caste of traders and cultivators in South Canara. Concerning them,
Mr. H. A. Stuart writes as follows. [120] "The Rajapuris, also called
Balolikars, were originally traders, and perhaps have some claim
to be considered Vaisyas. In social status they admit themselves to
be inferior only to Brahmans. They wear the sacred thread, profess
the Saiva faith, and employ Karadi Brahmans as priests in all their
ceremonies. Their girls should be married before the age of puberty,
and marriage of widows is not permitted. The marriage ceremony
chiefly consists in the hands of the bride and bridegroom being united
together, and held by the bride's father while her mother pours water
over them. The water should first fall on the bride's hands, and then
flow on to those of the bridegroom. This takes place at the bride's
house. A curious feature in the ceremony is that for four days either
the bride or bridegroom should occupy the marriage bed; it must never
be allowed to become vacant. [This ceremony is called pajamadmai, or
mat marriage.] On the fourth day, the couple go to the bridegroom's
house, where a similar 'sitting' on the marriage bed takes place. They
are mostly vegetarians, rice being their chief food, but some use fish,
and rear fowls and goats for sale as food. Many are now cultivators."
It may be noted that, among the Shivalli Brahmans, the mat is taken
to a tank in procession. The bride and bridegroom make a pretence of
catching fish, and, with linked hands, touch their foreheads.
In the Madras Census Report, 1891, Rajapuri Konkanasta is given as
a synonym of the Rajapuris, who are said to be one of the sixty-six
classes of Konkanasta people, who inhabited the sixty-six villages of
the Konkan. In the Census Report, 1901, Kudaldeshkara and Kudlukara
are returned as sub-divisions of Rajapuri. The Kudlukaras are
Konkani-speaking confectioners, who follow the Brahmanical customs.
Rajput.--The Rajputs (Sanskrit, raja-putra, son of a king) have
been defined [121] as "the warrior and land-owning race of Northern
India, who are also known as Thakur, lord, or Chhatri, the modern
representative of the ancient Kshatriya." At the Madras census,
1891 and 1901, the number of individuals, who returned themselves as
Rajputs, was 13,754 and 15,273. "It needs," Mr. H. A. Stuart writes,
[122] "but a cursory examination of the sub-divisions returned under
the head Rajput to show that many of these individuals have no claim
whatever to the title of Rajput. The number of pure Rajputs in this
Presidency must be very small indeed, and I only mention the caste
in order to explain that the number of persons returning it is far
in excess of the actual number of Rajputs." Mr. Stuart writes further
[123] concerning the Rajputs of the North Arcot district that "there
are but few of this caste in the district, and they chiefly reside in
Vellore; a few families are also found in Chittoor and Tirupati. They
assert that they are true Kshatriyas who came from Rajputana with
the Muhammadan armies, and they, more than any other claimants to
a Kshatriya descent, have maintained their fondness for military
service. Almost all are sepoys or military pensioners. Their names
always end with Singh, and in many of their customs they resemble the
Muhammadans, speaking Hindustani, and invariably keeping their wives
gosha. They are often erroneously spoken of by the people as Bondilis,
a term which is applicable only to the Vaisya and Sudra immigrants
from Northern India; but doubtless many of these lower classes have
taken the title Singh, and called themselves Rajputs. Members of
the caste are, therefore, very suspicious of strangers professing
to be Rajputs. Their cooking apartment, called chowka, is kept most
religiously private, and a line is drawn round it, beyond which none
but members of the family itself may pass. At marriages and feasts,
for the same reason, cooked food is never offered to the guests,
but raw grain is distributed, which each cooks in a separate and
private place."
It is noted, [124] in connection with the battle of Padmanabham
in the Vizagapatam district, in 1794, that "no correct list of the
wounded was ever procured, but no less than three hundred and nine
were killed. Of these two hundred and eight were Rajputs, and the
bodies of forty Rajputs, of the first rank in the country, formed a
rampart round the corpse of Viziarama Razu. Padmanabham will long be
remembered as the Flodden of the Rajputs of Vizianagram."
Rakshasa (a mythological giant).--An exogamous sept of Toreya.
Ralla (precious stones).--A sub-division of Balijas who cut, polish,
and trade in precious stones. A further sub-division into Mutiala
(pearl) and Kempulu (rubies) is said to exist.
Ramadosa (Cucumis Melo: sweet melon).--A sept of Viramushti.
Rama Kshatri.--A synonym of Servegara.
Ramanuja.--Satanis style themselves people of the Ramanuja Matham
(religious sect) in reference to Ramanuja, the Tamil Brahman, who
founded the form of Vaishnavism which prevails in Southern India.
Ranaratod.--An exogamous sept of the Kuruvikkarans, who call themselves
Ratodi.
Ranaviran.--A name, meaning a brave warrior, returned by some
Chakkiliyans.
Randam Parisha (second party).--A section of Elayad.
Rangari.--The Rangaris are summed up, in the Madras Census Report,
1891, as being "a caste of dyers and tailors found in almost all the
Telugu districts. They are of Maratha origin, and still speak that
language. They worship the goddess Ambabhavani. The dead are either
burned or buried. Their title is Rao."
In an account of the Rangaris of the North Arcot district,
Mr. H. A. Stuart writes that "Rangari is a caste of dyers, chiefly
found in Walajapet. They claim to be Kshatriyas, who accompanied
Rama in his conquest of Ceylon, from which fact one of their names,
Langari (lanka, the island, i.e., Ceylon), is said to be derived. Rama,
for some reason or other, became incensed against, and persecuted
them. Most were destroyed, but a respectable Kshatriya lady saved
her two sons by taking off their sacred threads and causing one
to pretend that he was a tailor sewing, and the other that he
was a dyer, colouring his thread with the red betel nut and leaf,
which she hurriedly supplied out of her mouth. The boys became the
progenitors of the caste, the members of which now wear the thread. The
descendants of the one brother are tailors, and of the other, the
most numerous, dyers. Their chief feasts are the Dassara and Kaman,
the former celebrated in honour of the goddess Tuljabhavani and the
latter of Manmada, the Indian Cupid, fabled to have been destroyed
by the flame of Siva's third eye. During the Kaman feast, fires of
combustible materials are lighted, round which the votaries gather,
and, beating their mouths, exclaim 'laba, laba', lamenting the death of
Cupid. In this feast Rajputs, Mahrattas, Bondilis, and Guzeratis also
join. The Rangaris speak Marathi, which they write in the northern
character, and name Poona and Sholapur as the places in which they
originally resided. In appearance they do not at all resemble the
other claimants to Kshatriya descent, the Razus and Rajputs, for they
are poorly developed and by no means handsome. Widow remarriage is
permitted where children have not been born, but remarried widows are
prohibited from taking part in religious processions, which seems a
sign that the concession has been reluctantly permitted. In most of
their customs they differ but little from the Razus, eating meat and
drinking spirits, but not keeping their women gosha."
All the Rangaris examined by me at Adoni in the Bellary district were
tailors. Like other Maratha classes they had a high cephalic index
(av. 79; max. 92), and it was noticeable that the breadth of the head
exceeded 15 cm. in nine out of thirty individuals.
In the Madras Census Report, 1901, Bahusagara, Malla or Mulla, and
Namdev are given as synonyms, and Chimpiga (tailor) and Unupulavadu
(dyer) as sub-castes of Rangari.
Raniyava.--The Raniyavas are Canarese-speaking Holeyas, who are found
near Kap, Karkal, Mudibidri, and Mulki in South Canara. They consider
themselves to be superior to the Tulu-speaking Holeyas, such as the
Mari and Mundala Holeyas.
The Raniyavas regard Virabadra Swami as their tribal deity, and also
worship Mari, to whom they sacrifice a buffalo periodically. The bhuta
(devil), which is most commonly worshipped, is Varthe. They profess
to be Saivites, because they are the disciples of the Lingayat priest
at Gurupur.
Marriage is, as a rule, infant, though the marriage of adult girls is
not prohibited. The marriage rites are celebrated beneath a pandal
(booth) supported by twelve pillars. As among the Tulu castes, the
chief item in the marriage ceremony is the pouring of water over the
united hands of the bridal couple, who are not, like the Canarese
Holeyas in Mysore, separated by a screen.
Women who are found guilty of adultery, or of illicit intercourse
before marriage, are not allowed to wear bangles, nose-screw, or
black bead necklaces, and are treated like widows. Men who have been
proved guilty of seduction are not allowed to take part in the caste
council meetings.
On the occasion of the first menstrual period, a girl is under
pollution for twelve days. Eleven girls pour water over her head
daily. On the thirteenth day, the castemen are fed, and, if the girl
is married, consummation takes place.
Married men and women are cremated, and unmarried persons buried. On
the day of death, toddy must be given to those who assemble. Cooked
meat and food are offered to the deceased on the third, seventh, and
thirteenth days, and, on the seventh day, toddy must be freely given.
Rao.--The title of Desastha Brahmans, and various Maratha classes,
Jains, and Servegaras. Some Perikes, who claim Kshatriya origin,
have also assumed Rao (=Raya, king) instead of the more humble Anna
or Ayya as a title.
Rarakkar.--The Rarakkars or Vicharakkars are exorcisers for the
Kuravans of Travancore.
Rati (stone).--A sub-division of Odde.
Ratna (precious stones).--An exogamous sept of Kuruba. The equivalent
Ratnala is a synonym of Ralla Balijas, who deal in precious stones.
Rattu.--A sub-division of Kaikolan.
Ravari.--Recorded, in the Madras Census Report, 1901, as a trading
section of the Nayars. The word is said to be a corruption of Vyapari,
meaning trader. The equivalent Raveri occurs as a class inhabiting
the Laccadive islands.
Ravi Chettu (pipal tree: Ficus religiosa).--An exogamous sept of
Kalingi. The pipal or aswatha tree may be seen, in many South Indian
villages, with a raised platform round it, before which Hindus remove
their shoes, and bow down. On the platform, village council meetings
are often held. It is believed that male offspring will be given to
childless couples, if they celebrate a marriage of the pipal with
the nim tree (Melia Azadirachta).
Ravulo.--It is recorded, in the Madras Census Report, 1901, that
"there are three castes of temple servants among the Oriyas, the
Ravulos, the Malis and the Munis. The Ravulos blow conches (shells of
Turbinella rapa) in the Saivite temples and at Brahmans' weddings, sell
flowers, and regard themselves as superior to the other two. The Malis
do service in Saivite or Vaishnavite temples and sell flowers, but the
Munis are employed only in the temples of the village goddesses. Among
the Ravulos, infant marriage is compulsory, but widow marriage is
allowed, and also divorce in certain cases. A curious account is
given of the punishment sometimes inflicted by the caste panchayat
(council) on a man who ill-treats and deserts his wife. He is made to
sit under one of the bamboo coops with which fish are caught, and his
wife sits on the top of it. Five pots of water are then poured over
the pair of them in imitation of the caste custom of pouring five pots
of water over a dead body before it is taken to the burning-ground,
the ceremony taking place in the part of the house where a corpse
would be washed. The wife then throws away a ladle, and breaks a
cooking-pot just as she would have done had her husband really been
dead, and further breaks her bangles and tears off her necklace,
just as would have been done if she was really a widow. Having thus
signified that her husband is dead to her, she goes straight off to
her parents' house, and is free to marry again. Some Ravulos wear
the sacred thread. They employ Brahmans as priests for religious and
ceremonial purposes. They eat fish and meat, though not beef or fowls,
but do not drink alcohol. Nowadays many of them are earth-workers,
cart-drivers, bricklayers, carpenters and day labourers." It is
further noted, in the Census Report, that Mali is "an Oriya caste of
vegetable growers and sellers, and cultivators. Also a caste belonging
to Bengal and Orissa, the people of which are garland makers and
temple servants. The statistics confuse the two." In an account of
the Ravulos, as given to me, Ravulos, Munis, and Malis are not three
castes, but one caste. The Munis are said to worship, among others,
Munis or Rishis, Sakti, Siva, and Ganesa. A Muni, named Sarala Doss,
was the author of the most popular Oriya version of the Mahabharata,
and he is known as Sudra Muni, the Sudra saint.
Ravulo occurs further as a title of Kurumos who officiate as priests
in Siva temples in Ganjam, and Muni as a title of the Sipiti temple
servants.
Ravutan.--Ravutan, or Rowthan, is a title used by Labbai, Marakkayar,
and Jonagan Muhammadans. The equivalent Ravut or Raut has been recorded
as a sub-caste of Balija, and a title of Kannadiyan.
Raya Rauturu.--The name of certain chunam [lime] burners in Mysore.
Rayan.--A title assumed by some Pallis or Vanniyans, who wear the
sacred thread, and claim to be Kshatriyas.
Rayi (stone).--An exogamous sept of Mala.
Razu.--The Razus, or Rajus, are stated, in the Madras Census Report,
1901, to be "perhaps descendants of the military section of the Kapu,
Kamma, and Velama castes. At their weddings they worship a sword,
which is a ceremony which usually denotes a soldier caste. They say
they are Kshatriyas, and at marriages use a string made of cotton and
wool, the combination peculiar to Kshatriyas, to tie the wrist of the
happy couple. But they eat fowls, which a strict Kshatriya would not
do, and their claims are not universally admitted by other Hindus. They
have three endogamous sub-divisions, viz., Murikinati, Nandimandalam,
and Suryavamsam, of which the first two are territorial." According to
another version, the sub-divisions are Surya (sun), Chandra (moon),
and Nandimandalam. In a note on the Razus of the Godavari district,
the Rev. J. Cain sub-divides them into Suryavamsapu, Chandravamsapu,
Veliveyabadina, or descendants of excommunicated Suryavamsapu and
Razulu. It may be noted that some Konda Doras call themselves Raja
(= Razu) Kapus or Reddis, and Suryavamsam (of the solar race). "In
the Godavari delta," Mr. Cain writes, "there are several families
called Basava Razulu, in consequence, it is said, of their ancestors
having accidentally killed a basava or sacred bull. As a penalty for
this crime, before a marriage takes place in these families, they are
bound to select a young bull and young cow, and cause these two to
be duly married first, and then they are at liberty to proceed with
their own ceremony."
Of the Razus, Mr. H. A. Stuart writes [125] that "this is a Telugu
caste, though represented by small bodies in some of the Tamil
districts. They are most numerous in Cuddapah and North Arcot,
to which districts they came with the Vijayanagar armies. It is
evident that Razu has been returned by a number of individuals who,
in reality, belong to other castes, but claim to be Kshatriyas. The
true Razus also make this claim, but it is, of course, baseless,
unless Kshatriya is taken to mean the military class without any
reference to Aryan origin. In religion they are mostly Vaishnavites,
and their priests are Brahmans. They wear the sacred thread, and in
most respects copy the marriage and other customs of the Brahmans." The
Razus, Mr. Stuart writes further, [126] are "the most numerous class
of those who claim to be Kshatriyas in North Arcot. They are found
almost entirely in the Karvetnagar estate, the zemindar being the head
of the caste. As a class they are the handsomest and best developed
men in the country, and differ so much in feature and build from other
Hindus that they may usually be distinguished at a glance. They seem to
have entirely abandoned the military inclinations of their ancestors,
never enlist in the native army, and almost wholly occupy themselves in
agriculture. Their vernacular is Telugu, since they are immigrants from
the Northern Circars, from whence most of them followed the ancestors
of the Karvetnagar zamindar within the last two centuries. In religion
they are mostly Vaishnavites, though a few follow Siva, and the worship
of village deities forms a part of the belief of all. Their peculiar
goddess is called Nimishamba who would seem to represent Parvati. She
is so called because in an instant (nimisham) she once appeared at
the prayer of certain rishis, and destroyed some rakshasas or giants
who were persecuting them. Claiming to be Kshatriyas, the Razus of
course assume the sacred thread, and are very proud and particular
in their conduct, though flesh-eating is allowed. In all the more
well-to-do families the females are kept in strict seclusion."
In the Vizagapatam district Razus are recognised as belonging to
two classes, called Konda (hill) and Bhu (plains) Razu. The former
are further divided into the following sections, to which various
zamindars belong:--Konda, Kodu, Gaita, Muka, Yenati. The Konda Razus
are believed to be hill chiefs, who have, in comparatively recent
times, adopted the title of Razu.
For the following note on the Razus of the Godavari district, I am
indebted to Mr. F. R. Hemingway. "They say they are Kshatriyas,
wear the sacred thread, have Brahmanical gotras, decline to eat
with other non-Brahmans, and are divided into the three classes,
Surya (sun), Chandra (moon), and Machi (fish). Of these, the first
claim to be descended from the kings of Oudh, and to be of the same
lineage as Rama; the second, from the kings of Hastinapura, of the
same line as the Pandavas; and the third, from Hanuman (the monkey
god) and a mermaid. Their women observe a very strict rule of gosha,
and this is said to be carried so far that a man may not see his
younger brother's wife, even if she is living in the same house,
without violating the gosha rule. The betrothal ceremony is called
nirnaya bhojanam, or meal of settlement. Written contracts of marriage
(subha reka) are exchanged. The wedding is performed at the bride's
house. At the pradanam ceremony, no bonthu (turmeric thread) is tied
round the bride's neck. The bridegroom has to wear a sword throughout
the marriage ceremonies, and he is paraded round the village with it
before they begin. The gosha rule prevents his womenfolk from attending
the marriage, and the bride has to wear a veil. The ceremonies, unlike
those of other castes, are attended with burnt offerings of rice,
etc. Among other castes, the turmeric-dyed thread (kankanam), which is
tied round the wrists of the contracting couple, is of cotton; among
the Razus it is of wool and cotton. The Razus are chiefly employed
in cultivation. Some of them are said to attain no small proficiency
in Telugu and Sanskrit scholarship. Zamindars of this caste regard
Kali as their patron deity. The Razus of Amalapuram specially adore
Lakshmi. Some peculiarities in their personal appearance may be
noted. Their turbans are made to bunch out at the left side above
the ear, and one end hangs down behind. They do not shave any part of
their heads, and allow long locks to hang down in front of the ears."
A colony of Razus is settled at, and around Rajapalaiyam in the
Tinnevelly district. They are said to have migrated thither four or
five centuries ago with a younger brother of the King of Vizianagram,
who belonged to the Pusapati exogamous sept. To members of this and the
Gottimukkula sept special respect is paid on ceremonial occasions. The
descendants of the original emigrants are said to have served under
southern chieftains, especially Tirumala Naick. Concerning the origin
of the village Rajapalaiyam the following legend is narrated. One
Chinna Raju, a lineal descendant of the Kings of Vizianagram, settled
there with others of his caste, and went out hunting with a pack of
hounds. When they reached the neighbouring hill Sanjiviparvatham,
they felt thirsty, but could find no water. They accordingly prayed
to Krishna, who at once created a spring on the top of the hill. After
quenching their thirst thereat, they proceeded westward to the valley,
and the god informed them that there was water there, with which they
might again quench their thirst, and that their dogs would there be
attacked by hares. At this spot, which they were to consider sacred
ground, they were to settle down. The present tank to the westward of
Rajapalaiyam, and the chavadi (caste meeting-place) belonging to the
Pusapatis are said to indicate the spot where they originally settled.
The Rajapalaiyam Razus have four gotras, named after Rishis, i.e.,
Dhananjaya, Kasyapa, Kaundinya and Vasishta, which are each sub-divided
into a number of exogamous septs, named after villages, etc. They are
all Vadagalai or Tengalai Vaishnavites, but also worship Ayanar, and
send kavadi (portable canopy) to Palni in performance of vows. Their
family priests are Brahmans.
The betrothal ceremony of the Razus of Rajapalaiyam is generally
carried out at the house of the girl. On a raised platform within
a pandal (booth), seven plates filled with plantain fruits, betel,
turmeric, cocoanuts, and flowers are placed. A plate containing
twenty-five rupees, and a ravike (female cloth), is carried by a
Brahman woman, and set in front of the girl. All the articles are
then placed in her lap, and the ceremony is consequently called odi
or madi ninchadam (lap-filling).