Part 8

The Paraiyans have long been a settled race. And, though a number of them emigrate to Ceylon, Mauritius, South Africa, the West Indies, the Straits Settlements, and even to Fiji, the vast majority live and die within a mile or two of the spot where they were born. The houses in which they live are not temporary erections, or intended for use during certain seasons of the year only. The rudest form is a hut made by tying a few leaves of the palmyra palm on to a framework of poles or bamboos. The better class of houses are a series of rooms with low mud walls and thatched roof, but generally without doors, surrounding a small courtyard, in which the family goats, buffaloes, and fowls have their homes. The cooking is done anywhere where it is convenient either indoors or out, as there is no fear of pollution from the glance or shadow of any passer-by. Very occasionally the walls of the house, especially those facing the street, are whitewashed, or decorated with variegated patterns or figures in red and white. Paraiya women, like higher caste women, are much given to tracing exceedingly intricate symmetrical designs (kolam) with rice flour on the smooth space or pathway immediately before the doors of their houses, it is said, to prevent the entrance of evil spirits. Mr. S. P. Rice writes to me that the patterns on the floor or threshold are generally traced with white powder, e.g., chalk, as rice is too costly; and that the original object of the custom was not to drive away evil spirits, but to provide food for the lowest creatures of creation--ants, insects, etc.

Admissions to the Paraiyan caste from higher castes sometimes occur. Mr. Clayton records having met an Aiyangar Brahman who was working as a cooly with some Paraiyan labourers at Kodaikanal on the Palni hills. He had become infatuated with a Paraiya woman, and had consequently been excommunicated, and became a Paraiyan.

In every Paraiya settlement a small number of the more important men are known as Panakkaran (money-man). The application of the term may, Mr. Clayton suggests, be due to their comparative opulence, or may have arisen from the custom of paying them a small sum (panam) for various services to the community. But Panikkar or Panakkar is usually said to be derived from pani, meaning work. They form a committee or council to decide ordinary quarrels, and to amerce the damages in cases of assault, seduction, rape, and adultery. They have power to dissolve marriages on account of the wife, or if the husband has deserted his wife. In these cases their authority is really based on the public opinion of the paracheri, and goes no further than that public opinion will enforce it. There is no headman in a Paraiya hamlet corresponding to the munsiff or village magistrate of the Hindu village (grama). In modern practice the Paraiyans are, for police purposes, under the authority of the munsiff of the grama, and there is a growing tendency on their part to refer all disputes and assaults to the munsiff, or even directly to the police. On the other hand, cases of a more domestic nature, such as disputes about betrothals, seduction, etc., are still dealt with, generally acutely and fairly, by the village council. It should be added that the rank of Panakkaran is hereditary, and is regarded as honourable.

The Paraiyans, like all the other right-hand castes, come under the jurisdiction of the Desayi Chettis, who have held a sort of censorship since the days of the Nawabs of Arcot over some twenty-four of these right-hand castes, chiefly in North Arcot. The Desayi Chetti has nominal power to deal with all moral offences, and is supposed to have a representative in every village, who reports every offence. But, though his authority is great in North Arcot, and the fines levied there bring in an income of hundreds of rupees yearly, it is not so much dreaded in other districts. The punishment usually inflicted is a fine, but sometimes a delinquent Paraiyan will be made to crawl on his hands and knees on the ground between the legs of a Paraiya woman as a final humiliation. The punishment of excommunication, i.e., cutting off from fire and water, is sometimes the fate of the recalcitrant, either before the council or the Desayi Chetti, but it is seldom effective for more than a short time. Mr. K. Rangachari adds that, in certain places, the Desayi Chetti appoints the Panakkaran, who is subordinate to the Desayi, and that a man called the Variyan or Shalavathi is sometimes appointed as assistant to the Panakkaran. He also mentions some other punishments. The fine for adultery is from 7 pagodas 14 fanams to 11 pagodas, when the wronged woman is unmarried. If she is married, the amount ranges from 12 pagodas 14 fanams to 16 pagodas. The fine is said to be divided between the woman, her husband, the members of council, and the Panakkarans. Formerly an offender against the Paraiyan community was tied to a post at the beginning of his trial, and, if found guilty, was beaten. He might escape the flogging by paying a fine of two fanams per stripe. Sometimes a delinquent is paraded through the hamlet, carrying a rubbish basket, or is ordered to make a heap of rubbish at a certain spot. Or a cord is passed from one big toe over the bowed neck of the culprit, and tied to his other big toe, and then a stone is placed on his bent back. In some places, when an unmarried woman is convicted of adultery, she is publicly given a new cloth and a bit of straw or a twig, apparently in mockery. It is said that formerly, if the chastity of a bride was suspected, she had to pick some cakes out of boiling oil. This she had to do just after the tali had been tied in the wedding ceremony. Her hair, nails, and clothes were examined, to see that she had no charm concealed. After lifting the cakes from the oil, she had to husk some rice with her bare hand. If she could do this, her virtue was established. In the South Arcot district, according to Mr. Francis, [58] the Paraiyans "have caste headmen called the Periya (big) Nattan and the Chinna (little) Nattan or Tangalan (our man), whose posts are usually hereditary. The Tangalan carries out the sentence of caste panchayats, administering a thrashing to the accused for example, if such be the order of the court. Of the fines inflicted by these assemblies, a fifth is usually handed over to the local Mariamma shrine, and the remaining four-fifths are laid out in drinks for the panchayatdars. Until recently, a part of the fine was in some cases, in these parts, paid to the local poligar."

Excommunicated Paraiyans are said to go to a mythical place called Vinnamangalam. In some documents signed by Paraiyans, the words "If I fail to fulfil the conditions of our agreement, I shall go to Vinnamangalam" are inserted. In all enquiries by the police, the council, or the Desayi Chetti, the Paraiyan only tells what in his opinion it is expedient to tell. But evidence given after burning a piece of camphor is said to be reliable.

The attainment of puberty by girls is a subject of greedy curiosity to most of the women in a Paraiya village. This has been said to be due to the fact that "the menstrual fluid is held in horror, dire consequences being supposed to result from not merely the contact, but even the very sight of it. Hence the isolation and purification of women during the menstrual period, and the extreme care and anxiety with which the first approach of puberty in a girl is watched." The girl at once begins to wear a covering of some sort, even it be the most pathetic rag, over her left shoulder and breast. Till this time, a bit of cotton cloth round her waist has been considered sufficient. Among the Tangalan Paraiyans, when a girl attains puberty, she is kept apart either in the house or in a separate hut. Pollution is supposed to last eight days. On the ninth day, the girl is bathed, and seated in the courtyard. Ten small lamps of flour paste (called drishti mavu vilakku), to avert the evil eye, are put on a sieve, and waved before her three times. Then coloured water (arati or alam) and burning camphor are waved before her. Some near female relatives then stand behind her, and strike her waist and sides with puttu (flour cake) tied in a cloth. This is believed to make her strong. At the same time other women strike the ground behind the girl with a rice-pestle. Then presents are given to the girl. In some places the girl is beaten within the house by her mother-in-law or paternal aunt. The latter repeatedly asks the girl to promise that her daughter shall marry her paternal aunt's son.

In marriages among the Paraiyans, difference in religion is of little moment. A Christian Paraiyan will marry a heathen girl, though it should be said that she is usually baptised at or about the time of the marriage. A Christian girl is sometimes married to a heathen Paraiyan. Mr. Clayton thinks that the fact that certain Paraiyans paint the namam of Vishnu on their foreheads, while others smear their foreheads with the ashes of Siva, prevents marriages between them.

The bridegroom must be older than the bride. Subject to this condition, it is usual for a youth to marry his father's sister's daughter, or his mother's brother's daughter. A girl should be married to her mother's brother's son if he is old enough, but not, as among the Konga Vellalas and some Reddis, if he is a child. In short, Paraiyans follow the usual Tamil custom, but it is often neglected.

Marriage contracts are sometimes made by parents while the parties most concerned are still infants, often while they are still children; in the majority of cases when the girl attains the marriageable age. The bridegroom may be many years older than the bride, especially when custom, as noted above, settles who shall be his bride. The bride has absolutely no choice in the matter; but, if the bridegroom is a man of some years or position, his preferences are consulted. The elder sister should be given in marriage before her younger sisters are married. The arrangements are more or less a bargain. Presents of clothes, paltry jewels, rice, vegetables, and perhaps a few rupees, are exchanged between the families of the bride and bridegroom. The household that seeks the marriage naturally gives the larger gifts. The actual marriage ceremony is very simple. The essential part is the tying of a small token or ornament (tali), varying in value from a few annas to four or five rupees by a turmeric-stained string, round the neck of the bride. This is done by the bridegroom in the presence of a Valluvan, who mutters some kind of blessing on the marriage. A series of feasts, lasting over two or three days, is given to all the relatives of both parties by the parents of the newly-married couple. The bride and bridegroom do not live together immediately, even if the girl is old enough. The exact date at which their life together may begin is settled by the bride's mother. The occasion, called soppana muhurtham, is celebrated by another feast and much merry-making, not always seemly.

The following detailed account of the marriage ceremonies among the Tangalan Paraiyans was furnished by Mr. K. Rangachari. The parents or near relations of the contracting parties meet, and talk over the match. If an agreement is arrived at, an adjournment is made to the nearest liquor shop, and a day fixed for the formal exchange of betel leaves, which is the sign of a binding engagement. A Paraiyan, when he goes to seek the hand of a girl in marriage, will not eat at her house if her family refuse to consider the alliance, to which the consent of the girl's maternal uncle is essential. The Paraiyan is

## particular in the observation of omens, and, if a cat or a valiyan

(a bird) crosses his path when he sets out in quest of a bride, he will give her up. The betrothal ceremony, or pariyam, is binding as long as the contracting couple are alive. They may live together as man and wife without performing the marriage ceremony, and children born to them are considered as legitimate. But, when their offspring marry, the parents must first go through the marriage rites, and the children are then married in the same pandal on the same day. At the betrothal ceremony, the headman, father, maternal uncle, and two near relations of the bridegroom-elect, proceed to the girl's house, where they are received, and sit on seats or mats. Drink and plantain fruits are offered to them. Some conversation takes place between the headmen of the two parties, such as "Have you seen the girl? Have you seen her house and relations? Are you disposed to recommend and arrange the match?" If he assents, the girl's headman says "As long as stones and the Kaveri river exist, so that the sky goddess Akasavani and the earth goddess Bhumadevi may know it; so that the water-pot (used at the marriage ceremony), and the sun and moon may know it; so that this assembly may know it; I ... give this girl." The headman of the bridegroom then says "The girl shall be received into the house by marriage. These thirty-six pieces of gold are yours, and the girl is mine." He then hands betel leaves and areca nuts to the other headman, who returns them. The exchange of betel is carried out three times. Near the headmen is placed a tray containing betel nuts, a rupee, a turmeric-dyed cloth in which a fanam (2 1/2 annas) is tied, a cocoanut, flowers, and the bride's money varying in amount from seven to twenty rupees. The fanam and bride's money are handed to the headman of the girl, and the rupee is divided between the two headmen. On the betrothal day, the relations of the girl offer flowers, cocoanuts, etc., to their ancestors, who are supposed to be without food or drink. The Paraiyans believe that the ancestors will be ill-disposed towards them, if they are not propitiated with offerings of rice and other things. For the purpose of worship, the ancestors are represented by a number of cloths kept in a box made of bamboo or other material, to which the offerings are made. On the conclusion of the ancestor worship, the two headmen go to a liquor shop, and exchange drinks of toddy. This exchange is called mel sambandham kural, or proclaiming relationship. After the lapse of a few days, the girl's family is expected to pay a return visit, and the party should include at least seven men. Betel is again exchanged, and the guests are fed, or presented with a small gift of money. When marriage follows close on betrothal, the girl is taken to the houses of her relations, and goes through the nalugu ceremony, which consists of smearing her with turmeric paste, an oil bath, and presentation of betel and sweets. The auspicious day and hour for the marriage are fixed by the Valluvan, or priest of the Paraiyans. The ceremonial is generally carried through in a single day. On the morning of the wedding day, three male and two married female relations of the bridegroom go to the potter's house to fetch the pots, which have been already ordered. The potter's fee is a fowl, pumpkin, paddy, betel, and a few annas. The bride, accompanied by the headman and her relations, goes to the bridegroom's village, bringing with her a number of articles called petti varisai or box presents. These consist of a lamp, cup, brass vessel, ear-ornament called kalappu, twenty-five betel leaves and areca nuts, onions, and cakes, a lump of jaggery (crude sugar), grass mat, silver toe-ring, rice, a bundle of betel leaves and five cocoanuts, which are placed inside a bamboo box. The next item in the proceedings is the erection of the milk-post, which is made of a pestle of tamarind or Soymida febrifuga wood, or a green bamboo. To the post leafy twigs of the mango or pipal (Ficus religiosa) are tied. In some places, a pole of the Odina Wodier tree is said to be set up, and afterwards planted near the house, to see if it will grow. Near the marriage dais a pit is dug, into which are thrown nine kinds of grain, and milk is poured. The milk-post is supported on a grindstone painted with turmeric stripes, washed with milk and cow's urine, and worshipped, with the Valluvan as the celebrant priest. The post is then set up in the pit by three men and two women. A string with a bit of turmeric (kankanam) is tied to the milk-post, and to it and the dais boiled rice is offered. Kankanams are also tied round the wrists of the bride and bridegroom. The bridegroom's party go to the temple or house where the bride is awaiting them, bringing with them a brass lamp, vessel and cup, castor and gingelly oil, combs, confectionery, turmeric, and betel leaves. The procession is headed by Paraiyans beating tom-toms, and blowing on trumpets. When their destination is reached, all take their seats on mats, and the various articles which they have brought are handed over to the headman, who returns them. The bride is then taken in procession to the marriage house, which she is the first to enter. She is then told to touch with her right hand some paddy, salt, and rice, placed in three pots inside the house. Touching them with the left hand would be an evil omen, and every mishap which might occur in the family would be traced to the new daughter-in-law. The bride and bridegroom next go through the nalugu ceremony, and some of the relations proceed with the ceremony of bringing sand (manal vari sadangu). A cousin of the bridegroom and his wife take three pots called sal karagam and kuresal, and repair to a river, tank (pond) or well, accompanied by a few men and women. The pots are set on the ground, and close to them are placed a lamp, and a leaf with cakes, betel leaves and nuts set on it. Puja (worship) is made to the pots by burning camphor and breaking cocoanuts. The Vettiyan then says "The sun, the moon, the pots, and the owner of the girl have come to the pandal. So make haste and fill the pot with water." The woman dips a small pot in water, and, after putting some sand or mud into a big pot, pours the water therein. The pots are then again worshipped. After the performance of the nalugu, the bridal couple go through a ceremony for removing the evil eye, called "sige kazhippu." A leaf of Ficus religiosa, with its tail downwards, is held over their foreheads, and all the close relations pour water over it, so that it trickles over their faces; or seven cakes are placed by each of the relations on the head, shoulders, knees, feet, and other parts of the body of the bridegroom. The cakes are subsequently given to a washerman. The parents of the bridal couple, accompanied by some of their relations, next proceed to an open field, taking with them the cloths, tali, jewels, and other things which have been purchased for the wedding. A cloth is laid on the ground, and on it seven leaves are placed, and cooked rice, vegetables, etc., heaped up thereon. Puja is done, and a goat is sacrificed to the ancestors (Tangalanmar). By some the offerings are made to the village goddess Pidari, instead of to the ancestors. Meanwhile the bridegroom has been taken in procession round the village on horseback, and the headmen have been exchanging betel in the pandal. On the bridegroom's return, he and the bride seat themselves on planks placed on the dais, and are garlanded by their maternal uncle with wreaths of Nerium odorum flowers. The maternal uncle of the bride presents her with a ring. In some places, the bride is carried to the dais on the shoulders or in the arms of the maternal uncle. While the couple are seated on the dais the Valluvan priest lights the sacred fire (homam), and, repeating some words in corrupt Sanskrit, pours gingelly oil into the fire. He then does puja to the tali, and passes it round, to be touched and blessed by those assembled. The bridegroom, taking up the tali, shows it through a hole in the pandal to the sky or sun, and, on receipt of permission from those present, ties it round the neck of the bride. Thin plates of gold or silver, called pattam, are then tied on the foreheads of the contracting couple, first by the mother-in-law and sister-in-law. With Brahman and non-Brahman castes it is customary for the bride and bridegroom to fast until the tali has been tied. With Paraiyans, on the contrary, the rite is performed after a good meal. Towards the close of the marriage day, fruit, flowers, and betel are placed on a tray before the couple, and all the kankanams, seven in number, are removed, and put on the tray. After burning camphor, the bridegroom hands the tray to his wife, and it is exchanged between them three times. It is then given to the washerman. The proceedings terminate by the two going with linked hands three times round the pandal. On the following day, the bride's relatives purchase some good curds, a number of plantains, sugar and pepper, which are mixed together. All assemble at the pandal, and some of the mixture is given to the headman, the newly married couple, and all who are present. All the articles which constitute the bride's dowry are then placed in the pandal, and examined by the headman. If they are found to be correct, he proclaims the union of the couple, and more of the mixture is doled out. This ceremony is known as sambandham kural or sambandham piriththal (proclaiming relationship). Two or three days after the marriage, the bridegroom goes to the house of the bride, and remains there for three days. He is stopped at the entrance by his brother-in-law, who washes his feet, puts rings on the second toe, and keeps on pinching his feet until he has extracted a promise that the bridegroom will give his daughter, if one is born to him, in marriage to the son of his brother-in-law. The ring is put on the foot of the bride by her maternal uncle at the time of the marriage ceremony, after the wrist threads have been removed. In some places it is done by the mother-in-law or sister-in-law, before the tali is tied, behind a screen.