While he
is
so
some women bring a grinding-mill stone, and grind to powder Vigna Catiang, Cajanus indicus and
Cicer arietinum seeds, crying " Ulu, ulu," as they do so.
sits
on the
number
of married
women crowd
They
rice
whom
ceremony
bhondaivaro, which
and
Towards evening,
the bridegroom's
party proceed
ornament).
god,
they return
in
water
a vessel
On
the
wedding day, the bridegroom, after worshipping Vigneswara (Ganesa) at the marriage dais with the assistance
of a
Brahman
finery,
in
age
a temple
Later on,
Just as he
palanquin.
about to
start,
him go
till
met en route by the bride's father, and his feet are washed by her brother. His future father-in-law, after waving seven balls of At coloured rice before him, escorts him to his house.
cloth.
is
new
He
\^.
BHONDARI
the entrance thereto, a
234
and cry " Ulu, ulu." His future mother-in-law, taking him by the hand, leads
into the house.
dais,
him
As soon
is
marriage
the bride
over a screen on
bridegroom.
doing
homam
is
(making sacred
hastagonthi, and
This
called
ceremony.
The
Two new
cloths are
one cowry {Cyprcea Arabica) shells, a coin, and a few Zizyphus leaves. This ceremonial is called gontiyalo.
The
bridegroom with
his
fist,
and receives a present of a cloth. At this stage, the couple receive presents from relations and friends.
They then
and the eating by the bride and bridegroom of rice mixed with jaggery (crude sugar) and curds. On the two following days, they sit on the dais, play with cowries, and have leaves and rice thrown over them.
They wear the cloths given to them on the wedding day, and may not bathe in a tank (pond) or river. On the
fourth day (chauti), the bride
of the bridegroom.
is
some make
Towards
^35
dais,
BHONDARI
and she stands on a grinding stone. Seven turns of thread dyed with turmeric are wound round the posts
of the dais.
Leading
bridegroom
cuts the thread, and the couple stand on the dais, while
four persons support a cloth canopy over their heads,
rice
is
and
On
the
fifth
throwing
his brother-in-law,
On
mo kkuto
are removed.
mitted to remarry.
The dead
are cremated.
little
When
in his
a person
is
on the
rice
point of death, a
Jagannatha prasadam,
is
i.e.,
placed
mouth.
Members
cooked
rice,
little
many Oriya
is
castes keep by
them
partially
and a
of this
bathing.
in a
The
cloth.
corpse
After
is
is
it
new
bier,
new red
placed.
cloth
thrown over
thatched,
is
The
funeral pyre
is
generally prepared by an
Oriya washerman.
is
placed close to the pyre, and the son puts into the
rice, and throws rice over the eyes. Then, lighting the straw, he waves it thrice round the
it
on the
face.
The
corpse
is
then
BHONDARI
236
In the
dripping, after
bathing.
On
fire is
extinguished,
in
The
image
is
is
which food
leaves,
offered.
sisting of rice
is
On
relatives
and
The
new
The
is
pot
is
placed,
and offered
to the
dead
The
The
is
{Fims
religiosd) tree
home, and
He
ground.
piece of hollow
is
bamboo open
at
both ends,
given to him, with which he measures rice or other grain seven times. He then
lees, and.
mark on
his forehead
237
BHU RAZU
Ghl (clarified butter) and meat may not be eaten by those under death pollution till the eleventh
thrown away.
day,
when
a feast
is
held.
dies, a cere-
If
mony
Fine sand
is
smoothed with a tray or plank. On the sand a lighted lamp is placed, with an areca nut by its side. The lamp is covered with an earthen cooking-pot. Two men carry on their shoulders a pot riddled with
is
holes,
suspended from a pole made of Diospyros Embrywood, from inside the room into the
is
opteris
street,
as
Both
till
The
is
to a tank,
which
it is
thrown.
On
sand
for the
marks of the
man, the
trail
of a centipede,
to be left
ladder, etc.,
common among
the
a child
is
born
after a succession
among
Very common
e.g.,
Haddi,
etc.
BhonjO.^The title of the Raja of Gumsur in Ganjam. Bhumanchi (good earth). A sub-division of Kapu. Bhu (earth) Razu. A name for Razus who live in
bhQ vaisya
238
(earth Vaisya).
Bhu Vaisya
name returned by
meaning earth
Vellalas.
Bhumi Dhompthi.The
marriages the offering of food
is
name,
Bhumi Razulu
(kings
of
name
assumed by some Koyis. Bhumia. The Bhumias are an Oriya caste of hill According cultivators, found in the Jeypore Zam.indari. to a tradition, they were the first to cultivate the land
on the
hills.
be known
as Baigas, concerning
whom
Baiga
final,
Captain
in
Ward
a boundary
dispute
rieht as
is
For the following note I am indebted to Mr. C. Hayavadana Rao. The Bhumias have septs, e.g., bhag A man can claim his paternal (tiger) and naga (cobra).
aunt's daughter in marriage.
is
much
the
same
as
a sheep or fowl,
and
A pandal (booth),
erected in front of
made
is
The
remarriage of widows
usually marries his
is
man
it
customary
in
On
the tenth
239
BILIMAGGA
is
held.
In
parts
of the
Central
flat
Bhuri.
A sub-division of Gond.
(seed).
:
Bijam
sept of Boya.
Bindhani (workman). A title of Oriya Badhoyis, and sometimes used as the name of the caste.
are
described,
in
the
Kurnool Manual, as a class of mendicants, who play Some of them have shrotiyam villages, as dramas.
Lingineni
Doddi
t as
*'
in
Pattikonda.
"
Shrotiyam
"
has
been defined
revenue
a Brahman learned
in the
the government,
civil
or military,
Muhammadans, as a reward for past services." Bhutiannaya (ashes). An exogamous sept of Bant. Bidaru (wanderers). A sub-division of Odde. Bilimagga. The Bilimagga weavers of South Canara, who speak a very corrupt form of Tamil, must
mother-tongue
is
Canarese.
In
Bili-
maggas
Sales,
caste.
There is a tradition that they emigrated from Pandiya Maduradesa in the Tamil country. The caste name
Bilimagga (white loom)
is
some
Wilson.
BILIMAGGA
240
same reason, Devangas call themselves Bilimaggas, but the Devangas also make coloured cloths. White cloths
required for certain gods and bhuthas (devils) on occasions of festivals, and these are usually obtained
are
from Bilimaggas.
The Bilimaggas
follow the
They
and Udipi
belong respectively to
deities are
a chief
headman
Paththukku Solra Settigar, or the Setti who advises the ten, and for every village there is an
ordinary
is
chief
headman
members
Every married couple has to pay an annual tax of twelve annas, and every unmarried male over twelve years of age of six annas towards
the temple fund.
Marriage of
girl
girls before
puberty
is
who
The remarriage
ceremony
It
is
of widows
is
permitted.
The
betrothal
important as
number of
If
the contract
is
celebrated, betel
engagement
broken
off.
On
the day
241
three times.
BILIMAGGA
On
P>om
this vessel,
water
of
is
women
or more).
The pouring
locality.
of
At
is
Mangalore, Barkur,
Udipi.
The women
bridegroom.
The rite is called mariyathe niru (water for respect). The bridegroom is then decorated, and a bashingam
(chaplet)
is
He
sits
in front
which
floor,
is
and worships
He
is
sister's
husband, followed
by
and a gindi
(vessel
tied.
must also be carried by her. Within the The pandal, the bridegroom stands in front of a cot. bride's party, and the men in attendance on the bridefor the bride,
groom, stand opposite each other with the bridegroom between them, and throw rice over each other. All are
then seated, except the bridegroom, his
bride's brother.
sister,
and the
The
in front of the cot and brass vessel, and hands over the gindi, and other articles, to the bridegroom's sister, Lights and arathi water are to be taken to the bride.
bride's
feet.
holds
his
washes
his
He
cot, after
he has
BILIMAGGA
worshipped
he
a
it,
242
according to
is
and broken cocoanuts, varying in number the nagara to which he belongs seven if
member
He
and
is
joined by the
bride,
who
and the
tali tied
sister.
The
bride-
The
house, followed by her maternal uncle, and sits crosslegged, holding her big toes with her hands.
Her
uncle
throws the red cloth over her head, and she covers her
face
with
it.
This
is
The
on the
of the bridegroom.
The Gurikara
amounting
to twelve
rupees or more.
He
then requests
nagara people,
seven gotra
is
by the
doing
throw
groom.
arathi,
rice on,
to the bride
The
mat.
Some milk
and the pair go inside the house, and sit on a is given to the bridegroom by the
it,
he gives
sit
it
to the bride.
They then
on
243
the cot.
BILLAVA
their heads,
Rice
is
thrown over
them.
and arathi
a ring
waved
in front of
into a tray,
and turmeric-water
poured over
it.
The
turmeric-water (vokli
cot,
sit
on the
and those
or seven,
single
the bashingam
elder, or held in
pair
who
are the
is
most respect.
dhare water
first
The dead
leaf placed
are cremated.
The
is
corpse
is
carried to
beneath
it.
Fire
The
made
there-
final
In
To
gives cloths
to,
under pollution.
The who
caste
title is Setti
Billava.The
noted, in the
" the
i6*
BILLAVA
population.
244
The
derivation of
in
the
is
word
that
Billava,
as
commonly accepted
tion
the district,
it is
a contrac-
of Billinavarii,
bowmen, and
that the
name was
given as the
employed
district.
as
men of that caste were formerly largely bowmen by the ancient native rulers of the
is,
There
however,
no
evidence
whatever,
direct or indirect, to
show
in
that the
men
of the toddyIt
is
fact
so
employed.
well
known
that,
tells
that
some of these
ram or Ceylon northwards to Travancore and other parts of the West Coast of India, bringing with them the cocoanut or southern tree
Dravidians migrated from
{tenginama^'o), and being
or
Iravars,
known
as
Tivars (islanders)
by the same
and
North Canara.
ghauts,
Humcha
family,
known
Wodears
literally
Devaru Makkalu,
islanders.
In support of this
that, in the list
It
was,
of the cocoanut.
Indico Pleustes
(522 to 547 A.D.), and from the Syrian Christians' copper-plate grants, early in the ninth century, it
* Manual of Malabar.
245
lilLLAVA
Although the cocoanut tree may have been introduced by descendants of immigrants from Ceylon moving up the coast, the practice of planting and drawing toddy was no doubt taken up by the ordinary Tulu cultivators, and, whatever the origin
guild of professional planters.
of the
name
Billava
may
be,
differ
from the
Tiyans
the
table,
are,
cranial type.
Tulu
classes, sub-brachycephalic
Cephalic Index.
Some
Billavas about
Udipi
call
themselves either
Billavaru or
Halepaikaru.
are toddy-drawers,
who
Kundapur
taluk,
There are
drawing
in the
process
of
Halepaiks
generally
grasp
with the
the right,
fingers directed
fingfers
directed
downwards and
thumb
to the
left.
Billava at Udipi
had a broad iron knife with a round hole at the base, by which it was attached to an iron hook fixed on to a rope worn round the loins. For crushing the flower-buds
BILLAVA
246
There
is
a belief
the spathe
is
killed
by a
is
tiger,
than
an ordinary bone
used.
The
Billavas gener-
ally carry
Baidya and Pujari occur as caste names of the Billavas, and also as a suffix to the name, e.g., Saiyina
Baidya,
Bomma
Pujari.
Baidya
is
said to be a form of
Some
Billavas officiate
Many
The
following legend
of the
name Baidya.
poor
woman once
view
to training
them
After
some
On
near Ullal on
foot.
and were on the point of drowning when the Sanyasi threw three handfuls of books on medicine and magic. Taking these, the two disciples returned, and became
learned in medicine and magic.
They
are supposed to
The
Billavas,
like
the
Bants,
have a number of
in
exogamous
septs
(balls)
running
the
female
line.
i;iI.I.A\'A
'lODDX-'rAIM'KR.
247
BILLAVA
There
is
line).
The
Affairs
office is hereditary,
headman ceilled Gurikara, whose and passes to the aliya (sister's son). which affect the community as a whole are
caste has a
at
discussed
garidi.
a meetinof held at
the
bhutasthana or
(sirdach-
is fixed.
few
(booth)
is
erected,
bridegroom
purificatory
is
an
adult,
to
undergo a
ceremony a day
(dhare) day.
girl,
go
garidi,
in
earthenware pots.
girl,
The water
bathes.
and she
On
are
on the
such as
dais.
The
filled
lights, rice,
and areca
nuts,
and a vessel
He
their
and
parents, or the
This
is
which
is
Widow
remarriage
is
is
omitted.
The
a cloth
stretched
The
headman
BILLAVA
If a
248
man
to the
is
per-
At the
for ten or
first
menstrual period, a
under pollution
is
twelve days.
On
the
first
day, she
seated
new
earthen-
ware pot
girls
is
Four
the pots.
are distributed
girls
among
girl
is
before.
The dead
cases, burial
laid
usually cremated,
to.
resorted
on a plantain leaf, and a Some paddy (unhusked rice) is heaped up near the head
and
are
feet,
and cocoanut cups containing lighted wicks placed thereon. All the relations and friends
at
assembled
twigs of the
it
tulsi
water,
and allow
to drop into
the duty of
The wood
This
is
lighted by placing
When
paddy,
which have
been brought from the house, are thrown into them. On the fifth day, the ashes are collected, and buried on
249
the spot.
If
BILLAVA
buried, a straw figure
is
the
ashes are
is
A
and a
made
there,
stuck in
it.
By
the side
its
eyes opened,
tobacco
leaf,
betel
On
death ceremonies, or
bojja, are
performed.
On
gudikattu
(car),
At the
is
small
bamboo
car,
in
three
tiers,
con-
structed,
is
cloths.
This car
car,
called Nirneralu.
lamp
is
and the
On
is
constructed,
small vessel,
with water,
is
The new
and
The
chief
The
it
out
some
women.
The
rice
is
taken to a
car.
which
is
The cup
deposited
The
cup,
and a
ladle placed
by
its side,
upside
BILLAVA
down, and covers them
articles arc collected,
250
^vith
a plantain
leaf.
The
various
is
and
tied
up
in
a bundle, which
placed
in a
men
to the
the dhupe.
up as bhutas, may follow the procession. Those present go thrice round the upparige, and the chief mourner unties the bundle, and place its contents on the car.
and sometimes vegetables, pumpkins, and plantains, on the plantain leaf. All present then leave the spot, and the barber removes
near relations put
rice,
The
it
down.
Sometimes,
if
member
of the
community, a small car is constructed, and taken in On the fourteenth day, procession round the upparige. food is offered to crows, and the death ceremonies are
at
an end.
If
called
Kale deppuni (driving away the ghost) is performed. Ashes are spread on the tloor of the house,
is
closed.
After
some
time,
is
or
on the
sprinkled with
Zizyplms
The door
if
examined, to see
ghost are
left
thereon.
otherwise a magician
called in to drive
that,
it
out.
correspondent naively
the marks, they
remarks
In
some
cases,
girls
who have
and they must be propitiated by marriage. The girl's relations go in search of a dead boy, and take from the
^51
BILLAVA
is
house where he
of the
is
tied
up
The spoons
house.
This represents
the
betrothal
ceremony.
day
is
on the
A quarter-anna,
and a nose-screw, are placed on the hands, and water is poured on them. This is symbolical of the dhare ceremony, and completes the marriage. The pujaris of all the bhuthasthanas and garidis are
Billavas.
The
Baider-
be descended from an
excommunicated
Brahman
in
girl
and a
is
Billava.
The
recorded at length
by Mr. A. C. Burnell
the
Indian Antiquary.*
The
idols.
Brimmeru
is
the most
He
the figure of a
human
figures
being, which
is
kept within a
On
its
left
are two
human
made
of clay
or stone,
which
Ballala
at the
On
man on
Okka
up
Other
They seem
to vary
in different localities, and represent bhuthas such as Jumadi, Pancha Jumadi, Hosabhutha, Kallurti, etc.
1894-96.
BILVA
252
Brimmeru has been transformed, by Brahman ingenuity, into Brahma, and all the bhuthas are converted into
Gonas, or attendants on Siva.
songs) Brimmeru
is
sthana.
bhuthasthana
never contains
idols,
but
cots
are
sthana
may be
dedicated to a
may be
sthana
number
which each
is
set apart
for
a single bhutha.
the
made by
the pujari.
During
the
festival,
he frequently becomes
liable to
possessed.
Only
As
a sign of their
Further details
will
connec-
bhutha worship
be found
in
the articles
of Jogi.
Binu
(roll
of woollen thread).
An
exogamous sept
are,
I
of Kuruba.
Bissoyi.
informed,
The
Parlakimedi
Maliahs
am
divided up into
contains
many
over by a Bissoyi, a
who
is
Concerning the Bissoyis, Mr. S. P. Rice are a number of forts, in writes * that in the Maliahs
order.
*'
which the
reside.
Each
of
253
BODA
own
;
court of his
each has
his
set
They were
Khonds and
the
Savaras.
They
were, in
fact, lords
of the marches,
and
were
in
been under the suzerainty of the Raja of Kimedi, and they were also generally responsible to Government. Such men were valuable friends and dangerous enemies.
Their influence among their own
their
knowledge of their own country was perfect. It was they, and they only, who could thread their way through the tangled and well-nigh impenetrable jungle by foot-paths known only to themselves. Hence, when they became enemies, they could entrench themselves Now a in positions which were almost impenetrable. road leads to every fort the jungles have disappeared the Bissoyis still have armed retainers, and still keep
;
a measure of respect
officer of
is
peaceful,
inspecting vaccination."
rebellion,
The
"a
in
the
it,
last century,
is
and the share which the Bissoyis took graphically told by Mr, Rice.
in
At times
title
of census,
of Doluva, Kalingi,
Biswalo. A title of various Oriya castes. Bochchu (hairs). An exogamous sept of Odde.
Boda. Recorded,
the
in
the
name
who
use the
fibre of
boda luvada
glomerata)
in
the manufac-
BODA DASARI
254
(bald-headed mendicant).
Boda Dasari
gamous
An
exo-
sept of Jogi.
(navel).
Boddu
of Idieas
of the
An exogamous
It
is
sept, or sub-division
in
and
Asilis.
recorded
" in
the Gazetteer
Bellary district,
of nearly
all
that
the
threshold
the
fortifications
This
is
Boddu-rayi,
literally
the
and so the middle stone. Once a year, in May, sowing season begins, a ceremony takes
it."
(See Bariki.) of
Bodo
title
(big).
sub-division
Bottada,
Mali,
among
sub-division of Sondi.
Bogam. 6"^^
Bogara.
1901,
Recorded,
I
as
"
division of Panchala."
From
in the
Bellary district *
gather that
a class of
itself,
They
copper wares.
The Bogaras
society.
Evidently they
now excluded
the
Jaina Bhattacharya at
255
BOKSHA
name
of a class of agri-
Bogarlu.
cultural
Occurs
in
as the
labourers
the
in
are
probably workers
to
aofriculture.
Boggula
and Devanga.
(charcoal).
An
exogamous
Boya
Bohora.
The
"
Musalman
Madras they mosque (in Georgetown). It is said that, when one of them dies, the hioh priest writes a note to the archanorels Michael, Israel and Gabriel, asking them to take care of him in Paradise, and that the note is placed in the
coffin."
"
Bombay side. They are traders. In have their own high priest and their own
and,
if
They consider themselves as a superior class, member of another section enters their mosque,
in certain
They
take part
Hindu
in the
1901,
as
"literally a physiis
a sub-caste of Pandito."
There
said to be
no
between Panditos and Boidyos. In Ganjam they are known by the former, elsewhere by the latter
difference
name.
Boipari. A synonym
of Lambadi.
(^See
Bepari.)
defined
of Bishnu or
Vishnu.
Boksha. Boksha
name
of a
or
Boksham
of
Gollas,
(treasury)
is
the
their
sub-division
indicating
BOLASI
256
as treasury servants in guarding
employment
treasure.
and
carryino-
who are employed in packing and lifting bags of money in district treasuries are still called Gollas, though they may belong to some
In
some
places,
those
other caste.
In
the Census
Report,
1901,
Bokkisha
a
Vadugar synonym
vators,
(treasury northerner)
for Golla.
was returned as
Tamil
Bolasi.
The
of
Bolasis are
who
Gumsur
taluk of
Ganjam.
original
Many
name
them serve
is
as paiks or peons.
The
of the caste
said to have
been Thadia,
(Bayalisi,
in favour of Bolasi
It
is
also
is
brass anklets.
Their ceremonial
death,
rites
connected
with marriage,
Marriage
is
infant, and, if
crirl does not secure a husband before she reaches a o maturity, she goes through a form of marriage with an
arrow or a grinding stone. The Bolasis are Vaishnavites, and observe the Paramaribo or Chaitanya form
thereof.
The
Nayako, Daso,
someuse
in agriculture are
of Tellis,
who
Some Gaudos,
(a fish).
at
Bombadai
Members
A gotra of Medara.
exogamous
The
equi-
sept of Mala.
Vamma
257
BONDILI
fish,
because,
when some
marriage
of their ances-
went
to fetch water in a
fish in
pot,
they found
a number of this
Bomma
Sale.
(a doll).
An
The
equivalent
mous
sept of Mala.
exhibit
shows
in the
Vizagapatam
sub-division
Bommali.A
Ganjam.
of
the
Koronos
of
Honda. A
Bondia. A
name
is
sub-division of Poroja.
The
praise,
meaning
who
kund.
They
claim
to be Rajputs, but
degenerated.
The
taluk of
in
Cuddapah
all
The custom
who
of
remarriage
generally
widows
is
not
permitted.
or
They
are
cultivators,
peons,
the
body-guards
of
Zemindars."
The
from
Bundelkund,
from which
fact
their
name
;
originates,
the
Ram.
Many
district.
17
BONIYA
258
title
is,
Rajputs.
The Vaisya
in Vellore,
Chittoor
The
Some
are
not
even
Sudras,
but the
descendants of Rajputs by
women
such.
probably
many
to
of
them are
and refuse
he
is
of their
am
is
named
leather.
Toli,
reference
is,
to
their
being workers
in
There
Toli
Sambalpur,
is
Baniya
for
(trader).
traders
and
Bonka.
Recorded,
in
the
Vizagapatam Manual,
hills, and, in the Madras Census Report, 1901, as a small Oriya caste of hill cultivators, which has three sub-divisions, Bonka, Pata
Bonthuk.The Bonthuks
lead a
or
nomad
life,
them as they shift from place to place. They are called Bonthuk Savaras to distinguish them from the Pothra
district.
259
(stone) Savaras,
BONTHUK
By Telugu
who
though they have no connection with the Chenchus who inhabit the hills in Kurnool, and other parts of the
Telugu
country.
like
the
Ahobila Narasimha as their tribal Bonthuks speak the Oriya language, and The deity. they have a Mongoloid type of features, such as are
Chenchus,
claim
These
follows
constitute
:
exogamous
septs,
and seem
to be as
Pasupuretti,
Kudumala
Simhadri
(the
god
at
Simha-
(cakes),
Akula
(leaves), Sunkara,
At marriages,
individuals of the
members
of
the Koneti
sept as
to
Men
as
belonging
the
are
considered
equivalent to shepherds.
a very interesting
is
way
of naming
official
a child
born when an
or
encampment,
as
Collector,
it
is
named
after him.
Tahsildar,
Kolnol (Colonel),
Innes, Superintendent,
charlu) are
after a
met town or
with.
village,
and Acharlu (after one SukraSometimes children are named either because they were born
there, or in the
pilgrimage.
names
as Hyderabad,
Channapatam (Madras), Bandar (Masulipatam), Nellore, and Tirupati arise. A boy was named Tuyya (parrot), because a parrot was brought into the settlement at Another child was called Beni the time of his birth. because, at its birth, a bamboo flute (beni) was played.
17
BONTHUK
Every settlement
tribe,
is
260
said to have a
headman, called
affecting the
and various
affairs
community.
Bichadi,
may appeal
to another
who do
agree
Bichadi have to
Sometimes those fine. by the decision of the undergo a trial by ordeal, by taking out
the
to
abide
The
in height and breadth, should not exceed the span of the hand, and the height of the cowdung water in the pot should be that of the middle
If,
in
removing the
ordeal, a
is
proved.
is
Before the
by
sum
trial
of ten
rupees
may
or
He
lives in a
grove
of
in
the
Pasupuretti sept.
The Bonthuks
and selling them them in the fire.
carts, for
engaged
in
collecting
bamboos,
Dodlamma, Muthyalamma,
stones.
are
to be
and,
if
girl
happens
there
last
is
mated only after she has reached maturity, no marriage ceremonial. The marriage rites over five days, on the first of which a brass vessel,
its
water and the oyila tokka or tonko (bride's money), is carried in procession to the bride's hut on the head of a
married
girl
26i
BONTHUK
supported on a
contracting couple.
When
the hut
money
is
handed over
to the Bichadi,
The
pig
is
money
is
divided
The
caste people, and the married girl carrying a brass vessel, go round the animal, to the accompaniment of music.
The
pig,
girl,
on the ground.
A thread
is
tied
which
is
into
two portions,
day.
bride, of
same
for
The
materials
latter
by nine men.
The pandal
is
usually decorated
with
mango and
some
After
supper,
go
to
giganted) flowers,
is
The
fathers
them the bashingams, and this he does after receiving an assurance that the wedding will not be attended by
quarrelling.
The
at the
on the dais
home
of the latter,
their
and the
officiating
bashingams on
stand
foreheads.
Nine and a
This thread
cut up by the
and used
the
BOORI
removed,
fifth
262
at the close of the
marriage
festivities,
on the
day.
When
is
under pollution
parents.
receives a small
present of
and they proceed to the Bichadi, to whom they make a present of money, as they have probably broken the tribal rule that smoking is forbidden when under pollution.
On
consummated.
left side.
The dead
lying on the
to
On
the
offered
crows
and
Brahmani kites. On the eleventh day, a mat is spread on the floor of the hut, and covered with a clean sheet,
on which
is
food offering.
basket,
The
food
to
is finally
and taken
is
the bank
of a tank
is
small hut
made
there,
placed therein
on two
leaves,
Yama Dutas
(servants of the
god of
Boori
(cake).
summed
up, in the
1901,
as
Oriya cultivators
They
I
are said
am
informed
name has
in the
dye (bosonto
The
dye,
commonly known
263
BOSANTIYA
The
"Among
the
many
rich natural
commerce
is
This
tree,
with
its
lovely
and vivid emerald green foliage, is a marked feature of forest scenery in Ganjam. The berries are coated with a beautiful red powder, which
constitutes the dye.
This powder
is
collected
by being
made
for the
method
of collection
is
reckless and
The
industry
is
it
a monopoly of
to little advan-
They
and part with the powder to the low-country dealers settled among them for a few measures of rice The industry is capable of or a yard or two of cloth. development, and a large fortune awaits the firm great
of the dye,
or individual
among
the Khonds,
trade.
It is
who
at present enjoy a
monopoly of the
by the Khonds in their forest villages." The Bosantiyas seem to have no sub-divisions, but exogamous gotras, e.g., nagasira (cobra) and kochimo
(tortoise) exist
among them.
with the Bhondaris, and above Pachchilia Gaudos and They have a headman called Bissoyi, Samantiyas.
who
is
assisted
The
caste titles
BOTTADA
264
Most of the Bosantiyas are Saivites, but a few follow They also the Paramartho form of Vaishnavism.
worship various Takuraiiis (village
deities),
such as
Manual
(1869),
Bosuntea
is
men
in the
Vizagapatam
writes,*
" a
district (Jeypore).
Bottada. The
Bottadas are,
Mr.
H, A. Stuart
is
the
shown separately
in the
in
the tables,
in
Census Report
it
87 1.
whether
identical or distinct,
seems
of the
great
Gond
Mr.
am
indebted
to
is
It is
Barthagada
whom
those living
caste
:
the Vizagapatam
into
is
divided
three
non- Bottada
(3)
women
Sanno, descendants of
Madhya women.
Bodos.
The Bodos
will
the other two sections, but males of these will eat with
265
BOTTADA
Bodo
section,
exist,
in
The
bamsa,
of
tortoise.
Kukkuro, dog.
Makado, monkey.
Varaniis).
Goyi, lizard
Cheli, goat.
Nag, cobra.
A man
marriage.
can claim
his
paternal
is
aunt's
daughter
in
When
a marriage
maddho
(liquor)
and chada
to,
chillies,
and jaggery (crude sugar) are brought, and betel leaves and areca nuts given in exchange. Two days later the girl's parents pay a return visit to those of the young man. After another interval, the marriage takes place. Nine days before its celebration, paddy (unhusked
rice)
and Rs.
tonka, and a
feast
held.
pandal,
is
made
post.
rites
The
bride
is
conducted
thither.
At the marriage
of the cloths of
little
The ends
The
sacred
fire,
or
homam,
is
raised,
and
into
seven or nine different kinds of wood, ghl (clarified Turmericbutter), milk, rice and jaggery are thrown.
rice
dots are
put on the
They
BOTTU KATTORU
266
contained
in
New
held.
cloths are
Widow remarriage
often marries the
ever, she meirries
is
widow
howto
any one
her
liquor,
may compound
permitted, and,
for
if
payment of
Divorce
the
is
man
woman
divorces herself
man, the
first
latter
spent on a
feast, at
which the two husbands and the woman are present. The dead are burned, and death pollution is observed
for ten days,
is
done,
and no food
which
is
cooked
in the
bamsa
water,
of the deceased,
fed
On
ing cremation, a
of sand
is
made,
planted.
A
On
hole
is
made
in
which a bath
is
taken,
some
fried rice
and
left there.
Many
wear
it
Bottu Kattoru
(those
division of Kappiliyans,
26;
settled
in
BRAHMAN
of Madurei.
the
Tamil
is
district
The
bottu
(marriage badge)
tali.
Mogers
is
of South Canara.
Some
Besthas from
Mysore,
who have
Bovi, which
Boya
{see Bedar).
Boya
as a sub-division of Mala, a
name
Boyan. A title of Odde. Boyi {see Bestha). It is also the title of one of the chief men among the Savaras. Brahman.The Brahmans of Southern India are divided into a number of sections, differing in language, manners and customs. As regards their origin, the current belief is that they sprang from the mouth of
Brahma.
In support thereof, the following verse from
of the
Rig Veda
is
quoted
From
the
;
face
of Prajapathi
Mention of the
also
fourfold
division of the
Hindu
fall
castes
is
made
in other
Vedas,
in Ithihasas
and Puranas.
into three groups, following the
The Brahmans
three
Vedas
and Samam.
only
This
for
threefold
division
however,
recognised
For marriage and social purposes, the divisions based on language and locality are practically more operative. In the matter of the more religious rites, the Brahmans of Southern India, important as elsewhere, closely follow their own Vedas. Every Brahman belongs to one or other of the numerous gotras
ceremonial purposes.
Manual
of the
North Arcol
district.
BRAHMAN
mentioned
religious
in
268
Pravara and Gotra
Kandams.
All
the
rites are
SOtras
(ritual
Of
now
in
vogue,
viz.
2.
Apasthamba
Bharadwaja
3.
4.
Bhodayana
Sathyashada
5.
6.
7.
Vaikkanasa
8.
All
or
more of the
some, the
Atri, Bhrigu,
Kutsa, Vashista,
to
According
Bhrigu, Kasyapa,
Under these Rishis are included eighteen ganams, and under each ganam there are a number of gotras, amounting in all to about 230. Every Brahman is expected to salute his superiors by repeating the Abhivadhanam (salutation) which contains his lineage.
As an example,
the
following
may be
given
"
I,
Krishna by name, of Srivathsa gotra, with the pravara Rishis, Bhargava, Chyavana, (lineage) of the five
Apnuvana, Aruva, and Jamadagni, following the Apasthamba sutra of the Yajus Saka, am now saluting you." Daily, at the close of the Sandhya prayers, this Abhiva-
dhanam formula should be repeated by every Brahman. Taking the Brahmans as a whole, it is customary to
group them
in
two main
divisions, the
Pancha Dravidas
and Pancha Gaudas. The Pancha Dravidas are pure vegetarians, whereas the Pancha Gaudas need not abstain
from meat and
fish,
live
amidst the
be noted
to the
Pancha Dravidas, do
in
Other differences
will
who belong
269
BRAHMAN
all
Pancha Gauda
except those
section.
In South India,
Brahmans,
who speak
:
the
who
2.
Telugu or Andhra.
Canarese, or Carnataka.
3.
4.
5.
Marathi or Desastha.
Guzarati.
The Tulu-speaking Shivalli Brahmans are included among the Carnatakas the Pattar and Nambutiri Brahmans (see Nambutiri) among the Dravidas proper. From a religious point of view, the Brahmans are The Saivites are either either Saivites or X'aishnavites. The Smarthas believe Saivites proper, or Smarthas. that the soul of man is only a portion of the infinite
;
spirit
it is
They recognise
and
and so
who
self-existent,
and not
liable
to lose his
viz.,
personality.
Of
those
who
Madhvato
supposed
be
whom
" Vaishnavas,"
lievers in
preserver,
Monier Williams writes,^ "are bethe one personal god Vishnu, not only as the but as above every other god, including Siva.
Religious
in India.
BRAHMAN
It
270
agree
to the
Supreme Being.
eternal body,
tions,
exists in an
which
and survives
all
He
adds that
"
it
Hinduism is the many sidedness of X^aishnavism. For Vaishnavism is, like Buddhism, the most tolerant It is always ready to accommodate itself of systems. to other creeds, and delights in appropriating to itself
of
all
It
has
no organised hierarchy under one supreme head, but it may have any number of separate associations under separate leaders, who are ever banding themselves
together for the extension of spiritual supremacy over
ever increasing masses of population."
follow
the
creed of
Ganjam
district.
There
Smartha
is
no objection
to
inter-
marriage
between
and
Paramaribo
Oriya
Brahmans.
Sri
namam
as a sectarian
mark) and Madhvas are exclusive as regards intermarriage, but the Madhvas have no objection to taking meals with, and at the houses of Smarthas, whereas Sri
Vaishnavas object to doing
so.
According
to the Sutras, a
Brahman has
:
to
go through
Garbhadana.
6.
7-
Annaprasanam.
Chaulam.
2.
Pumsavanam.
Simantam.
3.
45-
8.
Upanayanam.
Vivaham.
Jatakarmam.
9-
Namakaranam.
271
BRAHMAN
body and
spirit
These
from the
rites are
supposed
to purify the
taint
all
womb
of the
mother, but
formed
at the
The Garbhadhana,
But,
as the
young
girl,
it
is
repeated.
after
performed,
puberty.
the
At the time of
following
consummation or
is
Ritu
all
Santhi,
verse
repeated
;
"
Let
womb
pathi
let
the
Creator
shape
;
its
forms
let
Praja-
be
the
impregnator
let
embryo."
Pumsavanam and Simantam are two ceremonies, which are performed together during the seventh or
ninth
month of the
first
and twig of the alam tree {Ficus bengalensis), saying " Thou art a male child." The twig selected should be one pointing, east or north with two fruits looking like
;
testicles.
The
twig
is
a
it.
girl,
who has not attained puberty, is asked to pound The pulp is wrapped in a new silk cloth, and squeezed
the conclusion of the Pumsavanam, the Simantam, or parting the pregnant woman's
On
gone through. After oblations in the sacred fire (homam), the woman's husband takes a porcupine quill, to which three blades of dharbha grass, and a twig with
hair, is
fruits of
BRAHMAN
and passes
it
272
over the woman's head from before back-
Oh
thou
live a
hundred years
the
in this world,
the gods.
as gold.
Veda
called a son
live
thou a
hundred years.
treasures.
May
May
Savitri,
may
Sarasvati,
may
the Asvins
At the Namakaranam,
or
name
close to
its ear,
and repeat the Vedic prayer to Indra and Agni " May Indra give you lustre, and Indra semen, wisdom, and
children."
The Annaprasanam,
solid food
is
A little
Agni who lives on plants, Soma who lives on soma juice, Brahmans who live on the Vedas, and Devatas who live on amartam (ambrosia),
"
may
As
and water, so I give you this food. May these waters and plants give you prosperity and health." At the Chaulam, or tonsure ceremony, the child is
seated in his mother's lap.
The
father,
taking a few
saying "
Oh
divine
protect
him."
He
273
BRAHMAN
then cuts off the tips of the blades, and throws them
away.
Sutras,
The
to
father
is
shave
or
the
child's
is
hair.
in,
At
to
the
called
and shaves
local
more according
custom.
boy to his guru or ceremony of initiation. From an orthodox point of view, this ceremony should be performed before the age of eight years, but in practice It usually it is deferred even up to the age of seventeen. arrangement of seed-pans containing commences with the
or leading a
spiritual
The Upanayana,
teacher,
is
essentially a
Abyudayam, or invocation The boy sits in front of of ancestors, is gone through. the sacred fire, and his father, or some other person, sits by his side, to help him in the ceremonial and act the
the boy's wrist. After
this,
the
part of guru.
He
towards the
off,
east, south,
The
Vedic verses are repeated the head of this boy with the knife used by the sun
shaving Soma.
bring him long
He
life
is
to
and old age. May the boy become May he outshine great, and not die a premature death. The boy is then shaved by a barber, and all in glory."
as follows
You
are
shaving
with a sharp
razor,
so
that this
Brihaspathi, enable him to live long. Agni shaved the hair of the head of Varuna, Surya, and
shaving
may
and placed the hairs in the middle regions of the sky, shall place the hairs removed I earth, and in swarga. by me at the foot of the audambara tree {Fictis glomerata), or in the
i8
BRAHMAN
bathes, .md
274
fire.
been poured thereon, a bundle of palasa {Butea frondosa) sticks is given to him, and he puts it on the fire after
repeating certain Vedic
riks.
A grinding-stone
is
placed
while
fire,
is
repeated: "Tread on
it
it,
this stone,
is.
May you
:
subdue thy
"
The
Oh
cloth,
May
these goddesses
life,
life.
Blessed with
this cloth.
put on
By wearing
let
him
May
his life
be extended.
Soma by
age.
Erihaspathi to wear.
this cloth.
Put on
live
Be a
protector to
full
all
people.
May you
vigour.
May
repeated:
"You
have put
on
sake of blessing.
noble man,
blessed
with
obtain
wealth."
girdle (minji)
wound
knot oppo-
are repeated:
"This
of
it.
The
following verses
gods, has
come
protect us,
lation
remove our sins, to purify and bring strength to us by the power of exhato us to
and
inhalation.
Protect,
Oh
girdle, our
wealth
and meditation.
all
is
next
tied
on
boy soon
shaving
rite.
The
following verses
75
is full
BRAHMAN
of lustre because
is
are repeated
"
Oh
full
skin which
not
fit
for
wicked people,
am now
May
Aditi
Thou mayst
grow wise. Thou mayst not Mayst thou become holy and
and repeats the following
spiritual
:
forget what
glorious."
you have
read.
The boy
seats
fire,
"
teacher,
my
Acharya.
May the teacher and May also complete my let me be blessed with a
I
The guru
sprinkles water
over the boy three times, and, taking hold of his hand,
says:
"
They have taken you over to them, and you Then he hands over the boy to
:
"
We
Abhaya, Oshadhi,
Prithvi,
I
am allowing you to approach me. may you have children full of lustre, and capable of becoming heroes." The boy then repeats the following " am come to be a student. You that
permission of Surya,
Oh
boy,
The teacher asks, Who are you ? The boy gives out his name, and
*'
What
is
your name
him what kind of Brahmachari he is. The boy replies that he is a Brahmachari for Atman, and repeats the
following
:
"
I
Oh
sun,
the lord of
all
ways, through
your grace
good
to
am about to begin my studies, which will do me." The teacher and the boy take their seats
grass,
on dharbha
and say
"
Oh
dharbha, a giver
I
may
not withdraw
BRAHMAN
from thee."
sacred
fire.
276
The boy
cloth
and the boy, and the latter asks the former to recite the
Savitri,
ear
The
following
is
"
divine vivifier.
May
The boy
and says
touches his
:
own upper
Prana,
I
lip
"
Oh
having heard
the
Savitri.
and
guard
this
He then takes the palasa staff, " Up with life. Oh sun, this
!
thy son.
give him
the sun
in
charge to thee."
:
That bright eye created by the gods, which rises in the east, may w^e see it a hundred autumns may we live a hundred autumns may we rejoice a hundred autumns may we live a hundred autumns may we be may we rejoice a hundred autumns autumns may we prosper a hundred glad a hundred may we speak a hundred autumns may autumns we live undecaying a hundred autumns and may we
thus
"
;
; ;
The ceremonial
relations.
is
broueht to a
rice
from his
rice,
near
me
alms."
Each woman
carries,
pours some
into
a tray
which he
betel
and
leaves.
The
and
is
On
days, the
On
new
cloth
The wearing
is
77
BRAHMAN
noted* by the Rev. A. Margoschis that "the son -of Brahman parents is not reckoned to be a Brahman {i.e.,
he may not take part
thread
in
and
Brahman
birth,
and
calling
him
The
liar
thread
is
Rudra Grandhi.
may
not be used
plant.
Here and
there
Brahmans may be seen in villages, removing the cotton from the bolls, and preparing it into pads for spinning into thread. Those who teach students the Vedas
spinning
the a
thread from
of
these
peids.
rod
is
thin piece
bamboo
stick
The
thin thread
is
kept
it
in stock,
is
and
required.
in
the twisting
In the
and Sutras,
is
it
is
(sacred thread)
sacrifice.
It
to
symbolical
thread
called
is
Ordinarily
in
the
left
shoulder
the position
Upavitham.
it
dead, however,
BRAHMAN
278
the
position called
The grass girdle and deer-skin worn by a youth at the Upanayanam ceremony are removed on the fifth day, or, among the orthodox, kept on until the first Upakar-
mam
ship.
old,
day.
They, and
the
palasa
till
stick,
should
be
Upanayanam ceremony,
stick,
Round
legs.
He may
abdomen with a
thus clad until
He
is
The marriage
All
sections
rites in
vogue
at
the
present
day
Brahmans
closely
follow
the
Grihya
ceremony.
in
marriage
to the bridegroom, and that he may come for the purpose For this after the completion of the Vratam ceremony.
assemble.
The bridegroom
sits
on the marriage
:
dais,
"
With
79
let
BRAHMAN
me
begin
the
the
permission
of
all
assembled,
Vratams Prajapathyam, Soumyam, Agneyam, and Vaiswadevam, and let me also close them." All the Vratams
should
practice,
In
and
giving
presents of
is
money
to
a few
Brahmans.
The
bridegroom
by a
who
is
or a near relation.
him to go on with kandarishi tharpanam (offerings of water, gingelly, and rice, as an A small copper or silver vessel is oblation to Rishis). placed on a leaf to the north-east of the sacred fire, and
bridegroom's body, and
is
made
to represent
Varuna.
new
cloth
is
placed
round the
through
vessel.
The
gone through
fire
rapidly,
to
and consist of offerings of ghl The the various Devatas and Pitris.
memorial service
to ancestors,
is
Nandhi Sradh,
performed.
or
then
as
The bridegroom next dresses up married man, and proceeds on a mock pilgrimage
distant place.
to a
This
is
called Paradesa
Pravesam (going
rite,
whereat a
house
thaka.
fan,
performs a ceremony of
householder or Snacocoanut, and
ablution,
and becomes an
initiated
The
areca-nut.
He
him
to
the marriage
is
to be celebrated.
is
As soon
as he has
brought, dressed
up
and
BRAHiMAN
decorated
in
280
finery.
The
taken up on
a short time.
The
on a swing within the pandal (booth), and songs are sung. A few married women go round them three times, carrying water, a light, fruits, and betel,
in
a tray.
The
into
the house,
The
marriage, or
(priest) re:
A
.
purohit
couple of
...
,
and
,
daughter of
....
to
grandchildren of
....
now about
be married."
At
among
the prohibited
The bridal couple must belong to different The bridegroom next says that he is about to gotras. commence the worship of Visvaksena if he is a Vaishnavite, or
Ganapathi
if
he
is
The Ankurar-
pana (seed-pan) ceremony is then proceeded with. Five earthenware pans are procured, and, after being purified
by the sprinkling of punyaham water over them, are Four of the pans are arranged in the form of a square.
placed at the four cardinal points, east, west, north, and
and the remaining pot is set down in the centre of the square. The pan to the east represents Indra, the one to the west Varuna, the one to the south Yama, and the one to the north Soman. While water is being sprinkled
south,
Yama
'i
BRAHMAX
HOUSP:
WI'l'H
MARKS OK IIAXD
VA
K.
lO
WARD,
2Sl
Varuna
BRAHMAN
Soman
Nine kinds of grains soaked in water are placed in These grains are Dolichos Lablab (two the seed-pans. varieties), Pkascolus Alungo (two varieties), Oryza saliva,
Cicer Arietinum, Cajanus indie us, Eleusine Coraca7ia,
and
Vigna Catiang.
is
The
tying
of
the
wrist-thread
(pratisaram)
Two cotton
threads
x'\fter
the
it
in
with his
left
on the
The
on the right wrist of the bridegroom, who, facing the He assembly, says " I am going to take the bride."
then recites the following Vedic verse
:
"
Go
to
my
sure
and mingle
is
with the
to
members
of his family.
This marriage
May your
path be smooth
and
our
j\Iay
dhampathyam (companionship)." The purohit again proclaims the marriage, and the gotras and names of three generations are repeated. Those assembled then bless the couple. The bride's
father says that he
in
is
marriage
to
the
bridegroom,
who
states
that
he
accepts her.
The
washes the
feet of
The bridegroom then washes the feet of the bride's The bride sits in her father's lap, and her mother father. The father, repeating the names of stands at her side.
the bridegroom's ancestors for three generations, says
BRAHMAN
that he
is
282
giving his daughter to him.
He
places the
hand of the bride on that of the bridegroom, and both he and the bride's mother pour water over the united
hands of the contracting couple.
is
repeated
The
following sloka
"
jewels, to enable
The
This part of
Much
importance
is
attached to
castes
in
by Tulu Brahmans.
it
Among
After the
Non- Brahman
South Canara,
forms the
down
formula
**
Oh
royal powers,
May
not be
Then
it
Here
Arghya
:
bridegroom receives
water destroy
strength,
in
life,
water."
"
The
this
May
my
enemies.
May
brilliancy,
energy,
me."
the
*'
Once again the bride's father washes the feet of bridegroom, who salutes his father-in-law, saying
!
Oh
water, unite
me
Make me beloved by
May
the
fame,
The
I
bride's
father
To
the ocean
to
go back
your
May
ghi,
in
my
offspring.
May
my
fruit,
A
"
it,
and
is
words
(honey
mixture).
Receiving
2S3
following
:
BRAHMAN
**
What
is
the
honey which consists in the enjoyment of food by that honeyed highest form of honey, may I become
highest,
three times
for the
says
He
"
I
partakes
eat
thee
enjoyment of food."
Then
it
Gauhu
"
"
(cow).
!
The bridegroom
destroy
receives
Oh
cow,
my
sin,
and that of
my
father-in-law."
Accordto
hands
it
to the bride.
The
rice),
paddy (unhusked
between
says "
Oh
May
may
there be no
ill-feeling
Oh
Brihaspathi,
bless her
Oh
Indra, bless
her to be
fertile.
Oh
may
be happy
not to
in all respects.
Oh
girl,
be gentle-eyed and
to
friendly to me.
kill
your husband.
Be kind
me, and to
my
pair
brothers.*
repute.
May you
good
The
it
and throws it behind her, saying " With this dharbha o-rass I remove the evil influence of any bad mark thou mayst possess, which is likeh' to cause widowhood."
[Certain
marks
or
curls
(suli)
forebode
prosperity,
girl enters
to a family into
which a
my
husbands.
BRAHMAN
by marriage.
2^4
the animal.]
:
following
The bridegroom
to
then
repeats
the
"
Now
we
are to enjoy
This
saying
;
is
a fitting occasion
the
bridegroom receives
"
May
the
evil
may
it
increase.
Let
the
Brahmans bring water for the bath, and may it bring A bundle of paddy, or a long life and children to her."
filled
basket
bride
therewith,
is
brought
to the pandal.
The
on the paddy, and a ring of dharbha grass The bridegroom repeats the is placed on her head. " Blessed by the Surya, sit round the sacred formula
sits
ring, my mother-in-law and yoke is then brought, one end of brother-in-law." which is placed on the head of the bride above the ring,
fire,
and look
at the
dharbha
is
repeated:
"Oh!
Indra,
just as
you did
in the
case of
marrying her."
to
marry Indra.
her desire.
To
penance
for a
fulfil
Indra
made
woman by
in the
which was
the words
his
vehicle.
tali
(marriage badge),
May
this
May
285
to you.
BRAHMAN
to unite
May we
Then
sun
the
be blessed
mine."
"
purified
by the
through
is
this
water.
May
water
this water,
which
bring happiness
to
Oh
life.
girl,
may
this
new and
:
costly silk
is
the bride,
listen to
and the bridegroom says " Oh my prayers accept them, and fulfil my
;
given to
!
Indra,
desires."
The
bridegroom's
and sits on her father's lap. The bridegroom, taking up the tali, ties it by the string on
the bride's neck, saying
tali
:
"
Oh
girl,
am
tying the
to secure religious
merit."
This
is
not a Vedic
verse,
and
All the
the
couple
by throwing
is
over
their
heads.
A
is
dharbha waist-cord
bride,
repeated
'*
This
girl
and
to
am
fire,
The
bride-
where the former says " Let Surya and may you obtain permission from the
go
my
house.
Be my
and help
Instruct
me
in the
performance of
fire,
;
sacrifices."
After offerings of
:
"
;
Soma
was your husband Gandharva knew thee next Agni was your third husband. I, son of man, am your fourth husband. Soma gave you to Gandharva, and Gandharva gave you to Agni, who gave to me with progeny and wealth." The bridegroom takes hold of the bride's
BRAHMAN
right
wrist,
286
and, pressing
on the
fingers,
passes
his
hand over the united fingers three times. This is called Panigrahanam. To the Nambutiri Brahman this is a
very
important
item,
being
the
marriage ceremonial.
Some
Chalakkudi
in
show how
it
ought to
The
The
next item
ceremonial
is
seven steps.
This
portion thereof.
The bridegroom
the
left
:
foot of
"
One
juice,
may Vishnu go after thee. Two steps for may Vishnu go after thee. Three steps for vows, may Vishnu go after thee. Four steps for comfort, may Vishnu go after thee. Five steps for cattle, may Vishnu
after thee.
go
Seven steps for the sevenWith seven fold hotriship,* may Vishnu go after thee. May I attain to steps we have become companions.
friendship with thee.
friendship.
friendship.
may Vishnu go
May
be
Mayst
Let
us
my
take
let
us
always
hearts and
mutual love.
May we grow
we
I
in
Now
;
are one
in
;
Thou
art Rik,
I
am Samam
am
am
am
Follow
me
faithfully, that
we may have
together.
Come
thou of sweet
hcjlri is
at the
time of sacrifices.
28;
speech."
BRAHMAN
The bridegroom
:
the following
"
We
This
girl
Make
father's
Bless
May
she
Cause her
to beget
and
shall
be the eleventh
child.
Oh
make them
same
long-lived.
Oh
this
Varuna,
pray to you
for the
thing.
May
she
woman
sterility,
May
many living children. Oh girl, may your house never know lamentations during nights caused by
deaths.
May you
live
long
and
husband and
children.
May
look
may Vayu
breast.
May
after
put on,
may
Brihaspathi guard
them,
Oh
Varuna,
Do
All those
who
offer oblations
pray for
;
Oh you
forth into
us.
be friendly towards
prosperous.
Be near
us,
and protect
us.
Make
us
We
7 ake our
The
says
"
Oh
girl,
Be
firm like
it.
do thee harm.
Overcome
thy enemies." Some fried paddy is put in the sacred fire, and the bridegroom repeats the following " Oh Agni,
:
am
may be
BRAHMAN
blessed with long
life.
288
Oh
in
Agni, give
me my
wife
Oh
Agni, bless
my
wife with
and longevity.
that she
may
live happily.
Oh
:
Agni, help us to
overcome our enemies." Again the bride treads on the stone, and the bridegroom says " Oh girl, tread on Destroy those who seek stone, and be firm like it. this
to
do thee harm.
This
is
formula
"
The
and Agni
to
boons.
Such an Agni
is
propitiated
by
For the
fried
on
the
:
formula
stone,
"
and
!
offered
with
life,
the
Oh
and
receiver of oblations.
to
now
offered
you.
Bless
the
is
be of one mind."
The
removed from the bride's waist, with am loosening you from the bondage of I the verse am now removing the thread with which I Varuna. Those assembled then disperse. Surya bound you." Towards evening, Brahmans again assemble, and the
dharbha girdle
:
"
sit
fire,
while
are
the
former
repeat
several
Vcdic
riks.
They
supposed to and the verses repeated have reference to the chariot, After ghi has been poured into the horses, boats, etc.
start for their
in
fire,
home, driving
a carriage,
a child,
who should be
:
a male
who has
not lost
brothers or
sisters, is
"
May
Let
this child
occupy
your
Soma
289
to
BRAHMAN
regions
of the
stars."
the
fruit to
"
Oh
fruits,
ye bear seeds.
May my
wife bear
seeds likewise by your blessing." Then the pair are shown Druva and Arundathi (the pole star and Ursa
major), which are worshipped with the words
:
"
The
who have led to firmness, she, Arundathi, who stands first among the six Krithikas (Pleiads), may she the eighth one, who leads the conjunction of the
seven Rishis
(moon with
tions) shine
first
upon
us.
Firm dwelling,
of the
stars.
the
firm
one
art
art
Thou
the pillar
Thus
protect
me
against
my
adversaries."
to per-
form the
Sthalipaka
ceremony,
sacred
which the
In
practice,
bride
offers
rice,
an oblation
a
little
in
the
is
howfire
ever,
food
The
in
to the bride-
groom.
It
placed
the
roof,
or
somewhere
[According to the
not in vogue
Grihya Sutras, the couple ought with the stick between them.
to
This
of
Brahmans.
The Mysore
Mandya Aiyangars, and Shivallis, observe a Amongst the Mandyas, for example, kindred ceremony.
on the fourth night of the marriage
placed
rites,
the bridal
couple occupy the same mat for a short time, and a stick
is
between them.
The Pajamadme,
or
mat
marriage,
amongst the
Shivalli
Brahmans, evidently
are performed in
is
On
homams
BRAHMAN
performed.
In
this,
290
the couple are seated on two planks
women assembled
betel
leaves,
In front of them,
areca nuts,
flowers,
and turmeric
The women
they have learnt from childhood, and the bride also sings
the praises of the bridegroom.
Taking a
little
of the
chunam
makes marks by drawing lines over the feet (nalangu idal). The ceremony closes with the waving of arathi (water coloured red with turmeric and chunam), and the distribution of pan-supari (betel leaves and areca nuts). The waving is done by two women, who sing
appropriate
songs.
On
the
fourth
day,
Brahmans
After
mixed with ghi, and smeared over the shoulders of the pair, and a mark is made on their foreheads. This is called Pachchai Kalyanam, and is peculiar to Tamil Brahmans, both
by the addition of chunam,
The
band.
who dance
to the strains
When
couple exchange
evening,
a
pro-
garlands
cession
is
(malaimaththal).
Towards
hence called
Amman
Kolam.
girl is
The
bride
is
dressed
up to represent the bride. They are taken in procession through the streets, and, on their return, the pseudobridegroom is made to speak to the real bridegroom in somewhat insolent tones, and some mock play is
291
indulofed
in.
BRAHMAN
is
The
real brideofroom
addressed as
if
he
was the syce (groom) or gumastha (clerk) of the pseudobridegroom, and is sometimes treated as a thief, and judgment passed on him by the latter. Among Sri
Vaishnavas, after the Pachchai smearing ceremony, the
bridal couple roll a cocoanut to
and
and the assembled Brahmans chant stanzas in Tamil composed by a Vaishnava lady named Andal, an avatar
of Lakshmi,
stanzas,
who
In these
in
set apart
for
Andal,
is
then distributed to
assembles, as
it is
all
present.
srisukthi (praise of
Lakshmi) brings a general blessing. calls out the names and gotras of those
related to the bride
and bridegroom
their marriage.
money,
etc., to
and Carnataka
Pachchai Brahmans, instead of Kalyanam, perform a ceremony called Nagavali on the Thirty-two lights and two vessels, fourth or fifth day.
Parvathi, are arranged
in
the
form of a square.
paste,
is
Unbleached
sit
The
bridal couple
and, after
their
doing puja
(worship),
and take
The bridegroom
ties a tali
(330 millions) of gods, represented by a number of small pots arranged round the square.
of 33
crores
of
two elephants,
BRAHMAN
designed
in
292
rice
respectively.
After
the
and
by the other.
They then
talk
rice elephant,
The bargaining
This ceremony
life.
animals
is
once more.
of domestic
followed by a burlesque
is
The
bride
presented with
to
two
wooden
dolls
make
a cradle
The
couple converse on
so that he
may go
to
inability to
do so because of
all
made
The
bride, with
new
relations
who
in pairs
on the
chairs,
On
with the
to
words:
removed,
I
"
pray
you Leave
to
make
this girl
my
wife.
her,
performs homams.
head, and a
little
:
A
"
coin
is
on the bride's
at the bride-
Gazing
I
regard thee
who knowest my
heart.
Thou
me
293
with wealth.
BRAHMAN
Thus
bride,
Thou
shalt
Looking
"
I
at
the
the
by me.
Thou
I
art in thy
youth
Enjoy me,
therefore, while
am
Touching
the Viswe
;
"
May
;
gods unite our hearts may the water unite our hearts may Vayu and Brahma unite our hearts and may
Sarasvati
this
teach
us
both conversation
intercourse."
:
appropriate
to
occasion
of our
More Vedic
riks
Thou Prajapathi, enter may have vigour during this act so my body that thou Thvastri, who fashionest forms with Vishnu and other gods so thou Indra, who grantest boons with thy friends the Viswedevas, by thy blessing may we have many sons. May Vishnu make thy womb ready may Thvashtri frame the shape (of the child) may Prajapathi may Dhatri give thee conpour forth (the sperm)
"
;
; ; ; ;
ception.
Sarasvati.
give
conception,
May
the two
Asvins produce with their golden kindling sticks, that embryo we call into thy womb, that thou mayst give
birth to
it
after
ten months.
As
is
the earth
is
preg-
Vayu dwells
I
in
the
womb
May
of the regions
in
earth), thus
place an
embryo
thy
womb.
Open
thy
womb
take
in
the sperm.
be begotten
months,
in
the
womb.
The mother
womb,
may he be may
a
May
as an arrow the
after ten
quiver
man be born
BRAHMAN
months.
Prajapathi
I
294
is
sacred to
may an embryo
enter the
womb.
its
May
limbs,
not
(devils).
The marriage
is
brought
the
Brahmans
all relations,
children included.
first
The
for the
and the seed-pans containing the seedlings, which have been worshipped
wrist-threads
are
The
removed,
daily,
are
taken
in
will
for
defined as one
It is
who
generally
parent's
soul
depends
on the performance of sradh (memorial services) by his son. It was laid down by Manu that a man is perfect,
when he
consists of three
himself,
his wife,
and
his son.
In the Rig
Veda
it
is
stated that
"when
a father sees
the face of a living son, he pays a debt in him, and gains immortality.
The
all
son exceeds
his
other enjoyments.
His wife
is
a friend,
The
following story
man
of ascetical temperament,
who
wife,
narrated by Monier
Williams; "Quietly
life,
skipping
during which
upon the
third
period
all
that
is
to
female society,
day,
and
295
BRAHMAN
absorbed
ordinary
in meditation,
spectacle.
He
apparently
bottomless
pit.
Around
its
edge some
unhappy men were hanging suspended by ropes of grass, which here and there a rat was nibbling. On asking their history, he discovered to his horror that they were his own ancestors compelled to hang in this unpleasant manner, and doomed eventually to fall into the abyss, unless he went back into the world, did his duty like a man, married a suitable wife, and had a son, who would be able to release them from their critical predicament."
at
This legend
is
recorded
in detail in the
Mahabharata.
mock marriage ceremony is celebrated amongst Brahmans when an individual marries a third
curious
wife.
It
is
believed
that
a third
will
marriage
is
very
become a widow. To prevent this mishap, the man is made to marry the arka plant (Calotropls gigaiitea), and the real marriage thus becomes the fourth. If this ceremony is carried on in orthodox fashion, it is generally celebrated on some Sunday or Monday, when the constellation Astham is visible. The bridegroom and a Brahman priest, accompanied by a third Brahman, repair to a spot where
inauspicious,
common weed)
is
growing.
The
decorated with a cloth and a piece of string, and symbolised into the sun. The bridegroom then invokes
plant
is
it
thus:
"Oh!
Oh
!
master of three
loks.
Oh!
:
the seven-
horsed,
Next the
plant
"You are
Brahma created
third time, so
to
marry a
become my
wife."
to
him
"
'
BRAHMAN
296
Savi's grand-daughter,
are performed as at
is
cut down.
"
The
after
" is
named arka
the sun.
When
north, every
his
Hindu
The
plant
others'
ills.
when
it
Baber
is
grow luxuriant in your house Be thou belaboured is the commonest form of curse. with arka leaves is familiar in the mouths of reprimandplant.
'
May
the arka
'
'
ing mothers.
and marched through the The public disgrace was enhanced by placing vili^^ge. a o-ariarid of the despised arka leaves on their head. rUppiliyan 'vvomen convicted of immorality are said to be
on an
ass,
garlanded with
of
'
."irka
flowers,
and made
to carry a basket
mud round
the village.]
? The reasons the bee ever seek the arka flower for the ill-repute that this plant suffers from are not The fact that it has a partiality for wastes at all clear.
Does
devoted head the dismal associations of desolation, but there would seem to be more deep-seated hatred to the plant than has been
has evidently brought on
its
*
1903.
297
explained."
BRAHMAN
has
it
Tcimil
proverb
that
he
who
Some Telugu and Canarese Brahmans, who follow the Yajur Veda or
crushes the bud of the arka earns merit.
sacred,
ceremony, which
rites.
Two
and
attached to
With
some
the
glabra.
On
month Avani), an orthodox Hindu should bathe his head and shoulders with arka" leaves in propitiation of Surya (the sun). Brahmans who follow the Sama Veda, during the annual upakarmam ceremony, make use of arka leaves and flowers in worshipping the
Rishis and Pithrus.
new moon
On
Sama
three
who
To them
{Etcgenia Jainbola7ia).
and
into
rice.
The
rice.
his
hand
the water,
The
if
plant
is
a favourite agent in
Among
a young
man
dies before he
married, a ceremony
is
per-
formed.
is
laid
its
on the
bier,
a garland
of arka flowers
placed round
laid
mud
In
some places a
variant of the
BRAHMAN
298
ceremony consists in the erection of a mimic marriage booth, which is covered with leaves of the arka plant, flowers of which are also placed round the neck as a oarland. At a form of marriaoe called rambha or kathali (plantain) marriage, the arka plant is replaced by a It is performed by those who plantain tree (Aftisa). happen to be eldest brothers, and who are incapable of getting married, so as to give a chance to younger brothers, who are not allowed to marry unless the elder
brother or brothers are already married.
certain
Even
which are
all
now neglected by a large and the prayers (mantrams), which should majority,
shastraic point of view, are
be chanted
during
their
performance,
are
forgotten.
to
rites).
soliciting alms,
ceremony) of
and he rarely goes away empty-handed. The constant periodical performance," Monier Williams writes,* " of commemorative obsequies is regarded in the
light of a positive
and peremptory
obligation.
It is
the
in reverential
homage, but
in
the
spiritual world.
man's
at least
among
* Religious
Thought and
Life in India,
299
BRAHMAN
The
object
Hindu
funeral
is
between the
destroyed by
is
terrestrial
fire,
terrestrial body,
which
it
compelled
to ultimately
assume.
The
creation of such
an intervenient frame,
composed
spirit of
of gross
elements,
though
less
man,
after the
crema-
soul,
except
its
fire
of the
through one or
spirit is forced to
human
When
Brahman
is
is
removed from his bed, and laid on the floor. If there is any fear of the day being a danishtapanchami (inauspicious), the dying man is taken out of the house, and
placed in the court-yard or pial (raised verandah).
Some
through
cow
is
presented (godhanam).
to render the
passage of
life
body as easy as
possible.
The
supposed
to escape
orifices of the
That of a good man leaves the body through the brahmarandhra (top of the skull), and that of a bad man through the anus. Immediately after death, the body is washed, religious marks are made on
individual concerned.
BRAHMAN
over and around
300
by the
son.
As
Brahman
is
sup-
posed always
lighted.
to
have his
fire
fire is
At
this stage,
if
are performed,
little
cooked
rice
is
cooked
in
new earthen
Four bearers,
to
each of
whom
dharbha
grass
is
given
in
token of his
office,
The
eldest son,
who
On
the
same
day, as this
would be inauspicious.
They
are
The widow
of the deceased,
go three times round the corpse, Very often, at this stage, all the women present set up a loud lamentation, and If the dead person was a repeat the death songs.* respected elder, special professional women, trained as
relations,
and female
before
it is
mourners,
are
engaged.
am
informed
that,
in
the
Coimbatore
district,
As soon
The
and the burning-ground, is divided into four parts. When the end of the first of these is reached, the corpse is placed on the ground, and the sons and nephews go
round
it,
repeating mantrams.
They
untie their
kudumis
37.
301
(hair knot), leaving part thereof loose, tie
BRAHMAN
up the
rest
their thighs.
partially tied,
[When
kudumi
and slap
owing
rice is
little
cooked
The same
ceremonial
should,
strictly
speaking, be performed at
it is
two other
position
spots, but
now-a-days
As soon
is,
anna on
it
for cremation.
The
sacred
is
fire is lighted,
The
nine orifices of the body are then smeared with ghi, and
in its
mouth.
lights
The
filled
fire,
He
on
down.
Then
he,
and
it
all
some
them
in the air,
The
cele-
little
This is also done by the other relations, himself with it. and they pass beneath a bundle of dharbha grass and twigs o{ Ficus glomei-ata held by the purohit (officiating
BRAHMAN
priest),
302
for a
and gaze
moment
at the sun.
Once more
When
sradh,
nagna (naked)
to
(stone-fixing),
is
supposed
clothe
and pashana sthapanam The disembodied spirit are celebrated. naked after the body has been cremated. be
cooked
rice,
To
it,
money
are given to a
stones are set up, one in the house bank of a tank, to represent the and the other on the For ten days, libations of water spirit of the deceased. mixed with gingelly seeds, called tilothakam, and a ball The ball of cooked rice, must be offered to the stones. The number of libations of rice is left for crows to eat. must be seventy-five, commencing with three on the In first day, and increasing the number daily by one. addition, three further libations are made daily by dipping a piece of cloth from the winding-sheet, and rinsing it On the day after cremaover the stone (vasothakam). tion, the relations assemble at the burning-ground, and the son, after extinguishing the burning embers, removes the fragments of bones from the ashes. The ceremony
Brahman.
Then two
is
called
sanchyanam
(gathering).
offered.
The bones
On
is
believed to
is
grow
The
mostly
aloof.
who perform
is
this
rite,
males standing
The
food
and dressed up, is conducted thither. The food is thrown into the water, and, if the widow is an elderly
O^vD
BRAHMAN
On
is
tali is
removed.
the
same
day,
clean shaved.
widow
not allowed to
this day,
when
is
come aiid see her. If this not done, pregnant women may not see her for a year.
all
and perform tharpana (oblations of water). Until this day they are under pollution, and, after prabhuthabali, they bathe, and homam is performed. Some ashes from the sacred fire are mixed with ghi, and a mark is made
on the foreheads of those who are under pollution, to remove it. During the period of pollution, a Sri Vaishnava on
will
his forehead
Madhva
will
having marks altogether. The ceremony is called Dasaham. On the eleventh day, a ceremony called Ekodishtam (eleventh day ceremony) is performed. A Brahman is seated to represent the pretha or dead person, and fed after going
day
through sradh
rites.
As
is
a rule, the
But,
man
is
a close
of Brahmans, an outsider
ated.
On
is
the
ordinary
performed.
At
cooked
These
balls
between them.
An
is
placed
between the rows, and divided with blades of dharbha grass into three portions, which are arranged close to
the balls of
rice.
This
pitris
is
man
with
the
(ancestors).
cow
is
usually
gift
BRAHMAN
is
304
(river
death)
is
easy
for
the
departed
soul.
The
Sapindikaranam
there
is
When
not performed
come
to
an agreement.
a married
man
brothers-in-law cannot
come
to
on the completion of
(the sixteen)
the Masikas
(monthly sradhs).
called
ceremony
is performed just before on the twelfth day. In the course the Sapindikaranam year, twelve monthly and four quarterly sradhs of the
Shodasam
should be performed.
is
of
money and
day, a
vessels to sixteen
feast
is
On
the
is
twelfth
held,
At
sloka called
Charma
composed and repeated by some one versed in Sanskrit. Every month, for a year after a death in a family, sradh
should, as indicated, be performed.
in detail
This corresponds
is
regularly per-
formed, unless a
For the ceremony by the nearest agnate of the deceased (eldest son or other), three Brahmans
further performance of the rite not obligatory.
performance of
this
should be called
in,
to
mans
are
made
to suffice,
and
X'^ishnu
represented by
a salagrama stone.
In
305
assists
at
BRAHMAN
sacred
The
in the fed.
fire
is
lighted,
rice,
and
and
The Brahmans
rice are
feet,
and are
keep
to
As soon
as
vayasa pindam
they
(crow's food),
rice,
the
to be
The Brahmans
services.
at
money
On
one occasion
my
hills,
march down to the plains, in perform the annual ceremony for his deceased
to
The
recurring
annual
sradh
(Pratyabdhika)
need not of necessity be performed. It is, however, regarded as an important ceremony, and, should an
individual neglect
it,
excommunicated.
The
rites
connected with the dead are based on the to which the libations of the
ten days are said to help the growth of the body of the
In this connection,
:
follows
offered
* " On
;
the
first
by
way
as to furnish
it
on the second day, the offered pinda gives a neck and shoulders on the third day a heart on the fourth a back on the fifth a navel on the sixth a groin
with a head
; ;
; ;
* op.
cit.
20
BRAHMAN
306
; ;
and the parts usually concealed on the seventh thighs on the eighth and ninth knees and feet. On the tenth day, the intermediate body is sufficiently formed to produce the sensation of hunger and thirst. Other
it, and, on the eleventh and twelfth days, the embodied spirit feeds voraciously on the offerings thus supplied, and so gains strength for
its
journey to
its
future abode.
it
day
after death,
is
If to the latter,
it
to enable
it
to
awaits
it."
Hindu mind, Yama (the god of death) is a hideous god, whose servants are represented as being
the
To
the
dead.
"
No
terrestrial body taken place, than Yama's two messengers (Yama Dutan), who are waiting
make themselves
its
is
which retains
elements,
subtle
said
subtle
and
size
terrific,
of a
for
thumb (angustha-matra).
teeth,
Their aspect
nails,
and they
hold
their
if
Then, as
appearance
in
this
proceed to
by
for
terrible
visions of the
torments (yatana)
the
him.
bound
spirit
along
judgment
Yama's
is
by
his
business to note
down
all
the ijood
and
evil
deeds of
;;
307
every
BRAHMAN
properly
made up and
is brought before on the side of merit or demerit is judgment pronounced. The road by which Yama's two officers force a wicked man to descend
Yama.
According
to the balance
to the regions of
torment
is
described in the
first
two
way is said to be 86,000 leagues (yojanas). The condemned soul, invested with its sensitive body, and made to travel
chapters of the Garuda Purana.
The
length of the
at the rate of
trees,
it
no resting
is
place,
no
food,
no water.
At one time
now
by
its
tender frame
tigers,
is
rent by thorns
now
it is
attacked
lions,
serpents,
and
deep
;
scorpions.
In one place
another
it
falls into
in
another
it
it
is
precipitated
from precipices
;
in
another
in
another
in
on iron spikes.
profound darkness
ing sand
there
Here
;
it
there
here
is
it
toils
its
progress
arrested by heaps of
Compelled
formidable,
next
Then
it
to sickening
or lose
itself
in
vast caves, or
wade through lakes seething with midway it has to pass the awful
hundred leagues
in
foetid ordures.
Then
one
depth
river Vaitarani,
breadth, of unfathomable
BRAHMAN
308
;
filled
with blood,
and bones infested with huge sharks, darkened by clouds of crocodiles, and sea monsters hideous vultures and obscene birds of prey. Thousands
;
of
condemned
spirits
by the prospect before them. Consumed by a raging thirst, they drink the blood which flows at their feet then, tum.bling headlong into the torrent, they are
horrified
;
down
to the lowest
depths of
Pursued by Yama's officers, and made to undergo inconceivable tortures, the away, detail of which is given with the utmost minuteness in the succeeding chapters of the Garuda Purana."
destroyed.
The Ahannikams,
Brahman
in
villages.
The
daily observances
or
Devatarchana,
Tarpana
Brahman is expected to rise at the time called Brahma Muhurtam in the hour and a half before sunrise. He should then clean his teeth, using as a brush mango leaf,
or twigs of Acacia arabica or
He next
deep
in the water,
"
am
in
this sacred
etc.),
speech,
and
thought,
309
not drunk."
BRAHMAN
damp
and puts on his cotton madi cloth, which has been washed and dried. The cloth, washed, wrung,
cloth,
and hung up
If this
be touched by anybody.
is
which cannot be polluted, is substituted for it. The madi or silk cloth should be worn until the close of the morning ceremonies and meal. The man next puts the marks which are characteristic of his sect on the forehead and body, and performs the Sandhya service. This is very important, and is binding on all Brahmans after the Upanayanam ceremony, though a large number are not
polluted,
to
silk cloth,
and ceases
be madi.
particular in observing
it.
According
in
Sandhyavandhanam means the thanksgiving to God when day and night meet in the morning and evening. The rite commences with the sipping of water (achamanam) from the hollow of the right palm. This is done three times, while the words Achyuthayanamaha, Anantayanamaha, and Govindayana are repeated. Immediately after sipping, twelve parts of the body are touched with the fingers of the right hand in the following order
:
The two eyes with the ring-finger, Madhava and Govinda The two sides of the nose with the
;
repeating
forefinger,
Madhusudhana
The two ears with the little finger, repeating Trivkrama and Vamana The shoulders with the middle finger, repeating
;
BRAHMAN
The
3 10
all
the
usual
preliminary to
is
all
Brahman
religious rites.
believed
After
vital
or holding in of
breath,
Puraka, or pressing
fingers,
nostril,
the
right nostril
with the
left
in
the
breath
through the
Kumbhaka, or pressing both nostrils with finger and thumb or with all the fingers, and holding the breath
as long as possible.
nostril
with the
left nostril,
and
vice versa.
The
suppression
of the
breath
is
said
to
be
fix his
is
meditated on.
The
over the
hands brought together, the right palm and placed on the right thigh. Every kind
of ceremony
the
commences with
all
Sandhya
for the
service, is as follows
"
am
worshipping
for the
removal of
my
sins that
and
or the
Supreme Being."
himself with
all
The performer
water,
sprinkles
repeating
"
Oh
ye
our senses
may grow
Make
the
311
BRAHMAN
their
most
blissful,
just
May we
!
obtain
enough of that essence of yours, the existence of which within you makes you feel glad. Oh waters, grant us offspring." He then takes up the water in his palm, and drinks it, repeating the following " May the sun and
:
anger,
may
preserve
me
from
my
sins of pride
and passion.
feet
;
my
mind,
my
speech,
my
all.
hands,
my
wrought through
my
appetite and
sensual organs
may
Oh
At the evening service, the same is repeated, with the word Agni instead of Surya At the midday service the following is recited (sun). " May the waters purify the earth by pouring down rain.
guilt."
:
my
May
make
us pure.
May
the
and may the Veda What(as 'taught by the purified preceptor) purify me. leavings of another's food, and whatever impure ever things I may have eaten, whatever I may have received as
waters purify
spiritual preceptor,
gift
my
may
all
that
sin
fied
For
this purpose,
pour
this sancti-
water as a libation
down my mouth."
"
who
is
victorious,
May he all-pervading, and who moves with great speed. make our mouths (and the senses) fragrant, and may he
prolong our
lives.
Oh
all
so far are
intended for
By their means, both external and internal purification. the individual is supposed to have made himself worthy
to salute the
in
BRAHMAN
luminary, and render him
312
homage
This
in
true
Brahman
style
by what
to
is
called
Arghya.
is
an offering of water
any respected guest. Repeating the Gayatri, the worshipper throws water in the air from the palms of the
hands joined together with the sacred thread round the thumbs. The Gayatri is the hymn pai^ excellence, and
is
of
all
Vedic
teaching.
down, and
in
an undertone).
runs as
The
fol-
as repeated, consists
of the
Gayatri proper
It
Vyahritis,
lows
Suvah
Sathyam.
Thatsaviturvavenyam
Om,
Jyotiraso
amrutam
The
means that all these worlds have sprung from the Supreme Being. The Pranava given above means " All the
seven worlds are
(the visible manifestations of)
Om,
We
who
May
Water,
light,
herbs,
and
in fact
everything that
Brahman, the universal soul." The mystic syllable Om is the most sacred of all Hindu utterances. Concerning it, Monier Williams
is
it is
writes that
"
made up
of the
three letters
A,U,M,
o'o
BRAHMAN
and symbolical of the threefold manifestation of the one Supreme Being in the gods Brahma, Vishnu, and Siva, and
is
This prayer
Christians,
as
we have
like
seen, the
most sacred of
all
the
Lord's Prayer
among
The
orants
Devata thus
all
"
May
who
who
to us
make known
the scriptures.
May
to us
the
Vedas, reveal
thou
the eternal
truth.
Oh
Gayatri,
Thou
a
art
away the
evil
inclinations
to
which
sound
are
mine enemies.
Thou, by conducing
Thou
my
intellectual
darkness, and
my
Thou
all sins.
art
all.
is.
Thou
to
Thou
art the
to
me
the unknown.
Come
wise."
my
Oh
me
:
This invocation is followed by the repetition of the Gayatri '" The The celebrant then says 1 08 or only 28 times. goddess Gayatri resides on a lofty peak on the summit of mount Meru (whose base is deeply fixed) in the earth. Oh thou goddess, take leave from the Brahmans (who
!
have worshipped thee, and been blessed with thy grace), and go back to thy abode as comfortably as possible."
The Sandhya
service
:
is
"
We
BRAHMAN
the sun c^od,
SH
who
sustains
all
men
which glory
is
eternal,
with wonder.
of men, directs
The
sun, well
knowing the
inclinations
them
to their
several pursuits.
;
The
To
ghi.
eternal being
!
we
offer the
Oh
sun,
may
is
that
plenty.
off
He who
sin has
afar."
not cut
by untimely death
he
body, and
no hold on
man
either from
near or from
to
Varuna
is
substituted:
"Hear,
life
prayer of mine.
ing for
Be gracious unto
I
thy protection,
I
cry to thee.
of thee.
with
prayer,
beg long
The
sacrificer
There-
Oh
my
in this matter,
take
Lord Varuna, whatever law of thine we, as men, violate day after day, forgive us these Oh Lord Varuna, whatever offence we, as trespasses.
cut off
!
!
Oh
work of thine we have neglected through ignorance, do Lord, for such sin. Whatever sin not destroy us, Oh is attributed to us by our enemies, as by gamblers at dice, whatever sins we may have really committed, and what we may have done without knowing, do thou Then, Oh Lord, we scatter and destroy all these sins. The Sandhya prayer shall become beloved of thee." closes with the Abhivadhana or salutation, which has
!
been given
in
the
account
of
marriage.
After the
or
Sandhya
Brahma yagna,
315
BRAHMAN
in
the
gone through. The first hymn of the Rig Veda is recited in detail, and then follow the first words of the Yajur Veda, Sama Veda, Atharvana Veda,
the Nirukta, etc.
The
thread
right
next item
is
The
sacred
left
is
arm
and water
offering
taken
the
in the right
hand,
and
poured as an
the
to
Devatas.
Then,
Rishis.
for
the
(prachina
vithi)
and water
poured
for
the
Pitris
(ancestors).
The
performed by
the male
members
of a family, whereas
is
generally done
family.
Homage
is
paid thereto
In
set
room
is
Some
families
keep
gods
in
Smarthas use
viz.
:
domestic worship
five stones,
1.
2.
Bana
linga,
3.
4.
A A A
Smarthas commence their worship by invoking the Then, placing a vessel aid of Vigneswara (Ganesha).
BRAHMAN
"In
its
3^6
the
mouth
is
lower part
middle
part.
Oh
The
wor-
shell {Turbinella
rapa)
shell,
is
then
shipped as follows:
the sea, and
"Oh!
conch
art held
all
by Vishnu
the gods.
hand.
Thou
prayer
art
worshipped by
Receive
with
my
the
homage."
:
The
"
bell
bell,
is
then
worshipped
Oh
make
Homage
goddess Ghanta
(bell).
offer
perfumes, grains
all
of rice,
and
flowers, in
token of rendering
due homage
sancttini)
to the bell."
The worshipper
sandal paste,
the
bell.
Ocimtim
leaves,
flowers,
"
The
it
tulsi is
is
the most
Hindu
religion;
consequently
found
India.
in or
and
it.
sanctifies
and guides
heaven
all
who
cultivate
The Brahmins hold it sacred to the gods Krishna and Vishnu. The story goes that this plant is the transformed nymph Tulasi, beloved of Krishna, and for this
reason near every Hindu house
it is
cultivated in pots,
(brindavanam or brinda
posited.
It
Is
is
dethe
all
members of the
Under favourable circumstances, grows to a considerable size, and furnishes a woody it stem large enough to make beads for the rosaries used by Hindus, on which they count the number of recitations
family.
317
of their deity's
century,
BRAHMAN
in the
name."
*
t
Writing
seventeenth
all
Vincenzo Maria
.
observes
the Hindus
adore a plant
our Basilico
. .
gentile, but of a
Every
one before his house has a little altar, girt with a wall half an ell high, in the middle of which they erect certain
pedestals like
little
is
grown.
They
recite
with
There
legend,
many
the
and
in
the
pagodas."
tuisi,
The
is
told in the
Padma
Purana.J
From
flashed from the third eye of Siva with the ocean, a boy
was born, whom Brahmadev caught up, and to whom he gave the name of Jalandhar. And to him Brahmadev gave the boon that by no hand but Siva's could he perish. Jalandhar grew up strong and tall, and conquered the kings of the earth, and, in due time, married Vrinda (or
Brinda), the daughter of the
demon Kalnemi.
Narad-
But even Siva could not prevail against Jalandhar, so long as his wife Vrinda remained So Vishnu, who had lived with her and Jalanchaste.
slopes
of
Kailas.
One
left
day,
when
she,
She
ran,
with the
feet
demons demons
she
fell.
Rishi, at
whose
Joiirn.
I,
BRAHMAN
3l8
and asked for shelter. The Rishi, with his magic, burnt up the demons into thin ash. Vrinda then asked for news of her husband. At once, two apes laid before her Jalandhar's head, feet, and hands. Vrinda, thinking that he was dead, begged the Rishi to restore him to her. The Rishi said that he would try, and in a moment he and the corpse had disappeared, and Jalandhar stood by her. She threw herself into his arms, and they embraced each other. But, some days later, she learnt that he with whom she was living was not her husband, but Vishnu, who had taken his shape. She cursed Vishnu, and foretold that, in a later Avatar, the two demons who had frightened her would rob him of his wife and that, to recover her, he would have to ask the aid of the apes who had brought Jalandhar's head, feet, and hands. Vrinda then threw herself into a burning
;
and Jalandhar, once Vrinda's chastity had gone, fell a prey to Siva's thunderbolts. Then the gods came forth from their hiding place, and garlanded Siva. The demons were driven back to hell, and men once more But Vishnu came passed under the tyranny of the gods. not back from Vrinda's palace, and those who sought him
pit,
found him
mad from
grief,
Then
charm of Vrinda's beauty, planted And they grew into three By the growth plants, the tulsi, the avali, and the malti. of these seeds, Vishnu was released from Vrinda's charm. Therefore he loved them all, but chiefly the tulsi plant, which, as he said, was Vrinda's very self. In the seventh incarnation, the two demons, who had frightened Vrindan, became Ravan and his brother Kumbhakarna, and they bore away Sita to Lanka. To recover her, Ramchandra had to implore the help of
Parvati, to break the
in her ashes three seeds.
319
hands, and in this incarnation they became
BRAHMAN
Hanuman
was
that
The Shodasopachara,
next performed
1.
in
due order,
seat.
2.
Asanam, or
3.
4.
Padhya, or water
for
washing the
feet.
5. 6.
7.
Achamanam,
8. g.
tulsi leaves,
Gandha, or sandal
Pushpa, or flowers.
12.
paste.
10. 11.
13. 14.
15. 16.
While the
by pouring water from a conch shell, the Purusha Suktha, or hymn of the Rig Veda, is repeated. This
Purusha has thousands of heads, thousands of arms, thousands of eyes, and thousands
runs as
follows
:
"
of
feet.
On
every
side
enveloping the
earth,
he
Purusha
whole (universe)
whatever
shall be.
He
is
Such
is
is
his greatness,
and Purusha
is
superior to this.
immortal
in the
sky
mounted
upwards.
him
was
again
BRAHMAN
produced below.
320
He
among
was
things, animate
and inanimate.
From him
Viraj
and from Viraj Purusha. As soon as born, he extended beyond the earth, both behind and before. When the gods offered up Purusha as a sacrifice, the
born,
spring was
its clarified
butter (ghi),
summer
its fuel,
and
in
With him as
their offering,
Sadhyas,
and
Rishis sacrificed.
From
clarified
He,
Purusha,
formed the animals which are subject to the power of From that the air (Vayavya), both wild and tame.
Rik and Saman, the Metres, and the Yajus. From it were produced horses, and all animals with two rows of teeth, When they divided Purusha, cows, goats, and sheep. parts did they distribute him ? What into how many What were his arms? What were his mouth? was The Brahman was his called his thighs and feet ? mouth the Rajanya became his arms the Vaisya was The moon his thighs the Sudra sprang from his feet.
universal sacrifice sprang the
called
;
;
hymns
was produced from his soul the sun from his eye Indra and Agni from his mouth Vayu from his breath. From from his head arose his navel came the atmosphere the sky from his feet came the earth from his ears the
; ; ; ;
four quarters
When
the
gods, in
victim,
performing their
round the
and
With
sacrifice the
These
32
BRAHMAN
Some Smarthas,
e.g.,
During worship, they wear round the neck rudraksha (Elcsocarpiis Ganitriis) beads, and place on their head a
Hngam made
the legend
thereof.
Kalagni
three
Rudra,
while
engaged
led to
in
the destruction
of which
Rakshasas or Asuras had taken the form. From this eye liquid is said to have trickled on the ground, and from this
arose the rudraksha tree.
rudraksha
is
may
they
A bead
specially
two
the
gold.
lobes, called
valued.
stated that a
good rudraksha
same way
Sesha.
bead,
worship
in the
Food
is
offered
to
Adi Sesha,
The Madhvas attach great importance to their spiritual guru, who is first worshipped by a worshipper. Some
keep a brindavanam, representing the grave of
guru, along with a salagrama stone, which
at the close of the
for
is
their
worshipped
Devata puja.
Sri
Vaishnavas keep
domestic worship only salagrama stones. Like the Madhvas, they are scrupulous as to the worship of their
BRAHMAN
o'urus (acharyas), without
322
Hence
Sri Vaishna-
upon the Samasrayanam ceremony. After the Sandhya service and Brahma yagna, the guru is
worshipped.
All orthodox Vaishnavas keep with
them
Vishnu
in sandal paste, a
few necklaces of
silk
thread
tlie
growing
at the
temple at Alvartirunagiri
the Tinne-
velly district.
silk cloth,
if
The worshipper
his
and round
a
neck the
of
and,
available,
necklace
Nelumbhtm
(sacred lotus)
seeds.
by pressing
in
it
Acharya, and
the
The salagrama
repeated.
stone
is
The
performance of the Vaisvadeva ceremony, or offering to Vaisvadevas (all the gods). This consists in offering-
cooked
the gods.
Some
regard this as
may have
animals
in the
The
food
is
served on platters
made
banyan
[Ficics bengalensis),
Amongst Smar-
and
rice
last,
served
first.
little
water (tirtham), in
X
Si
l-H
<
-^
X
3:
73
323
BRAHMAN
which a salagrama stone has been bathed, is poui'ed into the palms of those who are about to partake of
the meal.
'
They
Amartopastaranamasi."
Pranayasvaha,
they
few hand-
"
Udanayasvaha, Somanayasvaha,"
all
At
little
water,
which
saying
"
Amartapithanamasi."
They
been referred
account thereof*
may be quoted
river,
"
Salagrams are
fossil
in the
Ganges
their
at
Benares.
In appearance
They have
certain
marks
be described
inlaid with
is
Vishnu by the creator Brahma, who, in the form of a worm, bores the holes known as vadanas, and traces the There is a spiral coil that gives the stone its name.
of
In ancient
BRAHMAN
it
324
to
find
was impossible
girl,
The
in
there
Vishnu appeared before her, and asked what she wanted. She begged him to tell her how it was that the great creator Brahma,
at last
her
so
beautiful,
for
Then
Vishnu could not comply with her request as she was a dancing-girl, and of low caste, but promised by his virtue
that she should be reincarnated in the
Himalayas
in the
which should bear the name Gandaki, and that he would be in the river as her eternal conThereupon the river sort in the shape of a salagram.
form of a
river,
Gandaki rose from the Himalayas, and salagrams were How the true virtue of the salagram was found in it. A poor boy discovered is another strange little fable.
of the Kshatriya or warrior class once found one
when
side.
He
luck
when he had
or
at
it
in
mouth,
was so extraordinary
played, that he always
whatever game he
he so excelled
won.
At
last
in all
he undertook that he
The
mystic
special
the
to the lessee.
The
325
if
BRAHMAN
is
through other ordeals to try their supernatural powers. Each stone, as it is discovered, is struck on all sides
with a small
hammer,
or,
in
some
cases,
is
merely
knocked with the finger. part, produced by the boring of the worm, disclose the vadana or hole, which may,
valuable
and
the
more
salagrams,
contain gold
or a precious gem.
formed by natural causes, there are found in many mountain streams round black pebbles resembling the
true salagram in colour, shape,
and
size,
These are
collected by Bairagis,
who bore
So
skilfully
is
this
fraud
perpetrated that
it
is
wears away, and detection becomes possible. There are over eighteen known and different kinds of true
salagrams, the
to the shape
initial
and markings of the stone. The price of any one salagram may be so enhanced after the further tests have been applied, that even a lakh of
rupees (Rs. 1,00,000)
will fail to
purchase
it
and, should
will,
as
it.
The known
sala-
Lakshmi Narasimha
gram, and the Mutchya Murti salagram. The first has a chakram on it the shape of a garland, and bears marks
known as the shenka (conch) gada padma, or the weapons of Vishnu, and is peculiar to that god. The
second has two chakrams on the
left
BRAHMAN
has dots or specks
all
326
over
it.
This stone,
if
properly
worshipped,
is
believed to ensure to
and eternal
life.
The
third,
the
fish.
It
one inside and one outside the vadana, and also has specks and dots on it in the shape of a shoe. There
are four
if
or five
and
it
also,
its
possessor.
One salagram there is which has no vadana, and is known as the ugra chakra salagram. It is quite round
with
two
not
chakrams,
but
it
is
not
'
a particularly safe
furious salagrama,'
one
for,
to possess,
if
and
is
described as a
worshipped with
sufficient
ardour,
it
will
The
first
thing
do on obtaining a salagram
it is
is
to find out
whether or
tests are
not
one owner
various
its
;
may mean
The
a favourite one
to place the
salagram with
night.
has increased
in the
morning
it
(and, in
some
cases,
my
will
be found to
is
have doubled
quantity),
one to
be regarded by
its
or^
dreadful
omen
it
has
even
become
possible.
then
let
as early as
If
know how
to
offerings of fruits
and
its
flowers.
A
Is
salagram
never
if
possession
acquired by fraud or
The
Brahman, finding
32 7
BRAHMAN
it
by
theft.
for,
The
luckless
man
nothing prospered,
believed by
and he
ended
his
Again, possession of
all
Hindus to be most unlucky, and, as none but Brahmans can perform the worship, none but Brahmans will retain the stones For an orthodox Brahman household, in their keeping. the ownership of three or more stones is an absolute These must be duly worshipped and washed necessity. with water, and the water drunk as tirtha, and sacrifice of boiled rice and other food must be daily performed.
When
this is done,
fall
speedy success
life will
to the lot
or
idol fixed
salagrama stones.
thus decorated.
The
stone
is
narrated
" In
May,
1883, a salagrama
popular
excitement
High
of a
identity
Counsel on
Mr. Justice Morris hesitated to give this The attorneys on both order till he had taken advice. the sides, Hindus, said there could be no objection
into court.
;
Court
interpreter, a high-caste
Brahman, said
it
could
Hobson-Jobson,
BRAHMAN
but
it
328
into
This took
Ilbert
Bill,'
the
provinces
Justice
Bill.
Morris,
who was
believed to be hostile to
the
The
member
of the
Covenanted
most unscrupu-
was summoned for contempt He made an apology and complete retractaof court. tion, but was sentenced to two months' imprisonment." The sacred chank, conch, or sankhu, which has been
lous
and violent
articles,
referred to
is
in
This
secured,
in
Southern
India,
by divers from
The chank
which one sees suspended on the forehead and round the neck of bullocks, is not only used by Hindus
and as a musical instrument in temples, but is also cut into armlets, bracelets, and Writing in the sixteenth century, other ornaments. "This chanco is a ware for the Bengal Garcia says: trade, and formerly produced more profit than now and there was formerly a custom in Bengal that no virgin in honour and esteem could be corrupted unless it were by placing bracelets of chanco on her arms
for
offering libations,
Patans came
"
in,
this
The conch
shell,"
Day
" is
but
is
found
is
sounded during
* Music and Musical Instrunienls of Southern India and the Dcccan, 1891.
329
religious
BRAHMAN
ceremonials,
in
shrines of
is
Hindu
in
deities.
emplo)ed
the
servers
called
Dasari.
it,
No
but
lips,
can of
the tone
its
is
capable of
much modulation by
are
the
and
clear
mellow notes
not
rather striking
effect is
produced when
it
is
used
in
sort of rhythmical
accompaniment, when
of kannagolu or talavinyasa."
Madras in 1734, in connection with the expenses for erecting a town called Chintadrepettah, " Expended towards digging a the following occurs * foundation, where chanks was buried with accustomary A right-handed chank (i.e., one which has ceremonies." its spiral opening to the right), which was found off the coast of Ceylon at Jaffna in 1887, was sold for Rs. 700. Such a chank is said to have been sometimes priced at a
natives of the city of
:
lakh of rupees
INI
ilburn
says* that
always
sells
for its
weight
in gold.
Further, Baldseus
all
haste to
to
Temple worship is entirely based on Agamas. As Brahmans take part only in the worship of Siva and
Vishnu, temples dedicated to these gods are largely
frequented by them.
actual worship
The
duties
by Gurukkals
* Orienlal Commerce.
BRAHMAN
in
33O
Panciiaratra
or
Vaikhanasa
of the food
Archakas
for
Vishnu temples.
is
The cooking
charakas.
called
Brahmans,
stanzas
Adhyapakas,
the Vedas.
Some
by Pandarams (Oduvar)
temple there are usually
at
t^^
Siva tem.ples.
idols,
In a typical
The
inner
mula vigraha
to
is
permanently
procession.
in
fixed within
the
is
intended
be carried
in
as
in
the
mula vigraha. These are Vishnu, Sridevi (Lakshmi), and Bhudevi (earth goddess). In temples dedicated to
Sri
Rama, Lakshmana
utsava vigraha.
is
found instead of
Bhudevi.
In
all
to
thayar
Lakshmi.
cated to
mula vigraha of more shrines dedithe Alvars (Vaishnava saints) and the Acharyas
nachiyar
sannadhi,
is
There may
also be one or
The
sect
mark
The mula
emblem).
vigraha
in
Siva temples
is
a lingam (phallic
within the garba-
is
Mence
arise the
common
sayings "
As dim
as
<S!^-
X
><
TELUGU BKAHMAX
Willi
KLDRAKSilA
COAL",
331
in Siva's
BRAHMAN
is in
temple."
The
is
utsava vigraha
In
in
all
the
human
important Saivite
housed
separate building, as
Lakshmi is in Vishnu temples. Vigneswara, Subramanya, and the important Nayanmars also have separate
shrines in the temple precincts.
So
is
far
is
concerned, there
not
much
mode
of worship between
is
Every item
done on a
rites
At the present time, there are, especially in the case of Vishnu temples, two forms of temple worship, called
Pancharatra and Vaikhanasa.
is
In
all
the
former,
which
like
domestic worship
officiate as
in
essential
priest.
points,
any
Brahman may
All big
temple
In the latter,
may
officiate.
Government annual grants of money, called tasdik. The management of the temple affairs rests with the Dharmakarthas (trustees), who
practically have absolute control over the temple funds.
some temples
and Adhyapakas, and the non- Brahman servants (sw'eepers, Hower-gatherers, musicians and dancing-girls) are subject to the authority of the Dharmakartha. For
their services in the temple, these
in
is
in kind.
is
The cooked
distributed
which
the
among
temple servants.
On
cooked food made by the Archakas, and the fruits brought by those who come to worship, are offered only
to the
festival days,
they are
BRAHMAN
For worship
in
332
Vishnu temples,
In
llovvers
and
tulsi
{Ocimnm
(bael
:
^gle
to those
At Vishnu
Vishnu
first
temples,
immediately
after
it
the
the
sadagopam).
head,
is
placed by the
Archaka
on
the
grown
alvv^ays
in
is
the case
The bowl
through
is
procession
the
streets,
festival
On
days,
etc.,
Dwadasi,
procession
god
of the temple
is
taken
in
village.
The
is
made
which
is
usually kept in
the temple
front of
the
Mula
annual
idol.
At
almost
every
important
temple,
an
festival called
is
lasts
celebrated.
this festival,
is
wooden
or metal figure of
some
bull,
animal as a vehicle,
Hanuman, peacock,
yali, etc.,
and taken
in
proces-
accompanied by a crowd of Brahmans chanting the Vedas and Tamil Nalayara Prapandhams, if the temple
sion,
is
an important one.
Of
the vehicles
or
vahanams,
The
others are
common
festival
both
333
of the
BRAHMAN
idol,
placed on an
The
number of
is
\^arious castes,
Nayanmar
and
Alvars
are worshipped.
The Brahmans do
etc.
not entirely
At Udipi in South cult, where Madhva preached his Dvaitic philosophy, and where there are several mutts presided over by celibate priests, the Brahmans often make a vow to the Bhuthas (devils) Quite recently, we saw an of the Paravas and Nalkes. orthodox Shivalli Brahman, employed under the priest
Muneswara, Kodamanitaya.
Canara, the centre of the
Madhva
named
was
Panjurli, in fulfilment
ill.
when
sent
his son
The Nalke
devil-dancers were
and the dance took place in the courtyard of the During the leaf festival at PeriyaBrahman's house. palayam near Madras, Brahman males and females may be seen wearing leafy twigs of margosa {Melia Azadirachta), and going round the Mariamma shrine.
for,
I
classes of
in
Southern India.
Of
districts.
They
are divided
Siuartha.
(r)
|
i
{a)
{If)
Vadama.
Kesigal.
Brahachainani.
{d)
Vathima or Madhema.
BRAHMAN
/.
{e)
334
Smartlia
cont,
(/)
Ashtasahasrani.
Kaniyalai.
(/) Dikshitar.
{g) Sholiar.
(//)
(/) Sankethi.
{k)
(/)
Prathamasaki.
Mukkiini.
//.
Guvukkal.
Vaishnava.
B.
A. Vadagalai (noilhevners).
(/)
Thengalai (southerners).
{a) Sri
(/>)
Sri
Vaishnava.
Vaishnava.
{b)
{c)
Vaikhanasa.
Pancharatra.
Vaikhanasa.
Pancharatra.
{c)
{d)
Hebbar.
{d)
{/)
Hebbar.
Mandya.
to
all
/.
Smart ka
{a)
Vadama.
The
Vadamas claim
some
places, will
sub-divisions
1.
among
Vadamas
are
The
2.
3.
4.
5.
Thummagunta
Dravida.
who
mark
urdhvapundram
(straight
and
and
They worship
both
Siva
Vishnu,
and
Some Vadamas
Smartha
namam
way.
Kiththunamakkarar.
in
They
follow the
customs
There is a common saying " Vadamam muththi Vaishnavam," i.e., a Vadama ripens This is literally true. Some Vadama into a Vaishnava. families, who put on the urdhvapundram mark, and follow the Smartha customs, observe pollution whenever a death occurs in certain Sri Vaishnava families. This
every
335
is
BRAHMAN
\^adamas recently
or
\'^aishnavas are
The
Kcsigals,
Hiranyakcsikal
(men
closely
endogamous
They
having one
common Sutram
ancestor."
called
common
Brahacharnam (the great sect). The Brahacharnams are more Saivite, and more orthodox than the Vadamas. They put on vibhuti (sacred ashes) and
sandal paste horizontal lines as their sect mark.
sub-division
The
seems,
Sathyamangalam
Brahacharnam
all
which
considered
sacred to the god \"enkataramana of Tirupati. The more orthodox Brahacharnams wear a single rudraksha bead, or a necklace of beads, and some make lingams out of these beads, which they put on the head during
worship.
in the
They
viz.,
Siva
Ganesa,
and Iswara.
It
is
said
that
Brahacharnam
of tying the
feet,
women
cloth,
mode
which
but
The
Brahachar:
nams
Kandramanicka.
Milaganur.
5. 6.
Musanadu.
Kolaththur.
2.
3. 4.
Mangudi.
Palavaneri or Pazhamaneri.
\
7.
Maruthancheri.
8.
9.
Sathyamangalam.
Puthur Diavida.
BRAHMAN
It is
336
"one ceremony peculiar to the MiJaganur Brahacharnams is that, before the principal marriage ceremonies
that
of the
first
day, a feast
is
This
is
pendugal
(invisible
women) ceremony.
intended to
who
class.
They
Vathima.
in
The
:
most numerous
thus
"
The Vattimas
are grouped
is
which one
called
recently
all
of
them
in
this district.
They have
may
be briefly described.
They
who
failings.
[There
is
Vathimas always unite It is a common reproach against them that together.] they are severe to those who are in their debt, and parsialways
economical,
and
monious
in their
is
household expenditure.
To
this latter
characteristic
making mats,
their
buttermilk,
own
money-making
and usury as
their
many amiable
traits.
^'=They
known
for
ZZ7
BRAHMAN
generous hospitality on
guest or
all
complain
houses that he
is
Again, they are unusually lavish in their entertainments at marriages but their marriage feasts have the peculiarity
;
that,
whatever the
is
total
for
amount expended, a
the various items
cent, for food,
fixed pro-
portion
always paid
so much per
and so
on.
much per
Indeed
it
is
who
he
will get.
more or
less fixed
and generally
There
is
keen competition
for
their
at
than
among
is
The Vattimas
are
clannish.
If
man
fails to
pay
his
the word
man
of the sub-
money.
They sometimes
of ways, they
unite
to,
number
were
touched by
English education
but
a notable
Seshayya
1.
Sastri,
who was
of Vattima extraction."
:
The
2.
3. 4.
Nannilam.
Rathamangalam,
section, but
According
to some, this
is
not a separate
village section.
BRAHMAN
(e)
is
33^
This
class
Vadamas.
The members
charnams, more Saivite than the Vadamas, The females are said to wear their cloth very elegantly, and with the
lower border reaching" so low as to cover the ankles.
The
Aththiyur.
2.
Arivarpade.
3.
4.
Nandivadi.
Shatkulani
(six families).
As
their
numbers are
few,
Another
i.e.,
name
(now Chidambaram).
reached
confused
There
they
Chidambaram,
them,
were one
short.
This
explained that he
were pacified when Siva was the missing individual. The Dikshitars form a limited community of only several hundred families. The men, like Nayars and Nambutiri Brahmans of the west coast, wear the hair tuft on the
but they
front
of the
head.
They do
women
to leave
Chidambaram.
priests
Hence
arises
the proverb
line."
"A
boundary
temple of
The
Dikshitars are
of the
in life,
and
it
is
very
difficult to
five.
The
of
is
due to the
fact that
management
339
BRAHMAN
must be
kattalai
The
pavadam and
to the god.
Every Dikshitar
will
do
whom
are
Chettis.
The
clients
by the Dikshitars.
Mr.
W.
"
An
is
interesting
Chidambaram temple
is
its
system of
management.
of
It
Brahmans peculiar to the town, who are held in far more respect than the generality of the temple-priest
Brahmans, are
oblations),
called
Dikshitars
(those
who make
in
ap-
foreheads.
Their
ritual
in
the
temple
more
commonly followed
all
Theoretically,
the
management
;
of the
temple,
and a share
in
its
perquisites
shares.
and
They go round
clientele,
alms and
his
own
particular
and,
in
the alms
name of his benefactors, and sends them now and again some holy ashes, or an invitation to a festival. Twenty of the Dikshitars are always on duty in the
in the
22 *
BRAHMAN
temple,
all
34
the males of the
the different
The twenty
on duty
for four
is
days at
one of the
five shrines at
made, sleeps
made
it.
made
to the temj^le as a
the Dikshitars.
The
sold
These periodical meetings take place in the Deva Sabha. A lamp from Nataraja's shrine is brought, and placed there by a Pandaram, and
(to
Dikshitars in the
acts as president
management
through
man
of the meeting,
him.'"
As
and refuse
Siva,
to
who
is
one of them.
he
is
a Sankarachariar comes to
to at
the
temple,
not allowed
as
is
take
sacred ashes
direct from
the cup,
to
done
other
temples to
are
show
respect
the
Sanyasi.
The
Dikshitars
Rig Veda.
When
girl attains
Shdliar.
The
:
Sholiars are
following sections
Madalur.
(i) Thirukattiur,
(4)
(5) (6)
Puthalur.
(2)
Senganur,
(3) Visalur.
Avadayar Kdvil.
])IKSHrrAR BRAHMAX.
341
BRAHMAN
"The
Sholiars of Thiruvanakaval
first
Tanjore
district)
belong to the
sub-division,
and they form a separate community, devoting their time to service in the temple. Those who make puja to the idol are Pradhamasakis, and are called Archakas.
Those who serve as cooks, and attend to other inferior services, are called Arya Nambi, and those who decorate
the idols taken in procession on festive occasions are
termed Therunabuttan.
decorate stone images
in
entitled to
and they are also called Pandits. According to custom, Sholia Brahmans should wear front locks, but some of
them have adopted the custom of other Brahmans, while the orthodox section of the community, and the x\rchakas of Thiruvanakaval, speak a very low Tamil with a peculiar
intonation,
schools.
Young boys
There are amongst them none who have received either Sanskrit or Tamil education. The Archakas perform pujas by turn, and, as the Archaka-
some emoluments.
ship
is
to
by a guru,
marriage
among
them to such an extent as among the Dikshitars of Chidambaram. They eat with the other Smartha Brahmans, but do not intermarry. They count about 300 in number, including women and children. There
is
Brahmans.
also
engaged
in the service of
Sholiars of
on the
Madras,
"
BRAHMAN
taluk of Vriddachallam,
342
Vemmaniathur
it
in
the taluk of
recorded that
"
they
have belonged
family,
every
member
of that race,
the
to the
famous Sanskrit drama Mudrarakshasa, which belongs 7th century A.D. Whether on account of his
character,
this caste,
and under the belief that he originated from or for some reason which is unaccountable,
modern days are held as very vindictive people, as the follow ing proverb will show We do not want to meet with a Soliya even in a picture.' Another proverb is to the effect that "the kudumi (hair tuft) on the head of a Sholiar does not shake without
the Soliyas of
:
'
sufficient reason,"
i.e.,
it
is
a sign that he
is
bent upon
The
(/)
Kdniydlar.
Concerning
:
" Kanialars form a Ramachendrier writes as follows separate class of Smartha Brahmins, and they live in the
district of
Mr.
They do
large
number of them,
their forehead
though Smarthas by
like
birth,
wear a mark on
Vyshnava
Brahmins,
in the big
and
serve
as
cooks
and
menial servants
temple at Srirangam.
Their
343
BRAHMAN
women
cloths,
and to all appearance they would pass for Vyshnava women. The Vyshnava Brahmins would not allow them to mess in their houses, though they treat rice and cakes prepared by them in temples and offered to god as pure and holy, and partake of them."
(/) Sankethi.
The
Mysore Province. They speak a very corrupt form The following account of Tamil, mixed with Canarese. in the Mysore Census Report, 1891. of them is given " They are found chiefly in the Mysore and Hassan Their colonies are also found in Kadur and districts. Shimoea. Their number seems to have been somewhat many of them have probably returned understated themselves as Dravidas. So far as language is an
;
more diluted with Kanarese than that of any other Kannada ridden Tamil body. Theirs seems to have been among the earliest immigrations into Mysore It is said that from the neighbouring Tamil country. some 700 years ago, about 1,000 families of Smartha Brahmans emigrated from the vicinity of Kanchi (Conjeeveram), induced doubtless by contemporary politics.
their dialect
is
They
two batches towards Mysore. They were attacked by robbers on the road, but the larger party of about 700 families persevered in the march
set out in
notwithstanding, and settled near the village of Kausika near Hassan, whence they are distinguished as Kausika
Sanketis.
Some
taluk.
the
Hunsur
same.
pura Sanketi.
the
This branch has been called BettadaTheir religious and social customs are
Sanketis occasionally take
The Kausika
BRAHMAN
girl joins
344
and
even
in
regard to meals.
During the Coorg disturbances about the end of the last (eighteenth) century, many young women of the Sanketis
were captured by the Kodagas (Coorgs), and some of the
captives were subsequently recovered.
Their descend-
known
But they, and another sub-class called Patnagere Sanketis, do not in all exceed twenty families.
Hiriangalas.
The
are
servative
They
of the
referred to as
simultaneously securing
the study
the
twofold
object
preserving
These follow
first
The
is
in
consequence
Prathamasakis
sometimes called
are
Prathamasaka.
called
The
sometimes
Katyayana (followers of Katyayana Sutram), Vajusaneya, and IMadyandanas. The two last names occur among their Pravara and Gotra Rishis. The
Prathamasakis are found among
tions.
all
Among
Carnataka Prathamasakis
In
are,
Carnatakas.
the Tanjore
district,
the
The
is
recorded in the
Tiruvalur
345
BRAHMAN
sacrifice in
The
come
in
a very unwel-
come shape.
beef on his back, and followed by the four Vedas in the form of dogs, and took his part in the sacrifice thus
accoutred and attended.
Brahmans who were present ran away, and the god was so incensed that he condemned them to be Paraiyans for one hour in the day, There is a class r.M., ever afterwards. from noon till
All the
i
of
Brahmans
five
called
in
whom
reside at SedaniIt
is
puram
miles
from
Nannilam.
believed
mid-day Parai-
by the god.
They
hour and
;
they do
this,
they are
much
rule,
respected.
Few
of
remove
for
the
defilement.
They
call
Prathamasaka."
version given by
is
Ramachendrier.
Yagnavalkiar,
who was the chief disciple of Vysampayanar, having returned with his students from pilgrimage, represented
to his priest that
and
were qualified
Vysampayanar, feeling provoked by this assertion, which, he remarked, implied insult to Brahmans, proposed
certain
penance
Yagnavalkiar replied
that he
and
his students
BRAHMAN
performed many religious
34^
rites,
and that they were still to do such, and that the insult imputed to them was worthy of little notice. Vysampayanar required Yagnavalkiar to give back the Vedas which he had taught him, which he threw out at once. The matter thrown out having been like cinders, Vysampayanar's disciples then present, assuming the shape of thithiri birds (fire-eating
birds),
is
called
Soon
after,
Yagna-
him
to teach
him Vedas.
The
him the Yajur Veda, which now forms the first fifteen sakas, and he in turn taught it to his disciples Kanvar, Madhyandanar, Katyayanar, and Vajasaneyar. It is to be gathered from Varaha Puranam that Vysampayanar
pronounced a curse that the Rig Veda taught by the Sun should be considered degraded, and that the Brah-
mans reading
it
Vaisam-
him by giving akshatha or sacred rice. One day, as Vaisampayanar could not go, he gave the rice grains to his disciple Yagnavalkiar, and told him to take them to
the king.
palace,
Being impatient
by nature, he
and
The
king,
when he returned
On
enquiry, he
He
sent
word
to
Vaisampayanar
to
to
347
the Vedas.
learnt the
BRAHMAN
As
Sun
Veda from
him.
the
is
always
in
motion
to his
When
he came
The curse was subsequently modibecome a Chandala. fied, as the Sun interceded on behalf of Yagnavalkiar. The Gurukkals are all followers (/) GurukkaL They are temple priests, of the Bodhayana Sutras. and other Brahmans regard them as inferior, and will Even in temples, the Gurukkals not eat with them.
when
it
is
offered to the
god,
in
They may
not live
agra-
No
haram (Brahman quarter) will ever contain a Gurukkal's There should, strictly speaking, be at least a house.
lane separating the houses of the Gurukkals from those
of
other
Brahmans.
This
is,
however,
not
rigidly
For example,
at Shiyali,
Gurukkals and other Brahmans live in the same street. There are among the Gurukkals the following subdivisions
:
1.
2.
Tiruvalangad.
Conjeeveram.
3.
Tirukkazhukunram,
their bodies with
viz.,
head, face,
The
other two
viz.,
mark themselves
in
eight
places,
and hands. Gurukkals who wish to become priests have to go through several stages of initiation called Dikshai {see Pandaram).
head, face, neck, chest, knees
BRAHMAN
Smarthas, and do
of Sankaracharya,
34^
not regard themselves as disciples
Those who
castes.
are
orthodox,
and are
temple
corpse
priests,
The
sight of such a
supposed
to
heap
sin
Vaishnava.
Madhvas, who are also called Vaishnavas, are all converts from Smarthas, though they profess to constitute a
distinct
section.
Some
are
converts
from
Telugu
These do
distinct
some of
the
Telugu customs.
the
Vadagalais (northerners)
and Thengalais (southerners), who are easily distinguished by the marks on their foreheads. The Vadagalais put on a U-shaped mark, and the Thengalais a Y-shaped
mark.
is
of kaolin
called tiruman,
alkali
used
for
The
turmeric,
as
of a yellow instead of
Orthodox
Sri
But
it
was only
after
Ramanuja's teaching that the Vaishnavas seceded from the Smarthas, and the ranks were swollen by frequent
additions from amongst the Vadamas.
families of
there
to
is
Vaishnavas which observe pollution when a death in certain Smartha families, which belong
the
same
are
gotra.
e.g.,
of Vaishnavas,
because they
are
recent
converts
to
349
Vaishnavism.
BRAHMAN
good example of Smarthas becominoVaishnavas is afforded by the Thummagunta Dravidas, some of whom have become Vaishnavas, but still take girls in marriage from Smartha families, but do not
give
their
daughters
in
marriage to
Smarthas.
All
Vaishnavism
after the
Upanayanam
cere-
At the time of initiation, they are branded with the marks of the chakram and sankha (chank) on the
mony.
right
and
left
shoulders
respectively.
The Vaikhais
The ceremony
it
of initiation
(samasrayanam)
Sometimes,
however,
is
carried out
Such
families
go by the name
(those
who have
Of
their
two
mutts.
these,
its
near
Kumbakonam.
is
in
For Thengalais there are three mutts, at V^anamamalai and Sriperumbudur in Chingleput, and Tirukoilur in South Arcot. These are called respectively theTothadri, Ethirajajhir, and Emberumanar
mutts.
difference
between
During
both
the
procession
of the
god
at
temple
festivals,
are recited,
in
BRAHMAN
the expression
Srisailesa
350
ensues
in
consequence.
sections
the two
are
summarised
between
the
contention
18,
of Vishnu,
is
;
Whether Lakshmi
is
for,
or
the co-bestower of
3.
moksham
or final beatitude
Whether there is any graduated moksham able by the good and blessed, according to their
farious merits
4.
;
attain-
multi-
Whether
or
Whether
it
(prapatti)
is
open
to
all,
or
is
pre;
Whether the
indivisibly atomic
human
soul
is
is
cause
8.
means the
(dhosha
bogyatvam)
9.
(jnana)
or
only lead to
is
by which
final
emancipation
attained
Whether the
to caste inequalities
351
II.
BRAHMAN
Whether karma (works, rituals, etc.) should or not be bodily and wholly abandoned by those who have
adopted prapatti."
The
simmiyengar * "The Tengale schismatists deny to Lakshmi, the consort of Vishnu, any participation in
creation,
V.
and N. Nara-
and reduce her to the position of a creature bell when worshipping their idols and
their
make use
room of Sanskrit mantras and prayers modify the sraddha ceremony mateof highly abstruse Tamil verses in
;
rially,
their Sri
widows.
The
in
principal
Tengale
Vaishnavas
support
Widows
when
in affliction
and
flowers,
woman, whether unmarried or widowed, who shaves her hair, will go to the hell called Rauravam. When the husband dies, the widow should perform his due She should never shave on obsequies without shaving.
any occasion, or
any purpose whatever (Sambhuh). If any woman, whether unmarried or widowed, shave
for
Rauravam
for
by ignorance, she
will
ceremonies inculcated by the Srutis and Smritis with her head shaved, she will be born a Chandali (Manuh).
BRAHMAN
There
she
will
is
35^
no
sin in a
is
assuredly go
to
hell.
A
If
Manuh
If
in
Khagesvara Samhita).
any one observe a Brahmachari beggar with his kachche (cloth passed between the legs, and tucked
in
behind),
a householder
without
it,
and
widow
widows
this
to
wear
their hair,
Madras Presidency, the Rev. C. E. Kennet writes as "While both the sects acknowledge the follows*:
them
The
former
and acknowledges the female energy as well as the male, though not in the gross and sensual
also recognises
worshipped among the Saivas, but as being the feminine aspect of deity, and representing while the the grace and merciful care of Providence
form
in
which
it is
Tenkalai excludes
sistently
its
agency
it
in general,
and, inconin
enough, allows
co-operation
the final
differ-
salvation of a
human
and
soul.
that relating to
human
and
Arminians.
the
adherents
of
the
Vadakalais
human
will
1874.
353
for
BRAHMAN
grace
maintain the
salvation.
human
the
character.
called
the
monkey argument, the Markata Nyaya, for the young monkey holds on to or grasps its mother to be conveyed
to safety,
The
for
it
latter
is
which
God on
the soul
the kitten
mother-cat seizes
from danger.
his
The
late
Major M. W. Carr
"
in
large collection of
:
The monkey and its cub. As the cub clings to its mother, so man seeks divine aid, and clings to his God. The doctrine of the Vadakalais. " Like the cat and her kitten. The stronger carrying and protecting the weaker
free grace of
"
;
God.
The
Leaving the speculative differences between these two sects, I have now to mention the practical one which
divides them, and which has
be,
to
And
this
relates
mode
of
making the
sects
sectarian
mark on the
for
forehead.
While both
wear a representation of
of red or yellow
Vishnu's trident,
composed
side,
the
on each
line only
down
to
draw
that
way down the nose itself. Each party maintain their mode of making the mark is the right one,
23
BRAHMAN
354
to ascertain
how
is
marked,
But
am
told, for
instance at Conjeveram
disputes,
owing
to
the
unreliable
and
contradictory-
sections belong to
the
The latter are few in number, and confined to Mandya and Melkote. Some families have settled
the city of Madras, where they
etc.
in
are
employed as
The Mandyas
from some
place
near Tirupati.
Though both
the
peculiar
to
Carnatakas are
Sholiars are
scale.
included in the
marriage ceremonial.
The Vaishnava
low
in
considered somew^hat
the social
Smartha and Vaishnavite Sholiars. The Vaikhanasas and Pancharatras are temple priests (archakas). Both use as their title Dikshitar. Sometimes they are called Nambi, but this term is more
between
used to denote Satani temple servants.
Reference may here be made to the Pattar Brahmans, who are Tamil Brahmans, who have settled in Malabar. The name is said to be derived from the Sanskrit
bhatta.
It
is
Like the
latter,
and scholastic classes. With the exception of one class known as Chozhiya
official,
legal,
355
or
BRAHMAN
kudumi (top-knot) on
is
Arya
Pattars, they
wear
their
the back of the head in the east coast fashion, and not on
done by the
regular streets or
Few
large land-owners.
As
modern educational
facilities
latter,
sambandham (alliance) with Nayar women, but sambandham with the foreign Brahmans is not considered to be so respectable as with
Nambudiris, and, except
the Nambudiri
is rare),
in the
with the
women
of aristocratic families."
Arya
Pattars,
it
is
recorded,
in the Travancore Census Report, 1901, that "the term Aryapattar means superior Brahmins. But the actual
position in society
is
At Ramesvaram,
is
gifts
from Sudras,
and to
their
at
Though
con-
siderable numbers.
exogamous but
Brahmin husbands were naturally in great requisition, and when, owing to their high spiritual ideals, the Brahmins of Malabar were either Grihasthas or Snatakas
(bachelor Sanyasins dedicating their
to the
life
to study,
and
performance of orthodox
rites),
the supply
scarcity
demand.
The
was was
BRAHMAN
356
presumably added to when the differences between the Kolattunat Royal Family and the Brahmins of the
Perinchellur
sitate the
oramam became
services
at
so pronounced as to neces-
for
priestly
first
homes
Malabar
and temples.
from
the
east
to
The
coast,
immigration of
Aryapattars,
Brahmins
into
called
appears
Rajas of Cranganore.
With the
Nambutiris entered or reand ousted the Aryapattars first from consortship, and latterly even from the ceremony of
for physical
existence, the
entered the
field,
pay a Nambutiri.
The
Aryapattar
has,
in
begun
of marriage,
i.e.,
There are only two families now Travancore, and they live in the Karunagapalli
among
them.
taluk.
Malayalam
is
in
dress
and
The
Potti
woman
in
rank on account
Malabar.
district,
of this alliance.
The daughter
of an Aryapattar cannot
in
be disposed
is
of to a
Brahminical caste
or
taken
to
the Tinnevelly
Madura
dress
is
She and
into
The
girl's
changed
The Telugu-speaking
differ
Andhras, who
357
of their marriage and death ceremonies,
BRAHMAN
female
attire,
Telugu Brahman women wear without passing it between the legs, and the
skirt
is
end of the
sect
left
shoulder.
The
mark
is tied on the bride's neck on the nagavali day. During the time w^hen the bridegroom is performing the vrata ceremony, the bride is engaged in the worship
of Gauri.
She
sits
in
new basket
filled
with paddy
(unhusked
rice) or
On
mock pilgrimage
sit
(kasiyatra), the
Just before
tied
on
the bride's
During the marriage ceremony, both the bride and bridegroom wear clothes dyed with Among Tamil Brahturmeric, until the nagavali day. mans, the bridegroom wears a turmeric-dyed cloth, and Immediately after the the bride may wear a silk cloth.
the screen
is
lowered.
over each other, and those assembled pour rice over their
heads.
This
is
called Talambralu.
Taken
as a class,
the Telugu
superstitious,
and the females perform a very large number of vratams. Of the vratams performed by Teluofu and Canarese females, both Brahman and
is
given
in
the
district.
BRAHMAN
is
35^
Gauri, in honour of
whom many
These ceremonies give a vivid idea of the hopes and fears, the aspirations, and the forebodings of Hindu womanhood. The following ceremonies are practised by girls after betrothal, and
noticed arc performed.
Atlataddi.
On
full
moon,
in
The
to secure a
{salt).
UppiL
to
any matron of a pot of salt, end of the year, with the view
ment
Akshayabandar.
present of a pot
full
This
consists
in
making
end of the
year, with a
widowhood.
Udayakunkimta.
Putting
i.e.,
kunkuma mark
mark
five
Padihm^ukuduinuhi.
The
presentation of sixteen
This
antimony box, with a preparation of which the eyes are trimmed to give the brilliancy, and wearing on the head
turmeric rice (akshatalu).
said to
relatives.
Kandanomi. Abstaining for a year from the use of arum {Amorpkophallus Campanulatus), of which the corms are an article of food), and presenting a matron
359
BRAHMAN
The object to be attained is that she who performs the rite may never have to shed tears. Gummadi Gatwi Devi. The presentation at the
end of the year to a matron of a pumpkin ing, and another in the afternoon, with a
This
is for
in
the morn-
silver
one at
matrons
The
kinds,
object of this
to avert evil
on the
morning,
ment of wealth.
Isalla
Chukka.
Rubbing
butter-milk,
turmeric,
kunkuma, and sandalwood paste on the threshold of the door. The object is the same as in the last. Tavita Navomi. To avoid touching bran for any
purpose, for the prolongation of married
life.
Nitya Srungaram.
the
kunkuma mark on
The
presentation to a
matron of a hundred black beads with one gold one, the object being again to avert widowhood.
Mocheti Padmarn.
The
and the making of the forehead mark (bottlu) for four matrons in the first year, eight in the second, and so on,
number by four each year for twentyseven years, being the number of certain stars. This presentation has to be made in silence. The object is
increasing the
BRAHMAN
Moganmdo
matron some
rice,
360
selhi.
The
and
offers to
some
Undrallatadde.
full
On
round cakes
is
to as
many
matrons.
The
object of
this
husband's affections.
Vara Lakslwii. The worship of the goddess Lakshmi for the attainment of wealth and salvation, or
to
make
In
month Sravana, worships the goddess Gauri Devi, and distributes Bengal gram to married women.
the four Tuesdays of the
different
on nine
different
the
solstice,
the
sign
This
is
also
Tsaddikutiniangalavaram.T\v\'~>
mortification,
is
a piece of
self-
and consists
in
previous day,
and feeding a matron with the same. The following are some of the ceremonies practised
by young
women
after
attaining a marriageable
age:
Adivaram. Offering worship to a married couple, and limiting the taking of food to a single meal on Sunday. This is done with the object
Prabatcha
of having children.
Apadaleni Adivaram. Taking but one meal every Sunday, and making a presentation to five matrons of
36
five
BRAHMAN
rice,
cakes with a
flat
basket of
body
jackets,
and
other things.
This
is for
Adivaram [Sunday).
year,
one article of food for one year, another article the next
and so on for five years also limitation to a single meal every Sunday, and the presentation of cloths to Brahmans upon the dismissal of the deity invoked for The object of this seems to be to secure worship.
Chappitti
Adivaram.
Abstinence
take
for
from
salt
on
the
with a view to
secure
Udayapadiuarn.
bath,
To
one
year a daily
draw the representation of a lotus with rice-flour every morning near the sacred tulasi plant {Ocimum sancttmi), which is kept in many Hindu houseThe object of holds, growing on an altar of masonry. this is to restore a dead husband to life again, i.e., to
and
to
secure re-union
in
another
life.
cakes
in
a gold
cup to a Brahman.
Kartika Clialimidi. The distribut^'on of chalimidi, which is flour mixed with sugar water, for three years
in the first
rice, in
the second
and
in the third
year twentylife
the
object
die,
to
children that
may
assistance in
perfect
and then distribute it among loi matrons, the object being to avert widowhood. Dhairya Lakshnii. As a charm against tears,
matrons
light a
magic
light,
BRAHMAN
3^2
coin),
and,
Dhanapalalu.
for five years to
Giving four
catamenial discharge.
Nadikcsudu.
The
must be dressed
for the procuring
and eaten
of wealth.
in the house.
This
is
done
Nityadhanyaniu.
to
Daily giving
This
is
a handful of grain
any Brahmin
widowhood.
performed by the
offspring.
With
the view to
avert widow-
their husbands,
young
for
a time, and afterwards present to a Brahmin the representations of thirteen flowers in gold, together with a
Muppadimudupuinamulu.
To
eaten,
avert widowhood,
full-
moons
on the
first
one cake
is
and so on up
to thirty-three.
Mudukartelu.
For
the
attainment
of
wealth,
women
hundred cotton wicks steeped in oil at the three festivals of full moon, Sankuratri (the time when the sun enters the zodiacal sign of Capricorn),
light seven
Sivaratri.
and
Magha Gauri
Gauri
in the
Devi.
of
month
widowhood.
363
Vishmikanta.
pairs
BRAHMAN
same
in
For
the
purpose,
thirteen
to
of
cakes
are
offered
new pot
sin
some
married woman.
VishniLvidia.
To
food
atone
is
for
the
of the catasalt
menial discharge,
eaten
without
on the
second day
after
every
new moon.
Sokanmleni Somavarani.
removed by death.
Chitraguptulu.
for the
Sukravaram.
For
limit
of
wealth,
women sometimes
days,
and feed
five
married
women on
avert
after
each occasion
Saubhagyatadde.
practice
is
To
day
widowhood, another
every new
on the
third
moon
to
distribute, unassisted
and
in silence,
viss of turmeric
among
thirteen matrons.
Kshirabdhi
Dvddasi.
specially devoted to
Keeping
Ckimtku.
milk
A woman
and with
This have
it
pounds
rice-flour
mixed with
in this
a mortar.
is
to avert
widowhood
Women who
the
following
perform
to
life
two ceremonies
:
for
restoration
To give
new moon
for thirteen
months.
The
presentation
BRAHMAN
The
3^4
Annainumutta7ii Adivaram.
The eating
of
yams
under
On the
fifth
day of Bhadrapada
month
and
Goi7iayani.
To eat
morning
lights.
for a year.
LaksJivattulu.
To burn one
new moon
lac (100,000) of
wick
Lakshmivai'apu Ekddasi.
eleventh day after
on a Thursday,
to
observe a
days.
fast,
eleven
Margasira Lakshmivaram.
family
will
The
mistress
of a of
often
devote herself to
the
worship
Soniisomavaram.
every new
moon
that falls on
away of 36o
This
is
articles,
for sins,
and happiness in a future state. There are many ceremonies performed by women
nature has denied the much-coveted joys of
to
whom
maternity.
Among
these
may
be noted
Asvadhapradakshinam. In villages is often to be seen a margosa [Melia Azadirachtd) tree, round which a
pipul tree (Ficus religiosd) has twined
itself.
The
cere-
mony
consists in a
3^5
BRAHMAN
Telugu Brahmans arc as
The
follows
:
sub-divisions of the
A.
1.
Vaidiki.
6.
7.
Murikinadu.
Veginadu.
2.
Telaganyam.
Velnadu.
Konesime,
3.
S.
9.
Aiama
Dravida.
4.
5.
Kasalnadu.
Karnakaninialu.
Aiadhya.
Prathamasaki.
10.
B.
1.
Nivosi.
4,
5.
Aruvela.
Pesalavayalu.
2.
Nandavarikulu.
Pranganadu.
3.
Kammalu.
Tambala. D. Immigrants.
C.
I.
Pudur Dravida.
|
2.
Thummagunta
Dravida.
will
All
these
sections
are endogamous,
and
eat
who correspond
to the
Vaidikis are
supposed to be superior
not generally
to
Niyogis.
The
former do
For sradh ceremonies, Niyogis do not generally sit as Brahmans representing the ancestors, Vaidikis being engaged for this purpose. In some places, e.g., the
Nandigama
are
taluk of the
Kistna
district,
the Niyogis
name Brahman,
Vaidikis
being so called.
Vaidikis
point to
Velnadu,
territorial
to
be
of
among some
The Aradhyas
Among
kammas
BRAHMAN
Koljedu.
366
They all belong to Rig Saka. Of the Telaganyams, some follow the Rig Veda, and others the Yejur Veda (both black and white Yajus). The NandaRig Vedis, and regard Chaudeswari, the When o-oddess of the Devangas, as their tutelary deity. Brahman goes to a Dcvanga temple, he a Nandavariki is treated with much respect, and the Dcvanga priest
varikulu are
all
crives
up his place
to
the
Nandavariki
for
the time
being.
are, in fact,
gurus
A
names
ples
:
Telugu Brahmans
is
that,
examNiyogi
razu.
Kota
Lanka
(island),
Puchcha [Citrullus
Colocynthis),
Brahmans
are as follows
Smartha.
5-
Aruvaththuvokkalu.
Badaganadtj.
Kamme
Sirnadu.
(Bobburu, Kama,
and Ulcha).
6.
7-
3-
Hosalnadu.
Hoisanige or Vaishanige.
4-
Maraka.
B.M'adhva.
I,
Aruvela.
4-
Pennaththurar,
2.
Aruvaththuvokkalu.
56.
Prathamasaki.
3-
Badaganadu.
Hyderabad!.
The Carnatakas
in their
much importance
thas.
The Pennaththurars
into
Brahmans converted
Madhvas.
They
some
The
36;
marriage
badge,
for
BRAHMAN
is
example,
the
Tamil
tali
and
Madhvas
of the
Madhvas,
The Marakas
Rice.*
"
are
thus
described by
Mr.
Lewis
triad,
recognised as such.
They worship
the
Hindu
on
their
diga or
mark foreheads. They call themselves Hale KannaHale Karnataka, the name Marka f being
doubtless returned themselves as Brahmans
many have
of
They
some
guru of
of the
Sringeri,
is
related
cause of
and the
latter,
thinking
could be
no
in
the
same beverage.
shop,
Soon
when passing a
for
butcher's
Sankaracharya
asked
alms
the
ate.
who has
eaten
Sankaracharya went
to a blackiron,
which he swallowed and was purified. The disciples were unable to imitate their master in the matter of
* Mysore and Coorg Gazetteer, 1877.
their t Said to be derived from ma, a negation, and arka, sun, in allusion to
is
mans.
BRAHMAN
the red-hot
iron,
368
and besought him to forgive their presumption in having dared to imitate him in parSankaracharya refused to taking of forbidden food. give absokition, and cursed them as unfit to associate
with the six sects of Brahmans.
a strong
effort to
be readmitted
some have
recently
become
disciples of Parakalaswami.
Their chief occupations are agriculture, and Government service as shanbogs or village accountants."
It
is
recorded,
in
1891,
in
It
that "
some
of the
more
intelligent
time before, a
Purnaiya's time, or
some
and persecuted the people so mercilessly that, with characteristic inaptitude, they gave him the nickname
Maraka
him
to
is
the planet
Mars,
which,
in
certain
constellations,
on
There
is,
however, no doubt
but
they
have been strenuously struggling to get themselves About 25 years ago, classified among the Brahmans.
the Sringeri
Math
of the people
them
to be
Brahmans.
similar
pronouncement was
at
Math
Mysore about
among
a
little
them.
And
in
the
Local
Government
directed,
be entered as
Brahmans
the
Government accounts."
369
BRAHMAN
the
marriage
bridal couple
ance of the
rites.
To
which
is
ancestors being
represented,
mans
the bridegroom
part in
quaint
is
performed
bride,
chunam
made by
a married
woman.
third
The
day,
three days.
drawn, and,
is
completed by
On
from
ments by
his
whose
hands
picks
he
out
He
is
what he
room.
likes best,
The
pollution
removed by
done by the
is
cook engaged
family.
for
the marriage
by the bridegroom's
home, taking with him a silver vessel, which he surreptitiously removes from near the gods. Along with this
vessel he
24
is
supposed
drawing water,
BRAHMAN
ZJO
But
in
practice he only
Branding
for
religious purposes
Sri
is
confined to Sri
to
it
Of men
who become
a Vaishnava or
Madhva Acharya
purpose of being branded. But the ceremony is optional, and not compulsory as in the case of the Brahmans.
Among
is
con-
members
after the
Upanayanam
in the
cere-
mony
and
after
marriage
case
of females.
The
bath and
Acharya
into
their religion,
The
in
initiation consists
a very low
tone,
the
Mula Mantram, the word Namonarayanaya, the sacred syllable Om, and a few mantrams from the Brahma Rahasyam (secrets about god). A person who has not
been
initiated
thus
is
regarded as
Even
close relations,
if
Concerning
^fTTP*"
'm
,\1A1)H\A
15RA1LMAX.
Zyi
firmly believe that
It
BRAHMAN
is
throughout
life
On
Brahman wears
the discus, on
at
conch
his
shell.'
When
was
Tanjore,
Madhva had
recently
branding visitation.
entire
He was
his
engaged
disciples,
throughout the
day
all
in
stamping
Madhvas have
Mulabagal
in
branding ceremony,
South Canara.
The
places in the case of adult males, and boys after the thread
investiture.
The
situations
and
chank on the
left
shoulder and
Women, and
In
girls
the case of
case of males.
The
chank on the
left.
As
the brand-
ing
is
interval,
supposed to remove sins committed during the they get it done every time they see their guru.
with
There
is
Madhvas no
restriction as to the
aee
at
Even
a new-
must
mark
of the chakra,
if
Boys before the upanayanam, and girls before marriage, are branded with the chakra on the abdomen just above the navel. The copper or brass branding
24*
BRAHMAN
instruments
372
and a
In
hurt,
light
mark
cases,
in that of
babies.
some
bribe
disciples,
who
are
afraid of beirig
;
the person
who
If,
but, as a rule,
suit the
is
strong,
if
well-built
he
is
a weakling,
Some
is
Matathi-
said, inclined
be vindictive, and
if
to
make
of the instruments,
The
three
fee
is
not fixed
Vaishnavas,
being branded.
Failure to pay
punished with
The
area
either disappears in
life.
Madhvas
of these
The names
mudras are chakra, chank or sankha, gatha (the weapon of war used by Bhima, one of the Pandavas), padma (lotus), and Narayana. The chakra is stamped thrice
on the abdomen above the navel, twice on the right flank, twice on the right side of the chest above the nipple,
twice on the right arm, once on the right temple, once
on the
left
left
arm.
The chank
Z7:^
BRAHMAN
arm, and once on the
in
left
chest, in
left
temple.
The gatha
is
stamped
chest,
on the
is
and
forehead.
The padma
arm,
and twice on the left side of the chest. Narayana is stamped on all places where other mudra marks have been made. Sometimes it is difficult to put on all the
marks
single
morning
bath.
all
In such cases, a
five
the
mudras,
is
made
Some
sufficient
on occasions of emergency.
(the
monkey god)
call
is
specially
who
him Mukyapranadevaru
TzclzLTho,
Tulu-speaking
customs,
Brahmans
allied
are,
in
manners
1.
and
closely
to
the
Carnatakas.
2.
Shivalli.
Havlk
or Haiga.
Kota.
5.
6.
|
Panchagrami.
Koteswar.
3.
Kandavara.
The
following
is
interesting
account
of
the
Tulu
Brahmans
" All
given by Mr. H.
A. Stuart *
:
ascribing the
in
who
much
from
Tulu
to
come
to
procured new Brahmins for the reclaimed tract by taking the nets of some fishermen, and making a
Rama
number of Brahminical
*
Manual of
the South
Canara
district.
BRAHMAN
the
fishermen, and
to the
374
thus turned]. them into Brahmins,
to meditate, after informing
and retired
mountains
them that, if they were in distress and called on him, he would come to their aid. After the lapse of some time,
during which they suffered no distress, they were curious
to
know
called
Rama would remember them, and upon him in order to find out. He promptly
if
Parasu
appeared,
but
the land
till
Rama
to
who were
till
by Mayur Varma.
Mayur Varma,
the
in details
connected with
in the
manner
in
land.
One
Koragas
Mayur Varma,
but was in
turn expelled by
Lokaditya of
Ahi-Kshetra and settled them in thirty-two villages. Another makes Mayur Varma himself the invader of the
country, which
till
in the
possession
Brahmins
whom
whose son
Chandra Sayana had, however, learned respect for Brahmins friom his mother, who had been a dancing-girl
375
in
BRAHMAN
His admiration for them became so great that he not only brought back the Brahmins, but actually made over all his authority to them, and reduced his
a temple.
third account
makes
Holeya
tions
king.
speak to Mayur Varma being the founder of the dynasty of the Kadambas of Banavasi in North Canara.
His date
as
well
is
usually put
down
at
The
Canara,
assigning the
to
introduction of
Brahmins
in
to the
West Coast
power about 750 A.D., is to by the fact that Brahmins attested the Malabar Perumal's
grant to the Christians
in
Jews about 700 A.D. been brought from Ahi-Kshetra, on the banks of the Godavari, but it is not clear what connection a Kadamba of Banavasi could have with the banks of the Godavari,
and there may be something in the suggestion made in the North Kanara Gazetteer that Ahi-Kshetra is merely a sanskritised form of Haiga or the land of snakes. The tradition speaks of the Brahmins having been brought by Lokaditya from Gokarnam, which is in the
extreme north of Haiga, and
Honalli Matha
in
774 A.D., but not that to the The Brahmins are said to have
Sunda
in
Gokarnam
in
is
believed
further influx of
Brahmins
at the
Muhammadan
class
conquest advanced
in the north.
The
Tulu Brahmins
Brahmins,
present
day
are
Shivalli
whose
BRAHMAN
southern part of the
2>1^
who
arc most
numerous
district,
war, and
Haiga or Havika Brahmins are all branches of the same, the differences between them having arisen since their settlement in Canara and, though they now
;
talk
Canarese
in
common
works
com-
are
still
Malabar
in
are
known
to
as
Embrantris, and
treated
as
closely
allied
the
Nambutiris,
whose
go back to Mayur Varma. Some families of Shivalli and Havika Brahmins in the southern or Malayalam portion of the district talk Malayalam, and follow many of the customs of the Malabar or Nambutiri Many of the thirty-two villages in which the Brahmins. Brahmins are said to have been settled by Mayur Varma
traditions
are
most important centres of Brahminism. Notably may be mentioned Shivalli or Udipi, Kota and Koteshwar, which have given names to the divisions of
still
the
Tulu Brahmins of w^hich these villages are respectively the head-quarters. When the Brahmins were introduced by Mayur Varma they are said to have been followers of Bhattacharya, but they soon adopted the tenets of the great Malayalam Vedantic teacher Sankaracharya, who is ordinarily believed to have been born at Cranganore in Malabar in the last quarter of the eighth century, that
is,
coast.
Sankaracharya
is
known
and
absorption
may
finally
by the constant
sufficient
renunciation of material
Z11
brAhman
cause through a
common
and
he found a place
most important of the demons worshipped by the early Dravidians whom the Brahmins found on the
West
Hinduism
throughout
classes.
That
the
conversion of the
may be
teaching
though
adopted the
of
the
Vaishnavite reformer
Madhavacharya, who lived in the thirteenth century, most of the non-Brahmin Hindus in the district class
themselves as Shaivltes to this day.
Sankaracharya
the spiritual head
in
of
Sankaracharya. Madhavacharya is believed to have been born about 1199 A.D. at Kalianpur, a few miles from Udipi. He propounded the Dvaita or dual philosophy, repudiating the doctrine
of oneness
and
final
The
attainment of a
in
thought,
charya
word and deed. The moral code of Madhavaa high one, and his teaching is held by some not ordinary Hindus of course to have been affected by the existence of the community of Christians at
is
Kalianpur mentioned by Cosmos Indico Pleustes in the seventh century. Madhavacharya placed the worship
BRAHMAN
378
is little
bitterness
in South Canara, and there are temples in which both are worshipped under the name of Shankara Narayana. He denied that the spirits worshipped by the early Dravidians were
worship as supernatural beings of a lower order. "Shivalli Brahmins. The Tulu-speaking Brahmins
all
followers of
MadhavS-
number
and
follow what
is
known
They
are
now
generally
Shivalli
Here
Madhavacharya is said to have resided for some time, and composed thirty-seven controversial works, after which he set out on a tour. The temple of Krishna at Udipi is said to have been founded by Madhavachary^a
himself,
who
set
up
in
it
made by
Arjuna,
he
by the sage Veda Vyasa. Besides the temple at Udipi, he established eight Mathas or sacred houses, each [Their names are presided over by a sanyasi or swami. Sodhe, Krishnapur, Sirur, Kanur, Pejavar, Adamar, Palamar, and Puththige.] These exist to this day, and
each
swami
for
in
turn
presides
over
the
temple
of
two years, and spends the intervening fourteen years touring through Canara and
Krishna
a period of
the adjacent
parts
of
from
which
VVIA. S'I'ACK
A'l'
CDiri
MATT
379
of public worship and of the temple and
BRAHMAN
Matha establishments, but must also feed every Brahmin who comes to The following description of a Matha visited the place. by Mr. Walhouse * gives a very good idea of what one The building was twoof these buildings is like
*
:
the
ceiling
was also wooden, panelled and ornamented with rosettes and pendants as in baronial halls, and so were Within these was an infinity of rooms, the solid doors.
long corridors lined with windowless
for meditation
cells,
apartments
and study, store-rooms overflowing with all manner of necessaries, granaries, upper rooms with wide projecting windows latticed instead of glass with
pierced
wood-work
in
kinds
from a goat to
an elephant.
Outside sat
poor
were continually arriving with grain, vegetables, The periodical change of the swami presiding
is
known
as the Pariyaya,
when Udipi
is
filled
to
from the
district
temple purposes.]
The
following
is
* Fraser's Magazine,
May
1875.
t Loc.
cit.
BRAHMAN
midnight,
3^0
Wal house
in
'
Near
when
the
moon
rode
high
a cloudless
which may not be handled, brought forth by four Brahmins and placed under a splendid canopy on a platform laid across two large
canoes.
The whole
up
by a
Small
oil
cressets at close
incessantly,
intervals,
up,
was punted round and round the tank amid After this, the image was placed loud acclamations. in a gorgeous silver-plated beaked palanquin, and borne
solemnly outside the temple to the great
Hags, streamers and flower wreaths.
lifted,
On
this
it
was
and placed
in a
the
swamis
marching
music,
followed
slowly
by flambeaus
hauled
and wild
the
car
was
thousands of
pause was made half-way, when there was a grand display of rockets, fire fountains and wheels, and two
lines of
camphor and oiled cotton laid along the middle of the road were kindled and flamed up brilliantly.
the car
Then
moved on
is
Another famous
at the foot of the
Subramanya
ghauts on the Coorg border, and here also Madhavacharya deposited one of Veda
Vyasa's salagrams.
It
38
existed
BRAHMAN
and,
however,
as
the
name
In
indicates,
is
addition to this,
is
worship
"
in the district.
Many
own
of the
Shivalh
Brahmins are
fair
com-
number
worshippers
in
They
themselves of English
them are to be found holding important posts under Government or in the professions, but a few have come to the front in late years. A good many of them are village accountants
of
many
and teachers
men.
in
village schools.
The women,
fairer
as
is
among
all
is
classes, are
than the
but they
Their education
even more
limited,
They wear
on
festive
Brahmin women
Canara,
in their
is
The language
of the Shivalli
Brahmins
river,
Tulu,
where close
ghauts for several centuries has led to the adoption of that language by all classes. Their religious books are
in Sanskrit, and,
river,
they
Their
houses are
all
neat, clean,
BRAHMAN
and a yard
in front, in
382
which stands,
in
a raised pot, a
of the houses
Some
of the old families are really large and substantial buildings, with
an open courtyard
in
the centre.
Men
and
but married
women
it
being considered inauspicious for them to bathe the head also. In temples and religious houses, males bathe
in the
evening
are,
also.
An
oil
bath
is
They
spirituous liquors,
to
some
etc.
it
is
usual
all
Dravida
Brahmins.
The
have
to
252
gotras,
and the
:
be of totemistic origin
to.
Manolitaya,
name
of a vegetable.
Goli,
banyan
tree.
Ane, elephant.
"
of the ei^ht
swamis or gurus of the Udipi math, and according to him they have no totemistic force at the present day. Girls must be married before maturity, and the ordinary
age now-a-days
twenty.
is
between
is
five
and eleven.
The age
of the bridegroom
without
consulting
any
it is
horoscope,
and
during
the
marriage ceremonies
sister to obtain
customary
for a
bridegroom's
that, if
he
383
BRAHMAN
and wear a red or
Widows
take off
all
their ornaments,
white cloth.
They ought
festivals,
ceremonies or
is
allowed to
keep her head unshaven, and to wear a few ornaments. A few Shivallis in the Malayalam-speaking portion of
the Kasaragod taluk follow the customs and manners
until she
comes of age. " Koteshwar Brahmins are a small body, who take their name from Koteshwar in the Coondapoor taluk. They are practically the same as the Shivalli Brahmins,
except
"
that,
like
all
classes in
that taluk,
they talk
Canarese.
Haiga Brahmins are the descendants of the section of the Brahmins brought in by Mayur Varma, who settled within the tract known as Haiga, which comprised the southern part of North
Havlka,
Havlga, or
Canara and the extreme northern part of South Canara. They did not, like the Shivallis, adopt the teaching of
Madhavacharya,
charya,
of Sankara-
and
they
now speak
Though
Malayalam
character.
originally of the
same
they
may
eat together.
are to be
engaged for the most part in the cultivation of areca palm gardens, in which they are very expert. A very
well-to-do colony of
them
is
hood of
Vittal in the
Kasaragod
BRAHMAN
areca nuts
384
second to those
magane of the Coondapoor taluk above the ghauts. The Havika Brahmins, perhaps owing to their residing for many generations in the comparatively
grown
in
even
for
the women, who manners and customs from the Shivalli Brahmin women, except that they take a prominent part in the work of the gardens, and never on any occasion wear the end of their cloth passed through the legs and tucked up behind. The Havik widows are allowed more freedom than in most other classes. Some Havik Brahmins in the Malayalam portion of the Kasaragod taluk have, like the Shivallis in the same locality, adopted the language and customs
plexion
particularly noticeable in
do not
differ
much
in their
Kota Brahmins, so
or
Smarthas
followers
of
Sankaracharya,
and now
Coondapoor taluk and the northern part of the Udipi taluk, the Kotas occupy a place in the community corresponding to that taken by the Shivallis
take place.
throuo^hout the rest of the district.
" Saklapuris, of
whom
are what
may be
called
who, a few years ago, renounced their allegiance to the Ramchandrapura matha in favour of one at Saklapuri
near the boundary between North and South Canara.
Like the Havlkas, they speak Canarese. " Kandavaras obtain their name from the village of
Kandavar
in
the
Coondapoor
taluk.
They
are
commonly
3^5
BRAHMAN
all
known
that
belong
to
one gotram,
precluded
of
Visvamitra.
They
are,
therefore,
Shivalli Brahmins.
They
Brahmin who
centuries ago.
settled in
or eieht o
family,
The head
Annu Udapa
which
is
all
panchayats or caste
Their
title
is
Udapa
or Udpa."
In a note on the
"The
sentimental
is
so predominant in
it
in
belief that,
if
own
hand,
the
fire
down
all
that he touches,
South Canara.
In
the
and especially
at the foot of
Western Ghauts, it is an exceedingly common sight to see Brahmins engaging themselves in digging, ploughing or levelling their lands, trimming their waterthe
manure and carrying it to their lands or trees, and Brahmin boys are employed in tending and grazing their own cattle. This is so much the case with a class
of Brahmins called Haviks that there
is
a proverb that
You
find,
25
BRAHMAN
as a matter of
fact,
;^S6
the extensive areca plantations in the district are in the hands of either the
all
that nearly
Havik Brahmins or the Chitpavans allied much to the Mahratta Brahmins of Bombay. These plantations are managed by these Brahmins, and new ones are raised
with the aid of a handful of Holeyas, or often without even such aid."
V/. Oriya.
district
Oriya Brahmans of the Ganjam belong to the Uikala section of the Pancha
The
Gaudas.
is
None
of the sections of
women
are kept
gosha
(in seclusion).
if
water, and,
on
their
passers-by.
It
noted, in the
Vizagapatam
district, that
Manual of the Oriya Brahmans " eat many sambur (deer), barking deer,
Fish must be one of the
fish."
Brahmans
Odiyas.
w^ill
Water touched by Dravida Brahmans is conThey call the Dravidas sidered by them to be polluted. Komma (a corruption of Karma) Brahmans. The Oriya Brahmans are more particular than the Dravidas as
regards the madi cloth, which has already been referred
to.
madi cloth
is
it
never
is
given to a washerman to
be washed, and
replaced
after
not
calls
but
removed, and
bathing.
Marriage with a maternal uncle's daughter, which is common among the Dravida Brahmans, would be con-
I'
'^^%:
-*
*-^
Ukl\A IIRAILMAX.
387
sidered an act of sacrilege by Oriyas.
BRAHMAN
When
an Oriya
Brahman
that
it
is
is
The marriage
tali
or bottu
The
Oriya
who are generally Paramarthos or followers of Chaitanya. The god Jagannatha of Puri is reverenced by them, and
they usually carry about with them some of the prasa-
dham
They
are
Danua
Sarua
(gift-taking).
(3)
(4)
arum Colocasia
aiitiquoriim).
Holua
Barua
(holo,
yoke of a plough).
Those who
live
in palaces as
(10)
Sahu
(creditor).
(n) Jhadua
(jungle).
who
follow an ungodly
life).
recorded, in the
1901,
and
will
they
will for
zamindars.
They
The Danuas
funerals
much by begging,
especially
at
the
of
wealthy persons, but both they and the Padhiyas know the Vedas, and are priests to the zamindars and the
higher classes
26
of Sudras.
The Saruas
cultivate
the
BRAHMAN
*
3^8
yam
'
{Colocasia),
in
further,
and
engage
which
is
ordinary cultivation
actual
participation in
forbidden to
be the most
illiterate
of
sixth class,
the
is
related.
Bhodri means
division
is
said to
was brought up
learned
at Puri with
some Santo
boys, and so
much
of the
He
left
Puri
and went
into Jeypore,
himself off as a
Brahman
married
out,
girl,
by
whom
At
got
children
who
also
Brahmans.
taken
and
back to
Puri,
where
he
committed
his
tulsi
suicide.
children
The
grew on
tobacco
instead of
his
tulsi,
plant
of
descendants are
Bhodris
barber
Brahmans,
and
even
Karnams,
to accept
water at their
They
cultivate tobacco
in
and
'
officiate
temples,
Of
work
others
officiate
for the
389
occupations, however, differ considerably.
are pujaris in the temples, and physicians.
BRAHMAN
The Raruas The Deuliyas
household servants
silk
cloths,
grain,
hill
and are
Jhaduas are
bullocks.
cultivators,
The
last of the
divisions, the
are
daily hire."
belong to the
laneuasfe. said to have
and Konkani. Both these classes Cauda branch, and speak the Konkani
oris^inal habitation
The
of the Konkanis
is
known
in
been the bank of the Sarasvati, a river well early Sanskrit works, but said to have subseitself in
quently lost
As they do not abstain from fish, the other Brahmans among whom they have settled regard them as low. The full name as given by the Konkanis is Cauda
Rajputana.
Sarasvata
Konkanastha.
All the
Konkani Brahmans
found
South Canara are Rig Vedis. Like the Shivalli Brahmans, they have numerous exogamous septs, which For example, Prabhu are used as titles after their names.
in
is
A large
and
majority of the
Venkataramana of Tirupati, to whom Other their temples in South Canara are dedicated. the Konkani temples, though Brahmans do not go to non-Brahmans do so. A very striking feature of the Konkani temples is that the god Venkataramana is not represented by an idol, but by a silver plate with the image of the god embossed on it. There are three
their
god
is
To
these
are
attached
Konkani
Brahmans
called
BRAHMAN
Darsanas, or
390
men who
get
inspired.
The Darsana
A.M.
After worship, he
is
which he drinks.
to shiver
hands the prasadam (offering made to the god), he comes out, and commences
his
all
Taking
The
deer
are placed
in
his
hands, with
which he lashes
shivering ceases.
in
He
mends
the people to
make
presents of
to their
money
or jewels
to Venkataramana, according
means.
In 1907,
business at
who was
pregnant.
him that she would be safely delivered of a male child, and made him promise to
assured
present to the temple silver equal
wife,
in
The Darsana
The
at
prediction
proving
the
merchant gave
required
silver,
sugar -candy,
a
cost,
it
and date
is
fruits,
to the
weight
said,
At the Manjeshwar
temple,
the
Darsana
is
called the
dumb
Darsana, as
he gives
signs
instead of
among
rice or
wheat
flour
by women
Close to
and the
bridal
couple.
By
it
placed.
is
ground the
in flour.
KOXKAXl 15KAHMAX.
391
BRAHMAN
The
"The
is
o;iven in
Konkanis are
Judged from their well-built physique, handsome features and fair complexion, they appear to belong
ethnically to the
their
Gaudas.
Aryan
their
stock.
The community
take
name from
Guru Sarasvata.
is
Trihotrapura,
home
of the community.
According to
families,
Parasu
Rama
brought ten
and
settled
them
in
villages in
conquered
under
the
by
Vijayanagar,
they
placed themselves
For nearly
Goa by
took
Portuguese Governors.
to
During
European goods. With the establishment of the Inquisition at Goa, and the religious persecution set on foot by the Portuguese, the community
a
lucrative
trade
in
While some submitted to Those conversion, others fled to the north and south. that fled to the south settled themselves in Canara and
left
Goa
in
voluntary exile.
at Calicut.
The
first
Christian converts,
batch of exiles,
of the
at the
Konkanis having^ emigrated from Konkan. they are supposed to have been
arc called
BRAHMAN
392
They
are
never
regarded
as
Southern
India.
There
is
no intermarriage or
inter-
In Cochin
to
have been
degraded.
at
They have their own temples, called Tirumala Devaswams. They are not allowed access to the inner
Hindu temples
nor do they in turn allow the Hindus
high
priest,
the
at
Mancheswaram
He
is
held
in
great
veneration by the
Some
landed estates.
richest in the
one of the
the temple
whole State.
The
affairs of
are
managed by Konkani Yogakkars, or an elected committee. Nayars and castes above them do not touch
them.
Though
their
women use coloured cloths for women of the East Coast, their
them
mode
Amongst them
there are
Mallan,
titles
and landholders. Prabhu, Pai, Shenai, and Vadhyar, are some of the more
common
borne by them."
may be made
of several
Of
Madhva
Carnatacas,
393
with
BUDUBUDIKE
whom intermarriage
is
permitted.
A special feature
Desasthas
sing
is
the
worship of Ambabhavani or
assistance of Gondala
praise of the deity.
Tuljabhavani,
with the
musicians,
who
songs
in
South Canara they are, like the Haviks, owners of areca palm plantations. Karadi Brahmans, who are also found in South Canara, are said
to
in
the
Bombay
Presidency.
There
is
Rama
Brahmani.
class of Ambalavasis.
{See Unni.)
Brihaspati Varada. The name, indicating those who worship their god on Thursday, of a sub-division of
Kurubas.
Budubudike.
The
Budubudike or Budubudukala
who pretend
and
reptiles
to
They
They
use a small
is
sounded by means
The
operator turns
side to side,
deftly
to
This
of
is
done
in
the
mornings,
when
of
the
the
charlatan
future
fate
divined
householder
etc.,
by means
dawn.
the
chirping
of
birds,
in
the early
worshippers of Hanumantha."
is
derived
from
the
hour-glass
budbudki.
BUDUBUDIKE
394
For the following account of the Budubudukalas, I am " A huge parti-coloured indebted to a recent article* turban, surmounted by a bunch of feathers, a pair of
:
coat,
which
is
very often
the
Budubudukala's dress.
it,
Occasionally,
he can afford
he indulges
in
the
hangs down
his calling.
his back,
and contributes
forearm,
to the dignity of
Add
his
it
to this
left
suspended on
grotesque as
the future of
birds.
is
as
can be.
He
is
human beings by
chant which
is
he
recites.
The burden
of the
chant
invariably
songsters
of the
forest.
It
coming joy in an unknown shape from an unknown quarter, and concludes with an appeal for a cloth. If the appeal is successful, well and good. If not, the Budubudukala has the patience and perseverance to
repeat his
visit
on
until, in
cloth.
not devoid of
an instrument of diminutive
and
is
shaped
like
which
395
serves as the percutient.
of which the
tells
I
BUDUBUDIKE
is
ts
origin
is
enveloped
in
myth
it
Budubudukala
him of
and
who
first
When
the
field,
the
economy
goddess mother
him,
Amba
Bhavani,
who took
'
pity
upon
is
My
son, there
Among
Take
constituted
to
whom
the
not acceptable.
His
demand,
for
which more often than not he succeeds, is clothes of any description, good, bad or indifferent,
in
new
a marketable
for
money, fetches
is
rice.
The Budubudukala
As a
rule,
movements
he
is
pays his
visit
it
to the
is
rural
gathered, for
best,
and
in
his pains.
may
be, as the
his face
towards Vellore
annual
festival
is
honour of the
tribal
deity
Amba
Bhavani
celebrated."
BUJJINIGIYORU
396
of the
The
Oriya
insignc
is
Conjeeveram,
said*
of
equivalent
Budubudike
stated f
to
be
Dubaduba.
Bujjinigiyoru
(jewel-box).
sub-division
of
Gangadikara Vakkaliga.
Bukka.
1901, as a
saffron
Described,
*'
in
the
sub-caste of Balija.
They
combs,
are sellers of
etc.,
(turmeric), red
to
powder,
and are
supposed
They
are
According to the
herself
into
legend,
fire-pit
the her
Komati), they,
instead
of following
kunkuma.
the faithful
She directed that they should live apart from Komatis, and live by the sale of the articles
to her.
Buragam.
of the Nilgiri
A sub-division of Kalingi.
In Ceylon, Burgher
in India.
is
used
in the
Burmese. A
students at
Madras
subsequent employment
in
the
Burmese Medical
a single
service.
1901,
at the
Burman was recorded as being engaged Kolar gold fields. Since Burma became part
of the
a large
scale.
J. S.
397
of passengers conveyed thence to
years, 1901
BVAGARA
Burma during
84.329
80,916
100,645
the five
05
1901
1902
1903
1904
1905
127,622
124,365
Busam
Biisi
(grain).
Holeya.
Government
Press,
Madrvs.
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