Part 18

These people live in the western portion of Malkanagiri taluk, along the edge of the hills, probably penetrating some distance into them. The elder men are not in any way distinguishable from their neighbours. Young unmarried men, however, tie a strip of palmyra leaf round their heads in the same way as the women of their own tribe, or of the Gadabas. The women are very distinctly dressed. They all shave their heads once a month or so, and fasten a little fillet, made of beads or plaited grass, round them. The neck and chest are covered with a mass of ornaments, by which the breasts are almost concealed. These consist, for the most part, of bead necklaces, but they have also one or more very heavy brass necklaces of various designs, some being merely collections of rings on a connecting circlet, some massive hinged devices tied together at the end with string. They wear also small ear-studs of lead. Apart from these ornaments, they are naked to the waist. Round the loins, a small thick cloth is worn. This is woven from the fibre of the ringa (Oriya sitkodai gotsho). This cloth measures about two feet by eight inches, and is of thick texture like gunny, and variously coloured. Owing to its exiguity, its wearers are compelled, for decency's sake, to sit on their heels with their knees together, instead of squatting in the ordinary native posture. This little cloth is supported round the waist by a thread, or light chain of tin and beads, but not totally confined thereby. The upper edge of the cloth behind is free from the chain, and bulges out, exposing the upper portion of the buttocks, the thread or chain lying in the small of the back. It is noted by Mr. Sandell that "the cloth at present used is of comparatively recent introduction, and seems to be a slight infringement of the tabu. The original cloth and supporting string were undoubtedly made of jungle fibre, and the modern colouring is brought about with cotton thread. Similarly, the Bonda Poroja necklaces of cheap beads, blue and white, must be modern, and most obviously so the fragments of tin that they work into their chains. The women are said to wear cloths in their houses, but to leave them off when they go outside. It seems that the tabu is directed against appearing in public fully clothed, and not against wearing decent sized cloths, as such. The party I saw were mostly unmarried girls, but one of them had been married for a year. When not posing for the camera, or dancing, she tied a small piece of cloth round her neck, so as to hang over the shoulders. This, as far as I could make out, was not because she was married, but simply because she was more shy than the rest.

"Two houses are kept in the village, for the unmarried girls and young men respectively. Apparently marriages are matters of inclination, the parents having no say in the matter. The young couple having contracted friendship (by word of mouth, and not by deed, as it was explained to me), inform their parents of it. The young man goes to make his demand of the girl's parents, apparently without at the time making any presents to them, contrary to the custom of the Kondhs and others. Then there seem to be a series of promises on the part of the parents to give the girl. But the witnesses were rather confused on the point. I gather that the sort of final betrothal takes place in Dyali (the month after Dusserah), and the marriage in Magha. At the time of marriage, the girl's parents are presented with a pair of bulls, a cloth, and a pot of landa (sago-palm toddy). But no return is made for them. The father gives the girl some ornaments. The married woman, whom I saw, had been given a bracelet by her husband, but it was not a conspicuously valuable one, and in no way indicative of her status." In connection with marriage, Mr. Sandell adds that "a youth of one village does not marry a maiden of the same village, as they are regarded as brother and sister. The marriage pit is still in use, and may last all through the cold weather. A number of small villages will club together, and have one big pit." In the case observed by Mr. Sandell, three of the local maidens were shut up in the pit at night, and five stranger youths admitted. The pit may be twelve feet across, and is covered with tatties (mats) and earth, a trap-door being left.

"After childbirth, the mother is unclean for some days. The time is, I gather, reckoned by the dropping of the navel-string, and is given as eight to sixteen days. During that period, the woman is not allowed to cook, or even touch her meals.

"These people say that they have no puja (worship). But at the time of sowing seed, they sacrifice one egg (for the whole village) to Matera Hundi, the goddess of harvest, who is represented by a branch of the kusi or jamo (guava) tree planted in the village. The people have no pujaris, and, in this case, the priest was a Mattia by caste. He plants the branch, and performs the sacrifice. At the time of Nua Khau (new eating; first fruits) a sacrifice of an animal of some kind is also made to Matera Hundi. Her aid is, they say, sought against the perils of the jungle, but primarily she is wanted to give them a good crop. The Bonda Porojas are quite ready to tell the old story of Sita (whom they call Maha Lakshmi), and her curse upon their women, whereby they shave their heads, and may not wear cloths. It is stated by Mr. May that a Government Agent once insisted on a young woman being properly clothed, and she survived the change only three days. I understand that this case has been somewhat misrepresented. The cloth is believed not to have been forced upon the girl, but offered to, and greatly appreciated by her. Her death shortly afterwards was apparently not the result of violation of the tabu, but accidental, and due, it is believed, to small-pox. The people whom I saw had not heard of this episode, but said that a woman who wore a cloth out of doors would fall sick, not die. But the possibility of any woman of theirs wearing a cloth obviously seemed to them very remote. The Bonda Porojas have a sort of belief in ghosts--not altogether devils apparently, but the spirits of the departed (sayire). These may appear in dreams, influence life and health, and vaguely exercise a helpful influence over the crops. I did not find out if they were propitiated in any way.

"A dead body is washed, tied to a tatty (mat) hurdle, taken outside the village, and burnt. After eight days (said to be four in the case of rich men), the corpse-bearers, and the family, sit down to a funeral feast, at which drinking is not allowed. A pig, fowl, or goat, according to the circumstances of the family, forms the meal. This is done in some way for the sake of the departed, but how is not quite clear.

"The Bonda Porojas live by cultivation, keep cattle, pigs, etc., and eat beef, and even the domestic pig. They pride themselves, as against their Hindu neighbours, in that their women eat with the men, and not of their leavings, and do not leave their village. The women, however, go to shandies (markets)."

Pothoria.--Pothoria or Pothriya, meaning stone, is the name of a small class of Oriya stone-cutters in Ganjam, who are addicted to snaring antelopes by means of tame bucks, which they keep for the purpose of decoying the wild ones. They employ Brahmans as purohits. Marriage is infant, and remarriage of widows is permitted. The females wear glass bangles.

Pothu.--Pothu or Pothula, meaning male, occurs as an exogamous sept of Devanga, Medara, and Padma Sale; and Pothula, in the sense of a male buffalo, as a sept of Madiga.

Potia.--Recorded, in the Madras Census Report, 1901, as Oriya mat-makers. They are said to be immigrants from Potia in Orissa, who call themselves Doluvas. The Doluvas, however, do not recognise them, and neither eat nor intermarry with them.

Potta (abdomen).--An exogamous sept of Boya.

Potti (Tamil, worshipful).--Stated, in the Travancore Census Report, 1901, to be the name applied to all Kerala Brahmans, who do not come under the specific designation of Nambutiris.

Pouzu (quail).--An exogamous sept of Devanga.

Powaku (tobacco).--An exogamous sept of Mala.

Poyilethannaya (one who removes the evil eye).--An exogamous sept of Bant.

Pradhano (chief).--A title of Aruva, Benaiyto, Odia, Kalingi, Kevuto, and Samantiya.

Pranopakari (one who helps souls).--A name for barbers in Travancore. In the early settlement records, Pranu occurs as a corruption thereof.

Prathamasakha.--It is recorded, [112] in connection with the village of Koiltirumalam or Tiru-ambamahalam, that "a new temple has been recently built, and richly endowed by Nattukottai Chettis. There is, however, an old story connected with the place, which is enacted at the largely attended festival here, and in many popular dramas. This relates that the god of the Tiruvalur temple was entreated by a pujari (priest) of this place to be present in the village at a sacrifice in his (the god's) honour. The deity consented at length, but gave warning that he would come in a very unwelcome shape. He appeared as a Paraiyan with 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. All the 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, from noon till 1 P.M. ever afterwards. There is a class of Brahmans called Midday Brahmans, who are found in several districts, and a colony of whom reside at Sedanipuram, five miles west of Nannilam. It is believed throughout the Tanjore district that the Midday Paraiyans are the descendants of the Brahmans thus cursed by the god. They are supposed to expiate their defilement by staying outside their houses for an hour and a half every day at midday, and to bathe afterwards; and, if they do this, they are much respected. Few of them, however, observe this rule, and orthodox persons will not eat with them, because of this omission to remove the defilement. They call themselves the Prathamasakha."

Prithvi (earth).--An exogamous sept of Devanga.

Puchcha.--Puccha or Puchcha Kaya (fruit of Citrullus Colocynthis) is the name of a gotra or sept of Boyas, Komatis, and Viramushtis, who are a class of mendicants attached to the Komatis. The same name, or picchi kaya, denoting the water-melon Citrullus vulgaris, occurs as a sept or house-name of Panta Reddis and Seniyans (Devangas), the members of which may not eat the fruit. The name Desimarada has been recently substituted by the Seniyans for picchi kaya.

Pudamuri (pudaya, a woman's cloth; muri, cuttings).--Defined by Mr. Wigram as a so-called 'marriage' ceremony performed among the Nayars in North Malabar. (See Nayar.)

Pudu Nattan (new country).--A sub-division of Idaiyan.

Pu Islam.--See Putiya Islam.

Pujari.--Pujari is an occupational title, meaning priest, or performer of puja (worship). It is described by Mr. H. A. Stuart [113] as "a name applied to a class of priests, who mostly preside in the temples of the female deities--the Grama Devatas or Ur Ammas--and not in those of Vishnu or Siva. They do not wear the sacred thread, except on solemn occasions." Pujari has been recorded as a title of Billavas as they officiate as priests at bhutasthanas (devil shrines), and of Halepaiks, and Pujali as a title of some Irulas. Some families of Kusavans (potters), who manufacture clay idols, are also known as pujari. Puja occurs as a sub-division of the Gollas. Some criminal Koravas travel in the guise of Pujaris, and style themselves Korava Pujaris.

Pula.--A sub-division of Cheruman.

Pula (flowers).--An exogamous sept of Boya, Padma Sale and Yerukala.

Pulan.--Barbers of Tamil origin, who have settled in Travancore.

Pulavar.--A title of Occhan and Panisavan.

Pulayan.--See Cheruman and Thanda Pulayan.

Puli (tiger).--Recorded as an exogamous sept or gotra of Balija, Golla, Kamma, and Medara. The equivalent Puliattanaya occurs as an exogamous sept of Bant.

Puliakodan.--A class of carpenters in Malabar, whose traditional occupation is to construct oil mills.

Puliasari.--A division of Malabar Kammalans, the members of which do mason's work (puli, earth). Paravas who are engaged in a similar calling are, in like manner, called Puli Kollan.

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

Puliyan.--A sub-division of Nayar.

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

Pullakura (pot-herbs).--An exogamous sept of Idiga.

Pulluvan.--The Pulluvans of Malabar are astrologers, medicine-men, priests and singers in snake groves. The name is fancifully derived from pullu, a hawk, because the Pulluvan is clever in curing the disorders which pregnant women and babies suffer from through the evil influence of these birds. The Pulluvans are sometimes called Vaidyans (physicians).

As regards the origin of the caste, the following tradition is narrated. [114] Agni, the fire god, had made several desperate but vain efforts to destroy the great primeval forest of Gandava. The eight serpents which had their home in the forest were the chosen friends of Indra, who sent down a deluge, and destroyed, every time, the fire which Agni kindled in order to burn down the forest. Eventually Agni resorted to a stratagem, and, appearing before Arjunan in the guise of a Brahman, contrived to exact a promise to do him any favour he might desire. Agni then sought the help of Arjunan in destroying the forest, and the latter created a wonderful bow and arrows, which cut off every drop of rain sent by Indra for the preservation of the forest. The birds, beasts, and other creatures which lived therein, fled in terror, but most of them were overtaken by the flames, and were burnt to cinders. Several of the serpents also were overtaken and destroyed, but one of them was rescued by the maid-servant of a Brahman, who secured the sacred reptile in a pot, which she deposited in a jasmine bower. When the Brahman came to hear of this, he had the serpent removed, and turned the maid-servant adrift, expelling at the same time a man-servant, so that the woman might not be alone and friendless. The two exiles prospered under the protection of the serpent, which the woman had rescued from the flames, and became the founders of the Pulluvans. According to another story, when the great Gandava forest was in conflagration, the snakes therein were destroyed in the flames. A large five-hooded snake, scorched and burnt by the fire, flew away in agony, and alighted at Kuttanad, which is said to have been on the site of the modern town of Alleppey. Two women were at the time on their way to draw water from a well. The snake asked them to pour seven potfuls of water over him, to alleviate his pain, and to turn the pot sideways, so that he could get into it. His request was complied with, and, having entered the pot, he would not leave it. He then desired one of the women to take him home, and place him in a room on the west side of the house. This she refused to do for fear of the snake, and she was advised to cover the mouth of the pot with a cloth. The room, in which the snake was placed, was ordered to be closed for a week. The woman's husband, who did not know what had occurred, tried to open the door, and only succeeded by exerting all his strength. On entering the room, to his surprise he found an ant-hill, and disturbed it. Thereon the snake issued forth from it, and bit him. As the result of the bite, the man died, and his widow was left without means of support. The snake consoled her, and devised a plan, by which she could maintain herself. She was to go from house to house, and cry out "Give me alms, and be saved from snake poisoning." The inmates would give, and the snakes, which were troubling their houses, would cease from annoying them. For this reason, a Pulluvan and his wife, when they go with their pulluva kudam (pot-drum) to a house, are asked to sing, and given money.

The Pulluvar females, Mr. T. K. Gopal Panikkar writes, [115] "take a pretty large pitcher, and close its opening by means of a small circular piece of thin leather, which is fastened on to the vessel by means of strings strongly tied round its neck. Another string is adjusted to the leather cover, which, when played on by means of the fingers, produces a hoarse note, which is said to please the gods' ears, pacify their anger, and lull them to sleep." In the Malabar Gazetteer, this instrument is thus described. "It consists of an earthenware chatty with its bottom removed, and entirely covered, except the mouth, with leather. The portion of the leather which is stretched over the bottom of the vessel thus forms a sort of drum, to the centre of which a string is attached. The other end of the string is fixed in the cleft of a stick. The performer sits cross-legged, holding the chatty mouth downwards with his right hand, on his right knee. The stick is held firmly under the right foot, resting on the left leg. The performer strums on the string, which is thus stretched tight, with a rude plectrum of horn, or other substance. The vibrations communicated by the string to the tympanum produce a curious sonorous note, the pitch of which can be varied by increasing or relaxing the tension of the string." This musical instrument is carried from house to house in the daytime by these Pulluvar females; and, placing the vessel in a particular position on the ground, and sitting in a particular fashion in relation to the vessel, they play on the string, which then produces a very pleasant musical note. Then they sing ballads to the accompaniment of these notes. After continuing this for some time, they stop, and, getting their customary dues from the family, go their own way. It is believed that the music, and the ballads, are peculiarly pleasing to the serpent gods, who bless those for whose sakes the music has been rendered." The Pulluvans also play on a lute with snakes painted on the reptile skin, which is used in lieu of parchment. The skin, in a specimen at the Madras Museum, is apparently that of the big lizard Varanus bengalensis. The lute is played with a bow, to which a metal bell is attached.

The dwelling-houses of the Pulluvans are like those of the Izhuvans or Cherumas. They are generally mud huts, with thatched roof, and a verandah in front.

When a girl attains maturity, she is placed apart in a room. On the seventh day, she is anointed by seven young women, who give an offering to the demons, if she is possessed by any. This consists of the bark of a plantain tree made into the form of a triangle, on which small bits of tender cocoanuts and little torches are fixed. This is waved round the girl's head, and floated away on water. As regards marriage, the Pulluvans observe both tali-kettu and sambandham. In the vicinity of Palghat, members of the caste in the same village intermarry, and have a prejudice against contracting alliances outside it. Thus, the Pulluvans of Palghat do not intermarry with those of Mundur and Kanghat, which are four and ten miles distant. It is said that, in former days, intercourse between brother and sister was permitted. But, when questioned on this point, the Pulluvans absolutely deny it. It is, however, possible that something of the kind was once the case, for, when a man belonging to another caste is suspected of incest, it is said that he is like the Pulluvans. Should the parents of a married woman have no objection to her being divorced, they give her husband a piece of cloth called murikotukkuka. This signifies that the cloth which he gave is returned, and divorce is effected.

The Pulluvans follow the makkathayam law of inheritance (from father to son). But they seldom have any property to leave, except their hut and a few earthen pots. They have their caste assemblies (parichas), which adjudicate on adultery, theft, and other offences.

They believe firmly in magic and sorcery, and every kind of sickness is attributed to the influence of some demon. Abortion, death of a new-born baby, prolonged labour, or the death of the woman, fever, want of milk in the breasts, and other misfortunes, are attributed to malignant influences. When pregnant women, or even children, walk out alone at midday, they are possessed by them, and may fall in convulsions. Any slight dereliction, or indifference with regard to the offering of sacrifices, is attended by domestic calamities, and sacrifices of goats and fowls are requisite. More sacrifices are promised, if the demons will help them in the achievement of an object, or in the destruction of an enemy. In some cases the village astrologer is consulted, and he, by means of his calculations, divines the cause of an illness, and suggests that a particular disease or calamity is due to the provocation of the family or other god, to whom sacrifices or offerings have not been made. Under these circumstances, a Velichapad, or oracle, is consulted. After bathing, and dressing himself in a new mundu (cloth), he enters on the scene with a sword in his hand, and his legs girt with small bells. Standing in front of the deity in pious meditation, he advances with slow steps and rolling eyes, and makes a few frantic cuts on his forehead. He is already in convulsive shivers, and works himself up to a state of frenzied possession, and utters certain disconnected sentences, which are believed to be the utterances of the gods. Believing them to be the means of cure or relief from calamity, those affected reverentially bow before the Velichapad, and obey his commands. Sometimes they resort to a curious method of calculating beforehand the result of a project, in which they are engaged, by placing before the god two bouquets of flowers, one red, the other white, of which a child picks out one with its eyes closed. Selection of the white bouquet predicts auspicious results, of the red the reverse. A man, who wishes to bring a demon under his control, must bathe in the early morning for forty-one days, and cook his own meals. He should have no association with his wife, and be free from all pollution. Every night, after 10 o'clock, he should bathe in a tank (pond) or river, and stand naked up to the loins in the water, while praying to the god, whom he wishes to propitiate, in the words "I offer thee my prayers, so that thou mayst bless me with what I want." These, with his thoughts concentrated on the deity, he should utter 101, 1,001, and 100,001 times during the period. Should he do this, in spite of all obstacles and intimidation by the demons, the god will grant his desires. It is said to be best for a man to be trained and guided by a guru (preceptor), as, if proper precautions are not adopted, the result of his labours will be that he goes mad.