Part 20

From an interesting note [115] on agricultural ceremonies in the Bellary district, the following extract is taken. "On the first full-moon day in the month of Bhadrapada (September), the agricultural population celebrate a feast called the Jokumara feast, to appease the rain-god. The Barikas (women), who are a sub-division of the Kabbera caste belonging to the Gaurimakkalu section, go round the town or village in which they live, with a basket on their heads containing margosa (Melia Azadirachta) leaves, flowers of various kinds, and holy ashes. They beg alms, especially of the cultivating classes (Kapus), and, in return for the alms bestowed (usually grain and food), they give some of the margosa leaves, flowers, and ashes. The Kapus take these to their fields, prepare cholam (millet: Sorghum) gruel, mix them with it, and sprinkle the kanji or gruel all round their fields. After this, the Kapu proceeds to the potter's kiln, fetches ashes from it, and makes a figure of a human being. This figure is placed prominently in some convenient spot in the field, and is called Jokumara or rain-god. It is supposed to have the power of bringing down the rain in proper time. The figure is sometimes small, and sometimes big. A second kind of Jokumara worship is called muddam, or outlining of rude representations of human figures with powdered charcoal. These representations are made in the early morning, before the bustle of the day commences, on the ground at crossroads and along thoroughfares. The Barikas who draw these figures are paid a small remuneration in money or in kind. The figure represents Jokumara, who will bring down rain when insulted by people treading on him. Another kind of Jokumara worship also prevails in this district. When rain fails, the Kapu females model a figure of a naked human being of small size. They place this figure in an open mock palanquin, and go from door to door singing indecent songs, and collecting alms. They continue this procession for three or four days, and then abandon the figure in a field adjacent to the village. The Malas then take possession of this abandoned Jokumara, and in their turn go about singing indecent songs and collecting alms for three or four days, and then throw it away in some jungle. This form of Jokumara worship is also believed to bring down plenty of rain. There is another simple superstition among these Kapu females. When rain fails, the Kapu females catch hold of a frog, and tie it alive to a new winnowing fan made of bamboo. On this fan, leaving the frog visible, they spread a few margosa leaves, and go singing from door to door 'Lady frog must have her bath. Oh! rain-god, give a little water for her at least.' This means that the drought has reached such a stage that there is not even a drop of water for the frogs. When the Kapu woman sings this song, the woman of the house brings a little water in a vessel, pours it over the frog which is left on the fan outside the door, and gives some alms. The woman of the house is satisfied that such an action will soon bring down rain in torrents."

In the Kapu community, women play an important part, except in matters connected with agriculture. This is accounted for by a story to the effect that, when they came from Ayodhya, the Kapus brought no women with them, and sought the assistance of the gods in providing them with wives. They were told to marry women who were the illegitimate issue of Pandavas, and the women consented on the understanding that they were to be given the upper hand, and that menial service, such as husking paddy (rice), cleaning vessels, and carrying water, should be done for them. They accordingly employ Gollas and Gamallas, and, in the Tamil country, Pallis as domestic servants. Malas and Madigas freely enter Kapu houses for the purpose of husking paddy, but are not allowed into the kitchen, or room in which the household gods are worshipped.

In some Kapu houses, bundles of ears of paddy may be seen hung up as food for sparrows, which are held in esteem. The hopping of sparrows is said to resemble the gait of a person confined in fetters, and there is a legend that the Kapus were once in chains, and the sparrows set them at liberty, and took the bondage on themselves.

It has been noted [116] by Mr. C. K. Subbha Rao, of the Agricultural Department, that the Reddis and others, who migrated southward from the Telugu country, "occupy the major portion of the black cotton soil of the Tamil country. There is a strange affinity between the Telugu cultivators and black cotton soil; so much so that, if a census was taken of the owners of such soil in the Tamil districts of Coimbatore, Trichinopoly, Madura, and Tinnevelly, ninety per cent, would no doubt prove to be Vadugars (northerners), or the descendants of Telugu immigrants. So great is the attachment of the Vadugan to the black cotton soil that the Tamilians mock him by saying that, when god offered paradise to the Vadugan, the latter hesitated, and enquired whether there was black cotton soil there."

In a note on the Pongala or Pokanati and Panta Reddis of the Trichinopoly district, Mr. F. R. Hemingway writes as follows. "Both speak Telugu, but they differ from each other in their customs, live in separate parts of the country, and will neither intermarry nor interdine. The Reddis will not eat on equal terms with any other Sudra caste, and will accept separate meals only from the vegetarian section of the Vellalas. They are generally cultivators, but they had formerly rather a bad reputation for crime, and it is said that some of them are receivers of stolen property. Like various other castes, they have beggars, called Bavani Nayakkans, attached to them, who beg from no other caste, and whose presence is necessary when they worship their caste goddess. The Chakkiliyans are also attached to them, and play a prominent part in the marriages of the Panta sub-division. Formerly, a Chakkiliyan was deputed to ascertain the status of the other party before the match was arranged, and his dreams were considered as omens of its desirability. He was also honoured at the marriage by being given the first betel and nuts. Nowadays he precedes the bridegroom's party with a basket of fruit, to announce its coming. A Chakkiliyan is also often deputed to accompany a woman on a journey. The caste goddess of the Reddis is Yellamma, whose temple is at Esanai in Perambalur, and she is reverenced by both Pantas and Pongalas. The latter observe rather gruesome rites, including the drinking of a kid's blood. The Pantas also worship Rengayiamman and Polayamman with peculiar ceremonies. The women are the principal worshippers, and, on one of the nights after Pongal, they unite to do reverence to these goddesses, a part of the ritual consisting in exposing their persons. With this may be compared the Sevvaipillayar rite celebrated in honour of Ganesa by Vellala woman (see Vellala). Both divisions of Reddis wear the sacred thread at funerals. Neither of them allow divorcées or widows to marry again. The women of the two divisions can be easily distinguished by their appearance. The Panta Reddis wear a characteristic gold ear-ornament called kammal, a flat nose-ring studded with inferior rubies, and a golden wire round the neck, on which both the tali and the pottu are tied. They are of fairer complexion than the Pongala women. The Panta women are allowed a great deal of freedom, which is usually ascribed to their dancing-girl origin, and are said to rule their husbands in a manner rare in other castes. They are often called devadiya (dancing-girl) Reddis, and it is said that, though the men of the caste receive hospitality from the Reddis of the north country, their women are not invited. Their chastity is said to be frail, and their lapses easily condoned by their husbands. The Pongalas are equally lax about their wives, but are said to rigorously expel girls or widows who misconduct themselves, and their seducers as well. However, the Panta men and women treat each other with a courtesy that is probably to be found in no other caste, rising and saluting each other, whatever their respective ages, whenever they meet. The purification ceremony for a house defiled by the unchastity of a maid or widow is rather an elaborate affair. Formerly a Kolakkaran (huntsman), a Tottiyan, a priest of the village goddess, a Chakkiliyan, and a Bavani Nayakkan had to be present. The Tottiyan is now sometimes dispensed with. The Kolakkaran and the Bavani Nayakkan burn some kamacchi grass (Andropogon Schoenanthus), and put the ashes in three pots of water. The Tottiyan then worships Pillayar (Ganesa) in the form of some turmeric, and pours the turmeric into the water. The members of the polluted household then sit in a circle, while the Chakkiliyan carries a black kid round the circle. He is pursued by the Bavani Nayakkan, and both together cut off the animal's head, and bury it. The guilty parties have then to tread on the place where the head is buried, and the turmeric and ash water is poured over them. This ceremony rather resembles the one performed by the Uralis. The Pantas are said to have no caste panchayats (council), whereas the Pongalas recognise the authority of officers called Kambalakkarans and Kottukkarans who uphold the discipline."

The following are some of the proverbs relating to the Kapus:--

The Kapu protects all.

The Kapu's difficulties are known only to god.

The Kapu dies from even the want of food.

The Kapu knows not the distinction between daughter and daughter-in-law (i.e., both must work for him).

The Karnam (village accountant) is the cause of the Kapu's death.

The Kapu goes not to the fort (i.e., into the presence of the Raja). A modern variant is that the Kapu goes not to the court (of law).

While the Kapu was sluggishly ploughing, thieves stole the rope collars.

The year the Kapu came in, the famine came too.

The Reddis are those who will break open the soil to fill their bellies.

When the unpracticed Reddi got into a palanquin, it swung from side to side.

The Reddi who had never mounted a horse sat with his face to the tail.

The Reddi fed his dog like a horse, and barked himself.

Karadhi.--A name sometimes given to Mari Holeyas.

Karadi (bear).--An exogamous sept of Tottiyan.

Karaikkat.--Karaikkat, Karaikkatar, or Karkatta, meaning those who waited for rain, or, according to another version, those who saved or protected the clouds, is an endogamous division of Vellala. Some Tamil Malayalis, who claim to be Vellalas who emigrated to the hills from Conjeeveram, have, at times of census, returned themselves as Karaikkaat Vellalas.

Karaiturai (sea-coast) Vellala.--A name assumed by some Pattanavans.

Karaiyalan (ruler of the coast).--A title of Maravans, also taken by some Idaiyans.

Karaiyan.--A name for Tamil sea-fishermen, who live on the coast (karai). The fishing section of the Palles is known as Palle Kariyalu. See Pattanavan.

Karalan.--In the Census Report, 1891, the Karalans (rulers of clouds) are returned as a tribe of hunters and cultivators found in the hills of Salem and South Arcot. In the Report, 1901, Karalan is given as a synonym for Vellala in Malabar, and also as a name for Malayalis. At the census, 1901, many of the Malayalis of the Shevaroy hills in the Salem district returned themselves as Vellalas and Karalans. And the divisions returned by the Karalans, e.g., Kolli, Pacchai, Periya, and Perianan, connect them with these Malayalis (q.v.).

Karepaku.--Karepaku or Karuvepilai is a name for Koravas, who hawk for sale leaves of the curry-leaf plant (Murraya Koenigii). Karichcha.--Recorded, in the Travancore Census Report, 1901, as a sub-division of Nayar.

Karimbarabannaya (sugar-cane sept).--An exogamous sept of Kelasi.

Karimpalan.--The Karimpalans are a small hunting and cultivating forest tribe in Malabar. They are "punam (shifting) cultivators, hewers of wood, and collectors of wild pepper, and are found in all the foot hills north of the Camel's Hump. They wear the kudumi (hair knot), and are said to follow the marumakkatayam system of inheritance in the female line, but they do not perform the tali kettu ceremony. They are supposed to have the power of exorcising the demon Karuvilli, possession by whom takes the form of fever." [117]

Kariya.--A sub-division of Kudubi.

Karkadabannaya (scorpion sept).--An exogamous sept of Bant.

Karkatta.--A synonym of Karaikattu Vellala.

Karna.--A sub-division of Golla, and an exogamous sept of Mala.

Karnabattu.--The Karnabattus, or Karnabhatus, are a Telugu weaving caste, found chiefly in the Godavari district. The story goes that there once lived a king, who ruled over a portion of the country now included in this district, and was worried by a couple of demons, who carried off some of his subjects for their daily food. The king prayed Siva for deliverance from them, and the god, being gratified at his devotion to him, produced nine persons from his ears, and ordered them to slay the demons. This they did, and their descendants are the Karnabhatus, or ear soldiers. By religion, the Karnabattus are either ordinary Saivites or Lingayats. When a girl reaches maturity, she remains under a pollution for sixteen days. Early marriage is the rule, and a Brahman officiates at weddings. The dead, as among other Lingayats, are buried in a sitting posture. The caste is organised in the same manner as the Sales, and, at each place, there is a headman called Kulampedda or Jatipedda, corresponding to the Senapatbi of the Sales. They weave coarse cloths, which are inferior in texture to those manufactured by Patta Sales and Silevantas.

In a note on the Karnabattus, Mr. F. R. Hemingway writes that "though a low caste, they forbid the remarriage of widows. But the remark in the Census Report (1901) that they abstain from meat is not true of the Karnabattus questioned, who admitted that they would eat even pork. Their special deity is Somesvara, whom they unite to worship on the new-moon day of Pushyam (January-February). The god is represented by a mud idol made for the occasion. The pujari (priest) throws flowers over it in token of adoration, and sits before it with his hands outstretched and his mouth closed until one of the flowers falls into his hands."

The Karnabattus have no regular caste titles, but sometimes the elders add Ayya or Anna as a suffix to their name.

Karna Sale.--The Karna Sales are a caste of Telugu weavers, who are called Seniyans in the Tamil country, e.g., at Madura and Tanjore. They seem to have no tradition as to their origin, but the name Karna would seem to have its origin in the legend relating to the Karnabattus. These are, in the community, both Saivites and Vaishnavites, and all members of the Illabaththini sept are Vaishnavites. They are said to have only one gotra, Kasi (Benares), and numerous exogamous septs, of which the following are examples:--

Vasthrala, cloth. Rudrakshala, seeds of Elæocarpus Ganitrus. Mandha, village common or herd. Kodavili, sickle. Thadla, rope. Thatichettu, palmyra palm. Dhoddi, court-yard. Thippa, rubbish-heap.

In some places, the office of headman, who is called Setti, is hereditary. He is assisted by a Pedda Kapu, and Nela Setti, of whom the latter is selected monthly, and derives his name from the Telugu nela (month). In their marriage ceremonial, the Karna Sales closely follow the Padma Sales, but they have no upanayanam (sacred thread rite), or Kasiyathre (mock pilgrimage to Benares), have twelve pots brought for worship, and no pot-searching.

As among other Telugu castes, when a girl reaches puberty, twigs of Strychnos Nux-vomica are placed in the special hut erected for the occasion. On the third or fifth day, the girl's relations come to her house under a cloth canopy (ulladam), carrying rice soaked in jaggery (crude sugar) water. This rice is called dhadibiyam (wet rice), and is placed in a heap, and, after the waving of coloured water, distributed, with pan-supari (betel leaves and areca nuts), among those present.

The dead are carried to the burial-ground in a car, and buried, after the manner of Lingayats, in a sitting posture. Jangams officiate at funerals.

The caste deity is Somesvara. Some Karna Sales wear the lingam, but are not particular about keeping it on their person, leaving it in the house, and wearing it when at meals, and on important occasions. Concerning the Lingayat section of the community, Mr. H. A. Stuart writes, as follows. [118] "The Lingayats resemble the Linga Balijas in all their customs, in all respects, except that they recognise sutakam, or pollution, and bathe to remove it. They freely eat in the houses of all Linga Balijas, but the latter will not eat with them. They entirely disregard the spiritual authority of the Brahmans, recognising priests among the Linga Balijas, Jangams, or Pandarams. In the exercise of their trade, they are distinguished from the Kaikolans in that they sometimes weave in silk, which the Kaikolans never do." Like the Padma Sales, the Karna Sales usually only weave coarse cotton cloths.

Karnam.--See Korono.

Karnam (accountant).--An exogamous sept of Kamma.

Karnataka.--The territorial name of a sub-division of Handichikka and Uppara. It is also the name of a sub-division of Madhva and Smarta Brahmans who speak the Kanarese language, as opposed to the Desastha Brahmans, who are immigrants into Southern India from the Maratha country.

Karo Panikkar.--A class of temple servants in Malabar. "The Karo Panikkar is said to be descended from the union of Vettakorumagan (the God of hunting) and a Kiriyattil Nayar woman. His occupation is to act as Vellichapad or oracle in temples dedicated to his divine ancestor." [119]

Karpura Chetti.--A synonym of Uppiliyans, who used to manufacture camphor (karpura).

Karta.--Karta and Kartavu, meaning agent or doer, is an honorific title of Nayars and Samantas. It is also the name for the chief mourner at funerals of Nayars and other castes on the west coast. Kartakkal, denoting, it is said, governors, has been returned, at times of census by Balijas claiming to be descendants of the Nayak kings of Madura and Tanjore.

Karukku-pattayar (those of the sharp sword).--A sub-division of Shanan. In the Census Report, 1891, the division Karukku-mattai (petiole of the palmyra leaf with serrated edges) was returned. Some Shanans are said to have assumed the name of Karukku-mattai Vellalas.

Karumala (black mountain).--An exogamous sept of Kanikar.

Karuman.--A sub-division of Kammalans, who do blacksmith's work.

Karumpuraththal.--A synonym for the caste name adopted by some Kappiliyans.

Karumpurattan.--It is recorded, in the Madras Census Report, 1901, that "the term Karumpurattan is said to be a corruption of Karu-aruttar, which means the Annihilators, and to have been given to the caste because they are the descendants of a garrison of Chola Vellalas, who treacherously allowed an enemy to enter the Tanjore fort, and annihilate the Raja and his family. Winslow, however, says [120] that Karumpuram is a palmyra tree. [121] and Karumpurattan may thus mean a palmyra man, that is, a toddy-drawer. In the enumeration schedules, the name was often written Karumpuran. If this etymology is correct, this caste must originally have been Shanans or Iluvans. It is said to have come from the village of Tiruvadamarudur in Tanjore, and settled in the north-eastern part of Madura. The caste has seven sub-castes, called after seven nadus or villages in Madura, in which it originally settled. In its ceremonies, etc., it closely follows the Ilamagams. Its title is Pillai."

Karutta (dark-coloured).--Recorded, at the Madras census, 1891, as a sub-division of Idaiyans, who have also returned Karuttakkadu, meaning black cotton soil or regur.

Karuva Haddi.--A name for the scavenging section of Haddis.

Karuvan.--A corrupt form of Karuman.

Karuvelam.--Recorded in the Travancore Census Report, 1901, as a sub-division of Nayar.

Kasayi (butcher).--A Muhammadan occupational name.

Kasi (Benares).--A gotra of Medara and Karna Sale.

Kasi.--A name for the stone-mason section of Kamsalas.

Kasturi (musk).--An exogamous sept of Badaga, Kamma, Okkiliyan, and Vakkaliga. Indian musk is obtained from the musk glands of the Himalayan musk-deer, Moschus moschiferus.

Kasuba (workmen).--A section of Irulas of the Nilgiris, who have abandoned jungle life in favour of working on planters' estates or elsewhere.

Kasukkar.--The name, derived from kas, cash, of a sub-division of Chetti.

Kasula (copper coins).--An exogamous sept of Padma Sale.

Kasyapa.--A Brahmanical gotra adopted by Bhatrazus, Khatris, and Tontis. Kasyapa was one of the seven important Rishis, and the priest of Parasu Rama.

Katakam (crab).--An exogamous sept of Komati.

Katal Arayan.--See Valan.

Katari (dagger: katar).--An exogamous sept of Golla, Mutracha, and Yerukala. The dagger or poignard, called katar, has "a solid blade of diamond section, the handle of which consists of two parallel bars with a cross-piece joining them. The hand grips the crosspiece, and the bars pass along each side of the wrist." [122]

Katasan.--Recorded [123] as "a small caste of basket-makers and lime-burners in the Tinnevelly district. It has at least two endogamous sub-divisions, namely, Pattankatti and Nittarasan. Widows are allowed to remarry. The dead are buried. The social position of the caste is above that of the Vettuvans, and they consider themselves polluted if they eat food prepared by a Shanan. But they are not allowed to enter Hindu temples, they worship devils, and they have separate washermen and barbers of their own, all of which are signs of inferiority. Their title is Pattamkatti, and Kottan is also used."

Kaththavaraya.--A synonym for Vannan, derived from Kaththavaraya, the deified son of Kali, from whom the Vannans trace their descent.

Kaththe (donkey).--An exogamous sept of Madiga.

Kaththi (knife).--An exogamous sept of Devanga and Madiga.

Kaththiri (scissors).--An exogamous sept of Devanga, and sub-division of Gadaba.

Kaththiravandlu (scissors people).--Concerning this section of the criminal classes, Mr. F. S. Mullaly writes to me as follows. "This is purely a Nellore name for this class of professional pick-pockets. The appellation seems to have been given to them from the fact that they frequent fairs and festivals, and busy railway platforms, offering knives and scissors for sale. And, when an opportunity presents itself, they are used for cutting strings of beads, ripping open bags, etc. Several of these light-fingered gentry have been found with small scissors in their mouths. Most of them wear shoes of a peculiar shape, and these form a convenient receptacle for the scissors. Bits of broken glass (to act as knives) are frequently found in their mouths. In different districts they are known by different appellations, such as Donga Dasaris in North Arcot and parts of Cuddapah; Golla Woddars, Donga Woddars, and Muheri Kalas in Cuddapah, Bellary, and Kurnool; Pachupus in Kistna and Godavari; Alagiris, Ena or Thogamalai Koravas in the southern districts. Individuals belonging to this class of thieves have been traced, since the opening of the East Coast Railway, as far as Midnapore. An important way of identifying them is the fact that everyone of them, male and female, is branded at the corners of the eyebrows and between the eyes in childhood, as a safeguard against convulsions."