Part 19

The Kapus are said to have originally dwelt in Ayodhya. During the reign of Bharata, one Pillala Mari Belthi Reddi and his sons deceived the King by appropriating all the grain to themselves, and giving him the straw. The fraud was detected by Rama when he assumed charge of the kingdom, and, as a punishment, he ordered the Kapus to bring Cucurbita (pumpkin) fruits for the sradh (death ceremony) of Dasaratha. They accordingly cultivated the plant, but, before the ceremony took place, all the plants were uprooted by Hanuman, and no fruits were forthcoming. In lieu thereof, they promised to offer gold equal in weight to that of the pumpkin, and brought all of which they were possessed. This they placed in the scales, but it was not sufficient to counterbalance a pumpkin against which it was weighed. To make up the deficiency in weight, the Kapu women removed their bottus (marriage badges), and placed them in the scales. Since that time women of the Motati and Pedakanti sections have substituted a cotton string dyed with turmeric for the bottu. It is worthy of notice that a similar legend is current among the Vakkaligas (cultivators) of Mysore, who, instead of giving up the bottu, seem to have abandoned the cultivation of the Cucurbita plant. The exposure of the fraud led Belthi Reddi to leave Ayodhya with one of his wives and seventy-seven children, leaving behind thirteen wives. In the course of their journey, they had to cross the Silanadi (petrifying river), and, if they passed through the water, they would have become petrified. So they went to a place called Dhonakonda, and, after worshipping Ganga, the head of the idol was cut off, and brought to the river bank. The waters, like those of the Red Sea in the time of Pharaoh, were divided, and the Kapus crossed on dry ground. In commemoration of this event, the Kapus still worship Ganga during their marriage ceremonies. After crossing the river, the travellers came to the temple of Mallikarjuna, and helped the Jangams in the duties of looking after it. Some time afterwards the Jangams left the place for a time, and placed the temple in charge of the Kapus. On their return, the Kapus refused to hand over charge to them, and it was decided that whoever should go to Nagalokam (the abode of snakes), and bring back Naga Malligai (jasmine from snake-land), should be considered the rightful owner of the temple. The Jangams, who were skilled in the art of transformation, leaving their mortal frames, went in search of the flower in the guise of spirits. Taking advantage of this, the Kapus burnt the bodies of the Jangams, and, when the spirits returned, there were no bodies for them to enter. Thereon the god of the temple became angry, and transformed the Jangams into crows, which attacked the Kapus, who fled to the country of Oraganti Pratapa Rudra. As this King was a Sakti worshipper, the crows ceased to harass the Kapus, who settled down as cultivators. Of the produce of the land, nine-tenths were to be given to the King, and the Kapus were to keep a tithe. At this time the wife of Belthi Reddi was pregnant, and she asked her sons what they would give to the son who was about to be born. They all promised to give him half their earnings. The child grew into a learned man and poet, and one day carried water to the field where his brothers were at work. The vessel containing the water was only a small one, and there was not enough water for all. But he prayed to Sarasvati, with whose aid the vessel was always filled up. Towards evening, the grain collected during the day was heaped together, with a view to setting apart the share for the King. But a dispute arose among the brothers, and it was decided that only a tithe should be given to him. The King, being annoyed with the Kapus for not giving him his proper share, waited for an opportunity to bring disgrace on Belthi Reddi, and sought the assistance of a Jangam, who managed to become the servant of Belthi Reddi's wife. After some time, he picked up her kamma when it fell off while she was asleep, and handed it over to Pratapa Rudra, who caused it to be proclaimed that he had secured the ornament as a preliminary to securing the person of its owner. The eldest son of Belthi Reddi, however, recovered the kamma in a fight with the King, during which he carried his youngest brother on his back. From him the Kammas are descended. The Velamas are descended from the sons who ran away, and the Kapus from those who would neither fight nor run away.

Pollution at the first menstrual ceremony lasts, I am informed, for sixteen days. Every day, both morning and evening, a dose of gingelly (Sesamum) oil is administered to the girl, and, if it produces much purging, she is treated with buffalo ghi (clarified butter). On alternate days water is poured over her head, and from the neck downwards. The cloth which she wears, whether new or old, becomes the property of the washerwoman. On the first day the meals consist of milk and dhal (Cajanus indicus), but on subsequent days cakes, etc., are allowed.

In their marriage ceremonial, the Panta Reddis of the South Arcot and Salem districts appear to follow the Brahmanical form. In the Telugu country, however, it is as follows. On the pradhanam or betrothal day, the party of the bridegroom-elect go in procession under a canopy (ulladam), attended by musicians, and matrons carrying betel, cocoanuts, date and plantain fruits, and turmeric on plates. As soon as they have arrived at the courtyard of the future bride's house, she seats herself on a plank. A Brahman purohit moulds a little turmeric paste into a conical mass representing Vigneswara (the elephant god), and it is worshipped by the girl, in front of whom the trays brought by the women are placed. She is presented with a new cloth, which she puts on, and a near female relation gives her three handfuls of areca nuts, a few betel leaves, and the bride-price and jewels tied up in a turmeric-dyed cloth. All these things the girl deposits in her lap. The fathers of the contracting couple then exchange betel, with the customary formula. "The girl is yours, and the money mine" and "The money is yours, and the girl mine." Early on the wedding morning the bridegroom's party, accompanied by a purohit and washerman (Tsakala), go to fetch the bride from her house. The milk-post is set up, and is usually made of a branch of Mimusops hexandra or, in the Tamil country, Odina Wodier. On the conclusion of the marriage rites, the Odina post is planted in the backyard, and, if it takes root and flourishes, it is regarded as a happy omen for the newly married couple. A small party of Kapus, taking with them some food and gingelly (Sesamum) oil, proceed in procession beneath a canopy to the house of a washerman (Tsakala), in order to obtain from him a framework made of bamboo or sticks over which cotton threads are wound (dhornam), and the Ganga idol, which is kept in his custody. The food is presented to him, and some rice poured into his cloth. Receiving these things, he says that he cannot find the dhornam and idol without a torch-light, and demands gingelly oil. This is given to him, and the Kapus return with the washerman carrying the dhornam and idol to the marriage house. When they arrive at the entrance thereto, red coloured food, coloured water (arathi) and incense are waved before the idol, which is taken into a room, and placed on a settle of rice. The washerman is then asked to tie the dhornam to the pandal (marriage booth) or roof of the house, and he demands some paddy, which is heaped up on the ground. Standing thereon, he ties the dhornam. The people next proceed to the houses of the goldsmith and potter, and bring back the bottu (marriage badge) and thirteen marriage pots, on which threads (kankanam) are tied before they are removed. A Brahman purohit ties the thread round one pot, and the Kapus round the rest. The pots are placed in the room along with the Ganga idol. The bottu is tied round the neck of a married woman who is closely related to the bridegroom. The contracting couple are seated with the ends of their clothes tied together. A barber comes with a cup of water, and a tray containing rice dyed with turmeric is placed on the floor. A number of men and women then scatter rice over the heads of the bride and bridegroom, and, after, waving a silver or copper coin in front of them, throw it into the barber's cup. The barber then pares the finger and toe nails of the bridegroom, and touches the toe nails of the bride with his razor. They then go through the nalagu ceremony, being smeared with oil and Phaseolus Mungo paste, and bathe. After the bath the bridegroom, dressed in his wedding finery, proceeds to the temple. As he leaves the house, a Madiga hands him a pair of shoes, which he puts on. The Madiga is given food placed in a basket on eleven leaves. At the temple worship is performed, and a Bhatrazu (bard and panegyrist), who has accompanied the bridegroom, ties a bashingham (chaplet) on his forehead. From this moment the Bhatrazu must remain with the bridegroom, as his personal attendant, painting the sectarian marks on his forehead, and carrying out other functions. In like manner, a Bhogam woman (dedicated prostitute) waits on the bride. "The tradition," Mr. Stuart writes, "is that the Bhatrazus were a northern caste, which was first invited south by king Pratapa Rudra of the Kshatriya dynasty of Warrangal (1295-1323 A.D.). After the downfall of that kingdom they seem to have become court bards and panegyrists under the Reddi and Velama feudal chiefs." From the temple the bridegroom and his party come to the marriage pandal, and, after food and other things have been waved to avert the evil eye, he enters the house. On the threshold his brother-in-law washes his feet, and sits thereon till he has extracted some money or a cow as a present. The bridegroom then goes to the marriage dais, whither the bride is conducted, and stands facing him, with a screen interposed between them. Vigneswara is worshipped, and the wrist threads (kankanam) are tied on, the bridegroom placing his right foot on the left foot of the bride. The bottu is removed from the neck of the married woman, passed round to be blessed, and tied by the bridegroom on the bride's neck. The bride is lifted up by her maternal uncle, and the couple sprinkle each other with rice. The screen is removed, and they sit side by side with the ends of their cloths tied together. Rice is thrown over them by those assembled, and they are made to gaze at the pole star (Arundati). The proceedings terminate by the pair searching for a finger-ring and pap-bowl in one of the pots filled with water. On the second day there is feasting, and the nalagu ceremony is again performed. On the following day, the bridegroom and his party pretend to take offence at some thing which is done by the bride's people, who follow them with presents, and a reconciliation is speedily effected. Towards evening, a ceremony called nagavali, or sacrifice to the Devatas, is performed. The bridal pair, with the Bhatrazu and Bhogam woman, occupy the dais. The Brahman purohit places on a tray a conical mass of turmeric representing Vigneswara, to whom puja (worship) is done. He then places a brass vessel (kalasam) filled with water, and with its mouth closed by a cocoanut, on a settle of rice spread on a tray. The kalasam is worshipped as representing the Devatas. The Brahman invokes the blessing of all the Gods and Devatas, saying "Let Siva bless the pair," "Let Indra bless the pair," etc. A near relative of the bridegroom sits by the side of the purohit with plenty of betel leaves and areca nuts. After each God or Devata has been mentioned, he throws some of the nuts and leaves into a tray, and, as these are the perquisites of the purohit, he may repeat the same name three or four times. The Kapu then makes playful remarks about the greed of the purohit, and, amid much laughter, refuses to put any more leaves or nuts in the tray. This ceremonial concluded, the near relations of the bridegroom stand in front of him, and, with hands crossed, hold over his head two brass plates, into which a small quantity of milk is poured. Fruit, betel leaves and areca nuts (pan-supari) are next distributed in a recognised order of precedence. The first presentation is made to the house god, the second to the family priest, and the third to the Brahman purohit. If a Pakanati Kapu is present, he must receive his share immediately after the Brahman, and before other Kapus, Kammas, and others. Before it is presented to each person, the leaves and nuts are touched by the bridegroom, and the hand of the bride is placed on them by the Bhogam woman. At a Panta Kapu wedding, the Ganga idol, together with a goat and a kavadi (bamboo pole with baskets of rice, cakes, betel leaves and areca nuts), is carried in procession to a pond or temple. The washerman, dressed up as a woman, heads the procession, and keeps on dancing and singing till the destination is reached. The idol is placed inside a rude triangular hut made of three sheaves of straw, and the articles brought in the baskets are spread before it. On the heap of rice small lumps of flour paste are placed, and these are made into lights by scooping out cavities, and feeding the wicks with ghi (clarified butter). One of the ears of the goat is then cut, and it is brought near the food. This done, the lights are extinguished, and the assembly returns home without the least noise. The washerman takes charge of the idol, and goes his way. If the wedding is spread over five days, the Ganga idol is removed on the fourth day, and the customary mock-ploughing ceremony performed on the fifth. The marriage ceremonies close with the removal of the threads from the wrists of the newly married couple. Among the Panta Reddis of the Tamil country, the Ganga idol is taken in procession by the washerman two or three days before the marriage, and he goes to every Reddi house, and receives a present of money. The idol is then set up in the verandah, and worshipped daily till the conclusion of the marriage ceremonies. "Among the Reddis of Tinnevelly," Dr. J. Shortt writes, "a young woman of sixteen or twenty years of age is frequently married to a boy of five or six years, or even of a more tender age. After marriage she, the wife, lives with some other man, a near relative on the maternal side, frequently an uncle, and sometimes with the boy-husband's own father. The progeny so begotten are affiliated on the boy-husband. When he comes of age, he finds his wife an old woman, and perhaps past child-bearing. So he, in his turn, contracts a liaison with some other boy's wife, and procreates children." The custom has doubtless been adopted in imitation of the Maravans, Kallans, Agamudaiyans, and other castes, among whom the Reddis have settled. In an account of the Ayodhya Reddis of Tinnevelly, Mr. Stuart writes that it is stated that "the tali is peculiar, consisting of a number of cotton threads besmeared with turmeric, without any gold ornament. They have a proverb that he who went forth to procure a tali and a cloth never returned." This proverb is based on the following legend. In days of yore a Reddi chief was about to be married, and he accordingly sent for a goldsmith, and, desiring him to make a splendid tali, gave him the price of it in advance. The smith was a drunkard, and neglected his work. The day for the celebration of the marriage arrived, but there was no tali. Whereupon the old chief, plucking a few threads from his garment, twisted them into a cord, and tied it round the neck of the bride, and this became a custom. [110]

In the Census Report, 1891, Mr. Stuart states that he was informed that polyandry of the fraternal type exists among the Panta Kapus, but the statement requires verification. I am unable to discover any trace of this custom, and it appears that Reddi Yanadis are employed by Panta Reddis as domestic servants. If a Reddi Yanadi's husband dies, abandons, or divorces his wife, she may marry his brother. And, in the case of separation or divorce, the two brothers will live on friendly terms with each other.

In the Indian Law Reports [111] it is noted that the custom of illatom, [112] or affiliation of a son-in-law, obtains among the Motati Kapus in Bellary and Kurnool, and the Pedda Kapus in Nellore. He who has at the time no son, although he may have more than one daughter, and whether or not he is hopeless of having male issue, may exercise the right of taking an illatom son-in-law. For the purposes of succession this son-in-law stands in the place of a son, and, in competition with natural-born sons, takes an equal share. [113]

According to the Kurnool Manual (1886), "the Pakanadus of Pattikonda and Ramallakota taluks allow a widow to take a second husband from among the caste-men. She can wear no signs of marriage, such as the tali, glass bangles, and the like, but she as well as her husband is allowed to associate with the other caste-men on equal terms. Their progeny inherit their father's property equally with children born in regular wedlock, but they generally intermarry with persons similarly circumstanced. Their marriage with the issue of a regularly married couple is, however, not prohibited. It is matter for regret that this privilege of remarrying is much abused, as among the Linga Balijas. Not unfrequently it extends to pregnant widows also, and so widows live in adultery with a caste-man without fear of excommunication, encouraged by the hope of getting herself united to him or some other caste-man in the event of pregnancy. In many cases, caste-men are hired for the purpose of going through the forms of marriage simply to relieve such widows from the penalty of excommunication from caste. The man so hired plays the part of husband for a few days, and then goes away in accordance with his secret contract." The abuse of widow marriage here referred to is said to be uncommon, though it is sometimes practiced among Kapus and other castes in out-of-the-way villages. It is further noted in the Kurnool Manual that Pedakanti Kapu women do not wear the tali, or a bodice (ravika) to cover their breasts. And the tight-fitting bodice is said [114] to be "far less universal in Anantapur than Bellary, and, among some castes (e.g., certain sub-divisions of the Kapus and Idigas), it is not worn after the first confinement."

In the disposal of their dead, the rites among the Kapus of the Telugu country are very similar to those of the Kammas and Balijas. The Panta Reddis of the Tamil country, however, follow the ceremonial in vogue among various Tamil castes. The news of a death in the community is conveyed by a Paraiyan Toti (sweeper). The dead man's son receives a measure containing a light from a barber, and goes three times round the corpse. At the burning-ground the barber, instead of the son, goes thrice round the corpse, carrying a pot containing water, and followed by the son, who makes holes therein. The stream of water which trickles out is sprinkled over the corpse. The barber then breaks the pot into very small fragments. If the fragments were large, water might collect in them, and be drunk by birds, which would bring sickness (pakshidhosham) on children, over whose heads they might pass. On the day after the funeral, a Panisavan or barber extinguishes the fire, and collects the ashes together. A washerman brings a basket containing various articles required for worship, and, after puja has been performed, a plant of Leucas aspera is placed on the ashes. The bones are collected in a new pot, and thrown into a river, or consigned by parcel-post to an agent at Benares, and thrown into the Ganges.

By religion the Kapus are both Vaishnavites and Saivites, and they worship a variety of deities, such as Thallamma, Nagarapamma, Putlamma, Ankamma, Muneswara, Poleramma, Desamma. To Muneswara and Desamma pongal (cooked rice) is offered, and buffaloes are sacrificed to Poleramma. Even Matangi, the goddess of the Madigas, is worshipped by some Kapus. At purificatory ceremonies a Madiga Basavi woman, called Matangi, is sent for, and cleanses the house or its inmates from pollution by sprinkling and spitting out toddy.