Part 5

Kallan.--Of the Kallans of the Madura district in the early part of the last century, an excellent account was written by Mr. T. Turnbull (1817), from which the following extract has been taken. "The Cullaries are said to be in general a brave people, expert in the use of the lance and in throwing the curved stick called vullaree taddee. This weapon is invariably in use among the generality of this tribe; it is about 30 inches in curvature. The word Cullar is used to express a thief of any caste, sect or country, but it will be necessary to trace their progress to that characteristic distinction by which this race is designated both a thief, and an inhabitant of a certain Naud, which was not altogether exempted from paying tribute to the sovereign of Madura. This race appears to have become hereditary occupiers, and appropriated to themselves various Nauds in different parts of the southern countries; in each of these territories they have a chief among them, whose orders and directions they all must obey. They still possess one common character, and in general are such thieves that the name is very justly applied to them, for they seldom allow any merchandize to pass through their hands without extorting something from the owners, if they do not rob them altogether, and in fact travellers, pilgrims, and Brahmans are attacked and stript of everything they possess, and they even make no scruple to kill any caste of people, save only the latter. In case a Brahman happens to be killed in their attempt to plunder, when the fact is made known to the chief, severe corporal punishment is inflicted on the criminals and fines levied, besides exclusion from society for a period of six months. The Maloor Vellaloor and Serrugoody Nauds are denominated the Keelnaud, whose inhabitants of the Cullar race are designated by the appellation of Amblacaurs.

"The women are inflexibly vindictive and furious on the least injury, even on suspicion, which prompts them to the most violent revenge without any regard to consequences. A horrible custom exists among the females of the Colleries when a quarrel or dissension arises between them. The insulted woman brings her child to the house of the aggressor, and kills it at her door to avenge herself. Although her vengeance is attended with the most cruel barbarity, she immediately thereafter proceeds to a neighbouring village with all her goods, etc. In this attempt she is opposed by her neighbours, which gives rise to clamour and outrage. The complaint is then carried to the head Amblacaur, who lays it before the elders of the village, and solicits their interference to terminate the quarrel. In the course of this investigation, if the husband finds that sufficient evidence has been brought against his wife, that she had given cause for provocation and aggression, then he proceeds unobserved by the assembly to his house, and brings one of his children, and, in the presence of witness, kills his child at the door of the woman who had first killed her child at his. By this mode of proceeding he considers that he has saved himself much trouble and expense, which would otherwise have devolved on him. This circumstance is soon brought to the notice of the tribunal, who proclaim that the offence committed is sufficiently avenged. But, should this voluntary retribution of revenge not be executed by the convicted person, the tribunal is prorogued to a limited time, fifteen days generally. Before the expiration of that period, one of the children of that convicted person must be killed. At the same time he is to bear all expenses for providing food, etc., for the assembly during those days.

"A remarkable custom prevails both among the males and females in these Nauds to have their ears bored and stretched by hanging heavy rings made of lead so as to expand their ear-laps (lobes) down to their shoulders. Besides this singular idea of beauty attached by them to pendant ears, a circumstance still more remarkable is that, when merchants or travellers pass through these Nauds, they generally take the precaution to insure a safe transit through these territories by counting the friendship of some individual of the Naud by payment of a certain fee, for which he deputes a young girl to conduct the travellers safe through the limits. This sacred guide conducts them along with her finger to her ear. On observing this sign, no Cullary will dare to plunder the persons so conducted. It sometimes happens, in spite of this precaution, that attempts are made to attack the traveller. The girl in such cases immediately tears one of her ear-laps, and returns to spread the report, upon which the complaint is carried before the chief and elders of the Naud, who forthwith convene a meeting in consequence at the Mundoopoolee. [31] If the violators are convicted, vindictive retaliation ensues. The assembly condemns the offenders to have both their ear-laps torn in expiation of their crime, and, if otherwise capable, they are punished by fines or absolved by money. By this means travellers generally obtain a safe passage through these territories. [Even at the present day, in quarrels between women of the lower castes, long ears form a favourite object of attack, and lobe-tearing cases figure frequently in police records. [32]]

"The Maloor Naud was originally inhabited and cultivated by Vellaulers. At a certain period some Cullaries belonging to Vella Naud in the Conjeeveram district proceeded thence on a hunting excursion with weapons consisting of short hand pikes, cudgels, bludgeons, and curved sticks for throwing, and dogs. While engaged in their sport, they observed a peacock resist and attack one of their hounds. The sportsmen, not a little astonished at the sight, declared that this appeared to be a fortunate country, and its native inhabitants and every living creature naturally possessed courage and bravery. Preferring such a country to their Naud in Conjeeveram, they were desirous of establishing themselves here as cultivators. To effect this, they insinuated themselves into the favour of the Vellaulers, and, engaging as their servants, were permitted to remain in these parts, whither they in course of time invited their relations and friends, and to appearance conducted themselves faithfully and obediently to the entire satisfaction of the Vellaulers, and were rewarded for their labour. Some time afterwards, the Vellaulers, exercising an arbitrary sway over the Cullaries, began to inflict condign punishment for offences and misdemeanours committed in their service. This stirred up the wrath of the Cullaries, who gradually acquired the superiority over their masters, and by coercive measures impelled them to a strict observance of the following rules:--

1st.--That, if a Culler was struck by his master in such a manner as to deprive him of a tooth, he was to pay a fine of ten cully chuckrums (money) for the offence.

2nd.--That, if a Culler happened to have one of his ear-laps torn, the Vellauler was to pay a fine of six chuckrums.

3rd.--That if a Culler had his skull fractured, the Vellauler was to pay thirty chuckrums, unless he preferred to have his skull fractured in return.

4th.--That, if a Culler had his arm or leg broke, he was then to be considered but half a man. In such case the offender was required to grant the Culler one cullum of nunjah seed land (wet cultivation), and two koorkums of punjah (dry cultivation), to be held and enjoyed in perpetuity, exclusive of which the Vellauler was required to give the Culler a doopettah (cloth) and a cloth for his wife, twenty cullums of paddy or any other grain, and twenty chuckrums in money for expenses.

5th.--That, if a Culler was killed, the offender was required to pay either a fine of a hundred chuckrums, or be subject to the vengeance of the injured party. Until either of these alternatives was agreed to, and satisfaction afforded, the party injured was at liberty to plunder the offender's property, never to be restored.

"By this hostile mode of conduct imposed on their masters, together with their extravagant demands, the Vellaulers were reduced to that dread of the Cullers as to court their favour, and became submissive to their will and pleasure, so that in process of time the Cullers not only reduced them to poverty, but also induced them to abandon their villages and hereditary possessions, and to emigrate to foreign countries. Many were even murdered in total disregard of their former solemn promises of fidelity and attachment. Having thus implacably got rid of their original masters and expelled them from their Naud, they became the rulers of it, and denominated it by the singular appellation of Tun Arrasa Naud, signifying a forest only known to its possessors [or tanarasu-nad, i.e., the country governed by themselves]. [33] In short, these Colleries became so formidable at length as to evince a considerable ambition, and to set the then Government at defiance. Allagar Swamy they regarded as the God of their immediate devotion, and, whenever their enterprizes were attended with success, they never failed to be liberal in the performance of certain religious ceremonies to Allagar. To this day they invoke the name of Allagar in all what they do, and they make no objection in contributing whatever they can when the Stalaters come to their villages to collect money or grain for the support of the temple, or any extraordinary ceremonies of the God. The Cullers of this Naud, in the line of the Kurtaukles, once robbed and drove away a large herd of cows belonging to the Prince, who, on being informed of the robbery, and that the calves were highly distressed for want of nourishment, ordered them to be drove out of and left with the cows, wherever they were found. The Cullers were so exceedingly pleased with this instance of the Kurtaukle's goodness and greatness of mind that they immediately collected a thousand cows (at one cow from every house) in the Naud as a retribution, and drove them along with the plundered cattle to Madura. Whenever a quarrel or dispute happens among them, the parties arrest each other in the name of the respective Amblacaurs, whom they regard as most sacred, and they will only pay their homage to those persons convened as arbitrators or punjayems to settle their disputes.

"During the feudal system that prevailed among these Colleries for a long time, they would on no consideration permit the then Government to have any control or authority over them. When tribute was demanded, the Cullers would answer with contempt: 'The heavens supply the earth with rain, our cattle plough, and we labour to improve and cultivate the land. While such is the case, we alone ought to enjoy the fruits thereof. What reason is there that we should be obedient, and pay tribute to our equal?'

"During the reign of Vizia Ragoonada Saitooputty [34] a party of Colleries, having proceeded on a plundering excursion into the Ramnad district, carried off two thousand of the Raja's own bullocks. The Raja was so exasperated that he caused forts to be erected at five different places in the Shevagunga and Ramnad districts, and, on pretext of establishing a good understanding with these Nauttams, he artfully invited the principal men among them, and, having encouraged them by repeatedly conferring marks of his favour, caused a great number to be slain, and a number of their women to be transported to Ramiserum, where they were branded with the marks of the pagoda, and made Deva Dassies or dancing girls and slaves of the temple. The present dancing girls in that celebrated island are said to be the descendants of these women of the Culler tribe." In the eighteenth century a certain Captain Rumley was sent with troops to check the turbulent Colleries. "He became the terror of the Collerie Naud, and was highly respected and revered by the designation of Rumley Swamy, under which appellation the Colleries afterwards distinguished him." It is on record that, during the Trichinopoly war, the horses of Clive and Stringer Lawrence were stolen by two Kallan brothers.

Tradition says that one of the rooms in Tirumala Nayakkan's palace at Madura "was Tirumala's sleeping apartment, and that his cot hung by long chains from hooks in the roof. One night, says a favourite story, a Kallan made a hole in the roof, swarmed down the chains, and stole the royal jewels. The king promised a jaghir (grant of land) to anyone who would bring him the thief, and the Kallan then gave himself up and claimed the reward. The king gave him the jaghir, and then promptly had him beheaded." [35]

By Mr. H. A. Stuart [36] the Kallans are said to be "a middle-sized dark-skinned tribe found chiefly in the districts of Tanjore, Trichinopoly and Madura, and in the Pudukota territory. The name Kallan is commonly derived from Tamil kallam, which means theft. Mr. Nelson [37] expresses some doubts as to the correctness of this derivation, but Dr. Oppert accepts it, and no other has been suggested. The original home of the Kallans appears to have been Tondamandalam or the Pallava country, and the head of the class, the Raja of Pudukota, is to this day called the Tondaman. There are good grounds for believing that the Kallans are a branch of the Kurumbas, who, when they found their regular occupation as soldiers gone, 'took to maraudering, and made themselves so obnoxious by their thefts and robberies, that the term kallan, thief, was applied, and stuck to them as a tribal appellation.' [38] The Rev. W. Taylor, the compiler of the Catalogue Raisonné of Oriental Manuscripts, also identifies the Kallans with the Kurumbas, and Mr. Nelson accepts this conclusion. In the census returns, Kurumban is returned as one of the sub-divisions of the Kallan caste.'

"The Chola country, or Tanjore," Mr. W. Francis writes, [39] "seems to have been the original abode of the Kallans before their migration to the Pandya kingdom after its conquest by the Cholas about the eleventh century A.D. But in Tanjore they have been greatly influenced by the numerous Brahmans there, and have taken to shaving their heads and employing Brahmans as priests. At their weddings also the bridegroom ties the tali himself, while elsewhere his sister does it. Their brethren across the border in Madura continue to merely tie their hair in a knot, and employ their own folk to officiate as their priests. This advance of one section will doubtless in time enhance the social estimation of the caste as a whole."

It is further noted, in the Gazetteer of the Tanjore district, that the ambitions of the Kallans have been assisted "by their own readiness, especially in the more advanced portions of the district, to imitate the practices of Brahmans and Vellalans. Great variations thus occur in their customs in different localities, and a wide gap exists between the Kallans of this district as a whole and those of Madura."

In the Manual of the Tanjore district, it is stated that "profitable agriculture, coupled with security of property in land, has converted the great bulk of the Kallar and Padeiyachi classes into a contented and industrious population. They are now too fully occupied with agriculture, and the incidental litigation, to think of their old lawless pursuits, even if they had an inclination to follow them. The bulk of the ryotwari proprietors in that richly cultivated part of the Cauvery delta which constituted the greater part of the old taluk of Tiruvadi are Kallars, and, as a rule, they are a wealthy and well-to-do class. The Kallar ryots, who inhabit the villages along the banks of the Cauvery, in their dress and appearance generally look quite like Vellalas. Some of the less romantic and inoffensive characteristics of the Kallars in Madura and Tinnevelly are found among the recent immigrants from the south, who are distinguished from the older Kallar colonies by the general term Terkattiyar, literally southerns, which includes emigrants of other castes from the south. The Terkattiyars are found chiefly in the parts of the district which border on Pudukota. Kallars of this group grow their hair long all over the head exactly like women, and both men and women enlarge the holes in the lobes of their ears to an extraordinary size by inserting rolls of palm-leaf into them." The term Terkattiyar is applied to Kallan, Maravan, Agamudaiyan, and other immigrants into the Tanjore district. At Mayaveram, for example, it is applied to Kalians, Agamudaiyans, and Valaiyans. It is noted, in the Census Report, 1891, that Agamudaiyan and Kallan were returned as sub-divisions of Maravans by a comparatively large number of persons. "Maravan is also found among the sub-divisions of Kallan, and there can be little doubt that there is a very close connection between Kallans, Maravans, and Agamudaiyans." "The origin of the Kallar caste," Mr. F. S. Mullaly writes, [40] "as also that of the Maravars and Ahambadayars, is mythologically traced to Indra and Aghalia, the wife of Rishi Gautama. The legend is that Indra and Rishi Gautama were, among others, rival suitors for the hand of Aghalia. Rishi Gautama was the successful one. This so incensed Indra that he determined to win Aghalia at all hazards, and, by means of a cleverly devised ruse, succeeded, and Aghalia bore him three sons, who respectively took the names Kalla, Marava, and Ahambadya. The three castes have the agnomen Theva or god, and claim to be descendants of Thevan (Indra)." According to another version of the legend "once upon a time Rishi Gautama left his house to go abroad on business. Devendra, taking advantage of his absence, debauched his wife, and three children were the result. When the Rishi returned, one of the three hid himself behind a door, and, as he thus acted like a thief, he was henceforward called Kallan. Another got up a tree, and was therefore called Maravan from maram, a tree, whilst the third brazened it out and stood his ground, thus earning for himself the name of Ahamudeiyan, or the possessor of pride. This name was corrupted into Ahambadiyan." [41] There is a Tamil proverb that a Kallan may come to be a Maravan. By respectability he may develop into an Agamudaiyan, and, by slow and small degrees, become a Vellala, from which he may rise to be a Mudaliar.

"The Kallans," Mr. H. A. Stuart writes, [42] "will eat flesh, excepting beef, and have no scruples regarding the use of intoxicating liquor. They are usually farmers or field-labourers, but many of them are employed as village or other watchmen, and not a few depend for their subsistence upon the proceeds of thefts and robberies. In Trichinopoly town, householders are obliged to keep a member of the Kallan caste in their service as a protection against the depredations of these thieves, and any refusal to give in to this custom invariably results in loss of property. On the other hand, if a theft should, by any chance, be committed in a house where a Kallan is employed, the articles stolen will be recovered, and returned to the owner. In Madura town, I am informed, a tax of four annas per annum is levied on houses in certain streets by the head of the Kallan caste in return for protection against theft." In the Census Report, 1901, Mr. Francis records that "the Kallans, Maravans, and Agamudaiyans are responsible for a share of the crime of the southern districts, which is out of all proportion to their strength in them. In 1897, the Inspector-General of Prisons reported that nearly 42 per cent. of the convicts in the Madura jail, and 30 per cent, of those in the Palamcottah jail in Tinnevelly, belonged to one or other of these three castes. In Tinnevelly, in 1894, 131 cattle thefts were committed by men of these three castes against 47 by members of others, which is one theft to 1,497 of the population of the three bodies against one to 37,830 of the other castes. The statistics of their criminality in Trichinopoly and Madura were also bad. The Kallans had until recently a regular system of blackmail, called kudikaval, under which each village paid certain fees to be exempt from theft. The consequences of being in arrears with their payments quickly followed in the shape of cattle thefts and 'accidental' fires in houses. In Madura the villagers recently struck against this extortion. The agitation was started by a man of the Idaiyan or shepherd caste, which naturally suffered greatly by the system, and continued from 1893 to 1896." The origin of the agitation is said [43] to have been the anger of certain of the Idaiyans with a Kallan Lothario, who enticed away a woman of their caste, and afterwards her daughter, and kept both women simultaneously under his protection. The story of this anti-Kallan agitation is told as follows in the Police Administration Report, 1896. "Many of the Kallans are the kavalgars of the villages under the kaval system. Under that system the kavalgars receive fees, and in some cases rent-free land for undertaking to protect the property of the villagers against theft, or to restore an equivalent in value for anything lost. The people who suffer most at the hands of the Kallars are the shepherds (Konans or Idaiyans). Their sheep and goats form a convenient subject for the Kallar's raids. They are taken for kaval fees alleged to be overdue, and also stolen, again to be restored on the payment of blackmail. The anti-Kallar movement was started by a man of the shepherd caste, and rapidly spread. Meetings of villagers were held, at which thousands attended. They took oath on their ploughs to dispense with the services of the Kallars; they formed funds to compensate such of them as lost their cattle, or whose houses were burnt; they arranged for watchmen among themselves to patrol the villages at night; they provided horns to be sounded to carry the alarm in cases of theft from village to village, and prescribed a regular scale of fines to be paid by those villagers who failed to turn out on the sound of the alarm. The Kallans in the north in many cases sold their lands, and left their villages, but in some places they showed fight. For six months crime is said to have ceased absolutely, and, as one deponent put it, people even left their buckets at the wells. In one or two places the Kallans gathered in large bodies in view to overawe the villagers, and riots followed. In one village there were three murders, and the Kallar quarter was destroyed by fire, but whether the fire was the work of Konans or Kallars has never been discovered. In August, large numbers of villagers attacked the Kallars in two villages in the Dindigul division, and burnt the Kallar quarters."