Part 18
For the following note on the Kappiliyans of the Kambam valley, in the Madura district, I am indebted to Mr. C. Hayavadana Rao. According to a tradition which is current among them, they migrated from their original home in search of new grazing ground for their cattle. The herd, which they brought with them, still lives in its descendants in the valley, which are small, active animals, well known for their trotting powers. It is about a hundred and fifty strong, and is called devaru avu in Canarese, and thambiran madu in Tamil, both meaning the sacred herd. The cows are never milked, and their calves, when they grow up, are not used for any purpose, except breeding. When the cattle die, they are buried deep in the ground, and not handed over to Chakkiliyans (leather-workers). One of the bulls goes by the name of pattada avu, or the king bull. It is selected from the herd by a quaint ceremonial. On an auspicious day, the castemen assemble, and offer incense, camphor, cocoanuts, plantains, and betel to the herd. Meanwhile, a bundle of sugar-cane is placed in front thereof, and the spectators eagerly watch to see which of the bulls will reach it first. The animal which does so is caught hold of, daubed with turmeric, and decorated with flowers, and installed as the king bull. It is styled Nanda Gopala, or Venugopalaswami, after Krishna, the divine cattle-grazer, and is an object of adoration by the caste. To meet the expenses of the ceremony, which amount to about two hundred rupees, a subscription is raised among them. The king bull has a special attendant, or driver, whose duties are to graze and worship it. He belongs to the Maragala section of the Endar sub-division of the caste. When he dies, a successor is appointed in the following manner. Before the assembled castemen, puja (worship) is offered to the sacred herd, and a young boy, "upon whom the god comes," points out a man from among the Maragalas, who becomes the next driver. He enjoys the inams, and is the custodian of the jewels presented to the king bull in former days, and of the copper plates, whereon grants made in its name are engraved. As many as nine of these copper grants were entrusted to the keeping of a youthful driver, about sixteen years old, in 1905. Most of them record grants from unknown kings. One Ponnum Pandyan, a king of Gudalur, is recorded as having made grants of land, and other presents to the bull. Others record gifts of land from Ballala Raya and Rama Rayar. Only the names of the years are recorded. None of the plates contain the saka dates. Before the annual migration of the herd to the hills during the summer, a ceremony is carried out, to determine whether the king bull is in favour of its going. Two plates, one containing milk, and the other sugar, are placed before the herd. Unless, or until the bull has come up to them, and gone back, the migration does not take place. The driver, or some one deputed to represent him, goes with the herd, which is accompanied by most of the cattle of the neighbouring villages. The driver is said to carry a pot of fresh-drawn milk within a kavadi (shrine). On the day on which the return journey to the valley is commenced, the pot is opened, and the milk is said to be found in a hardened state. A slice thereof is cut off, and given to each person who accompanied the herd to the hills. It is believed that the milk would not remain in good condition, if the sacred herd had been in any way injuriously affected during its sojourn there. The sacred herd is recruited by certain calves dedicated as members thereof by people of other castes in the neighbourhood of the valley. These calves, born on the 1st of the month Thai (January-February), are dedicated to the god Nandagopala, and are known as sanni pasuvu. They are branded on the legs or buttocks, and their ears are slightly torn. They are not used for ploughing or milking, and cannot be sold. They are added to the sacred herd, but the male calves are kept distinct from the male calves thereof. Many miracles are attributed to the successive king bulls. During the fight between the Tottiyans and Kappiliyans at Dindigul, a king bull left on the rock the permanent imprint of its hoof, which is still believed to be visible. At a subsequent quarrel between the same castes, at Dombacheri, a king bull made the sun turn back in its course, and the shadow is still pointed under a tamarind tree beneath which arbitration took place. For the assistance rendered by the bull on this occasion, the Maragalas will not use the wood of the tamarind tree, or of the vela tree, to which the bull was tied, either for fuel or for house-building. The Kappiliyans have recently (1906) raised Rs. 11,000 by taxing all members of the caste in the Periyakulam taluk for three years, and have spent this sum in building roomy masonry quarters at Kambam for the sacred herd. Their chief grievance at present is that the same grazing fees are levied on their animals as on mere ordinary cattle, which, they urge, is equivalent to treating gods as equals of men. In the settlement of caste affairs, oaths are taken within the enclosure for the sacred herd.
"Local tradition at Kambam (where a large proportion of the people are Kappiliyans) says that the Anuppans, another Canarese caste, were in great strength here in olden days, and that quarrels arose between the two bodies, in the course of which the chief of the Kappiliyans, Ramachcha Kavundan, was killed. With his dying breath he cursed the Anuppans, and thenceforth they never prospered, and now not one of them is left in the town. A fig tree to the east of the village is shown as marking the place where Ramachcha's body was burned; near it is the tank, the Ramachchankulam; and under the bank of this is his math, where his ashes were deposited." [104]
Kapu.--The Kapus or Reddis are the largest caste in the Madras Presidency, numbering more than two millions, and are the great caste of cultivators, farmers, and squireens in the Telugu country. In the Gazetteer of Anantapur they are described as being the great land-holding body in the Telugu districts, who are held in much respect as substantial, steady-going yeomen, and next to the Brahmans are the leaders of Hindu Society. In the Salem Manual it is stated that "the Reddis are provident. They spend their money on the land, but are not parsimonious. They are always well dressed, if they can afford it. The gold ornaments worn by the women or the men are of the finest kind of gold. Their houses are always neat and well built, and the Reddis give the idea of good substantial ryots. They live chiefly on ragi (grain: Eleusine Coracana), and are a fine, powerful race." Of proverbs relating to the hereditary occupation of the Reddis, the following may be quoted. "Only a Reddi can cultivate the land, even though he has to drink for every clod turned over." "Those are Reddis who get their living by cultivating the earth." "The Reddi who grows arika (Paspalum strobiculatum) can have but one cloth for man and wife."
"The term Kapu," Mr. H. A. Stuart writes, [105] "means a watchman, and Reddi means a king. The Kapus or Reddis (Ratti) appear to have been a powerful Dravidian tribe in the early centuries of the Christian era, for they have left traces of their presence at various places in almost every part of India. Though their power has been put down from time to time by the Chalukyas, the Pallavas, and the Bellalas, several families of zamindars came into existence after the captivity of Pratapa Rudra of Warrangal in A.D. 1323 by the Muhammadan emperor Ghiyas-ud-din Toghluk."
Writing in the Manual of the Salem district concerning the Kongu kingdom, the Rev. T. Foulkes states that "the Kongu kingdom claims to have existed from about the commencement of the Christian era, and to have continued under its own independent kings down to nearly the end of the ninth century A.D., when it was conquered by the Chola kings of Tanjore, and annexed to their dominions. The earliest portion of the Kongu Chronicle (one of the manuscripts of the Mackenzie collection) gives a series of short notices of the reigns of twenty-eight kings who ruled the country previous to its conquest by the Cholas. These kings belonged to two distinct dynasties: the earlier line was of the solar race, and the later line of the Ganga race. The earlier dynasty had a succession of seven kings of the Ratti tribe, a tribe very extensively distributed, which has at various periods left its mark throughout almost every part of India. This is probably the earliest reference to them as a ruling power, and it is the most southern situation in which they ever held dominion. They disappear in these parts about the end of the second century A.D.; and, in the next historical references to them, we find them high up in the Northern Dakkan, amongst the kingdoms conquered by the Chalukyas about the fourth century A.D. soon after they first crossed the Nerbudda. In the Kongu Chronicle they are stated to be of the solar race: and the genealogies of this tribe accordingly trace them up to Kusha, the second son of Rama, the hero of the great solar epic of the Hindus; but their claim to this descent is not undisputed. They are, however, sometimes said to be of the lunar race, and of the Yadava tribe, though this latter statement is sometimes confined to the later Rathors." According to the Rev. T. Foulkes, the name Ratti is found under various forms, e.g., Irattu, Iretti, Radda, Rahtor, Rathaur, Rashtra-kuta, Ratta, Reddi, etc.
In a note on the Rashtrakutas, Mr. J. F. Fleet writes [106] that "we find that, from the first appearance of the Chalukyas in this part of the country, in the fifth century A.D., the Kanarese districts of the Bombay Presidency were held by them, with short periods of interruption of their power caused by the invasions of the Pallavas and other kings, down to about the early part or the middle of the eighth century A.D. Their sway over this part of the country then ceased entirely for a time. This was due to an invasion by the Rashtrakuta kings, who, like their predecessors, came from the north.... It is difficult to say when there was first a Rashtrakuta kingdom. The earliest notices that we have of the family are contained in the western Chalukya inscriptions. Thus, the Miraj plates tell us that Jayasimha I, restored the fortunes of the Chalukya dynasty by defeating, among others, one Indra of the Rashtrakuta family, who was the son of Krishna, and who possessed an army of eight hundred elephants; and there is little doubt that Appayika-Govinda, who, as we are told in the Aihole Meguti inscription, came from the north and invaded the Chalukya kingdom with his troops of elephants, and was repulsed by Pulikesi II, also belonged to this same dynasty. It is plain, therefore, that in the fifth and sixth centuries A.D. the Rashtrakuta dynasty was one of considerable importance in central or in northern India. The later inscriptions state that the Rashtrakutas were of the Somavamsa or lunar race, and were descendants of Yadu. Dr. Burnell seems inclined to look upon the family as of Dravidian origin, as he gives 'Rashtra' as an instance of the Sanskritising of Dravidian names, and considers it to be a mythological perversion for 'Ratta,' which is the same as the Kanarese and Telugu 'Reddi.' Dr. Bühler is unable to record any opinion as to 'whether the Rashtrakutas were an Aryan Kshatriya, i.e., Rajput race, which immigrated into the Dekkan from the north like the Chalukyas, or a Dravidian family which was received into the Aryan community after the conquest of the Dekkan.' The earliest inscriptions, at any rate, show them as coming from the north, and, whatever may be their origin, as the word Rashtrakuta is used in many inscriptions of other dynasties as the equivalent of Rashtrapati, i.e., as an official word meaning 'the headman or governor of a country or district,' it appears to me that the selection of it as a dynastic name implies that, prior to attaining independent sovereignty, the Rashtrakutas were feudal chiefs under some previous dynasty, of which they have not preserved any record."
It is a common saying among the Kapus that they can easily enumerate all the varieties of rice, but it is impossible to give the names of all the sections into which the caste is split up. Some say that there are only fourteen of these, and use the phrase Panta padnalagu kulalu, or Panta and fourteen sections.
The following sub-divisions are recorded by Mr. Stuart [107] as being the most important:--
Ayodhya, or Oudh, where Rama is reputed to have lived. The sub-division is found in Madura and Tinnevelly. They are very proud of their supposed connection with Oudh. At the commencement of the marriage ceremony, the bride's party asks the bridegroom's who they are, and the answer is that they are Ayodhya Reddis. A similar question is then asked by the bridegroom's party, and the bride's friends reply that they are Mithila Reddis.
Balija. The chief Telugu trading caste. Many of the Balijas are now engaged in cultivation, and this accounts for so many having returned Kapu as their main caste, for Kapu is a common Telugu word for a ryot or cultivator. It is not improbable that there was once a closer connection than now between the Kapus and Balijas.
Bhumanchi (good earth).
Desur. Possibly residents originally of a place called Desur, though some derive the word from deha, body, and sura, valour, saying that they were renowned for their courage.
Gandi Kottai. Found in Madura and Tinnevelly. Named after Gandi Kota in the Ceded districts, whence they are said to have emigrated southward.
Gazula (glass bangle makers). A sub-division of the Balijas. They are said to have two sections, called Naga (cobra) and Tabelu (tortoise), and, in some places, to keep their women gosha.
Kammapuri. These seem to be Kammas, who, in some places, pass as Kapus. Some Kammas, for example, who have settled in the city of Madras, call themselves Kapu or Reddi.
Morasa. A sub-division of the Vakkaligas. The Verala icche Kapulu, or Kapus who give the fingers, have a custom which requires that, when a grandchild is born in a family, the wife of the eldest son of the grandfather must have the last two joints of the third and fourth fingers of her right hand amputated at a temple of Bhairava.
Nerati, Nervati, or Neradu. Most numerous in Kurnool, and the Ceded districts.
Oraganti. Said to have formerly worked in the salt-pans. The name is possibly a corruption of Warangal, capital of the Pratapa Rudra.
Pakanati. Those who come from the eastern country (prak nadu).
Palle. In some places, the Pallis who have settled in the Telugu country call themselves Palle Kapulu, and give as their gotra Jambumaha Rishi, which is the gotra of the Pallis. Though they do not intermarry with the Kapus, the Palle Kapulu may interdine with them.
Panta (Panta, a crop). The largest sub-division of all.
Pedaganti or Pedakanti. By some said to be named after a place called Pedagallu. By others the word is said to be derived from peda, turned aside, and kamma eye, indicating one who turns his eyes away from the person who speaks to him. Another suggestion is that it means stiff-necked. The Pedakantis are said to be known by their arrogance.
The following legend is narrated in the Baramahal Records. [108] "On a time, the Guru or Patriarch came near a village, and put up in a neighbouring grove until he sent in a Dasari to apprize his sectaries of his approach. The Dasari called at the house of one of them, and announced the arrival of the Guru, but the master of the house took no notice of him, and, to avoid the Guru, he ran away through the back door of the house, which is called peradu, and by chance came to the grove, and was obliged to pay his respects to the Guru, who asked if he had seen his Dasari, and he answered that he had been all day from home. On which, the Guru sent for the Dasari, and demanded the reason of his staying away so long, when he saw the master of the house was not in it. The Dasari replied that the person was at home when he went there, but that, on seeing him, he fled through the back door, which the Guru finding true, he surnamed him the Peratiguntavaru or the runaway through the back door, now corruptly called Perdagantuwaru, and said that he would never honour him with another visit, and that he and his descendants should henceforth have no Guru or Patriarch."
Pokanadu (poka, areca palm: Areca Catechu).
Velanati. Kapus from a foreign (veli) country.
Yerlam.
"The last division," Mr. Stuart writes, "are the most peculiar of all, and are partly of Brahmanical descent. The story goes that a Brahman girl named Yerlamma, not having been married by her parents in childhood, as she should have been, was for that reason turned out of her caste. A Kapu, or some say a Besta man, took compassion on her, and to him she bore many children, the ancestors of the Yerlam Kapu caste. In consequence of the harsh treatment of Yerlamma by her parents and caste people, all her descendants hate Brahmans with a deadly hatred, and look down upon them, affecting also to be superior to every other caste. They are most exclusive, refusing to eat with any caste whatever, or even to take chunam (lime for chewing with betel) from any but their own people, whereas Brahmans will take lime from a Sudra, provided a little curd be mixed with it. The Yerlam Kapus do not employ priests of the Brahman or other religious classes even for their marriages. At these no homam (sacred fire) ceremony is performed, and no worship offered to Vigneswara, but they simply ascertain a fortunate day and hour, and get an old matron (sumangali) to tie the tali to the bride's neck, after which there is feasting and merry-making."
The Panta Kapus are said to be divided into two tegas or endogamous divisions, viz., Perama Reddi or Muduru Kapu (ripe or old Kapu); and Katama Reddi or Letha Kapu (young or unripe Kapus). A sub-division called Konda (hill) Kapus is mentioned by the Rev. J. Cain [109] as being engaged in cultivation and the timber trade in the eastern ghats near the Godavari river (see Konda Dora). Akula (betel-leaf seller) was returned at the census, 1901, as a sub-caste of Kapus.
In the Census Report, 1891, Kapu (indicating cultivator), is given as a sub-division of Chakkiliyans, Dommaras, Gadabas, Savaras and Telis. It further occurs as a sub-division of Mangala. Some Maratha cultivators in the Telugu country are known as Are Kapu. The Konda Doras are also called Konda Kapus. In the Census Report, 1901, Pandu is returned as a Tamil synonym, and Kampo as an Oriya form of Kapu.
Reddi is the usual title of the Kapus, and is the title by which the village munsiff is called in the Telugu country, regardless of the caste to which he may belong. Reddi also occurs as a sub-division of cultivating Linga Balijas, Telugu Vadukans or Vadugans in the Tamil country, Velamas, and Yanadis. It is further given as a name for Kavarais engaged in agriculture, and as a title of the Kallangi sub-division of Pallis, and Sadars. The name Sambuni Reddi is adopted by some Palles engaged as fishermen.
As examples of exogamous septs among the Kapus, the following may be cited:--
Avula, cow. Alla, grain. Bandi, cart. Barrelu, buffaloes. Dandu, army. Gorre, sheep. Gudise, hut. Guntaka, harrow. Kodla, fowl. Mekala, goats. Kanugala, Pongamia glabra. Mungaru, woman's skirt. Nagali, plough. Tangedu, Cassia auriculata. Udumala, Varanus bengalensis. Varige, Setaria italica. Yeddulu, bulls. Yenuga, elephant.
At Conjeeveram, some Panta Reddis have true totemistic septs, of which the following are examples:--
Magili (Pandanus fascicularis). Women do not, like women of other castes, use the flower-bracts for the purpose of adorning themselves. A man has been known to refuse to purchase some bamboo mats, because they were tied with the fibre of this tree.
Ippi (Bassia longifolia). The tree, and its products, must not be touched.
Mancham (cot). They avoid sleeping on cots.
Arigala (Paspalum scrobiculatum). The grain is not used as food.
Chintaginjalu (tamarind seeds). The seeds may not be touched, or used.
Puccha (Citrullus vulgaris; water melon). The fruit may not be eaten.
The Pichigunta vandlu, a class of mendicants who beg chiefly from Kapus and Gollas, manufacture pedigrees and gotras for these castes and the Kammas.
Concerning the origin of the Kapus, the following legend is current. During the reign of Pratapa Rudra, the wife of one Belthi Reddi secured by severe penance a brilliant ear ornament (kamma) from the sun. This was stolen by the King's minister, as the King was very anxious to secure it for his wife. Belthi Reddi's wife told her sons to recover it, but her eldest son refused to have anything to do with the matter, as the King was involved in it. The second son likewise refused, and used foul language. The third son promised to secure it, and, hearing this, one of his brothers ran away. Finally the ornament was recovered by the youngest son. The Panta Kapus are said to be descended from the eldest son, the Pakanatis from the second, the Velamas from the son who ran away, and the Kammas from the son who secured the jewel.