Part 5
They believe that they came from Mahendrachala mountain, the mountain of Indra, and the following legend is current among them. Dakshudu, the father-in-law of Siva, went to invite his son-in-law to a devotional sacrifice, which he was about to perform. Siva was in a state of meditation, and did not visibly return the obeisance which Dakshudu made by raising his hands to his forehead. Dakshudu became angry, and told his people not to receive Siva or his wife, or show them any mark of respect. Parvati, Siva's wife, went with her son Ganapati, against her husband's order, to the sacrifice, and received no sign of recognition. Thereat she shed tears, and the earth opened, and she disappeared. She was again born of Himavant (Himalayas), and Siva, telling her who she was, remarried her. Siva, in reply to her enquiries, told her that she could avoid a further separation from him if she performed a religious vow, and gave cakes to Brahmans in a chata, or winnowing basket. She accordingly made a basket of gold, which was not efficacious, because, as Siva explained to her, it was not plaited, as bamboo baskets are. Taking his serpent, Siva turned it into a bamboo. He ordered Ganapati, and others, to become men, and gave them his trisula and ghada to work with on bamboo, from which they plaited a basket for the completion of Parvati's vow. Ganapati and the Ganas remained on the Mahendrachala mountain, and married Gandarva women, who bore children to them. Eventually they were ordered by Siva to return, and, as they could not take their wives and families with them, they told them to earn their livelihood by plaiting bamboo articles. Hence they were called Mahendrulu or Medarlu. According to another legend, [35] Parvati once wanted to perform the ceremony called gaurinomu, and, wanting a winnow, was at a loss to know how to secure one. She asked Siva to produce a man who could make one, and he ordered his riding-ox Vrishaban to produce such a person by chewing. Vrishaban complied, and the ancestor of the Medaras, being informed of the wish of the goddess, took the snake which formed Siva's necklace, and, going to a hill, planted its head in the ground. A bamboo at once sprang up on the spot, which, after returning the snake to its owner, the man used for making a winnow. The snake-like root of the bamboo is regarded as a proof of the truth of the story.
As among many other castes, opprobrious names are given to children. For example, a boy, whose elder brother has died, may be called Pentayya (dung-heap). As a symbol of his being a dung-heap child, the infant, as soon as it is born, is placed on a leaf-platter. Other names are Thavvayya, or boy bought for bran, and Pakiru, mendicant. In a case where a male child had been ill for some months, a woman, under the influence of the deity, announced that he was possessed by the goddess Ankamma. The boy accordingly had the name of the goddess conferred on him.
The following are some of the gotras and exogamous septs of the Medaras:--
(a) Gotras.
Hanumanta (monkey-god). Bombadai (a fish). Puli (tiger). Vinayaka (Ganesa). Thagenilu (drinking water). Kasi (Benares). Avisa (Sesbania grandiflora). Moduga (Butea frondosa). Rela (Ficus). Kovila (koel or cuckoo). Seshai (snake?).
(b) Exogamous septs.
Pilli (cat). Nuvvulu (gingelly). Parvatham (mountain). Senagapapu (Bengal gram). Putta (ant-hill). Tsanda (subscription). Konda (mountain). Nila (blue). Javadi (civet-cat). Sirigiri (a hill). Nandikattu (bull's mouth). Kanigiri (a hill). Kandikattu (dhal soup). Pothu (male). Kottakunda (new pot). Naginidu (snake). Pooreti (a bird). Kola (ear of corn). Kalluri (stone village).
A man most frequently marries his maternal uncle's daughter, less frequently the daughter of his paternal aunt. Marriage with a deceased wife's sister is regarded with special favour. Marriage with two living sisters, if one of them is suffering from disease, is common.
In a note on the Medaras of the Vizagapatam district, Mr. C. Hayavadana Rao writes that girls are married before or after puberty. A Brahman officiates at the marriage ceremonies. Widows are allowed to remarry once, and the sathamanam (marriage badge) is tied by the new husband on the neck of the bride, who has, as in the Gudala caste, to sit near a mortar.
Formerly all the Medaras were Saivites, but many are at the present day Vaishnavites, and even the Vaishnavites worship Siva. Every family has some special person or persons whom they worship, for example, Virullu, or boys who have died unmarried. A silver image is made, and kept in a basket. It is taken out on festive occasions, as before a marriage in a family, and offerings of milk and rice gruel are made to it. Bala Perantalu, or girls who have died before marriage, and Perantalu, or women who have died before their husbands, are worshipped with fruits, turmeric, rice, cocoanuts, etc.
Some of the Saivites bury their dead in a sitting posture, while others resort to cremation. All the Vaishnavites burn the dead, and, like the Saivites, throw the ashes into a river. The place of burning or burial is not as a rule marked by any stone or mound. But, if the family can afford it, a tulsi fort is built, and the tulsi (Ocimum sanctum) planted therein. In the Vizagapatam district, death pollution is said to last for three days, during which the caste occupation is not carried out. On the third day, a fowl is killed, and food cooked. It is taken to the spot where the corpse was burnt, on which a portion is thrown, and the remainder eaten.
The potency of charms in warding off evil spirits is believed in. For example, a figure of Hanuman the monkey-god, on a thin plate of gold, with cabalistic letters inscribed on it, is worn on the neck. And, on eclipse days, the root of the madar or arka plant (Calotropis gigantea), enclosed in a gold casket, is worn on the neck of females, and on the waist or arms of males. Some members of this, as of other castes, may be seen with cicatrices on the forehead, chest, back, or neck. These are the scars resulting from branding during infancy with lighted turmeric or cheroot, to cure infantile convulsions, resulting, it is believed, from inhaling tobacco smoke in small, ill-ventilated rooms.
Various legends are current in connection with tribal heroes. One Medara Chennayya is said to have fed some thousands of people with a potful of rice. His grandson, Medara Thodayya, used to do basket-making, and bathed three times daily. A Brahman, afflicted with leprosy, lost a calf. In searching for it, he fell into a ditch filled with water, in which the Medara had bathed, and was cured. One Medara Kethayya and his wife were very poor, but charitable. In order to test him, the god Iswara made grains of gold appear in large quantities in the hollow of a bamboo, which he cut. He avoided the bamboos as being full of vermin, and useless. At some distance, he found an ant-hill with a bamboo growing in it, and, knowing that bamboos growing on such a hill will not be attacked by vermin, cut it. In so doing, he cut off the head of a Rishi, who was doing penance. Detecting the crime of which he had been guilty, he cried "Siva, Siva." His wife, who was miles away, heard him, and, knowing that he must be in some trouble, went to the spot. He asked her how he was to expiate his sin, and she replied. "You have taken a life, and must give one in return." He thereon prepared to commit suicide, but his wife, taking the knife from him, was about to sacrifice herself when Iswara appeared, restored the Rishi to life, and took Medara Kethayya and his wife to heaven.
As among many other castes, the sthambamuhurtham (putting up the post) ceremony is performed when the building of a new house is commenced, and the deeparathana (lamp-worship) before it is occupied. In every settlement there is a Kulapedda, or hereditary caste headman, who has, among other things, the power of inflicting fines, sentencing to excommunication, and inflicting punishments for adultery, eating with members of lower castes, etc. Excommunication is a real punishment, as the culprit is not allowed to take bamboo, or mess with his former castemen. In the Kistna and Godavari districts, serious disputes, which the local panchayat (council) cannot decide, are referred to the headman at Masulipatam, who at present is a native doctor. There are no trials by ordeal. The usual form of oath is "Where ten are, there God is. In his presence I say."
When a girl reaches puberty, she has to sit in a room on five fresh palmyra palm leaves, bathes in turmeric water, and may not eat salt. If there is "leg's presentation" at childbirth, the infant's maternal uncle should not hear the infant cry until the shanti ceremony has been performed. A Brahman recites some mantrams, and the reflection of the infant's face is first seen by the uncle from the surface of oil in a plate. Widow remarriage is permitted. A widow can be recognised by her not wearing the tali, gazulu (glass bangles), and mettu (silver ring on the second toe).
The lowest castes with which the Medaras will eat are, they say, Komatis and Velamas. Some say that they will eat with Satanis,
In the Coorg country, the Medaras are said to subsist by umbrella-making. They are the drummers at Coorg festivals, and it is their privilege to receive annually at harvest-time from each Coorg house of their district as much reaped paddy as they can bind up with a rope twelve cubits in length. They dress like the Coorgs, but in poorer style. [36]
It is recorded by Bishop Whitehead [37] that, "in Mercara taluk, in Ippanivolavade, and in Kadikeri in Halerinad, the villagers sacrifice a kona or male buffalo. Tied to a tree in a gloomy grove near the temple, the beast is killed by a Meda, who cuts off its head with a large knife, but no Coorgs are present at the time. The blood is spilled on a stone under a tree, and the flesh eaten by Medas."
At the Census, 1901, Gauriga was returned as a sub-caste by some Medaras, The better classes are taking to call themselves Balijas, and affix the title Chetti to their names. The Godagula workers in split bamboo sometimes call themselves Odde (Oriya) Medara. [38]
Meda (raised mound).--An exogamous sept of Padma Sale.
Medam (fight).--An exogamous sept of Devanga.
Mehtar.--A few Mehtars are returned, in the Madras Census Report, 1901, as a Central Provinces caste of scavengers. "This name," Yule and Burnell write, [39] "is usual in Bengal, especially for the domestic servant of this class. The word is Pers., comp. mihtar (Lat. major), a great personage, a prince, and has been applied to the class in question in irony, or rather in consolation. But the name has so completely adhered in this application, that all sense of either irony or consolation has perished. Mehtar is a sweeper, and nought else. His wife is the Matranee. It is not unusual to hear two Mehtars hailing each other as Maharaj!"
Meikaval (body-guard of the god).--A name for Pandarams.
Mekala (goats).--Recorded as an exogamous sept of Boya, Chenchu, Golla, Kamma, Kapu, Togata, and Yanadi. Nerigi Mekala (a kind of goat) is a further sept of Yanadi.
Mekhri.--A sub-division of Navayat Muhammadans.
Melachcheri.--A class of Muhammadans in the Laccadive islands (see Mappilla).
Meladava.--Dancing-girls in South Canara.
Melakkaran.--Concerning the Melakkarans, Mr. F. R. Hemingway writes as follows. [40] "The name means musicians, and, as far as Tanjore is concerned, is applied to two absolutely distinct castes, the Tamil and Telugu Melakkarans (of whom the latter are barber musicians). These two will not eat in each other's houses, and their views about dining with other castes are similar. They say they would mess (in a separate room) in a Vellalan's house, and would dine with a Kallan, but it is doubtful whether any but the lower non-Brahman communities would eat with them. In other respects the two castes are quite different. The former speak Tamil, and, in most of their customs, resemble generally the Vellalans and other higher Tamil castes, while the latter speak Telugu, and follow domestic practices similar to those of the Telugu Brahmans. Both are musicians. The Telugus practice only the musician's art or periyamelam (band composed of clarionet or nagasaram, pipe, drum, and cymbals), having nothing to do with dancing or dancing-girls, to whom the chinnamelam or nautch music is appropriate. The Tamil caste provides, or has adopted all the dancing-girls in the district. The daughters of these women are generally brought up to their mother's profession, but the daughters of the men of the community rarely nowadays become dancing-girls, but are ordinarily married to members of the caste. The Tamil Melakkarans perform both the periyamelam and the nautch music. The latter consists of vocal music performed by a chorus of both sexes to the accompaniment of the pipe and cymbals. The class who perform it are called Nattuvans, and they are the instructors of the dancing-women. The periyamelam always finds a place at weddings, but the nautch is a luxury. Nowadays the better musicians hold themselves aloof from the dancing-women. Both castes have a high opinion of their own social standing. Indeed the Tamil section say they are really Kallans, Vellalans, Agamudaiyans, and so on, and that their profession is merely an accident." The Vairavi, or temple servant of Nattukottai Chettis, must be a Melakkaran.
Mellikallu.--Under the name Mellikallu or Mallekalu, seventy-six individuals are returned, in the Madras Census Report, 1901, as "hill cultivators in Pedakota village of Viravalli taluk of the Vizagapatam Agency, who are reported to constitute a caste by themselves. They pollute by touch, have their own priests, and eat pork but not beef."
Melnadu.--Melnadu, or Melnatar, meaning western country, is the name of a territorial sub-division of Kallan and Shanan.
Melu Sakkare.--A name, meaning western Sakkare, by which Upparas in Mysore style themselves. They claim descent from a mythical individual, named Sagara, who dug the Bay of Bengal. Some Upparas explain that they work in salt, which is more essential than sugar, and that Mel Sakkara means superior sugar.
Meman.--More than three hundred members of this Muhammadan class of Bombay traders were returned at the Madras Census, 1901. It is recorded, in the Bombay Gazetteer, that many Cutch, Memans are prospering as traders in Kurrachee, Bombay, the Malabar coast, Hyderabad, Madras, Calcutta, and Zanzibar.
Menasu (pepper or chillies).--An exogamous sept of Kuruba, and gotra of Kurni.
Menokki (overseer).--Menokki and Menoki have been returned, in the Travancore and Cochin Census Reports, as a sub-division of Nayars, who are employed as accountants in temples. The name is derived from mel, above, nokki, from nokkunnu to look after.
Menon.--By Wigram, [41] Menon is defined as "a title originally conferred by the Zamorin on his agents and writers. It is now used by all classes of Nayars. In Malabar, the village karnam (accountant) is called Menon." In the Travancore Census Report, 1901, Menon is said to be "a contraction of Menavan (a superior person). The title was conferred upon several families by the Raja of Cochin, and corresponds to Pillai down south. As soon as a person was made a Menon, he was presented with an ola (palmyra leaf for writing on) and an iron style, as symbolical of the office he was expected to fill, i.e., of an accountant. Even now, in British Malabar, each amsham or revenue village has a writer or accountant, who is called Menon." Mr. F. Fawcett writes [42] that "to those of the sub-clan attached to the Zamorin who were sufficiently capable to earn it, he gave the titular honour Menon, to be used as an affix to the name. The title Menon is in general hereditary, but, be it remarked, many who now use it are not entitled to do so. Properly speaking, only those whose investiture by the Zamorin or some other recognized chief is undisputed, and their descendants (in the female line) may use it. A man known to me was invested with the title Menon in 1895 by the Karimpuzha chief, who, in the presence of a large assembly, said thrice 'From this day forward I confer on Krishnan Nayar the title of Krishna Menon.' Nowadays be it said, the title Menon is used by Nayars of clans other than the Akattu Charna." Indian undergraduates at the English Universities, with names such as Krishna Menon, Raman Menon, Ramunni Menon, are known as Mr. Menon. In the same way, Maratha students are called by their titular name Mr. Rao.
Mera.--A sub-division of Holeya.
Meria.--At the Madras Census, 1901, twenty-five individuals returned themselves as Meria or Merakaya. They were descendants of persons who were reserved for human (Meriah) sacrifice, but rescued by Government officials in the middle of the last century.
Mesta.--A name taken by some Chaptegaras (carpenters) in South Canara.
Mestri.--A title of Semmans and other Tamil classes. The Panan tailors are said to be also called Mestris. Concerning the word mestri, or maistry, Yule and Burnell write as follows. [43] "This word, a corruption of the Portuguese Mestre, has spread into the vernaculars all over India, and is in constant Anglo-Indian use. Properly a foreman, a master-worker. In W. and S. India maistry, as used in the household, generally means the cook or the tailor."
Mettu Kamsali.--A synonym of Ojali blacksmith, Mettu means shoes or sandals.
Mhallo.--A name for Konkani barbers.
Midathala (locust).--An exogamous sept of Boya and Madiga.
Middala or Meddala (storeyed house).--An exogamous sept of Padma Sale.
Midichi (locust).--A gotra of Kurni.
Mila.--The Milas are a fishing caste in Ganjam and Vizagapatam, for the following note on whom I am indebted to Mr. C. Hayavadana Rao. The name Milavandlu, by which they are commonly known, means fishermen. They also call themselves Odavandlu, because they go out to sea, fishing from boats (oda). When they become wealthy, they style themselves Oda Balijas. The caste is divided into numerous exogamous septs, among which are dhoni (boat), and tota (garden). The custom of menarikam, according to which a man should marry his maternal uncle's daughter, is in force, and a man may also marry his sister's daughter. Girls are generally married after puberty. Gold jewellery is presented in lieu of money as the bride-price (voli). On the occasion of a marriage, half a dozen males and females go to the house of the bride, where they are entertained at a feast. She is conducted to the home of the bridegroom. A plank is placed at the entrance to the house, on which the bride and bridegroom take their seats. After they have bathed, new cloths are presented to them, and the old ones given to the barber. They then sit once more on the plank, and the caste headman, called the Ejaman, takes up the sathamanam (marriage badge), which is passed round among those assembled. It is finally tied by the bridegroom on the bride's neck. The remarriage of widows is recognised. Each village has an Ejaman, who, in addition to officiating at weddings, presides over council meetings, collects fines, etc. The caste goddess is Polamma, to whom animal sacrifices are offered, and in whose honour an annual festival is held. The expenses thereof are met by public subscription and private donations. The dead are burnt, and a Satani officiates at funerals. Death pollution is not observed. On the twelfth day after death, the pedda rozu (big day) ceremony is performed. The caste titles are Anna and Ayya.
Milaku (pepper: Piper nigrum).--A tree or kothu of Kondaiyamkotti Maravans.
Milikhan.--A class of Muhammadan pilots and sailors in the Laccadive Islands (see Mappilla).
Minalavaru (fish people).--An exogamous sept of Bedar or Boya. Min (fish) Palli occurs as a name for Pallis who have settled in the Telugu country, and adopted fishing as their profession.
Minchu (metal toe-ring).--An exogamous sept of Kuruba.
Mini (leather rope).--A gotra of Kurni.
Minpidi (fish-catching).--A sub-division of Panan.
Mirapakaya (Capsicum frutescens).--An exogamous sept of Boya.
Mirigani.--A sub-division of Domb.
Miriyala (pepper).--An exogamous sept of Balija.
Mir Shikari.--A synonym of Kurivikkaran.
Misala (whiskers).--An exogamous sept of Boya.
Mise (moustache).--An exogamous sept of Kuruba.
Mochi.--See Mucchi.
Modikaran.--The name sometimes applied to Nokkan mendicants, who dabble in jugglery. Modi is a trial of magical powers between two persons, in which the hiding of money is the essential thing.
Moduga (Butea frondosa).--A gotra of Medara.
Moger.--The Mogers are the Tulu-speaking fishermen of the South Canara district, who, for the most part, follow the aliya santana law of inheritance (in the female line), though some who are settled in the northern part of the district speak Canarese, and follow the makkala santana law (inheritance from father to son).
The Mogers are largely engaged in sea-fishing, and are also employed in the Government fish-curing yards. On the occasion of an inspection of one of these yards at Mangalore, my eye caught sight of the saw of a sawfish (Pristis) hanging on the wall of the office. Enquiry elicited that it was used as a "threatening instrument" in the yard. The ticket-holders were Mappillas and Mogers. I was informed that some of the Mogers used the hated thattu vala or achi vala (tapping net), in using which the sides of the boats are beaten with sticks, to drive the fish into the net. Those who object to this method of fishing maintain that the noise made with the sticks frightens away the shoals of mackerel and sardines. A few years ago, the nets were cut to pieces, and thrown into the sea, as a protest against their employment. A free fight ensued, with the result that nineteen individuals were sentenced to a fine of fifty rupees, and three months' imprisonment. In connection with my inspections of fisheries, the following quaint official report was submitted. "The Mogers about the town of Udipi are bound to supply the revenue and magisterial establishment of the town early in the morning every day a number of fishes strung to a piece of rope. The custom was originated by a Tahsildar (Native revenue officer) about twenty years ago, when the Tahsildar wielded the powers of the magistrate and the revenue officer, and was more than a tyrant, if he so liked--when rich and poor would tremble at the name of an unscrupulous Tahsildar. The Tahsildar is divested of his magisterial powers, and to the law-abiding and punctual is not more harmful than the dormouse. But the custom continues, and the official, who, of all men, can afford to pay for what he eats, enjoys the privileges akin to those of the time of Louis XIV's court, and the poor fisherman has to toil by night to supply the rich official's table with a delicious dish about gratis." A curious custom at Cannanore in Malabar may be incidentally referred to. Writing in 1873, Dr. Francis Day states [44] that "at Cannanore, the Rajah's cat appears to be exercising a deleterious influence on one branch at least of the fishing, viz., that for sharks. It appears that, in olden times, one fish daily was taken from each boat as a perquisite for the Rajah's cat, or the poocha meen (cat fish) collection. The cats apparently have not augmented so much as the fishing boats, so this has been commuted into a money payment of two pies a day on each successful boat. In addition to this, the Rajah annually levies a tax of Rs. 2-4-0 on every boat. Half of the sharks' fins are also claimed by the Rajah's poocha meen contractor."