Part 3

A friendly old woman, with huge discs in the widely dilated lobes of the ears, and a bamboo five-pronged comb in her back-hair, who acted as spokesman on the occasion of a visit to a charmingly situated settlement in a jungle of magnificent bamboos by the side of a mountain stream, pointed out to me, with conscious pride, that the huts were largely constructed by the females, while the men worked for the sircar (Government). The females also carry water from the streams, collect firewood, dig up edible roots, and carry out the sundry household duties of a housewife. Both men and women are clever at plaiting bamboo baskets, necklets, etc. I was told one morning by a Kadir man, whom I met on the road, as an important item of news, that the women in his settlement were very busy dressing to come and see me--an event as important to them as the dressing of a débutante for presentation at the Court of St. James'. They eventually turned up without their husbands, and evidently regarded my methods as a huge joke organised for the amusement of themselves and their children. The hair was neatly parted, anointed with a liberal application of cocoanut oil, and decked with wild flowers. Beauty spots and lines had been painted with coal-tar dyes on the forehead, and turmeric powder freely sprinkled over the top of the heads of the married women. Some had even discarded the ragged and dirty cotton cloth of every-day life in favour of a colour-printed imported sari. One bright, good-looking young woman, who had already been through the measuring ordeal, acted as an efficient lady-help in coaching the novices in the assumption of the correct positions. She very readily grasped the situation, and was manifestly proud of her temporary elevation to the rank of standard-bearer to Government.

Dr. K. T. Preuss has drawn my attention to an article in Globus, 1899, entitled 'Die Zauberbilder Schriften der Negrito in Malaka,' wherein he describes in detail the designs on the bamboo combs worn by the Negritos of Malacca, and compares them with the strikingly similar design on the combs worn by the Kadir women. Dr. Preuss works out in detail the theory that the design is not, as I have elsewhere called it, a geometrical pattern, but consists of a series of hieroglyphics. The collection of Kadir combs in the Madras Museum shows very clearly that the patterns thereon are conventional designs. The bamboo combs worn by the Semang women are stated [15] to serve as talismans, to protect them against diseases which are prevalent, or most dreaded by them. Mr. Vincent informs me that, so far as he knows, the Kadir combs are not looked on as charms, and the markings thereon have no mystic significance. A Kadir man should always make a comb, and present it to his intended wife just before marriage, or at the conclusion of the marriage ceremony, and the young men vie with each other as to who can make the nicest comb. Sometimes they represent strange articles on the combs. Mr. Vincent has, for example, seen a comb with a very good imitation of the face of a clock scratched on it.

It is sometimes difficult to distinguish adolescent Kadir youths with curly fringe, chests covered by a cotton cloth, and wearing necklets made of plaited grass or glass and brass beads, from girls. And I was myself several times caught in an erroneous diagnosis of sex. Many of the infants have a charm tied round the neck, which takes the form of a dried tortoise foot; the tooth of a crocodile mimicking a phallus, and supposed to ward off attacks from a mythical water elephant which lives in the mountain streams; or wooden imitations of tiger's claws. One baby wore a necklet made of the seeds of Coix Lachryma-Jobi (Job's tears). Males have the lobes of the ears adorned with brass ornaments, and the nostril pierced, and plugged with wood. The ear-lobes of the females are widely dilated with palm-leaf rolls or huge wooden discs, and they wear ear-rings, brass or steel bangles and finger-rings, and bead necklets.

It is recorded by Mr. Anantha Krishna Iyer that the Kadirs are attached to the Raja of Cochin "by the strongest ties of personal affection and regard. Whenever His Highness tours in the forests, they follow him, carry him from place to place in manjals or palanquins, carry saman (luggage), and in fact do everything for him. His Highness in return is much attached to them, feeds them, gives them cloths, ornaments, combs, and looking-glasses."

The Kadirs will not eat with Malasars, who are beef-eaters, and will not carry boots made of cow-hide, except under protest.

Average stature 157.7 cm.; cephalic index 72.9; nasal index 89.

Kadle.--Kadle, Kalle, and Kadale meaning Bengal gram (Cicer arietinum) have been recorded as exogamous septs or gotras of Kurubas and Kurnis.

Kadu.--Kadu or Kattu, meaning wild or jungle, has been recorded as a division of Golla, Irula, Korava, Kurumba, and Tottiyan. Kadu also occurs as an exogamous sept or gotra of the Kurnis. Kadu Konkani is stated, in the Madras Census Report, 1901, to mean the bastard Konkanis, as opposed to the God or pure Konkanis. Kattu Marathi is a synonym for the bird-catching Kuruvikarans. In the Malabar Wynaad, the jungle Kurumbas are known as Kattu Nayakan.

Kadukuttukiravar.--A synonym, meaning one who bores a hole in the ear, for Koravas who perform the operation of piercing the lobes of the ears for various castes.

Kaduppattan.--The Kadupattans are said, [16] according to the traditional account of their origin, to have been Pattar Brahmans of Kadu gramam, who became degraded owing to their supporting the introduction of Buddhism. "The members of this caste are," Mr. H. A. Stuart writes, [17] "at present mostly palanquin-bearers, and carriers of salt, oil, etc. The educated among them follow the profession of teaching, and are called Ezhuttacchan, i.e., master of learning. Both titles are used in the same family. In the Native State of Cochin, the Kaduppattan is a salt-worker. In British Malabar he is not known to have followed that profession for some generations past, but it may be that, salt manufacture having long ago been stopped in South Malabar, he has taken to other professions, one of which is the carriage of salt. In manners and customs Kaduppattans resemble Nayars, but their inheritance follows the male line." The Kaduppattans are described [18] by Mr. Logan as "a caste hardly to be distinguished from the Nayars. They follow a modified makkatayam system of inheritance, in which the property descends from father to son, but not from father to daughter. The girls are married before attaining puberty, and the bridegroom, who is to be the girl's real husband in after life, arranges the dowry and other matters by means of mediators (enangan). The tali is tied round the girl's neck by the bridegroom's sister or a female relative. At the funeral ceremonies of this class, the barber caste perform priestly functions, giving directions and preparing oblation rice. A widow without male issue is removed on the twelfth day after her husband's death from his house to that of her own parents. And this is done even if she has female issue. But, on the contrary, if she has borne sons to the deceased, she is not only entitled to remain at her husband's house, but she continues to have, in virtue of her sons, a joint right over his property."

Kahar.--In the Madras Census Report, 1901, the Kahars are returned as a Bengal caste of boatmen and fishermen. In the Mysore Census Report, it is noted that Kahar means in Hindustani a blacksmith, and that those censused were immigrants from the Bombay Presidency.

Kaikatti (one who shows the hand).--A division of the Kanakkans (accountants). The name has its origin in a custom, according to which a married woman is never allowed to communicate with her mother-in-law except by signs. [19]

Kaikolan.--The Kaikolans are a large caste of Tamil weavers found in all the southern districts, who also are found in considerable numbers in the Telugu country, where they have adopted the Telugu language. A legend is current that the Nayakkan kings of Madura were not satisfied with the workmanship of the Kaikolans, and sent for foreign weavers from the north (Patnulkarans), whose descendants now far out-number the Tamil weavers. The word Kaikolan is the Tamil equivalent of the Sanskrit Virabahu, a mythological hero, from whom both the Kaikolans and a section of the Paraiyans claim descent. The Kaikolans are also called Sengundar (red dagger) in connection with the following legend. "The people of the earth, being harassed by certain demons, applied to Siva for help. Siva was enraged against the giants, and sent forth six sparks of fire from his eyes. His wife, Parvati, was frightened, and retired to her chamber, and, in so doing, dropped nine beads from her anklets. Siva converted the beads into as many females, to each of whom was born a hero with full-grown moustaches and a dagger. These nine heroes, with Subramanya at their head, marched in command of a large force, and destroyed the demons. The Kaikolans or Sengundar are said to be the descendants of Virabahu, one of these heroes. After killing the demon, the warriors were told by Siva that they should become musicians, and adopt a profession, which would not involve the destruction or injury of any living creature, and, weaving being such a profession, they were trained in it." [20] According to another version, Siva told Parvati that the world would be enveloped in darkness if he should close his eyes. Impelled by curiosity, Parvati closed her husband's eyes with her hands. Being terrified by the darkness, Parvati ran to her chamber, and, on the way thither, nine precious stones fell from her anklets, and turned into nine fair maidens, with whom Siva became enamoured and embraced them. Seeing later on that they were pregnant, Parvati uttered a curse that they should not bring forth children formed in their wombs. One Padmasura was troubling the people in this world, and, on their praying to Siva to help them, he told Subramanya to kill the Asura. Parvati requested Siva not to send Subramanya by himself, and he suggested the withdrawal of her curse. Accordingly, the damsels gave birth to nine heroes, who, carrying red daggers, and headed by Subramanya, went in search of the Asura, and killed him. The word kaikol is said to refer to the ratnavel or precious dagger carried by Subramanya. The Kaikolans, on the Sura Samharam day during the festival of Subramanya, dress themselves up to represent the nine warriors, and join in the procession.

The name Kaikolan is further derived from kai (hand), and kol (shuttle). The Kaikolans consider the different parts of the loom to represent various Devatas and Rishis. The thread is said to have been originally obtained from the lotus stalk rising from Vishnu's navel. Several Devas formed the threads, which make the warp; Narada became the woof; and Vedamuni the treadle. Brahma transformed himself into the plank (padamaram), and Adisesha into the main rope.

In some places, the following sub-divisions of the caste are recognised:--Sozhia; Rattu; Siru-tali (small marriage badge); Peru-tali (big marriage badge); Sirpadam, and Sevaghavritti. The women of the Siru and Peru-tali divisions wear a small and large tali respectively.

In religion, most of the Kaikolans are Saivites, and some have taken to wearing the lingam, but a few are Vaishnavites.

The hereditary headman of the caste is called Peridanakaran or Pattakaran, and is, as a rule, assisted by two subordinates entitled Sengili or Gramani, and Ural. But, if the settlement is a large one, the headman may have as many as nine assistants.

According to Mr. H. A. Stuart, [21] "the Kaikolans acknowledge the authority of a headman, or Mahanattan, who resides at Conjeeveram, but itinerates among their villages, receiving presents, and settling caste disputes. Where his decision is not accepted without demur, he imposes upon the refractory weavers the expense of a curious ceremony, in which the planting of a bamboo post takes part. From the top of this pole the Mahanattan pronounces his decision, which must be acquiesced in on pain of excommunication." From information gathered at Conjeeveram, I learn that there is attached to the Kaikolans a class of mendicants called Nattukattada Nayanmar. The name means the Nayanmar who do not plant, in reference to the fact that, when performing, they fix their bamboo pole to the gopuram of a temple, instead of planting it in the ground. They are expected to travel about the country, and, if a caste dispute requires settlement, a council meeting is convened, at which they must be present as the representatives of the Mahanadu, a chief Kaikolan head-quarters at Conjeeveram. If the dispute is a complicated one, the Nattukattada Nayanmar goes to all the Kaikolan houses, and makes a red mark with laterite [22] on the cloth in the loom, saying "Andvaranai," as signifying that it is done by order of the headman. The Kaikolans may, after this, not go on with their work until the dispute is settled, for the trial of which a day is fixed. The Nattukattada Nayanmars set up on a gopuram their pole, which should have seventy-two internodes, and measure at least as many feet. The number of internodes corresponds to that of the nadus into which the Kaikolan community is divided. Kamatchiamma is worshipped, and the Nattukattada Nayanmars climb up the pole, and perform various feats. Finally, the principal actor balances a young child in a tray on a bamboo, and, letting go of the bamboo, catches the falling child. The origin of the performance is said to have been as follows. The demon Suran was troubling the Devas and men, and was advised by Karthikeya (Subramanya) and Virabahu to desist from so doing. He paid no heed, and a fight ensued. The demon sent his son Vajrabahu to meet the enemy, and he was slain by Virabahu, who displayed the different parts of his body in the following manner. The vertebral column was made to represent a pole, round which the other bones were placed, and the guts tightly wound round them. The connective tissues were used as ropes to support the pole. The skull was used as a jaya-mani (conquest bell), and the skin hoisted as a flag. The trident of Virabahu was fixed to the top of the pole, and, standing over it, he announced his victory over the world. The Nattukattada Nayanmars claim to be the descendants of Virabahu. Their head-quarters are at Conjeeveram. They are regarded as slightly inferior to the Kaikolans, with whom ordinarily they do not intermarry. The Kaikolans have to pay them as alms a minimum fee of four annas per loom annually. Another class of mendicant, called Ponnambalaththar, which is said to have sprung up recently, poses as true caste beggars attached to the Kaikolans, from whom, as they travel about the country, they solicit alms. Some Kaikolans gave Ontipuli as the name of their caste beggars. The Ontipulis, however, are Nokkans attached to the Pallis.

The Kaikolan community is, as already indicated, divided into seventy-two nadus or desams, viz., forty-four mel (western) and twenty-eight kil (eastern) nadus. Intermarriages take place between members of seventy-one of these nadus. The great Tamil poet Ottaikuththar is said to have belonged to the Kaikolan caste and to have sung the praises of all castes except his own. Being angry on this account, the Kaikolans urged him to sing in praise of them. This he consented to do, provided that he received 1,008 human heads. Seventy-one nadus sent the first-born sons for the sacrifice, but one nadu (Tirumarudhal) refused to send any. This refusal led to their isolation from the rest of the community. All the nadus are subject to the authority of four thisai nadus, and these in turn are controlled by the mahanadu at Conjeeveram, which is the residence of the patron deity Kamatchiamman. The thisai nadus are (1) Sivapuram (Walajabad), east of Conjeeveram, where Kamatchiamman is said to have placed Nandi as a guard; (2) Thondipuram, where Thondi Vinayakar was stationed; (3) Virinjipuram to the west, guarded by Subramanya; (4) Sholingipuram to the south, watched over by Bairava. Each of the seventy-one nadus is sub-divided into kilai gramams (branch villages), perur (big) and sithur (little) gramams. In Tamil works relating to the Sengundar caste, Conjeeveram is said to be the mahanadu, and those belonging thereto are spoken of as the nineteen hundred, who are entitled to respect from other Kaikolans. Another name for Kaikolans of the mahanadu seems to be Andavar; but in practice this name is confined to the headman of the mahanadu, and members of his family. They have the privilege of sitting at council meetings with their backs supported by pillows, and consequently bear the title Thindusarndan (resting on pillows). At present there are two sections of Kaikolans at Conjeeveram, one living at Ayyampettai, and the other at Pillaipalayam. The former claim Ayyampettai as the mahanadu, and refuse to recognise Pillaipalayam, which is in the heart of Conjeeveram, as the mahanadu. Disputes arose, and recourse was had to the Vellore Court in 1904, where it was decided that Ayyampettai possesses no claim to be called the mahanadu.

Many Kaikolan families have now abandoned their hereditary employment as weavers in favour of agriculture and trade, and some of the poorer members of the caste work as cart-drivers and coolies. At Coimbatore some hereditary weavers have become cart-drivers, and some cart-drivers have become weavers de necessité in the local jail.

In every Kaikolan family, at least one girl should be set apart for, and dedicated to temple service. And the rule seems to be that, so long as this girl or her descendants, born to her or adopted, continue to live, another girl is not dedicated. But, when the line becomes extinct, another girl must be dedicated. All the Kaikolans deny their connection with the Deva-dasi (dancing-girl) caste. But Kaikolans freely take meals in Dasi houses on ceremonial occasions, and it would not be difficult to cite cases of genuine Dasis who have relationship with rich Kaikolans.

Kaikolan girls are made Dasis either by regular dedication to a temple, or by the headman tying the tali (nattu pottu). The latter method is at the present day adopted because it is considered a sin to dedicate a girl to the god after she has reached puberty, and because the securing of the requisite official certificate for a girl to become a Dasi involves considerable trouble.

"It is said," Mr. Stuart writes, [23] "that, where the head of a house dies, leaving only female issue, one of the girls is made a Dasi in order to allow of her working like a man at the loom, for no woman not dedicated in this manner may do so."

Of the orthodox form of ceremonial in connection with a girl's initiation as a Dasi, the following account was given by the Kaikolans of Coimbatore. The girl is taught music and dancing. The dancing master or Nattuvan, belongs to the Kaikolan caste, but she may be instructed in music by Brahman Bhagavathans. At the tali-tying ceremony, which should take place after the girl has reached puberty, she is decorated with jewels, and made to stand on a heap of paddy (unhusked rice). A folded cloth is held before her by two Dasis, who also stand on heaps of paddy. The girl catches hold of the cloth, and her dancing master, who is seated behind her, grasping her legs, moves them up and down in time with the music, which is played. In the course of the day, relations and friends are entertained, and, in the evening, the girl, seated astride a pony, is taken to the temple, where a new cloth for the idol, the tali, and various articles required for doing puja, have been got ready. The girl is seated facing the idol, and the officiating Brahman gives sandal and flowers to her, and ties the tali, which has been lying at the feet of the idol, round her neck. The tali consists of a golden disc and black beads. Betel and flowers are then distributed among those present, and the girl is taken home through the principal streets. She continues to learn music and dancing, and eventually goes through a form of nuptial ceremony. The relations are invited for an auspicious day, and the maternal uncle, or his representative, ties a gold band on the girl's forehead, and, carrying her, places her on a plank before the assembled guests. A Brahman priest recites the mantrams, and prepares the sacred fire (homam). The uncle is presented with new cloths by the girl's mother. For the actual nuptials a rich Brahman, if possible, and, if not, a Brahman of more lowly status is invited. A Brahman is called in, as he is next in importance to, and the representative of the idol. It is said that, when the man who is to receive her first favours, joins the girl, a sword must be placed, at least for a few minutes, by her side. When a Dasi dies, her body is covered with a new cloth removed from the idol, and flowers are supplied from the temple, to which she belonged. No puja is performed in the temple till the body is disposed of, as the idol, being her husband, has to observe pollution.