Part 26

When asked concerning their caste, the Madigas always reply "Memu pedda inti vallamu," i.e., we are of the big house. The following legend is current in the Cuddapah district concerning a pool in the Rayachoti taluk called Akkadevatalakolam, or the pool of the holy sisters. "A thousand years ago, there lived near the pool a king, who ruled over all this part of the country. The king had as his commander-in-chief a Madiga. This Madiga made himself powerful and independent, and built himself a residence on a hill still called Madiga Vanidoorgam. At last he revolted, and defeated the king. On entering the king's palace, he found seven beautiful virgins, the king's daughters, to all of whom he at once made overtures of marriage. They declined the honour, and, when the Madiga wished to use force, they all jumped into this pool, and delivered their lives to the universal lord." [141]

The following are some of the more important endogamous sub-divisions among the Madigas:--

Gampa dhompti, basket offering. Ginna or thel dhompti, tray or cup offering. Bhumi dhompti, earth offering. Chatla dhompti, winnowing basket offering. Sibbi dhompti, brass vessel offering. Chadarapa dhompti, square space on the ground offering.

These sub-divisions are based on the way in which the members thereof offer food, etc., to their gods during marriages, e.g., a Gampa dhompti places it in a basket, a Bhumi dhompti on the floor. Each sub-division possesses many exogamous septs, of which the following are examples:--

Belli, silver. Chinthala, tamarind. Chatla, winnowing basket. Darala, thread. Emme, buffalo. Gavala, cowry shells. Golkonda, a town. Jalam, slowness. Kambha, post. Kappala, frog. Kalahasti, a town. Kaththe, donkey. Kaththi, knife. Kudumala, cake. Kuncham, tassel. Midathala, locust. Mallela, or malli, jasmine. Nannuru, four hundred. Pothula, buffalo. Pasula, cow. Ragi, Eleusine Coracana. Sikili, broom. Thela, scorpion.

There seems to be some connection between the Madigas, the Mutrachas, and Gollas. For, at times of marriage, the Madiga sets aside one thambulam (betel leaf and areca nut) for the Mutracha, and, in some places, extends the honour to the Golla also. At the marriage ceremonies of the Puni Gollas, an elaborate and costly form of Ganga worship is performed, in connection with which it is the Madiga musicians, called Madiga Pambala vandlu, who draw the designs in colour-powders on the floor.

The Madigas observe the panchayat or tribal council system for the adjustment of disputes, and settlement of various questions at issue among members of the community. The headman is called Pedda (big) Madiga, whose office is hereditary; and he is assisted by two elected officers called Dharmakartha and Kulambantrothu.

Widow remarriage (udike) is freely permitted, and the woman and her children are received in Madiga society. But care is taken that no one but the contracting parties and widows shall witness the marriage ceremony, and no one but a widower is allowed to avail himself of the form. [142] A man may get a divorce from his wife by payment to her of a few rupees. But no money is given to her, if she has been guilty of adultery. The bride's price varies in amount, being higher if she has to cross a river. The elaborate marriage ceremonial conforms to the Telugu type, but some of the details may be recorded. On the muhurtham (wedding) day, a ceremony called pradhanam (chief thing) is performed. A sheep is sacrificed to the marriage (araveni) pots. The sacrificer dips his hands in the blood of the animal, and impresses the blood on his palms on the wall near the door leading to the room in which the pots are kept. The bridegroom's party bring betel nuts, limes, a golden bead, a bonthu (unbleached cotton thread), rice, and turmeric paste. The maternal uncle of the bride gives five betel leaves and areca nuts to the Pedda Madiga, and, putting the bonthu round the bride's neck, ties the golden bead thereon. The ceremony concludes with the distribution of pan-supari in the following order: ancestors, Mutrachas, Gollas, Madigas, the Pedda Madiga, and the assembled guests. The Pedda Madiga has to lift, at one try, a tray containing cocoanuts and betel with his right hand. In his hand he holds a knife, of which the blade is passed over the forefinger, beneath the middle and fourth fingers, and over the little finger. This ceremony is called thonuku thambulam, or betel and nuts likely to be spilt on the floor. The bridegroom, after a bath, proceeds to the temple, where cloths, the bashingam, bottu (marriage badge), etc., are placed in front of the god, and then taken to a jammi tree (Prosopis spicigera), which is worshipped. The bottu is usually a disc of gold, but, if the family is hard-up, or in cases of widow remarriage, a bit of turmeric or folded mango leaf serves as a substitute for it. On the third day, the wrist threads (kankanam) are removed, and dhomptis, or offerings of food to the gods, are made, with variations according to the dhompti to which the celebrants belong. An illustration may be taken from the Gampa dhompti. The contracting parties procure a quantity of rice, jaggery (crude sugar), and ghi (clarified butter), which are cooked, and moulded into an elongated mass, and placed in a new bamboo basket (gampa). In the middle of the mass, which is determined with a string, a twig, with a wick at one end, is set up, and two similar twigs are stuck into the ends of the mass. Puja (worship) is performed, and the mass is distributed among the daughters of the house and other near relations, but not among members of other dhomptis. The bride and bridegroom take a small portion from the mass, which is called dhonga muddha, or the mass that is stolen. The bottu is said [143] to be "usually tied by the Madiga priest known as the Thavatiga, or drummer. This office is hereditary, but each successor to it has to be regularly ordained by a Kuruba guru at the local Madiga shrine, the chief item in the ceremony being tying round the neck of the candidate a thread bearing a representation of the goddess, and on either side of this five white beads. Henceforth the Thavatiga is on no account to engage in the caste profession of leather-work, but lives on fees collected at weddings, and by begging. He goes round to the houses of the caste with a little drum slung over his shoulder, and collects contributions."

The Madiga marriages are said to be conducted with much brawling and noise, owing to the quantity of liquor consumed on such occasions. Among the Madigas, as among the Kammas, Gangimakkulu, and Malas, marriage is said not to be consummated until three months after its celebration. This is apparently because it is considered unlucky to have three heads of a household within a year of marriage. By the delay, the birth of the child should take place only in the second year, so that, during the first year, there will be only two heads, husband and wife.

At the first menstrual period a girl is under pollution for ten days, when she bathes. Betel leaves and nuts, and a rupee are placed in front of the Pedda Madiga, who takes a portion thereof for himself, and distributes what remains among those who have assembled. Sometimes, just before the return of the girl to the house, a sheep is killed in front of the door, and a mark made on her face with the blood.

The Madigas dispose of their dead both by burial and cremation. The body is said to be "buried naked, except for a few leaves. Children are interred face downwards. Pregnant women are burnt. The bier is usually made of the milk-hedge (Euphorbia Tirucalli) plant." [144] The grave is dug by a Mala Vettivadu. The chinnadhinam ceremony is performed on the third day. On the grave a mass of mud is shaped into the form of an idol, to which are offered rice, cocoanuts, and jaggery (crude sugar) placed on leaves, one of which is set apart for the crows. Three stones are arranged in the form of a triangle, and on them is set a pot filled with water, which trickles out of holes made in the bottom of the pot. The peddadhinam is performed, from preference on a Wednesday or Sunday, towards the close of the third week after death. The son, or other celebrant of the rites, sets three stones on the grave, and offers food thereto. Food is also offered to the crows by the relations of the deceased, and thrown into a river or tank (pond), if the crows do not eat it. They all go to a tank, and make on the bank thereof an effigy, if the dead person was a female. To married women, winnows and glass bangles are offered. The bangles of a widow, and waist-thread of a widower, are removed within an enclosure on the bank. At night stories of Ankamma and Matangi are recited by Bainedus or Pambalas, and if a Matangi is available, homage is done to her.

In some places, Madigas have their own washermen and barbers. But, in the northern districts, the caste washerman does their washing, the cloths being steeped in water, and left for the washerman to take. "The Madigas," Mr. Francis writes, [145] "may not use the wells of the better classes, though, when water is scarce, they get over this last prohibition by employing some one in the higher ranks to draw water for them from such wells, and pour it into their chatties. In other districts they have to act as their own barbers and washermen, but in Anantapur this disability is somewhat relaxed, as the barbers make no objection to let them (and other low castes such as the Malas) use their razors for a consideration, and the dhobis will wash their clothes, as long as they themselves first unroll them, and dip them into the water. This act is held to remove the pollution, which would otherwise attach to them."

Like many castes, the Madigas have beggar classes attached to their community, who are called Dakkali and Mastiga. The Dakkalis may not enter the Madiga settlement. They sing songs in praise of the Madigas, who willingly remunerate them, as their curses are believed to be very effective. The Mastigas may enter the settlement, but not the huts. It is said to be a good omen to a Lingayat, if he sees a Madiga coming in front.

Gosangi is often used as a synonym for Madiga. Another synonym is Puravabatta, which is said to mean people older than the world by six months. At the Madras census, 1901, Chakara, Chundi, and Pavini or Vayani were returned as sub-castes, and Mayikkan was taken as the Malabar equivalent for Madiga.

Concerning the Madigas of Mysore, Mr. T. Ananda Row writes as follows. [146] "The Madigas are by religion Vaishnavites, Saivites, and Sakteyas, and have five different gurus belonging to mutts at Kadave, Kodihalli, Kongarli, Nelamangala, and Konkallu. The tribe is sometimes called Jambava or Matanga. It is divided into two independent sub-divisions, the Desabhaga and the others, between whom there is no intermarriage. The former, though under the above named mutts, acknowledge Srivaishnava Brahmins as their gurus, to whom they pay homage on all ceremonial occasions. The Desabhaga division has six sub-classes, viz.: Billoru (bowmen); Malloru (mallu = fight?); Amaravatiyavaru (after a town); Munigalu (Muni or rishi); Yenamaloru (buffalo); Morabuvvadavaru (those who place food in a winnow). The Madigas are mostly field labourers, but some of them till land, either leased or their own. In urban localities, on account of the value in the rise of skins, they have attained to considerable affluence, both on account of the hides supplied by them, and their work as tanners, shoe-makers, etc. Only 355 persons returned gotras, such as Matangi, Mareecha, and Jambava-rishi." At the Mysore census, 1891, some Madigas actually returned themselves as Matanga Brahmans, producing for the occasion a certain so-called Purana as their charter.

Madivala.--See Agasa.

Madukkaran.--See Gangeddu.

Madurai.--The name of a sub-division of Shanan, apparently meaning sweet liquor, and not the town of Madura.

Magadha Kani.--Recorded, at times of census, as a sub-division of Bhatrazu.

Maggam.--Maggam, Magga, and Maggada, meaning loom, have been recorded as exogamous septs of Kurubas, Malas, and Holeyas, some of whom are weavers.

Maghadulu.--A sub-division of Bhatrazu, named after one Maghade, who is said to have been herald at the marriage of Siva.

Magili (Pandanus fascicularis).--A gotra of Tsakalas and Panta Reddis, by whom the products of the tree may not be touched. The Panta Reddi women of this gotra will not, like those of other castes, use the flower-bracts for the purpose of adorning themselves. There is a belief, in Southern India, that the fragrant male inflorescence harbours a tiny snake, which is more deadly than the cobra, and that incautious smelling thereof may lead to death.

Magura.--Recorded, in the Madras Census Report, 1901, as a small caste of Oriya leaf-plate makers and shikaris (huntsmen). The name is said to be derived from magora, meaning one who traces foot-paths and tracks.

Mahadev.--A synonym of Daira Muhammadan.

Mahankudo.--A title of Gaudo and Gudiya. The headman of the latter caste goes by this name.

Mahant.--The Mahant is the secular head and trustee of the temple at Tirumala (Upper Tirupati) in the North Arcot district, and looks after the worldly affairs of the swami (god). "Tirupati," Mr. H. A. Stuart writes, [147] "unlike most other temples, has no dancing-girls attached to it, and not to be strictly continent upon the sacred hill is a deadly sin. Of late years, however, even celibate Bairagis and priests take their paramours up with them, and the pilgrims follow suit. Everything is held to betoken the approaching downfall of the temple's greatness. The irregular life of the Mahant Balaram Das sixty years ago caused a great ferment, though similar conduct now would probably hardly attract notice. He was ejected from his office by the unanimous voice of his disciples, and one Govardhan Das, whose life was consistent with the holy office, was elected, and installed in the math (monastery) near the temple. Balaram Das, however, collected a body of disbanded peons from the palaiyams, and, arming them, made an attack upon the building. The walls were scaled, and the new Mahant with his disciples shut themselves up in an inner apartment. In an attempt at rescue, one man was killed, and three were seriously wounded. A police force was sent to co-operate with the Tirupati poligars (feudal chiefs), but could effect nothing till the insurgent peons were threatened with the loss of all their lands. This broke up the band, and Balaram Das' followers deserted him. When the gates were broken open, it was found that he and a few staunch followers had committed suicide. But perhaps the greatest scandal which has occurred in the history of the math was that which ended in the conviction of the present Mahant's predecessor, Bhagavan Das. He was charged with having misappropriated a number of gold coins of considerable value, which were supposed to have been buried beneath the great flagstaff. A search warrant was granted, and it was discovered that the buried vessels only contained copper coins. The Mahant was convicted of the misappropriation of the gold, and was sentenced to two years' rigorous imprisonment, but this was reduced to one year by the High Court. On being released from jail, he made an effort to oust his successor, and acquire possession of the math by force. For this he was again sent to jail, for six months, and required to furnish security to be of good behaviour."

It is recorded by Sir M. E. Grant Duff, [148] formerly Governor of Madras, that "while the municipal address was being read to me, a huge elephant, belonging to the Zemindar of Kalahastri, a great temporal chief, charged a smaller elephant belonging to the Mahant or High Priest of Tripaty, thus disestablishing the church much more rapidly, alas! than we did in Ireland."

Mahanti.--Mahanti is, in the Madras Census Report, 1901, defined as "a caste akin to the Koronos or Karnams (writers and accountants). The name is sometimes taken by persons excommunicated from other castes." The word means great, or prestige. According to a note submitted to me, the Mahantis gradually became Karnams, with the title of Patnaik, but there is no intermarriage between them and the higher classes of Karnams. The Mahantis of Orissa are said to still maintain their respectability, whereas in Ganjam they have as a class degenerated, so much so that the term Mahanti is now held up to ridicule.

Mahapatro.--Said to be a title sold by the caste council to Khoduras. Also a title of Badhoyis, and other Oriya castes.

Maharana.--A title of Badhoyi.

Maheswara (Siva).--A synonym of Jangams (priests of the Lingayats). The Jangams of the Silavants, for example, are known by this name.

Mailari.--The Mailaris are a class of beggars, who are said [149] to "call themselves a sub-division of the Balijas, and beg from Komatis only. Their ancestors were servants of Kannyakammavaru (or Kannika Amma, the virgin goddess of the Komatis), who burnt herself to avoid falling into the hands of Raja Vishnu Vardhana. On this account, they have the privilege of collecting certain fees from all the Komatis. The fee, in the Kurnool district, is eight annas per house. When he demands the fee, a Mailari appears in full dress (kasi), which consists of brass human heads tied to his loins, and brass cups to his head; a looking-glass on the abdomen; a bell ringing from his girdle; a bangle on his forearm ; and wooden shoes on his feet. In this dress he walks, holding an umbrella, through the streets, and demands his fee. If the fee is not paid, he again appears, in a more frightful form called Bhuthakasi. He shaves his whiskers, and, almost naked, proceeds to the burning-ground, where he makes rati, or different kinds of coloured rice, and, going to the Komatis, extorts his fee." I am informed that the Mailaris travel about with an image of Kannyakamma, which they exhibit, while they sing in Telugu the story of her life.

The Mailaris are stated, in the Madras Census Report, 1901, to be also called Bala Jangam. Mailari (washerman) is also an exogamous sept of the Malas.

Majji.--Recorded as a title of Bagatas, Doluvas, and Kurumos, and as a sept of Nagaralus. In the Madras Census Report, 1901, it is described as a title given to the head peons of Bissoyis in the Maliahs.

Majjiga (butter-milk).--An exogamous sept of Boya.

Majjula.--A sub-division of Korono.

Majjulu.--Recorded, in the Madras Census Report, 1901, as "cultivators in Vizagapatam, and shikaris (hunters) and fishermen in Ganjam. They have two endogamous divisions, the Majjulus and the Racha Majjulus, the members of the latter of which wear the sacred thread, and will not eat with the former. In their customs they closely resemble the Kapus, of which caste they are perhaps a sub-division. For their ceremonies they employ Oriya Brahmans, and Telugu Nambis. Widow marriage is allowed. They burn their dead, and are said to perform sraddhas (memorial services). They worship all the village gods and goddesses, and eat meat. They have no titles."

Makado (monkey).--An exogamous sept of Bottada.

Makkathayam.--The name, in the Malayalam country, for the law of inheritance from father to son. The Canarese equivalent thereof is makkalsanthanam.

Mala.--"The Malas," Mr. H. A. Stuart writes, [150] "are the Pariahs of the Telugu country. Dr. Oppert derives the word from a Dravidian root meaning a mountain, which is represented by the Tamil malai, Telugu mala, etc., so that Mala is the equivalent of Paraiyan, and also of Mar or Mhar and the Mal of Western and Central Bengal. I cannot say whether there is sufficient ground for the assumption that the vowel of a Dravidian root can be lengthened in this way. I know of no other derivation of Mala. [In C. P. Brown's Telugu Dictionary it is derived from maila, dirty.] The Malas are almost equally inferior in position to the Madigas. They eat beef and drink heavily, and are debarred entrance to the temples and the use of the ordinary village wells, and have to serve as their own barbers and washermen. They are the musicians of the community, and many of them (for example in the villages near Jammalamadugu in the Cuddapah district) weave the coarse white cotton fabrics usually worn by men."

The Malas will not take water from the same well as the Madigas, whom they despise for eating carrion, though they eat beef themselves.

Both Malas and Tamil Paraiyans belong to the right-hand section. In the Bellary district the Malas are considered to be the servants of the Banajigas (traders), for whom they do certain services, and act as caste messengers (chalavathi) on the occasion of marriages and funerals. At marriages, six Malas selected from certain families, lead the procession, carrying flags, etc., and sit in the pial (verandah) of the marriage house. At funerals, a Mala carries the brass ladle bearing the insignia of the right-hand section, which is the emblem of the authority of the Desai or headman of the section.

The Malas have their own dancing girls (Basavis), barbers, and musicians (Bainedus), Dasaris or priests, and beggars and bards called Mastigas and Pambalas (drum people), who earn their living by reciting stories of Ankamma, etc., during the funeral ceremonies of some Telugu castes, acting as musicians at marriages and festivals to the deities, begging, and telling fortunes. Other beggars are called Nityula (Nitiyadasu, immortal). In some places, Tsakalas (washerman caste) will wash for the Malas, but the clothes must be steeped in water, and left till the Tsakala comes for them. The Malas will not eat food prepared or touched by Kamsalas, Medaras, Madigas, Beri Chettis, Boyas, or Bhatrazus. The condition of the Malas has, in recent times, been ameliorated by their reception into mission schools.

In a case, which came before the High Court of Madras on appeal a few years ago, a Mala, who was a convert to Christianity, was sentenced to confinement in the stocks for using abusive language. The Judge, in summing up, stated that "the test seems to be not what is the offender's creed, whether Muhammadan, Christian, or Hindu, but what is his caste. If he belongs to one of the lower castes, a change of creed would not of itself, in my judgment, make any difference, provided he continues to belong to the caste. If he continues to accept the rules of the caste in social and moral matters, acknowledges the authority of the headmen, takes part in caste meetings and ceremonies, and, in fact, generally continues to belong to the castes, then, in my judgment, he would be within the purview of the regulation. If, on the other hand, he adopts the moral standards of Christianity instead of those in his caste, if he accepts the authority of his pastors and teachers in place of that of the headman of the caste, if he no longer takes part in the distinctive meetings and ceremonies of the caste ... then he can no longer be said to belong to one of the lower castes of the people, and his punishment by confinement in the stocks is no longer legal."

Between the Malas and Madigas there is no love lost, and the latter never allow the former, on the occasion of a festival, to go in palanquins or ride on horseback. Quite recently, in the Nellore district, a horse was being led at the head of a Madiga marriage procession, and the Malas followed, to see whether the bridegroom would mount it. To the disgust of the Madigas, the young man refused to get on it, from fear lest he should fall off.