Part 15

Concerning the origin of the caste, there is a legend that the Pattanavans were giving silk thread to Siva, and were hence called Pattanavar, a corruption of Pattanaivor, meaning knitters of silk thread. They were at the time all bachelors, and Siva suggested the following method of securing wives for them. They were told to go out fishing in the sea, and make of their catch as many heaps as there were bachelors. Each of them then stood before a heap, and called for a wife, who was created therefrom. According to another story, some five thousand years ago, during the age of the lunar race, there was one Dasa Raja, who was ruling near Hastinapura, and was childless. To secure offspring, he prayed to god, and did severe penance. In answer to his prayer, God pointed out a tank full of lotus flowers, and told the king to go thither, and call for children. Thereon, five thousand children issued forth from the flowers, to the eldest of whom the king bequeathed his kingdom, and to the others money in abundance. Those who received the money travelled southward in ships, which were wrecked, and they were cast ashore. This compelled them to make friends of local sea fishermen, whose profession they adopted. At the present day, the majority of Pattanavans are sea-fishermen, and catch fish with nets from catamarans. "Fancy," it has been written, [90] "a raft of only three logs of wood, tied together at each end when they go out to sea, and untied and left to dry on the beach when they come in again. Each catamaran has one, two or three men to manage it; they sit crouched on it upon their heels, throwing their paddles about very dexterously, but remarkably unlike rowing. In one of the early Indian voyager's log-books there is an entry concerning a catamaran: 'This morning, 6 A.M., saw distinctly two black devils playing at single stick. We watched these infernal imps about an hour, when they were lost in the distance. Surely this doth portend some great tempest.' It is very curious to watch these catamarans putting out to sea. They get through the fiercest surf, sometimes dancing at their ease on the top of the waters, sometimes hidden under the waters; sometimes the man completely washed off his catamaran, and man floating one way and catamaran another, till they seem to catch each other again by magic." In 1906, a fisherman was going out in his catamaran to fish outside the Madras harbour, and was washed off his craft, and dashed violently against a rock. Death was instantaneous. Of the catamaran, the following account is given by Colonel W. Campbell. [91] "Of all the extraordinary craft which the ingenuity of man has ever invented, a Madras catamaran is the most extraordinary, the most simple, and yet, in proper hands, the most efficient. It is merely three rough logs of wood, firmly lashed together with ropes formed from the inner bark of the cocoanut tree. Upon this one, two, or three men, according to the size of the catamaran, sit on their heels in a kneeling posture, and, defying wind and weather, make their way through the raging surf which beats upon the coast, and paddle out to sea at times when no other craft can venture to face it. At a little distance, the slight fabric on which these adventurous mariners float becomes invisible, and a fleet of them approaching the land presents the absurd appearance of a host of savage-looking natives wading out towards the ship, up to their middle in water." "A catamaran," Lady Dufferin writes, [92] in an account of a state arrival at Madras, "is two logs of wood lashed together, forming a very small and narrow raft. The rower wears a 'fool's cap,' in which he carries letters (also betel and tobacco), and, when he encounters a big wave, he leaves his boat, slips through the wave himself, and picks up his catamaran on the other side of it. Some very large deep barges (masula boats), the planks of which are sewn together to give elasticity, and the interstices stuffed with straw, came out for us, with a guard of honour of the mosquito fleet, as the catamarans are called, on either side of them; two of the fool's cap men, and a flag as big as the boat itself, on each one." The present day masula or mussoola boat, or surf boat of the Coromandel Coast, is of the same build as several centuries ago. It is recorded, [93] in 1673, that "I went ashore in a Mussoola, a boat wherein ten men paddle, the two aftermost of whom are the Steers-men, using their Paddles instead of a Rudder: The Boat is not strengthened with knee-timber, as ours are; the bended Planks are sowed together with Rope-yarn of the Cocoe, and calked with Dammar so artificially that it yields to every ambitious surf. Otherwise we could not get ashore, the Bar knocking in pieces all that are inflexible." The old records of Madras contain repeated references to Europeans being drowned from overturning of masula boats in the surf, through which a landing had to be effected before the harbour was built.

In 1907, two Madras fishermen were invested with silver wrist bangles, bearing a suitable inscription, which were awarded by the Government in recognition of their bravery in saving the lives of a number of boatmen during a squall in the harbour.

The following are the fishes, which are caught by the fishermen off Madras and eaten by Europeans:--

Cybium guttatum, Bl. Schn. Seir. Cybium Commersonii, Lacep. Seir. Cybium lanceolatum, Cuv. & Val. Seir. Sillago sihama, Forsk. Whiting. Stromateus cinereus, Bloch.-- Immature, silver pomfret. Adult, grey pomfret. Stromateus niger, Bloch. Black pomfret. Mugal subviridis, Cuv. & Val. Mullet. Psettodes erumei, Bl. Schn. 'Sole.' Lates calcarifer, Bloch. Cock-up; the begti of Calcutta. Lutjanus roseus, Day. Lutjanus marginatus, Cuv. & Val. Polynemus tetradactylus, Shaw. Chorinemus lysan, Forsk. 'Whitebait.'

The Pattanavans are Saivites, but also worship various minor gods and Grama Devatas (village deities). In some places, they regard Kuttiyandavan as their special sea god. To him animal sacrifices are not made, but goats are sacrificed to Sembu Virappan or Minnodum Pillai, an attendant on Kuttiyandavan. In Tanjore, the names of the sea gods are Pavadairayan and Padaithalaidaivam. Before setting out on a fishing expedition, the Pattanavans salute the god, the sea, and the nets. In the Tanjore district, they repair their nets once in eight days, and, before they go out fishing, pray to their gods to favour them with a big catch. On a fixed day, they make offerings to the gods on their return from fishing. The gods Pavadairayan and Padaithalaidaivam are represented by large conical heaps of wet sand and mud, and Ayyanar, Ellamma, Kuttiyandavar, Muthyalrouthar and Kiliyendhi by smaller heaps. At the Masimakam festival, the Pattanavans worship their gods on the sea-shore. The names Jattan and Jatti are given to children during the Jatre or periodic festival of the village goddesses.

The Pattanavans afford a good example of a caste, in which the time-honoured village council (panchayat) is no empty, powerless body. For every settlement or village there are one or more headmen called Yejamanan, who are assisted by a Thandakaran and a Paraiyan Chalavathi. All these offices are hereditary. Questions connected with the community, such as disrespect to elders, breach of social etiquette, insult, abuse, assault, adultery, or drinking or eating with men of lower caste, are enquired into by the council. Even when disputes are settled in courts of law, they must come before the council. Within the community, the headman is all powerful, and his decision is, in most instances, considered final. If, however, his verdict is not regarded as equitable, the case is referred to a caste headman, who holds sway over a group of villages. No ceremony may be performed without the sanction of the local headman, and the details of ceremonies, except the feasting, are arranged by the headman and the Thandakaran. In the case of a proposed marriage, the match is broken off if the headman objects to it. He should be present at the funeral rites, and see that the details thereof are properly carried out. It is the duty of the Chalavathi to convey the news of a death to the relations. Should he come to the shore when the fishes are heaped up, he has the right to take a few thereof as his perquisite. The Thandakaran, among other duties, has to summon council meetings. When the members of council have assembled, he ushers in the parties who have to appear before it, and salutes the assembly by prostrating himself on the floor. The parties take a bit of straw, or other object, and place it before the headman in token that they are willing to abide by the decision of the council. This formality is called placing the agreement (muchchilika).

The consent of the maternal uncles is necessary before a pair can be united in matrimony. When the wedding day has been fixed, the bridegroom's party distribute grama thambulam (village pan-supari or betel) to the headman and villagers. The marriage milk-post is made of Mimusops hexandra, Erythrina indica, Casuarina equisetifolia, the green wood of some other tree, or even a pestle. In one form of the marriage ceremony, which varies in detail according to locality, the bridegroom, on the arrival of the bride at the pandal (booth), puts on the sacred thread, and the Brahman purohit makes the sacred fire, and pours ghi (clarified butter) into it. The bridegroom ties the tali round the bride's neck, and the maternal uncles tie flat silver or gold plates, called pattam, on the foreheads of the contracting couple. Rings are put on their second toes by the brother-in-law of the bridegroom and the maternal uncle of the bride. Towards evening, the sacred thread, the threads which have been tied to the marriage pots and the milk-post, and grain seedlings used at the ceremony, are thrown into the sea. Some Pattanavans allow a couple to live together as man and wife after the betrothal, but before the marriage ceremony. This is, however, on condition that the latter is performed as soon as it is convenient. The remarriage of widows is freely permitted. No marriage pandal is erected, and the bridegroom, or a female relation, ties the tali on the bride's neck within the house. Such marriage is, therefore, called naduvittu (interior of the house) tali. When a woman, who has been guilty of adultery, is remarried, a turmeric string is substituted for the golden tali, and is tied on the bride's neck by a woman.

Some Pattanavans have adopted the custom of burying their dead in a seated posture (samathi). If a corpse is cremated, fire is carried to the burning-ground by a barber. When the corpse has been laid on the pyre, rice is thrown over it. The son, accompanied by a barber and a Panisavan or washerman, and carrying a pot of water on his shoulder, goes thrice round the pyre. At the third round, the Panisavan or washerman makes holes in the pot, and it is thrown away. On the day of the funeral, all the agnates shave their heads. On the following day, they go to the burial or burning ground with tender cocoanuts, milk, cakes, etc., and Arichandra, who presides over the burial-ground, is worshipped. Milk is then poured over the grave, or the remains of the bones, which are thrown into the sea. On the night of the fifteenth day, Panisavans blow the conch and horn, and red cloths are presented to the widow of the deceased by her relations. At about 4 A.M., a white cloth is thrown on her neck, and the tali string is cut by an old woman. The tali is removed therefrom, and dropped into a new pot filled with water. Hence, a form of abuse among Pattanavan women is, May your tali be snapped, and thrown into water. The tali is removed from the pot, which is thrown into the sea. The tali is laid on a dish containing milk, and all those who visit the widow must set eyes on it before they see her.

In the city of Madras, the Pattanavans have the privilege of supplying bearers at temples, and the atmosphere surrounding them as they carry the idols on their sturdy shoulders through Triplicane is said to be "redolent of brine and the toddy shop."

In a judgment of the High Court of Judicature, Madras, it is recorded that, in the eighteenth century, some boat-owners and boatmen belonging to the Curukula Vamsha or Varunakula Mudali caste, who were residing at Chepauk in the city of Madras, had embraced Christianity, and worshipped in a chapel, which had been erected by voluntary contributions. In 1799 the site of their village was required for public purposes, and they obtained in lieu of it a grant of land at Royapuram, where a chapel was built. Partly by taxes levied on boatmen, and partly by tolls they were allowed to impose on persons for frequenting the Royapuram bazar, a fund was formed to provide for their spiritual wants, and this fund was administered by the Marine Board. In 1829, a portion of the fund was expended in the erection of the church of St. Peter, Royapuram, and the fund was transferred to Government. The administration of the fund has been the source of litigation in the High Court. [94]

It is noted by Mrs. F. E. Penny that some of the fisherfolk "adopted Xavier as their special patron saint, and, as time passed, almost deified him. In the present day, they appeal to him in times of danger, crying 'Xavier! Xavier! Xavier!' in storm and peril. Even if they are unfortunate in their catch when fishing, they turn to their saint for succour."

As a numismatist, I resent the practice resorted to by some fishermen of melting old lead coins, and converting them into sinkers for their nets.

Pattapu.--Pattapu for Tulivandlu is a name for Tamil Pattanavans, who have migrated to the Telugu country. Pattapu also occurs as a sub-division of Yerukala.

Pattar.--The Pattars are Tamil Brahmans, who have settled in Malabar. The name is said to be derived from the Sanskrit bhatta. It is noted, in the Madras Census Report, 1901, that Pattar (teacher) has been recently assumed as a title by some Nokkans in Tanjore. (See Brahman.)

Pattariar.--Recorded, in the Madras Census Report, 1901, as a Tamil corruption of Pattu Saliyan (silk-weaver). Pattariar or Pattalia is a synonym of Tamil-speaking Saliyans.

Pattegara (headman).--An exogamous sept of Okkiliyan.

Pattindla (silk house).--An exogamous sept of Tota Balija.

Pattola Menon.--Recorded, in the Cochin Census Report, 1901, as a sub-caste of Nayars, who are accountants in aristocratic families.

Pattukuruppu.--Recorded in the Travancore Census Report, 1901, as synonymous with Vatti, a sub-division of Nayar.

Pattu Sale.--A sub-division of Sales, who weave silk (pattu) fabrics.

Pattuvitan.--Recorded, in the Travancore Census Report, 1901, as a sub-division of Nayar.

Patvegara.--The Patvegaras or Pattegaras (pattu, silk) of South Canara are described by Mr. H. A. Stuart [95] as "a Canarese caste of silk weavers. They are Hindus, and worship both Siva and Vishnu, but their special deity is Durga Paramesvari at Barkur. They wear the sacred thread, and employ Brahmans for ceremonial purposes. They are governed by a body called the ten men, and pay allegiance to the guru of the Ramachandra math (religious institution). They are divided into balis (septs) and a man may not marry within his own bali. Polygamy is allowed only when a wife is barren, or suffers from some incurable disease, such as leprosy. The girls are married in infancy, and the binding portion of the ceremony is called dhare (see Bant). Widow marriage is not permitted, and divorce is only allowed in the case of an adulterous wife. They follow the ordinary Hindu law of inheritance. The dead are cremated. The sradha (memorial) ceremony is in use, and the Mahalaya ceremony for the propitiation of ancestors in general is performed annually. Female ancestors are also worshipped every year at a ceremony called vaddap, when meals are given to married women. They eat fish but not meat, and the use of alcohol is not permitted."

In the Mysore Census Report, 1891, the Patvegars are described as "silk weavers who speak a corrupt Marathi conglomerate of Guzarati and Hindi. They worship all the Hindu deities, especially the female energy under the name of Sakti, to which a goat is sacrificed on the night of the Dasara festival, a Musalman slaughtering the animal. After the sacrifice, the family of the Patvegar partake of the flesh. Many of their females are naturally fair and handsome, but lose their beauty from early marriage and precocity." A few Pattegaras, who speak a corrupt form of Marathi, are to be found in the Anantapur district.

Pavalamkatti (wearers of corals).--A sub-division of Konga Vellala.

Pavini.--See Vayani.

Payyampati.--Recorded, in the Travancore Census Report, 1901, as a sub-division of Nayar.

Pedakanti.--Pedakanti or Pedaganti is the name of a sub-division of Kapu. It is said by some to be derived from a place called Pedagallu. By others it is derived from peda, turned aside, and kamma, eye, indicating one who turns his eyes away from a person who speaks to him. Yet another suggestion is that it means stiff-necked.

Pedda (big).--A sub-division of Boya, Bagata, Konda Dora, Pattapu, and Velama.

Peddammavandlu.--A fancy name taken by some Telugu beggars.

Pedditi.--A sub-division of Golla, some members of which earn a livelihood by begging and flattery.

Pegula (intestines).--An exogamous sept of Boya.

Pekkan.--A division of Toda.

Pendukal (women).--A name applied to Deva-dasis in Travancore.

Pengu.--A sub-division of Poroja.

Pennegara.--Konkani-speaking rice-beaters in South Canara.

Pentiya.--The Pentiyas also call themselves Holuva and Halaba or Halba. In the Madras Census Report, 1901, they are called Pantia as well as Pentiya, and described as Oriya betel-leaf (panno) sellers. Their occupation, in the Jeypore Agency tracts, is that of cultivators. According to Mr. C. Hayavadana Rao, to whom I am indebted for the following note, numbers of them migrated thither from Bustar, and settled at Pentikonna, and are hence called Pentikonaya or Pentiya. Their language is Halba, which is easily understood by those who speak Oriya. They are divided into two endogamous sections, called Bodo (big or genuine), and Sanno (little), of whom the latter are said to be illegitimate descendants of the former. The Bodos are further sub-divided into a series of septs, e.g., Kurum (tortoise), Bhag (tiger), Nag (cobra), and Surya (sun). The caste is highly organized, and the head of a local centre is called Bhatha Nayako. He is assisted by a Pradhani, an Umriya Nayako, and Dolayi. The caste messenger is called Cholano, and he carries a silver baton when he summons the castemen to a meeting. An elaborate ceremony is performed when a person, who has been tried by the caste council, is to be received back into the caste. He is accompanied to the bank of a stream, where his tongue is burnt with a gold or silver wire or ornament by the Bhatha Nayako, and some offerings from the Jagannatha temple at Puri are given to him. He is then taken home, and provides a feast, at which the Nayako has the privilege of eating first. He has further to make a present of cloths to the assembled elders, and the four heads of the caste receive a larger quantity than the others. The feast over, he is again taken, carrying some cooked rice, to the stream, and with it pushed therein. This ceremonial bath frees him from pollution.

Girls are married either before or after puberty. A man can claim his paternal aunt's daughter in marriage. The bridegroom's party proceed, with the bridegroom, to the bride's village, and take up their abode in a separate house. They then take three cloths for the bride's mother, three rupees for her father, and a cloth and two annas for each of her brothers, and present them together with rice, liquor, and other articles. Pandals (booths) are erected in front of the quarters of the bridal couple, that of the bridegroom being made of nine, and that of the bride of five sal (Shorea robusta) poles, to which a pot containing myrabolams (Terminalia fruits) and rice is tied. The couple bathe, and the bridegroom proceeds to the house of the bride. The Desari, who officiates, dons the sacred thread, and divides the pandal into two by means of a screen or curtain. The couple go seven times round the pandal, and the screen is removed. They then enter the pandal, and the Desari links their little fingers together. The day's ceremony concludes with a feast. On the following day, the bride is conducted to the house of the bridegroom, and they sprinkle each other with turmeric water. They then bathe in a stream or river. Another feast is held, with much drinking, and is followed by a wild dance. The remarriage of widows is permitted, and a younger brother may marry the widow of his elder brother. The dead are burnt, and death pollution is observed for ten days, during which the relatives of the deceased are fed by members of another sept. On the tenth day a caste feast takes place.

The Pentiyas are said [96] to distribute rice, and other things, to Brahmans, once a year on the new-moon day in the month of Bhadrapadam (September-October), and to worship a female deity named Kamilli on Saturdays. No one, I am informed, other, I presume, than a Pentiya, would take anything from a house where she is worshipped, lest the goddess should accompany him, and require him to become her devotee.

The caste title is Nayako.

Peraka (tile).--An exogamous sept of Devanga.

Perike.--This word is defined, in the Madras Census Report, 1901, as meaning literally a gunny bag, and the Perikes are summed up as being a Telugu caste of gunny bag (goni) weavers, corresponding to the Janappans of the Tamil districts. Gunny bag is the popular and trading name of the coarse sacking and sacks made from the fibre of jute, much used in Indian trade. It is noted, in the Census Report, 1891, that "the Perikes claim to be a separate caste, but they seem to be in reality a sub-division, and not a very exalted sub-division, of Balijas, being in fact identical with the Uppu (salt) Balijas. Their hereditary occupation is carrying salt, grain, etc., on bullocks and donkeys in perikes or packs. Perike is found among the sub-divisions of both Kavarai and Balija. Some of them, however, have attained considerable wealth, and now claim to be Kshatriyas, saying that they are the descendants of the Kshatriyas who ran away (piriki, a coward) from the persecution of Parasurama. Others again say they are Kshatriyas who went into retirement, and made hills (giri) their abode (puri)." These Perike 'Kshatriyas' are known as Puragiri Kshatriya and Giri Razu. The Periki Balijas are described, in the Vizagapatam Manual, as chiefly carrying on cultivation and trade, and some of them are said to hold a high position at 'the Presidency' (Madras) and in the Vizagapatam district.