the god Devendra, and things went to such lengths that the angry god
commanded the clouds not to send down any rain on Pandya desa, so that
the inhabitants were sorely distressed by the severe drought, and laid
their complaints before the Raja, who flew into a rage, marched his
army against Devendra, defeated him in battle, seized on the clouds and
put them in prison, in consequence of which not a drop of rain fell on
any part of the Bhuloka or earthly world, which threw the people into
a great consternation, and the whole with one accord addressed their
prayers to Devendra, the god of the firmament, and beseeched him to
relieve them from their present distress. Devendra sent an ambassador
to the Raja of Pandya desa, and requested that he would release the
clouds, but he refused to do it unless they gave security for their
future good behaviour, and likewise promise that they would never again
withhold the rain from falling in due season on his kingdom. At this
juncture, the Vellal caste of Pandya desa became security for the
clouds, and, from that circumstance, were surnamed Karakava Vellal
Waru, or redeemers of the clouds." [141] In an interesting account
of the Karaikat Vellalas of the Palni hills by Lieutenant Ward
in 1824, [142] it is recorded that "their ceremonies, it is said,
are performed by Pandarams, although Brahmans usually officiate as
priests in their temples. They associate freely with the Kunnavans,
and can eat food dressed by them, as also the latter can eat food
dressed by a Karakat Vellalan. But, if a Kunnavan is invited to the
house of a Karakat Vellalan, he must not touch the cooking utensils,
or enter the cooking-room. Wives are accustomed, it is supposed, to
grant the last favor to their husband's relations. Adultery outside
the husband's family entails expulsion from caste, but the punishment
is practically not very severe, inasmuch as a Kunnavan can always
be found ready to afford protection and a home to the divorcée. A
man who disgraces himself by an illicit connection with a woman of
a lower caste than his own is punished in a similar manner. Formerly
the punishment was in either case death." It is recorded [143] that
"in 1824 the Karakat Vellalas were accustomed to purchase and keep
predial slaves of the Poleiya caste, giving thirty fanams for a male,
and fifty for a female. The latter was held to be the more valuable,
as being likely to produce children for the benefit of her owner." It
is said that, among the Karaikkat Vellalas, a peculiar ceremony,
called vilakkidu kalyanam, or the auspicious ceremony of lighting the
light, is performed for girls in the seventh or ninth year or later,
but before marriage. The ceremony consists in worshipping Ganesa
and the Sun at the house of the girls' parents. Her maternal uncle
gives her a necklace of gold beads and coral, and a new cloth. All the
relations, who are invited to be present, make gifts to the girl. The
women of this section wear this ornament, which is called kodachimani
(hooked jewel), even after marriage.
4. Kondaikatti. Said [144] to consider themselves as the highest and
proudest of the Vellalas, because, during the Nabob's Government,
they were employed in the public service. They are extremely strict
in their customs, not allowing their women to travel by any public
conveyance, and punishing adultery with the utmost severity.
Kondaikatti literally means one who ties his hair in a knob on the top
of his head, but the name is sometimes derived from kondai, a crown,
in connection with the following legend. A quarrel arose between
the Komatis and Vellalas, as to which of them should be considered
Vaisyas. They appeared before the king, who, being unable to decide the
point at issue, gave each party five thousand rupees, and told them
to return after trading for five years. The Vellalas spent one-fifth
of the sum which they received in cultivating land, while the Komatis
spent the whole sum in trading. At the end of the allotted time, the
Vellalas had a bumper crop of sugar-cane, and all the canes contained
pearls. The Komatis showed only a small profit. The king was so pleased
with the Vellalas, that he bestowed on them the right to crown kings.
5. Kumbakonam. Vellalas, who migrated from Kumbakonam in the Tanjore
district to Travancore.
6. Kummidichatti. Recorded, in the Manual of the North Arcot district,
as a sub-division, regarded as low in position, which carried the pot
(chatti) of fire at Vellala funerals. It is said that, in default of
Kummidichattis, ordinary Vellalas now have to carry their own fire
at funerals.
7. Nangudi or Savalai Pillaimar. (See Nangudi.)
8. Tendisai (southern country). They are found in the Coimbatore
district, and it has been suggested that they are only a branch of
the Konga Vellalas.
9. Tenkanchi. Vellalas, who migrated from Tenkasi in the Tinnevelly
district to Travancore. (See Todupuzha Vellala.)
10. Tuluva. Immigrants from the Tulu country, a part of the modern
district of South Canara. Mr. Nelson [145] is of opinion that these
are the original Vellalas, who were invited to Tondamandalam after
its conquest by the Chola King Adondai Chakravarti. They are now
found in all the Tamil districts, but are most numerous in North
and South Arcot and Chingleput. It is noted, in Carr's "Descriptive
and historical papers relating to the Seven Pagodas," that "Adondai
chiefly distinguished Kanchipuram (Conjeeveram) and Tripati as his
place of residence or capital. The era of Adondai is not higher up than
the seventh century of our reckoning. He is said to have brought the
Brahmans from Sri Sailam in Telingana, and certainly attracted a large
colony of Sudra Vellalas, or agriculturists, from Tuluva or northern
Canara." At Conjeeveram, there are a Nattar and a Desayi, whose
authority, in olden times, extended over the whole Presidency. The
Nattar must be a Tuluva Vellala, and the Desai a Ralla Balija. The
two offices conjointly are known as the Nadu Desam. The authority
of these officers has in great measure ceased, but some still go
to the Nadu Desam for appeal. For purposes of caste organisation,
Conjeeveram is regarded as the head-quarters. All sections of the
Tondamandalam Vellalas are divided into twenty-four kottams and
seventy-nine nadus. The latter are subject to the former.
The following legendary account of the Tondamandalam Vellalas is
given in the Baramahal Records. "During the reign of a certain Raja of
Choladesa, a kingdom supposed to have comprised the present provinces
south of the river Kaveri, the countries between the Kistna and
Kaveri were quite a wilderness, in which many families of the Kurbavar
caste or shepherds resided here and there in villages surrounded by
mud walls. On a time, the Raja came forth into the wilds to take the
diversion of hunting, and, in traversing the woods, he came to a place
in the vicinity of the present town of Conjeeveram in the Kingdom
of Arcot, where he met with a Naga Kanya or celestial nymph, fell in
love with her, and asked her to yield to his embraces. She replied,
'If I consent to your proposal, and bear you a son, will you make him
your successor in the kingdom?' He rejoined 'I will,' and she asked
him who should witness his promise. He answered 'the earth and sky,'
but she said that two witnesses were not sufficient, and that there
must be a third. There happened to be a tree called adhonda near them,
and the Raja replied 'Let the fruit of this adhonda tree be the third
witness.' When she was satisfied respecting the witnesses, she granted
the Raja his desires, and, after he had remained with her a short time,
he took his leave, and returned to his metropolis, and, in a little
while, abdicated his throne in favour of his eldest son, who managed
the affairs of the kingdom. To return to the Naga Kanya, she conceived
and brought forth a son, who remained with her three or four years,
and then visited the different Rishis or hermits who resided in the
forest, and learnt from them to use the sword, the bow and arrow,
and the art of war, and obtained from them a knowledge of the whole
circle of sciences. By this time he had attained the age of sixteen
years, and, coming to his mother, he requested her to tell him who was
his father. She answered 'Thy father is the Chola Raja.' He replied
'I will go to him, but who is to bear witness to the truth of your
assertion?' She rejoined 'The earth, sky, and the fruit of the adhonda
tree are witness to what I have told you.' The son plucked one of the
berries of the adhonda tree, hung it by a string to his neck, took
his sword and other weapons, and set out for his father's capital. He
one day took an opportunity of accompanying some of the nobles to the
darbar, and called out to the old Raja 'Behold your son.' The Raja
replied 'I know nothing of thee;' upon which the young man repeated
everything which his mother had told him, but it had no effect on
the Raja. When the son found that his father was determined not to
acknowledge him he challenged him to single combat, but the Raja, not
thinking it proper to accept a challenge from a rash youth, demanded
if he had any witnesses to prove his claim. He answered 'The earth and
sky, and the fruit of the adhonda tree, which I wear suspended from my
neck, are witnesses to the truth of my assertion.' This circumstance
brought the old occurrence to the Raja's recollection, and he owned
his son, and told him that, as he had already abdicated the throne,
he trusted he would not insist upon the fulfilling of the promise
which had been made to his mother, but consent to live in a private
station under the dominion of his elder half-brother. The young man
nobly replied 'I with pleasure waive the performance of your promise,
but point out to me your enemy, and assist me with some troops,
and I will conquer a kingdom for myself.' The Raja gave him an army,
and directed him to subdue the Kurubavaru or shepherds, to clear the
woods, and to form himself a kingdom between the rivers Kistna and
Kaveri. He accordingly advanced into the wilderness, and, without
meeting much opposition, soon subjected the Kurubavaru, who, knowing
nothing of cultivation or sinking of tanks or watering the country
from the rivers, and the conqueror wishing to introduce agriculture
among them, he was obliged to repair to his father, and make known
his difficulties. The Raja was much pleased with the enterprising
spirit of his son, conferred on him the title of Adhonda Chakra,
wrote and permitted him to take with him such of the Vellala caste
as chose to emigrate. The young Raja held out great encouragement,
and got a number of adventurers of that caste to accompany him back,
to whom he gave large grants of waste land, and told them to pitch upon
such spots of ground as met with their approbation, and they fixed upon
the forts, districts, and villages belonging to the Kurubavaru caste,
which consisted of twenty-four forts, eighty-one districts, and one
thousand and nine hundred villages. This country was formerly named
Dandaka Aranya. Dandaka is the name of a famous Rakshasa or Giant,
who is mentioned in the Ramayana, and Aranya signifies a wilderness. It
was also called Dhuntra Nadu, or the middle country, and the new Raja
named it Dhanda Mandalam, or country of the tree dhonda, alluding
to the fruit of the adhonda or dhonda tree, which bore testimony to
his descent. The emigrants of the Vellala caste surnamed themselves
Dhonda Mandala Vellala varu, and are now corruptly called Tondamandala
Vellala varu."
In connection with the sub-divisions of the Vellalas, Mr. Hemingway,
in a note on the Vellalas of the Trichinopoly district, gives some
still further information. "The Kondaikattis are so-called from
the peculiar way in which they used to wear their hair--a custom no
longer observed. They are split into two sections, called Melnadu
and Kilnadu (westerns and easterns). The Dakshinattans (south country
men) are immigrants from Tinnevelly. The members of the Karaikkattar
sub-division in the Udaiyarpalaiyam taluk are rather looked down
on by other Vellalans as being a mixed race, and are also somewhat
contemptuously called Yeruttu-mattu (pack-bullocks), because, in
their professional calling, they formerly used pack-bullocks. They
have a curious custom by which a girl's maternal uncle ties a tali
(marriage badge) round her neck when she is seven or eight years
old. The Panjukkara Chettis live in the Udaiyarpalaiyam taluk. The
name is an occupational one, and denotes cotton-men, but they are not
at the present day connected with the cotton trade. The Solapuram
(or Cholapuram) Chettis are apparently called after the village
of that name in the Kumbakonam taluk of Tanjore. The Solias (or
Cholias) are numerous and ubiquitous. They are generally regarded
as of doubtful descent, since parvenus, who wish to be considered
Vellalans, usually claim to belong to this sub-division. The more
respectable Pandarams, the Thambirans who own temples and matams, and
the Oduvar or Adi Saival, belong to the Sozhia section. The Uttunattu
sub-division is local in origin. Its head-quarters is the country round
Uttatur. The members thereof are the special devotees of the Siva of
that place. The Arunattus (six nadus) are also called Mottai (shaved)
Vellalans, apparently because they always shave their moustache,
and wear only a very small kudumi (hair-knot). Some of their customs
are unlike those of the rest of the caste. They have exogamous septs,
their widows always dress in white and wear no ornaments (a rule not
universally observed in any other sub-division), they never marry
their sister's daughter, and their wives wear the tali (marriage
badge), like the Panta Reddis, on a golden thread. Of their six nadus,
three of which are supposed to have been located on each side of the
Aiyar river, only two are now recognised. These are the Serkudi nadu
in Namakkal taluk and the Omandur nadu of Musiri. The Yelur (seven
villages) Vellalas are very few and far between. There is a small
colony of Tuluvas, engaged in dyeing, at Illuppur. The Malaikandas
are only found near the Ratnagiri hill in the Kulittalai taluk. They
take their name from the fact that they are required to look at the
Ratnagiri hill when they get up in the morning. They are devotees
of the god there. The Kaniyalans (landowners) are scarce, but widely
distributed, since the man who carries the pot of blood, when animals
are sacrificed at festivals to the village goddesses, must belong to
this sub-division. The Kodikkal Vellalans are so-called from their
occupation of betel cultivation, which they still pursue largely."
The Konga Vellalas differ so strikingly from the rest in many of their
customs that a separate account of them is given. (See Konga Vellala.)
It is noted by Mr. Hemingway that some Vellalas "observe a curious
custom (derived from Brahmans) with regard to marriage, which is not
unknown among other communities. A man marrying a second wife after
the death of his first has to marry a plantain tree, and cut it down
before tying the tali, and, in the case of a third marriage, a man
has to tie a tali first to the erukkan (arka: Calotropis gigantea)
plant. The idea is that second and fourth wives do not prosper,
and the tree and the plant are accordingly made to take their places."
A peculiar ceremony, called Sevvai (Tuesday) Pillayar, is performed
by some Vellala women. It is also called Avvai Nonbu, because the
Tamil poetess observed it. The ceremony takes place twice in the
year, on a Tuesday in the months of Thai (February-March) and Audi
(August-September). It is held at midnight, and no males, even babies
in arms, may be present at it, or eat the cakes which are offered. A
certain number of women club together, and provide the necessary rice,
which is measured on the back of the hand, or in a measure similar to
those used by Madras milk-sellers, in which the bottom is fixed high up
in the cylinder. At the house where the ceremony is to be performed the
rice is pounded into flour, and mixed with leaves of Pongamia glabra
and margosa (Melia Azadirachta). The mixture is then made into cakes,
some flat, and some conical, to represent Pillayar (Ganesa). Flowers,
fruits, betel, turmeric, combs, kunkumam (red powder), and other
articles required in connection with the Pillayar worship, are also
taken to the room in which the rites are performed. Of these it has
been impossible to gather an account, as the women refused to describe
them, lest ruin should fall on their families. Some say that, during
the ceremony, the women are stark-naked.
In an account of an annual ceremony at Trichinopoly in connection
with the festival of Kulumai Amman, who is the guardian deity against
epidemics, Bishop Whitehead records [146] that "a very fat pujari
(priest) of the Vellala caste is lifted up above the vast crowd on
the arms of two men. Some two thousand kids are then sacrificed, one
after the other. The blood of the first eight or nine is collected
in a large silver vessel holding about a quart, and handed up to
the pujari, who drinks it. Then, as the throat of each kid is cut,
the animal is handed up to him, and he sucks, or pretends to suck
the blood out of the carcase."
Of proverbs relating to the Vellalas, the following may be cited:--
Agriculture is no agriculture, unless it is performed by the Vellalas.
The Vellala ruined himself by gaudy dress; the courtesan ruined
herself by coquetry and affectation.
Of all the sections of the Sudras, the Vellala is foremost; and,
of all the thefts committed in the world, those of the Kallans are
most notorious.
Though you may face an evil star, never oppose a Vellala.
Though apparently the Vellala will not ruin you, the palm leaf,
on which he writes about you, will certainly ruin you for ever.
In the Madras Census Report, 1891, Vellala is recorded as a caste
of Jains. In this connection, it is noted by Mr. Hemingway that the
Nainans or Nayinars (q.v.) and the Karaikkattans of the Udaiyarpalaiyam
taluk are thought to be descended from Jains who were converted to
the Hindu faith.
Vellan Chetti.--A name, denoting Vellala merchant, taken by some
Vellalas.
Velli (silver).--See Belli.
Velnati.--A sub-division of Kapu, named after the old Velnadu division
of the Telugu country.
Veloma.--Defined as "one of the two classes of Sudras, viz., Anuloma
and Veloma. The term Veloma is applied to those born of a lower caste
male and higher caste female."
Veluttedan.--The Veluttedan is defined in the Madras Census Report,
1891, as "the washerman of the Nayars and higher castes in Malabar. He
calls himself a Nayar, and, in many cases, was returned as of that
main caste, but these have been separated in abstraction. The caste
is called Vannattan in North Malabar. The Veluttedans follow the
marumakkatayam law of inheritance in the north, and makkatayam in the
south. They have tali-kettu and sambandham separately. Their dress
and habits are the same as those of Nayars." In the Madras Census
Report, 1901, Bannata is given as a Canarese synonym for the caste
name. In the Travancore and Cochin Census Reports, 1901, Veluttetan
and Veluthedan are given respectively as an occupational title and
sub-division of Nayars.
For the following note on the Veluttedans of Travancore, I am indebted
to Mr. N. Subramani Aiyar. The name is believed to signify a place
where clothes are bleached. In the early Settlement Records the
designation recorded is Ayavu, in all probability an old synonym for
washing. The South Travancore Veluttedans are said to be divided into
two endogamous septs, Paravur and Attingal, with four exogamous septs
in each; but these distinctions may be said to have now lost their
vigour and force. There is a current tradition that once upon a time
a Brahman was washing cloths for a friend, and was on that account
thrown out of caste by Parasurama. The occupation of the Veluttedans
is washing cloths for all high-caste Hindus down to the Sudras, in
which profession, for neatness and purity at any rate, if not for
promptitude, they stand above the Vannans and Chayakkarans of the
east coast, both of whom have now entered the field in competition
with them, and, at least in the most civilised parts of the State,
not entirely without success. In no case do the castemen receive
cloths from classes lower in social rank than the Sudras, and this
is pointed to with pride as one of the causes which keep them in
their present elevated scale. It need hardly be said that, in their
traditional occupation, the Veluttedans are largely and materially
assisted by their females, the Veluttedathis. They do not live in a
group together, but are conveniently scattered about, so as to avoid
competition one with another. Their main profession is, in many cases,
supplemented by agriculture. There are absolutely no educated men
among them, and, as long as machine-laundries are not introduced
into the country, they have no reason to abandon the profession of
their forefathers in pursuit of alien ones. In the matter of food
and drink, as also in their dress and ornaments, they resemble the
Nayars. Clothes, it may be mentioned, are never bought by Veluttedans,
as they are always in possession, though temporarily, of other peoples'
apparel. Tattooing prevails only in South Travancore. They cannot enter
Brahmanical shrines, but are permitted to stand outside the talakkal
or stone-paved walk round the inner sanctuary, by which the image is
taken in daily procession. Besides standing here and worshipping the
higher Hindu deities, they also engage in the propitiation of the
minor village deities. There are two headmen in each village, who
punish social delinquents, and preside over caste ceremonials. On the
twenty-eighth day after the birth of a child, the name-giving ceremony
is performed, and a thread is tied round the infant's neck. Those
who can afford it celebrate the first food-giving. The tali-tying
and sambandham ceremonies are performed separately, just like
Nayars. The former is known as muhurtham or auspicious occasion. The
marriage badge is called unta minnu or puliyilla minnu. The details
of the marriage ceremony do not differ from those of the Nayars. The
ayani unu, bhutakkalam, appam poli, and avaltitti are all important
items, and, at least in South Travancore, seldom failed to be gone
through. In poor families the mother, without any formal ceremonial,
ties the tali of the girl before she is twelve years old, after an
oblation of cooked food to the rising sun. This is called Bhagavan
tali, or god's marriage ornament. Freedom of divorce and remarriage
exist. The pulikuti (tamarind) is an indispensable ceremonial, to be
gone through by a pregnant woman. Inheritance devolves in the female
line (marumakkattayam). The clothes washed by Veluttedans are used by
Nambutiri Brahmans, without previous washing as on the east coast, for
all religious purposes; and clothes polluted by a member of a low caste
are purified by the Veluttedan sprinkling ashes and water over them.
Vemu (margosa or nim: Melia Azadirachta).--An exogamous sept of
Muka Dora.
Vengai Puli (cruel-handed tiger).--An exogamous section of Kallan.
Veralu Iche Kapulu or Velu Iche Kapulu (those who dedicate their
fingers).--See Morasu.
Veshya (Sansk: Beshya).--A name denoting prostitute, applied to
dancing-girls.
Vetagiri.--A Tamil class found in the Chingleput district. The members
thereof are employed in hunting, cultivation, and the manufacture of
wild date baskets. Their title is Nayakan.
Vettaikaran (hunter).--An occupational name of Boyas, Irulas, and
Koravas, returned at times of census.
Vettile (betel vine: Piper Betle).--A kothu or tree of Kondaiyamkotti
Maravans.
Vettiyan.--Vettiyan is the name applied to one of the officials of
a Tamil Paraiyan settlement, who is also called Toti or Thotti. The
former title is said to be more respectful as an appellation than
the latter, but this is a distinction without a difference. [147]
The name Vettiyan is said to be equivalent to Bittiyan (bitti, for
nothing), or one who does service, e.g., collecting grass, firewood,
etc., without remuneration. Toti is derived from thott, to go round,
as he is the purveyor of news, and has to summon people to appear
before the village tribunal, or from tondu, to dig.