which is practiced by the Maravans, I am indebted to a note by
Mr. J. H. Nelson. [31] "This," he writes, "is a game worthy of a bold
and free people, and it is to be regretted that certain Collectors
(District Magistrates) should have discouraged it under the idea that
it was somewhat dangerous. The jellikattu is conducted in the following
manner. On a certain day in the year, large crowds of people, chiefly
males, assemble together in the morning in some extensive open space,
the dry bed of a river perhaps, or of a tank (pond), and many of them
may be seen leading ploughing bullocks, of which the sleek bodies and
rather wicked eyes afford clear evidence of the extra diet they have
received for some days in anticipation of the great event. The owners
of these animals soon begin to brag of their strength and speed, and
to challenge all and any to catch and hold them; and in a short time
one of the best beasts is selected to open the day's proceedings. A
new cloth is made fast round his horns, to be the prize of his captor,
and he is then led out into the midst of the arena by his owner, and
there left to himself surrounded by a throng of shouting and excited
strangers. Unaccustomed to this sort of treatment, and excited by
the gestures of those who have undertaken to catch him, the bullock
usually lowers his head at once, and charges wildly into the midst of
the crowd, who nimbly run off on either side to make way for him. His
speed being much greater than that of the men, he soon overtakes one
of his enemies and makes at him to toss him savagely. Upon this the
man drops on the sand like a stone, and the bullock, instead of goring
him, leaps over his body, and rushes after another. The second man
drops in his turn, and is passed like the first; and, after repeating
this operation several times, the beast either succeeds in breaking
the ring, and galloping off to his village, charging every person he
meets on the way, or is at last caught and held by the most vigorous
of his pursuers. Strange as it may seem, the bullocks never by any
chance toss or gore any one who throws himself down on their approach;
and the only danger arises from their accidentally reaching unseen
and unheard some one who remains standing. After the first two or
three animals have been let loose one after the other, two or three,
or even half a dozen are let loose at a time, and the scene quickly
becomes most exciting. The crowd sways violently to and fro in various
directions in frantic efforts to escape being knocked over; the air is
filled with shouts, screams, and laughter; and the bullocks thunder
over the plain as fiercely as if blood and slaughter were their sole
occupation. In this way perhaps two or three hundred animals are
run in the course of a day, and, when all go home towards evening,
a few cuts and bruises, borne with the utmost cheerfulness, are the
only results of an amusement which requires great courage and agility
on the part of the competitors for the prizes--that is for the cloths
and other things tied to the bullocks' horns--and not a little on the
part of the mere bystanders. The only time I saw this sport (from a
place of safety) I was highly delighted with the entertainment, and
no accident occurred to mar my pleasure. One man indeed was slightly
wounded in the buttock, but he was quite able to walk, and seemed to
be as happy as his friends."
A further account of the jallikat or jellicut is given in the
Gazetteer of the Madura district. "The word jallikattu literally
means tying of ornaments. On a day fixed and advertised by beat of
drums at the adjacent weekly markets, a number of cattle, to the
horns of which cloths and handkerchiefs have been tied, are loosed
one after the other, in quick succession, from a large pen or other
enclosure, amid a furious tom-tomming and loud shouts from the crowd
of assembled spectators. The animals have first to run the gauntlet
down a long lane formed of country carts, and then gallop off wildly
in every direction. The game consists in endeavouring to capture the
cloths tied to their horns. To do this requires fleetness of foot
and considerable pluck, and those who are successful are the heroes
of the hour. Cuts and bruises are the reward of those who are less
skilful, and now and again some of the excited cattle charge into
the on-lookers, and send a few of them flying. The sport has been
prohibited on more than one occasion. But, seeing that no one need
run any risks unless he chooses, existing official opinion inclines
to the view that it is a pity to discourage a manly amusement which
is not really more dangerous than football, steeple-chasing, or
fox-hunting. The keenness of the more virile sections of the community,
especially the Kallans (q.v.), in this game is extraordinary, and,
in many villages, cattle are bred and reared specially for it. The
best jallikats are to be seen in the Kallan country in Tirumangalam,
and next come those in Melur and Madura taluks."
"Boomerangs," Dr. G. Oppert writes, [32] "are used by the Maravans and
Kallans when hunting deer. The Madras Museum collection contains three
(two ivory, one wooden) from the Tanjore armoury. In the arsenal of
the Pudukottai Raja a stock of wooden boomerangs is always kept. Their
name in Tamil is valai tade (bent stick)." To Mr. R. Bruce Foote,
I am indebted for the following note on the use of the boomerang in
the Madura district. "A very favourite weapon of the Madura country
is a kind of curved throwing-stick, having a general likeness to the
boomerang of the Australian aborigines. I have in my collection two
of these Maravar weapons obtained from near Sivaganga. The larger
measures 24 1/8'' along the outer curve, and the chord of the arc
17 5/8''. At the handle end is a rather ovate knob 2 1/4'' long and
1 1/4'' in its maximum thickness. The thinnest and smallest part of
the weapon is just beyond the knob, and measures 11/16'' in diameter
by 1 1/8'' in width. From that point onwards its width increases
very gradually to the distal end, where it measures 2 3/8'' across
and is squarely truncated. The lateral diameter is greatest three
or four inches before the truncated end, where it measures 1''. My
second specimen is a little smaller than the above, and is also rather
less curved. Both are made of hard heavy wood, dark reddish brown in
colour as seen through the varnish covering the surface. The wood is
said to be tamarind root. The workmanship is rather rude. I had an
opportunity of seeing these boomerangs in use near Sivaganga in March,
1883. In the morning I came across many parties, small and large,
of men and big boys who were out hare-hunting with a few dogs. The
parties straggled over the ground, which was sparsely covered with
low scrub jungle. And, whenever an unlucky hare started out near
to the hunters, it was greeted with a volley of the boomerangs, so
strongly and dexterously thrown that poor puss had little chance of
escape. I saw several knocked out of time. On making enquiries as
to these hunting parties, I was told that they were in observance
of a semi-religious duty, in which every Maravar male, not unfitted
by age or ill-health, is bound to participate on a particular day in
the year. Whether a dexterous Maravar thrower could make his weapon
return to him I could not find out. Certainly in none of the throws
observed by me was any tendency to a return perceptible. But for
simple straight shots these boomerangs answer admirably."
The Maravans bear Saivite sectarian marks, but also worship various
minor deities, among whom are included Kali, Karuppan, Muthu Karuppan,
Periya Karuppan, Mathurai Viran, Aiyanar, and Munuswami.
The lobes of the ears of Marava females are very elongated as the
result of boring and gradual dilatation during childhood. Mr. (now
Sir) F. A. Nicholson, who was some years ago stationed at Ramnad,
tells me that the young Maravan princesses used to come and play in
his garden, and, as they ran races, hung on to their ears, lest the
heavy ornaments should rend asunder the filamentous ear lobes.
It was recorded, in 1902, that a young Maravan, who was a member of
the family of the Zemindar of Chokampatti, was the first non-Christian
Maravan to pass the B.A. degree examination at the Madras University.
The general title of the Maravans is Tevan (god), but some style
themselves Talaivan (chief), Servaikkaran (captain), Karaiyalan
(ruler of the coast), or Rayarvamsam (Raja's clan).
Marayan.--A synonym of Maran.
Mari.--Mari or Marimanisaru is a sub-division of Holeya.
Mariyan.--Said to be a sub-division of Kolayan.
Markandeya.--A gotra of Padma Sale and Seniyan (Devanga), named after
the rishi or sage Markandeya, who was remarkable for his austerities
and great age, and is also known as Dirghayus (the long-lived). Some
Devangas and the Salapus claim him as their ancestor.
Marri. (Ficus bengalensis).--An exogamous sept of Mala and
Mutracha. Marri-gunta (pond near a fig tree) occurs as an exogamous
sept of Yanadi.
Marumakkathayam.--The Malayalam name for the law of inheritance
through the female line.
Marvari.--A territorial name, meaning a native of Marwar. At times of
census, Marvari has been returned as a caste of Jains, i.e., Marvaris,
who are Jains by religion. The Marvaris are enterprising traders,
who have settled in various parts of Southern India, and are, in the
city of Madras, money-lenders.
Masadika.--A synonym for Nadava Bant.
Masila (masi, dirt).--An exogamous sept of Devanga.
Masthan.--A Muhammadan title, meaning a saint, returned at times
of census.
Mastiga.--The Mastigas are described by the Rev. J. Cain [33] as
mendicants and bards, who beg from Gollas, Malas, and Madigas. I
am informed that they are also known as Mala Mastigas, as they are
supposed to be illegitimate descendants of the Malas, and usually beg
from them. When engaged in begging, they perform various contortionist
and acrobatic feats.
Matam (monastery, or religious institution).--An exogamous sept
of Devanga.
Matanga.--Matanga or Matangi is a synonym of Madiga. The Madigas
sometimes call themselves Matangi Makkalu, or children of Matangi,
who is their favourite goddess. Matangi is further the name of certain
dedicated prostitutes, who are respected by the Madiga community.
Matavan.--Recorded, in the Travancore Census Report, 1901, as a name
for the Pulikkapanikkan sub-division of Nayar.
Matsya (fish).--A sept of Domb.
Mattiya.--The Mattiyas are summed up as follows in the Madras
Census Report, 1901. "In Vizagapatam these are hill cultivators
from the Central Provinces, who are stated in one account to be
a sub-division of the Gonds. Some of them wear the sacred thread,
because the privilege was conferred upon their families by former
Rajas of Malkanagiri, where they reside. They are said to eat with
Ronas, drink with Porojas, but smoke only with their own people. The
name is said to denote workers in mud (matti), and in Ganjam they are
apparently earth-workers and labourers. In the Census Report, 1871,
it is noted that the Matiyas are 'altogether superior to the Kois
and to the Parjas (Porojas). They say they sprang from the soil,
and go so far as to point out a hole, out of which their ancestor
came. They talk Uriya, and farm their lands well'"
For the following note, I am indebted to Mr. C. Hayavadana Rao. The
caste is divided into at least four septs, named Bhag (tiger), Nag
(cobra), Cheli (goat), and Kochchimo (tortoise). A man may claim
his paternal aunt's daughter in marriage. Girls are, as a rule,
married after puberty. When a match is contemplated, the would-be
husband presents a pot of liquor to the girl's parents. If this is
accepted, a further present of liquor, rice, and a pair of cloths,
is made later on. The liquor is distributed among the villagers,
who, by accepting it, indicate their consent to the transfer of the
girl to the man. A procession, with Dombs acting as musicians, is
formed, and the girl is taken to the bridegroom's village. A pandal
(booth) has been erected in front of the bridegroom's house, which
the contracting couple enter on the following morning. Their hands are
joined together by the presiding Desari, they bathe in turmeric water,
and new cloths are given to them. Wearing these, they enter the house,
the bridegroom leading the bride. Their relations then exhort them
to be constant to each other, and behave well towards them. A feast
follows, and the night is spent in dancing and drinking. Next day, the
bride's parents are sent away with a present of a pair of cows or bulls
as jholla tonka. The remarriage of widows is allowed, and a younger
brother usually marries the widow of his elder brother. Divorce is
permitted, and, when a husband separates from his wife, he gives her a
new cloth and a bullock as compensation. A divorced woman may remarry.
By the Mattiyas, and other Oriya castes, the ghorojavai (house
son-in-law) custom is practiced. According to this custom, the poorer
folk, in search of a wife, work, according to a contract, for their
future father-in-law for a specified time, at the expiration of
which they set up a separate establishment with his daughter. To
begin married life with, presents are made to the couple by the
father-in-law.
The dead are burnt, and the spot where cremation takes place is marked
by setting up in the ground a bamboo pole, to which one of the dead
man's rags is attached. The domestic pots, which were used during his
last illness, are broken there. Death pollution is observed for eight
days. On the ninth day, the ashes, mixed with water, are cleared up,
and milk is poured over the spot. The ashes are sometimes buried
in a square hole, which is dug to a depth of about three feet, and
filled in. Over it a small hut-like structure is raised. A few of these
sepulchral monuments may be seen on the south side of the Pangam stream
on the Jeypore-Malkangiri road. The personal names of the Mattiyas
are often taken from the day of the week on which they are born.
Mavilan.--Described, in the Madras Census Report, 1901, as a small
tribe of shikaris (hunters) and herbalists, who follow makkathayam
(inheritance from father to son), and speak corrupt Tulu. Tulumar
(native of the Tulu country), and Chingattan (lion-hearted people)
were returned as sub-divisions. "The name," Mr. H. A. Stuart writes,
[34] "is said to be derived from mavilavu, a medicinal herb. I think,
however, the real derivation must be sought in Tulu or Canarese,
as it seems to be a Canarese caste. These people are found only
in the Chirakkal taluk of Malabar. Their present occupation is
basket-making. Succession is from father to son, but among some it
is also said to be in the female line."
It is recorded, in the Gazetteer of Malabar, that the Mavilons are
"divided into Tulu Mavilons and Eda Mavilons, and sub-divided into
thirty illams. They are employed as mahouts (drivers of elephants),
and collect honey and other forest produce. Their headmen are called
Chingam (simham, lion), and their huts Mapura."
Mayalotilu (rascal).--Mayalotilu or Manjulotilu is said by the
Rev. J. Cain to be a name given by the hill Koyis to the Koyis who
live near the Godavari river.
Mayan.--Recorded, in the Madras Census Report, as a synonym of
Kammalan. The Kamsali goldsmiths claim descent from Maya.
Meda, Medara, Medarlu, or Medarakaran.--The Medaras are workers in
bamboo in the Telugu, Canarese, Oriya and Tamil countries, making
sieves, baskets, cradles, mats, fans, boxes, umbrellas, and tatties
(screens). Occasionally they receive orders for waste-paper baskets,
coffins for Native Christian children, or cages for pigeons and
parrots. In former days they made basket-caps for sepoys. They are
said to cut the bamboos in the forest on dark nights, in the belief
that they would be damaged if cut at any other time. They do not, like
the Korachas, make articles from the leaf of the date-palm (Phoenix).
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."
Writing concerning the Mogers, Buchanan [45] states that "these
fishermen are called Mogayer, and are a caste of Tulava origin. They
resemble the Mucuas (Mukkuvans) of Malayala, but the one caste will
have no communion with the other. The Mogayer are boatmen, fishermen,
porters, and palanquin-bearers, They pretend to be Sudras of a pure
descent, and assume a superiority over the Halepecas (Halepaiks),
one of the most common castes of cultivators in Tulava; but they
acknowledge themselves greatly inferior to the Bunts." Some Mogers
have abandoned their hereditary profession of fishing, and taken to
agriculture, oil-pressing, and playing on musical instruments. Some
are still employed as palanquin-bearers. The oil-pressers call
themselves Ganigas, the musicians Sappaligas, and the palanquin-bearers
Bovis. These are all occupational names. Some Bestha immigrants from
Mysore have settled in the Pattur taluk, and are also known as Bovis,
The word Bovi is a form of the Telugu Boyi (bearer).
The Mogers manufacture the caps made from the spathe of the areca palm,
which are worn by Koragas and Holeyas.
The settlements of the Moger fishing community are called pattana,
e.g., Odorottu pattana, Manampade pattana. For this reason, Pattanadava
is sometimes given as a synonym for the caste name. The Tamil fishermen
of the City of Madras are, in like manner, called Pattanavan, because
they live in pattanams or maritime villages.
Like other Tulu castes, the Mogers worship bhuthas (devils). The
principal bhutha of the fishing community is Bobbariya, in whose honour
the kola festival is held periodically. Every settlement, or group of
settlements, has a Bobbariya bhuthasthana (devil shrine). The Matti
Brahmans, who, according to local tradition, are Mogers raised to
the rank of Brahmans by one Vathiraja Swami, a Sanyasi, also have
a Bobbariya bhuthasthana in the village of Matti. The Mogers who
have ceased to be fishermen, and dwell in land, worship the bhuthas
Panjurli and Baikadthi. There is a caste priest, called Mangala pujari,
whose head-quarters are at Bannekuduru near Barkur. Every family has to
pay eight annas annually to the priest, to enable him to maintain the
temple dedicated to Ammanoru or Mastiamma at Bannekuduru. According to
some, Mastiamma is Mari, the goddess of small-pox, while others say
that she is the same as Mohini, a female devil, who possesses men,
and kills them.
For every settlement, there must be at least two Gurikaras (headmen),
and, in some settlements, there are as many as four. All the Gurikaras
wear, as an emblem of their office, a gold bracelet on the left
wrist. Some wear, in addition, a bracelet presented by the members of
the caste for some signal service. The office of headman is hereditary,
and follows the aliya santana law of succession (in the female line).
The ordinary Tulu barber (Kelasi) does not shave the Mogers, who have
their own caste barber, called Melantavam, who is entitled to receive
a definite share of a catch of fish. The Konkani barbers (Mholla)
do not object to shave Mogers, and, in some places where Mhollas are
not available, the Billava barber is called in.
Like other Tulu castes, the Mogers have exogamous septs, or balis,
of which the following are examples:--
Ane, elephant.
Bali, a fish.
Deva, god.
Dyava, tortoise.
Honne, Pterocarpus Marsupium.
Shetti, a fish.
Tolana, wolf.
The marriage ceremonial of the Mogers conforms to the customary
Tulu type. A betrothal ceremony is gone through, and the sirdochi,
or bride-price, varying from six to eight rupees, paid. The marriage
rites last over two days. On the first day, the bride is seated
on a plank or cot, and five women throw rice over her head, and
retire. The bridegroom and his party come to the home of the bride,
and are accommodated at her house, or elsewhere. On the following
day, the contracting couple are seated together, and the bride's
father, or the Gurikara, pours the dhare water over their united
hands. It is customary to place a cocoanut on a heap of rice, with
some betel leaves and areca nuts at the side thereof. The dhare water
(milk and water) is poured thrice over the cocoanut. Then all those
assembled throw rice over the heads of the bride and bridegroom,
and make presents of money. Divorce can be easily effected, after
information of the intention has been given to the Gurikara. In the
Udipi taluk, a man who wishes to divorce his wife goes to a certain
tree with two or three men, and makes three cuts in the trunk with a
bill-hook. This is called barahakodu, and is apparently observed by
other castes. The Mogers largely adopt girls in preference to boys,
and they need not be of the same sept as the adopter.
On the seventh day after the birth of a child a Madivali (washerwoman)
ties a waist-thread on it, and gives it a name. This name is usually
dropped after a time, and another name substituted for it.
The dead are either buried or cremated. If the corpse is burnt, the
ashes are thrown into a tank (pond) or river on the third or fifth
day. The final death ceremonies (bojja or savu) are performed on the
seventh, ninth, eleventh, or thirteenth day, with details similar to
those of the Billavas. Like other Tulu castes, some Mogers perform
a propitiatory ceremony on the fortieth day.
The ordinary caste title of the Mogers is Marakaleru, and Gurikara
that of members of the families to which the headmen belong. In the
Kundapur taluk, the title Naicker is preferred to Marakaleru.
The cephalic index of the Mogers is, as shown by the following table,
slightly less than that of the Tulu Bants and Billavas:--
Av. Max. Min. No. of times
index 80 or over.
50 Billavas 80.1 91.5 71. 28
40 Bants 78. 91.2 70.8 13
40 Mogers 77.1 84.9 71.8 9
Mogili (Pandanus fascicularis).--An exogamous sept of Kapu and
Yerukala.
Mogotho.--A sub-division of Gaudo, the members of which are considered
inferior because they eat fowls.
Mohiro (peacock).--An exogamous sept or gotra of Bhondari and Gaudo,
Moksham (heaven).--An exogamous sept of Devanga.
Moktessor or Mukhtesar.--See Stanika.
Mola (hare).--An exogamous sept of Gangadikara Holeya and Gangadikara
Vakkaliga.
Molaya Devan.--A title of Kallan and Nokkan.
Moliko.--A title of Doluva and Kondra.
Monathinni.--The name, meaning those who eat the vermin of the earth,
of a sub-division of Valaiyan.
Mondi.--For the following note I am indebted to Mr. C. Hayavadana
Rao. Mondi, Landa, Kalladi-siddhan (q.v.), and Kalladi-mangam, are
different names for one and the same class of mendicants. The first
two names denote a troublesome fellow, and the last two one who
beats himself with a stone. The Mondis speak Tamil, and correspond
to the Bandas of the Telugu country, banda meaning an obstinate
person or tricksy knave. [The name Banda is sometimes explained as
meaning stone, in reference to these mendicants carrying about a
stone, and threatening to beat out their brains, if alms are not
forthcoming.] They are as a rule tall, robust individuals, who go
about all but naked, with a jingling chain tied to the right wrist,
their hair long and matted, a knife in the hand, and a big stone
on the left shoulder. When engaged in begging, they cut the skin
of the thighs with the knife, lie down and beat their chests with
the stone, vomit, roll in the dust or mud, and throw dirt at those
who will not contribute alms. In a note on the Mondis or Bandas,
[46] Mr. H. A. Stuart writes that these beggars "lay no claim to a
religious character. Though regarded as Sudras, it is difficult to
think them such, as they are black and filthy in their appearance,
and disgusting in their habits. Happily their numbers are few. They
wander about singing, or rather warbling, for they utter no articulate
words, and, if money or grain be not given to them, they have
recourse to compulsion. The implements of their trade are knives and
ordure. With the former they cut themselves until they draw blood,
and the latter they throw into the house or shop of the person who
proves uncharitable. They appear to possess the power of vomiting
at pleasure, and use it to disgust people into a compliance with
their demands. Sometimes they lie in the street, covering the entire
face with dust, keeping, it is said, their eyes open the while, and
breathing through the dust. Eventually they always succeed by some
of these means in extorting what they consider their dues." Boys
are regularly trained to vomit at will. They are made to drink as
much hot water or conji (gruel) as they can, and taught how to bring
it up. At first, they are made to put several fingers in the mouth,
and tickle the base of the tongue, so as to give rise to vomiting. By
constant practice, they learn how to vomit at any time. Just before
they start on a begging round, they drink some fluid, which is brought
up while they are engaged in their professional calling.
There are several proverbs relating to this class of mendicants, one
of which is to the effect that the rough and rugged ground traversed
by the Kalladi-siddhan is powdered to dust. Another gives the advice
that, whichever way the Kalladi-mangam goes, you should dole out a
measure of grain for him. Otherwise he will defile the road owing
to his disgusting habits. A song, which the Mondi may often be heard
warbling, runs as follows:--
Mother, mother, Oh! grandmother,
Grandmother, who gave birth.
Dole out my measure.
Their original ancestor is said to have been a shepherd, who had both
his legs cut off by robbers in a jungle. The king of the country in
compassion directed that every one should pay him and his descendants,
called mondi or lame, a small amount of money or grain.
The caste is divided into a series of bands, each of which has the
right to collect alms within a particular area. The merchants and ryots
are expected to pay them once a year, the former in money, and the
latter in grain at harvest time. Each band recognises a headman, who,
with the aid of the caste elders, settles marital and other disputes.
Marriage is usually celebrated after puberty. In the North Arcot
district, it is customary for a man to marry his maternal uncle's
daughter, and in the Madura district a man can claim his paternal
aunt's daughter in marriage. The caste is considered so low in the
social scale that Brahmans will not officiate at marriages. Divorce
is easy, and adultery with a man of higher caste is condoned more
readily than a similar offence within the caste.
Mondolo.--Recorded, in the Madras Census Report, 1901, as an Oriya
title given by Zamindars to the headmen of villages. It is also a
title of various Oriya castes.
Mora Buvva.--A sub-division of Madigas, who offer food (buvva) to
the god in a winnowing basket (mora) at marriage.
Morasu.--The following legendary account of the origin of the "Morsu
Vellallu" is given in the Baramahal Records. [47] "In the kingdom
of Conjiveram, there was a village named Paluru, the residence of a
chieftain, who ruled over a small district inhabited by the Morsu
Vellallu. It so happened that one of them had a handsome daughter
with whom the chieftain fell in love, and demanded her in marriage
of her parents. But they would not comply with his demand, urging
as an excuse the difference of caste, on which the inflamed lover
determined on using force to obtain the object of his desires. This
resolution coming to the knowledge of the parents of the girl, they
held a consultation with the rest of the sect, and it was determined
that for the present they should feign a compliance with his order,
until they could meet with a favourable opportunity of quitting the
country. They accordingly signified their consent to the matter,
and fixed upon the nuptial day, and erected a pandal or temporary
building in front of their house for the performance of the wedding
ceremonies. At the proper time, the enamoured and enraptured chief
sent in great state to the bride's house the wedding ornaments and
clothes of considerable value, with grain and every other delicacy
for the entertainment of the guests, The parents, having in concert
with the other people of the sect prepared everything for flight,
they put the ornaments and clothes on the body of a dog, which they
tied to the centre pillar of the pandal, threw all the delicacies on
the ground before him, and, taking their daughter, fled. Their flight
soon came to the ears of the chief, who, being vexed and mortified
at the trick they had played him, set out with his attendants like a
raging lion in quest of his prey. The fugitives at length came to the
banks of the Tungabhadra river, which they found full and impassable,
and their cruel pursuer nigh at hand. In the dreadful dilemma, they
addressed to the God Vishnu the following prayer. 'O! Venkatrama
(a title of Vishnu), if thou wilt graciously deign to enable us to
ford this river, and wilt condescend to assist us in crossing the
water, as thou didst Hanumant in passing over the vast ocean, we
from henceforth will adopt thee and thy ally Hanumant our tutelary
deities.' Vishnu was pleased to grant their prayer, and by his
command the water in an instant divided, and left a dry space,
over which they passed. The moment they reached the opposite bank,
the waters closed and prevented their adversary from pursuing them,
who returned to his own country. The sect settled in the provinces
near the Tungabhadra river, and in course of time spread over the
districts which now form the eastern part of the kingdom of Mysore
then called Morsu, and from thence arose their surname."
As in Africa, and among the American Indians, Australians, and
Polynesians, so in Southern India artificial deformity of the hand
is produced by chopping off some of the fingers. Writing in 1815,
Buchanan (Hamilton) [48] says that "near Deonella or Deonhully,
a town in Mysore, is a sect or sub-division of the Murressoo Wocal
caste, every woman of which, previous to piercing the ears of her
eldest daughter, preparatory to her being betrothed in marriage, must
undergo the amputation of the first joints of third and fourth fingers
of her right hand. The amputation is performed by the blacksmith of
the village, who, having placed the finger in a block, performs the
operation with a chisel. If the girl to be betrothed is motherless, and
the mother of the boy has not before been subjected to the amputation,
it is incumbent on her to suffer the operation." Of the same ceremony
among the "Morsa-Okkala-Makkalu" of Mysore the Abbé Dubois [49]
says that, if the bride's mother be dead, the bridegroom's mother,
or in default of her the mother of the nearest relative, must submit
to the cruel ordeal. In an editorial foot-note it is stated that
this custom is no longer observed. Instead of the two fingers being
amputated, they are now merely bound together, and thus rendered
unfit for use. In the Census Report, 1891, it is recorded that this
type of deformity is found among the Morasus, chiefly in Cuddapah,
North Arcot, and Salem. "There is a sub-section of them called Veralu
Icche Kapulu, or Kapulu who give the fingers, from a curious custom
which requires that, when a grandchild is born in a family, the wife
of the eldest son of the grandfather must have the last two joints of
the third and fourth fingers of her right hand amputated at a temple of
Bhairava." Further, it is stated in the Manual of the Salem district
(1883) that "the practice now observed in this district is that, when
a grandchild is born in a family, the eldest son of the grandfather,
with his wife, appears at the temple for the ceremony of boring
the child's ear, and there the woman has the last two joints of the
third and fourth fingers chopped off. It does not signify whether
the father of the first grandchild born be the eldest son or not, as
in any case it is the wife of the eldest son who has to undergo the
mutilation. After this, when children are born to other sons, their
wives in succession undergo the operation. When a child is adopted,
the same course is pursued."
The origin of the custom is narrated by Wilks, [50] and is
briefly this. Mahadeo or Siva, who was in great peril, after hiding
successively in a castor-oil and jawari plantation, concealed himself
in a linga-tonde shrub from a rakshasa who was pursuing him, to whom
a Marasa Vakkaliga cultivator indicated, with the little finger of
his right hand, the hiding-place of Siva, The god was only rescued
from his peril by the interposition of Vishnu in the form of a lovely
maiden meretriciously dressed, whom the lusty rakshasa, forgetting
all about Siva, attempted to ravish, and was consumed to ashes. On
emerging from his hiding-place, Siva decreed that the cultivator
should forfeit the offending finger. The culprit's wife, who had just
arrived at the field with food for her husband, hearing this dreadful
sentence, threw herself at Siva's feet, and represented the certain
ruin of her family if her husband should be disabled for some months
from performing the labours of the farm, and besought the deity to
accept two of her fingers instead of one from her husband. Siva,
pleased with so sincere a proof of conjugal affection, accepted
the exchange, and ordered that her family posterity in all future
generations should sacrifice two fingers at his temple as a memorial
of the transaction, and of their exclusive devotion to the god of the
lingam. For the following account of the performance of the rite,
as carried out by the Morasa Vakkaligaru of Mysore, I am indebted
to an article by Mr. V. N. Narasimmiyengar. [51] "These people are
roughly classed under three heads, viz.: (1) those whose women offer
the sacrifice; (2) those who substitute for the fingers a piece of
gold wire, twisted round fingers in the shape of rings. Instead of
cutting the fingers off, the carpenter removes and appropriates the
rings; (3) those who do not perform the rite. The modus operandi is
as nearly as possible the following. About the time of the new moon
in Chaitra, a propitious day is fixed by the village astrologer, and
the woman who is to offer the sacrifice performs certain ceremonies
or puje in honour of Siva, taking food only once a day. For three
days before the operation, she has to support herself with milk,
sugar, fruits, etc., all substantial food being eschewed. On the day
appointed, a common cart is brought out, painted in alternate strips
with white and red ochre, and adorned with gay flags, flowers, etc.,
in imitation of a car. Sheep or pigs are slaughtered before it, their
number being generally governed by the number of children borne by
the sacrificing woman. The cart is then dragged by bullocks, preceded
by music, the woman and her husband following, with new pots filled
with water and small pieces of silver money, borne on their heads,
and accompanied by a retinue of friends and relatives. The village
washerman has to spread clean cloths along the path of the procession,
which stops near the boundary of the village, where a leafy bower is
prepared, with three pieces of stone installed in it, symbolising
the god Siva. Flowers, fruits, cocoanuts, incense, etc., are then
offered, varied occasionally by an additional sheep or pig. A wooden
seat is placed before the image, and the sacrificing woman places
upon it her right hand with the fingers spread out. A man holds her
hand firmly, and the village carpenter, placing his chisel on the
first joints of her ring and little fingers, chops them off with a
single stroke. The pieces lopped off are thrown into an ant-hill,
and the tips of the mutilated fingers, round which rags are bound,
are dipped into a vessel containing boiling gingily (Sesamum indicum)
oil. A good skin eventually forms over the stump, which looks like a
congenital malformation. The fee of the carpenter is one kanthiraya
fanam (four annas eight pies) for each maimed finger, besides presents
in kind. The woman undergoes the barbarous and painful ceremony without
a murmur, and it is an article of the popular belief that, were it
neglected, or if nails grow on the stump, dire ruin and misfortune
will overtake the recusant family. Staid matrons, who have had their
fingers maimed for life in the above manner, exhibit their stumps with
a pride worthy of a better cause. At the termination of the sacrifice,
the woman is presented with cloths, flowers, etc., by her friends
and relations, to whom a feast is given, Her children are placed on
an adorned seat, and, after receiving presents of flowers, fruits,
etc., their ears are pierced in the usual way. It is said that to do
so before would be sacrilege." In a very full account of deformation
of the hand by the Berulu Kodo sub-sect of the Vakaliga or ryat caste
in Mysore, Mr. F. Fawcett says that it was regularly practiced until
the Commissioner of Mysore put a stop to it about twenty years ago. "At
present some take gold or silver pieces, stick them on to the finger's
ends with flour paste, and either cut or pull them off. Others simply
substitute an offering of small pieces of gold or silver for the
amputation. Others, again, tie flowers round the fingers that used to
be cut, and go through a pantomime of cutting by putting the chisel
on the joint and taking it away again. All the rest of the ceremony
is just as it used to be." The introduction of the decorated cart,
which has been referred to, is connected by Mr. Fawcett with a legend
concerning a zemindar, who sought the daughters of seven brothers in
marriage with three youths of his family. As carts were used in the
flight from the zemindar, the ceremony is, to commemorate the event,
called Bandi Devuru, or god of cars. As by throwing ear-rings into a
river the fugitives passed through it, while the zemindar was drowned,
the caste people insist on their women's ears being bored for
ear-rings. And, in honour of the girls who cared more for the honour
of their caste than for the distinction of marriage into a great
family, the amputation of part of two fingers of women of the caste
was instituted.
"Since the prohibition of cutting off the fingers," Mr. L. Rice writes,
[52] "the women content themselves with putting on a gold or silver
finger-stall or thimble, which is pulled off instead of the finger
itself."
Morasa Kapulu women never touch the new grain of the year without
worshipping the sun (Surya), and may not eat food prepared from
this grain before this act of worship has been performed. They
wrap themselves in a kambli (blanket) after a purificatory bath,
prostrate themselves on the ground, raise their hands to the forehead
in salutation, and make the usual offering of cocoanuts, etc. They
are said, in times gone by, to have been lax in their morals and to
have prayed to the sun to forgive them.
Morasu has further been returned as a sub-division of Holeya, Mala and
Odde. The name Morasu Paraiyan probably indicates Holeyas who have
migrated from the Canarese to the Tamil country, and whose women,
like the Kallans, wear a horse-shoe thread round the neck.
Motati.--A sub-division of Kapu.
Moyili.--The Moyilis or Moilis of South Canara are said [53] by
Mr. H. A. Stuart to be "admittedly the descendants of the children of
women attached to the temples, and their ranks are even now swelled
in this manner. Their duties are similar to those of the Stanikas"
(q.v.). In the Madras Census report, 1901, Golaka (a bastard) is
clubbed with Moili. In the Mysore Census Report, this term is said
to be applied to children of Brahmans by Malerus (temple servants
in Mysore).
The following account of the origin of the Moylars was given by
Buchanan at the beginning of the nineteenth century. [54] "In the
temples of Tuluva there prevails a very singular custom, which has
given origin to a caste named Moylar. Any woman of the four pure
castes--Brahman, Kshatriya, Vaisya or Sudra--who is tired of her
husband, or who (being a widow, and consequently incapable of marriage)
is tired of a life of celibacy, goes to a temple, and eats some of the
rice that is offered to the idol. She is then taken before the officers
of Government, who assemble some people of her caste to inquire into
the cause of her resolution; and, if she be of the Brahman caste, to
give her an option of living in the temple or out of its precincts. If
she chooses the former, she gets a daily allowance of rice, and
annually a piece of cloth. She must sweep the temple, fan the idol
with a Tibet cow's tail and confine her amours to the Brahmans. In
fact she generally becomes a concubine to some officer of revenue who
gives her a trifle in addition to her public allowance, and who will
flog her severely if she grants favours to any other person. The male
children of these women are called Moylar, but are fond of assuming
the title of Stanika, and wear the Brahmanical thread. As many of them
as can procure employment live about the temples, sweep the areas,
sprinkle them with an infusion of cow-dung, carry flambeaus before
the gods, and perform other similar low offices."
The Moyilis are also called Devadigas, and should not be mixed with
the Malerus (or Maleyavaru). Both do temple service, but the Maleru
females are mostly prostitutes, whereas Moyili women are not. Malerus
are dancing-girls attached to the temples in South Canara, and their
ranks are swelled by Konkani, Shivalli, and other Brahman women of
bad character.
The Moyilis have adopted the manners and customs of the Bants, and
have the same balis (septs) as the Bants and Billavas.
Mucchi.--The Mucchis or Mochis are summed up, in the Madras
Census Report, 1901, as being a Marathi caste of painters and
leather-workers. In the Mysore Census Report it is noted that "to the
leather-working caste may be added a small body of Mochis, shoemakers
and saddlers. They are immigrant Mahratas, who, it is said, came
into Mysore with Khasim Khan, the general of Aurangzib. They claim
to be Kshatriyas and Rajputs--pretensions which are not generally
admitted. They are shoemakers and saddlers by trade, and are all
Saivas by faith." "The Mucchi," Mr. A. Chatterton writes [55] "is
not a tanner, and as a leather-worker only engages in the higher
branches of the trade. Some of them make shoes, but draw the line
at sandals. A considerable number are engaged as menial servants in
Government offices. Throughout the country, nearly every office has
its own Mucchi, whose principal duty is to keep in order the supplies
of stationery, and from raw materials manufacture ink, envelopes
and covers, and generally make himself useful. A good many of the
so-called Mucchis, however, do not belong to the caste, as very few
have wandered south of Madras, and they are mostly to be found in
Ganjam and the Ceded Districts." The duties of the office Mucchi have
further been summed up as "to mend pencils, prepare ink from powders,
clean ink-bottles, stitch note-books, paste covers, rule forms,
and affix stamps to covers and aid the despatch of tappals" (postal
correspondence). In the Moochee's Hand-book [56] by the head Mucchi
in the office of the Inspector-General of Ordnance, and contractor
for black ink powder, it is stated that "the Rev. J. P. Rottler,
in his Tamil and English dictionary, defines the word Mucchi as
signifying trunk-maker, stationer, painter. Mucchi's work comprises
the following duties:--
To make black, red, and blue writing ink, also ink of other colours
as may seem requisite.
To mend quills, rule lines, make envelopes, mount or paste maps or
plans on cloth with ribbon edges, pack parcels in wax-cloth, waterproof
or common paper, seal letters and open boxes or trunk parcels.
To take charge of boxes, issue stationery for current use, and supply
petty articles.