Part 4

"There are magicians and sorcerers among the Panans, who sometimes, at the request even of the high-caste men, practice the black art. Some of the Panans, like the Parayans, engage in magical rites of a repulsive nature, in order to become possessors of a powerful medicine, the possession of which is believed to confer the power of obtaining anything he wishes. They also believe in the existence of a demoniacal hierarchy. Changili Karuppan, Pechi, Oodara Karuppan, Kali, Chotala Karuppan, Chotala Bhadrakali, Yakshi, Gandharvan, and Hanuman are the names of the chief demons whom they profess to control with the aid of mantrams (consecrated formulæ) and offerings. They also profess that they can send one or more of these demons into the bodies of men, and cast them out when persons are possessed of them. They profess to cure all kinds of diseases in children with the aid of magic and medicines, and all the castemen believe that harm or even death may be caused to men with the aid of sorcerers. In such cases, an astrologer is consulted, and, according to his calculations, the aid of a magician is sought for. When a person is suffering from what are believed to be demoniacal attacks, he is relieved by the performance of the following ceremony, called pathalahomam. A pit about six feet in length, three feet in depth, and a foot or two in breadth, is dug. A Panan, covered with a new piece of cloth, is made to lie in the pit, which is filled in with earth, leaving a small hole for him to breathe. Over the middle of his body, the earth is raised and made level. A sacred fire (homam) is made over this with the branches of a jack tree. Near it a large square is drawn with sixty-four small divisions, in each of which a small leaf, with some paddy (unhusked rice), rice, flour, and lighted torches, is placed. Gingelly (Sesamum) seeds, mustard seeds, grains of chama (Panicum miliaceum), horse gram (Dolichos biflorus), eight fragrant things, the skin of snakes, dung of the elephant, milk of the pala tree, twigs of the banyan tree, dharba grass, nila narakam (Naregamia alata) oil, and ghee (clarified butter) are put into it until it burns bright. The sick man is brought in front of it, and the sorcerer authoritatively asks him--or rather the demon residing in his body--to take these things. The sorcerer puts the above mentioned substances into the fire, muttering all the while his mantrams invoking the favour of Vira Bhadra or Kandakaruna. The significance of these is 'Oh! Kandakaruna, the King of the Devas, I have no body, that is, my body is getting weaker and weaker, and am possessed of some demon, which is killing me, kindly help me, and give me strength.' This done, another operation is begun. A fowl is buried, and a small portion of the earth above it is raised and made level. The figure of a man is drawn by the side of it. Three homams (sacred fires) are raised, one at the head, one in the middle, and one at the feet. The above mentioned grains, and other substances, are put into the fire. A large square with sixty-four smaller squares in it is drawn, in each of which a leaf, with grains of paddy, rice, and flowers, is placed. Another mantram in praise of the demons already mentioned is uttered, and a song is sung. After finishing this, a small structure in the form of a temple is made. A small plantain tree is placed by the side of it. A padmam is drawn, and a puja (worship) is performed for the Paradevatha, the queen of demons. The sorcerer makes offerings of toddy, beaten rice, plantains, and cocoanuts, and soon turns oracle, and, as one inspired, tells what the deity wishes, and gives information as regards the departure of the demons from the body. It is now believed that the patient is free from all demoniacal attacks. The buried man is exhumed, and allowed to go home.

"In the Palghat taluk, the following form of sorcery is practiced, which is believed to relieve persons from demoniacal attacks and disease. If, in the house of any casteman, it is suspected that some malign influence is being exercised by demons, a Panan is sent for, who comes in the evening with his colleagues. A homam is lighted with the branches of the trees already mentioned, and into it are thrown six kinds of grains, as well as oil and ghee. As this is being done, Kallatikode Nili, the presiding archdemon, is propitiated with songs and offerings. The next part of the ceremony consists in bringing a bier and placing a Panan on it, and a measure of rice is placed at his head. He is, as in the case of a dead body, covered with a piece of new cloth, and a small plantain tree is placed between the thighs. At his head a sheep and at his feet a fowl are killed. He pretends gradually to recover consciousness. In this state he is taken outside the compound. The Panan, lying on the bier, evidently pretends to be dead, as if killed by the attack of some demon. The propitiation with songs and offerings is intended to gratify the demons. This is an instance of sympathetic magic.

"Some among the Panans practice the oti (or odi) cult, like the Parayas. The following medicines, with the aid of magic, are serviceable to them in enticing pregnant women from their houses. Their preparation is described as follows. A Panan, who is an adept in the black art, bathes early in the morning, dresses in a cloth unwashed, and performs puja to his deity, after which he goes in search of a Kotuveli plant (Manihot utilissima). When he finds such a one as he wants, he goes round it three times every day, and continues to do so for ninety days, prostrating himself every day before it. On the last night, which must be a new-moon night, at twelve o'clock he performs puja to the plant, burning camphor, and, after going round it three times, prostrates himself before it. He then places three small torches on it, and advances twenty paces in front of it. With his mouth closed, and without any fear, he plucks the plant by the root, and buries it in the ashes on the cremation ground, on which he pours the water of seven green cocoanuts. He then goes round it twenty-one times, muttering all the while certain mantrams, after which he plunges himself in the water, and stands erect until it extends to his mouth. He takes a mouthful of water, which he empties on the spot, and then takes the plant with the root, which he believes to possess peculiar virtues. When it is taken to the closed door of a house, it has the power to entice a pregnant woman, when the foetus is removed (cf. article Parayan). It is all secretly done on a dark midnight. The head, hands and legs are cut off, and the trunk is taken to a dark-coloured rock, on which it is cut into nine pieces, which are all burned until they are blackened. At this stage, one piece boils, and is placed in a new earthen pot, with the addition of the water of nine green cocoanuts. The pot is removed to the burial-ground. The Panan performs a puja here in favour of his favourite deity. Here he fixes two poles deep in the earth, at a distance of thirty feet from each other.

The poles are connected by a strong wire, from which is suspended the pot to be heated and boiled. Seven fire-places are made, beneath the wire. The branches of bamboo, katalati (Achyranthes Emblica), conga (Bauhinea variegata), cocoanut palm, jack tree (Artocarpus integrifolia), and pavatta (Pavatta indica), are used in forming a bright fire. The mixture in the pot soon boils and becomes oily, at which stage it is passed through a fine cloth. The oil is preserved, and a mark made with it on the forehead enables the possessor to realise anything that is thought of. The sorcerer must be in a state of vow for twenty-one days, and live on a diet of chama kanji. The deity, whose aid is necessary, is propitiated with offerings.

"One of the ceremonies which the Panans perform is called Thukil Onarthuka (waking thukil, a kind of drum). In the month of Karkadakam (July-August), a Panan, with his wife, provided with a drum and kuzhithalam (circular bell-metal cymbals), goes to the houses of Brahmans and Nayars after midnight, and sings sacred songs. During the week, they sing standing underneath a banyan tree near the western gate of the Trichur temple. From the temple authorities they get five measures of paddy, half a measure of rice, some gingelly oil, and a cocoanut. For their services in other houses, they receive a similar remuneration. This is intended to drive evil spirits, if any, from houses. Another of their festivals is known as Panan Kali. The traditional account therefor is as follows. Once, when a Panan and his wife went to a forest to bring bamboos for the manufacture of umbrellas, they missed their way, night approached, and they could not return. They began to be frightened by the varieties of noise heard by them in the wilderness. They collected pieces of dry bamboo and leaves of trees, and burned them. In the presence of the light thus obtained, the woman caught hold of a creeper hanging from a tree, and danced in honour of Bhagavathi, while her husband sang songs praising her. The day dawned at last, and they found their way home in safety. In memory of this incident, the Panans organise a party for a regular play. There are ten male and two female actors, and the play is acted during the whole night.

"The religion of the Panans consists of an all-pervading demonology. Their chief gods are Mukkan, Chathan, Kappiri, Malankorathi, and Kali. Pujas are performed to them on the first of Medom (April-May), Karkadakam (July-August), Desara, and on Tuesday in Makaram (January-February). These deities are represented by stones placed under a tree. They are washed with water on the aforesaid days, and offerings of sheep and fowls, malar (parched rice), plantains, cocoanuts, and boiled rice are made to them. Their belief is that these deities are ever prone to do harm to them, and should therefore be propitiated with offerings. The Panans also worship the spirits of their ancestors, who pass for their household gods, and whose help they seek in all times of danger. They fast on new-moon nights, and on the eleventh night after full-moon or new-moon.

"The Panan is the barber of the polluting castes above Cherumans. By profession he is an umbrella-maker. Panans are also engaged in all kinds of agricultural work. In villages, they build mud walls. Their women act as midwives.

"As regards social status, the Panans eat at the hands of Brahmans, Nayars, Kammalans, and Izhuvans. They have to stand at a distance of thirty-two feet from Brahmans. Panans and Kaniyans pollute one another if they touch, and both bathe should they happen to do so. They are their own barbers and washermen. They live in the vicinity of the Izhuvans, but cannot live in the Nayar tharas. Nor can they take water from the wells of the Kammalans. They cannot approach the outer walls of Brahman temples, and are not allowed to enter the Brahman streets in Palghat."

In the Census Report, 1891, Panan occurs as a sub-division of the Paraiyans. Their chief occupation as leather-workers is said to be the manufacture of drum-heads. [30]

Panasa.--The Panasas are a class of beggars in the Telugu country, who are said to ask alms only from Kamsalas. The word panasa means constant repetition of words, and, in its application to the Panasa, probably indicates that they, like the Bhatrazu bards and panegyrists, make up verses eulogising those from whom they beg. It is stated in the Kurnool Manual (1886) that "they take alms from the Beri Komatis and goldsmiths (Kamsalas), and no others. The story goes that, in Golkonda, a tribe of Komatis named Bacheluvaru were imprisoned for non-payment of arrears of revenue. Finding certain men of the artificer class who passed by in the street spit betel nut, they got it into their mouths, and begged the artificers to get them released. The artificers, pitying them, paid the arrears, and procured their release. It was then that the Kamsalis fixed a vartana or annual house-fee for the maintenance of the Panasa class, on condition that they should not beg alms from the other castes." The Panasas appear every year in the Kurnool district to collect their dues.

Pancha.--Pancha, meaning five, is recorded as a sub-division of the Linga Balijas, and Panchachara or Panchamsale as a sub-division of Lingayats. In all these, pancha has reference to the five acharas or ceremonial observances of the Lingayats, which seem to vary according to locality. Wearing the lingam, worshipping it before meals, and paying reverence to the Jangam priests, are included among the observances.

Panchala.--A synonym for Canarese Kammalans, among whom five (panch) classes of workers are included, viz., gold and silver, brass and copper, iron, and stone.

Panchalinga (five lingams).--An exogamous sept of Boya. The lingam is the symbol of Siva.

Panchama.--The Panchamas are, in the Madras Census Report, 1871, summed up as being "that great division of the people, spoken of by themselves as the fifth caste, and described by Buchanan and other writers as the Pancham Bandam." According to Buchanan, [31] the Pancham Bandum "consist of four tribes, the Parriar, the Baluan, the Shekliar, and the Toti." Buchanan further makes mention of Panchama Banijigaru and Panchama Cumbharu (potters). The Panchamas were, in the Department of Public Instruction, called "Paraiyas and kindred classes" till 1893. This classification was replaced, for convenience of reference, by Panchama, which included Chacchadis, Godaris, Pulayas, Holeyas, Madigas, Malas, Pallans, Paraiyans, Totis, and Valluvans. "It is," the Director of Public Instruction wrote in 1902, "for Government to consider whether the various classes concerned should, for the sake of brevity, be described by one simple name. The terms Paraiya, low caste, outcaste, carry with them a derogatory meaning, and are unsuitable. The expression Pancham Banda, or more briefly Panchama, seems more appropriate." The Government ruled that there is no objection to the proposal that Paraiyas and kindred classes should be designated Panchama Bandham or Panchama in future, but it would be simpler to style them the fifth class.

The following educational privileges according to the various classes classified as Panchama may be noted:--

(1) They are admitted into schools at half the standard rates of fees.

(2) Under the result grant system (recently abolished), grants were passed for Panchama pupils at rates 50 per cent. higher than in ordinary cases, and 15 per cent. higher in backward localities.

(3) Panchama schools were exempted from the attendance restriction, i.e., grants were given to them, however small the attendance. Ordinary schools had to have an attendance of ten at least to earn grants.

(4) Panchama students under training as teachers get stipends at rates nearly double of those for ordinary Hindus.

An interesting account of the system of education at the Olcott Panchama Free Schools has been written by Mrs. Courtright. [32]

Panchama is returned, in the Census Reports, 1891 and 1901, as a sub-division of Balija and Banajiga.

Pancharamkatti.--A sub-division of Idaiyan, which derives its name from the neck ornament (pancharam) worn by the women.

Pandamuttu.--A sub-division of Palli. The name is made by Winslow to mean a number of torches arranged so as to represent an elephant. The Pallis, however, explain it as referring to the pile of pots, which reaches to the top of the marriage pandal (pandal, booth, mutti, touching). The lowest pot is decorated with figures of elephants and horses.

Pandaram.--Pandaram is described by Mr. H. A. Stuart [33] as being "the name rather of an occupation than a caste, and used to denote any non-Brahmanical priest. The Pandarams seem to receive numerous recruits from the Saivite Sudra castes, who choose to make a profession of piety, and wander about begging. They are in reality very lax in their modes of life, often drinking liquor and eating animal food furnished by any respectable Sudra. They often serve in Siva temples, where they make garlands of flowers to decorate the lingam, and blow brazen trumpets when offerings are made, or processions take place. Tirutanni is one of the chief places, in which they congregate."

It is recorded, in the Gazetteer of the Trichinopoly district, that "the water for the god's bath at Ratnagiri is brought by a caste of non-Brahmans known as Tirumanjana Pandarams, who fetch it every day from the Cauvery. They say that they are descended from an Aryan king, who came to the god with the hope of getting rubies from him. The god, in the guise of a Brahman, tested his devotion by making him fill a magic vessel with Cauvery water. The vessel would not fill, and the Aryan stranger in a fit of anger cut off the Brahman's head. The dead body at once turned into a lingam, and the Aryan was ordered to carry water for the temple till eternity."

Pandaram is used both as the name of a caste, and of a class composed of recruits from various castes (e.g., Vellala and Palli). The Pandaram caste is composed of respectable people who have settled down as land-holders, and of Sanyasis and priests of certain matams (religious institutions), and managers of richly endowed temples, such as those at Tiruvadudurai in Tanjore and Mailam in South Arcot. The common name for these managers is Tambiran. The caste Pandarams are staunch Saivites and strict vegetarians. Those who lead a celibate life wear the lingam. They are said to have been originally Sozhia Vellalas, with whom intermarriage still takes place. They are initiated into the Saivite religion by a rite called Dhikshai, which is divided into five stages, viz., Samaya, Nirvana, Visesha, Kalasothanai, and Acharya Abhishekam. Some are temple servants, and supply flowers for the god, while others sing devaram (hymns to the god) during the temple service. On this account, they are known as Meikaval (body-guard of the god), and Oduvar (reader). The caste Pandarams have two divisions, called Abhisheka and Desikar, and the latter name is often taken as a title, e.g., Kandasami Desikar. An Abhisheka Pandaram is one who is made to pass through some ceremonies connected with Saiva Agama.

The mendicant Pandarams, who are recruited from various classes, wear the lingam, and do not abstain from eating flesh. Many villages have a Pandaram as the priest of the shrine of the village deity, who is frequently a Palli who has become a Pandaram by donning the lingam. The females are said to live, in some cases, by prostitution.

The Lingayat Pandarams differ in many respects from the true Lingayats. The latter respect their Jangam, and use the sacred water, in which the feet of the Jangam are washed, for washing their stone lingam. To the Pandarams, and Tamil Lingayats in general, this proceeding would amount to sacrilege of the worst type. Canarese and Telugu Lingayats regard a Jangam as superior to the stone lingam. In the matter of pollution ceremonies the Tamil Lingayats are very

## particular, whereas the orthodox Lingayats observe no pollution. The

investiture with the lingam does not take place so early among the Tamil as among the Canarese Lingayats.

For the following note, I am indebted to Mr. C. Hayavadana Rao. "Dr. H. H. Wilson [34] is of opinion that the word Pandaram is 'more properly Panduranga, pale complexioned, from their smearing themselves with ashes. It is so used in Hemachandra's history of Mahavira, when speaking of the Saiva Brahmans.' A more popular derivation of the name is from Bandaram, a public treasury. A good many well-to-do Pandarams are managers of Siva temples in Southern India, and accordingly have the temple treasuries under their care. It is, however, possible that the name has been acquired by the caste by reason of their keeping a yellow powder, called pandaram, in a little box, and giving it in return for the alms which they receive.

Opinions are divided as to whether the Pandarams are Lingayats or not. The opinion held by F. W. Ellis, the well-known Tamil scholar and translator of the Kural of Tiruvalluvar, is thus summarised by Colonel Wilks. [35] "Mr. Ellis considers the Jangam of the upper countries, and the Pandaram of the lower, to be of the same sect, and both deny in the most unequivocal terms the doctrine of the metempsychosis. A manuscript in the Mackenzie collection ascribes the origin of the Pandarams as a sacerdotal order of the servile caste to the religious disputes, which terminated in the suppression of the Jain religion in the Pandian (Madura) kingdom, and the influence which they attained by the aid which they rendered to the Brahmans in that controversy, but this origin seems to require confirmation. In a large portion, perhaps in the whole of the Brahmanical temples dedicated to Siva in the provinces of Arcot, Tanjore, Trichinopoly, Madura and Tinnevelly, the Pandaram is the highest of the temple, and has the entire direction of the revenues, but allows the Brahmans to officiate in the ceremonial part according to their own good pleasure, as a concern altogether below his note. He has generally the reputation of an irreproachable life, and is treated by the Brahmans of the temple with great reverence, while on his part he looks with compassion at the absurd trifles which occupy their attention. These facts seem to point to some former revolution, in which a Jangam government obtained a superiority over the Brahmanical establishments, and adopted this mode of superseding the substantial part of their authority. It is a curious instance of the Sooder (Sudra) being the spiritual lord of the Brahman, and is worthy of further historical investigation." Dr. Wilson [36] also thinks that the Pandarams are Lingayats. Mr. H. A. Stuart [37] says that they are a class of priests who serve the non-Brahman castes. They have returned 115 sub-divisions, of which only two are sufficiently large to require mention, Andi of Tinnevelly and Malabar, and Lingadari of Chingleput and Tinnevelly. Andi is a quasi-caste of beggars recruited from all castes, and the Lingadari Pandarams are the same as Jangams. Pandaram is, in fact, a class name rather than the name of a caste, and it consists of priests and beggars. Mr. C. P. Brown [38] thinks that the Pandarams are not Lingayats. 'The Saiva worshippers among the Tamils are called Pandarams: these are not Vira Saivas, nor do they wear the linga or adore Basava. I name them here chiefly because they are often mentioned as being Vira Saivas, whereas in truth they are (like the Smartas) Purva Saivas, and worship the image of Siva in their houses.' It must be remarked that Mr. Brown appears to have had a confused idea of Pandarams. Pandarams wear the linga on their bodies in one of the usual modes, are priests to others professing the Lingayat religion, and are fed by them on funeral and other ceremonial occasions. At the same time, it must be added that they are--more especially the begging sections--very lax as regards their food and drink. This characteristic distinguishes them from the more orthodox Lingayats. Moreover, Lingayats remarry their widows, whereas the Pandarams, as a caste, will not.