Sekkan (oil-man).--A synonym of Vaniyan.
Sembadavan.--The Sembadavans are the fishermen of the Tamil country,
who carry on their calling in freshwater tanks (ponds), lakes and
rivers, and never in the sea. Some of them are ferrymen, and the name
has been derived from sem (good), padavan (boatmen). A legend runs
to the effect that the goddess Ankalamman, whom they worship with
offerings of sheep, pigs, fowls, rice, etc., was a Sembadava girl, of
whom Siva became enamoured, and Sembadavan is accordingly derived from
Sambu (Siva) or a corruption of Sivan padavan (Siva's boatmen). Some
members of the caste in the Telugu country returned themselves, at the
census, 1901, as Sambuni Reddi or Kapu. According to another legend,
the name is derived from sembu padavor or copper boatmen. Parvatha
Raja, disguised as a boatman, when sailing in a copper boat, threw
out his net to catch fish. Four Vedas were transformed into nets, with
which to catch the rakshasas, who assumed the form of fishes. Within
the nets a rishi was also caught, and, getting angry, asked the boatman
concerning his pedigree. On learning it, he cursed him, and ordained
that his descendants should earn their living by fishing. Hence the
Sembadavans call themselves Parvatha Rajavamsam. Yet another legend
states that the founder of the caste, while worshipping God, was
tried thus. God caused a large fish to appear in the water near the
spot at which he was worshipping. Forgetting all about his prayers,
he stopped to catch the fish, and was cursed with the occupation
of catching fish for ever. According to yet another account of the
origin of the Sembadavans, Siva was much pleased with their ancestors'
devotion to him when they lived upon the sea-shore by catching a few
fish with difficulty, and in recognition of their piety furnished them
with a net, and directed various other castes to become fish-eaters,
so that the Sembadavar might live comfortably.
Of the Sembadavans of the North Arcot district, Mr. H. A. Stuart
writes [161] that they "act as boatmen and fishers. They have little
opportunity of exercising the former profession, but during heavy
freshes in big rivers they ferry people from bank to bank in round
leather-covered basket coracles, which they push along, swimming
or wading by the side, or assist the timid to ford by holding their
hands. At such times they make considerable hauls. During the rest
of the year they subsist by fishing in the tanks."
"The Sembadavans of the South Arcot district," Mr. Francis writes,
[162] "are fresh-water fishermen and boatmen. Both their occupations
being of a restricted character, they have now in some cases taken to
agriculture, weaving, and the hawking of salted sea-fish, but almost
all of them are poor. They make their own nets, and, when they have
to walk any distance for any purpose, they often spin the thread
as they go along. Their domestic priests are Panchangi Brahmans,
and these tie the tali at weddings, and perform the purificatory
ceremonies on the sixteenth day after deaths."
The Sembadavans consider themselves to be superior to Pattanavans,
who are sea-fishermen. They usually take the title Nattan, Kavandan,
Maniyakkaran, Paguththar, or Pillai. Some have assumed the title Guha
Vellala, to connect themselves with Guha, who rowed the boat of Rama
to Ceylon. At the census, 1901, Savalakkaran (q.v.) was returned as
a sub-caste. Savalalai or saval thadi is the flattened paddle for
rowing boats. A large number call themselves Pujari, (priest), and
wear the lingam enclosed in a silver casket or pink cloth, and the
sacred thread. It is the pujari who officiates at the temple services
to village deities. At Malayanur, in the South Arcot district, all
the Sembadavans call themselves pujari, and seem to belong to a single
sept called Mukkali (three-legged).
Most of the Sembadavans call themselves Saivites, but a few,
e.g., at Kuppam in North Arcot, and other places, say that they
are Vaishnavites, and belong to Vishnu gotram. Even among those
who claimed to be Vaishnavites, a few were seen with a sandal paste
(Saivite) mark on the forehead. Their explanation was that they were
returning from the fields, where they had eaten their food. This they
must not do without wearing a religious emblem, and they had not with
them the mirror, red powder, water, etc., necessary for making the
Vaishnavite namam mark. They asserted that they never take a girl
in marriage from Saivite families without burning her tongue with a
piece of gold, and purifying her by punyavachanam.
The Sembadavans at Chidambaram are all Saivites, and point out
with pride their connection with the temple. It appears that, on
a particular day, they are deputed to carry the idol in procession
through the streets, and their services are paid for with a modest
fee and a ball of cooked rice for each person. Some respect is shown
to them by the temple authorities, as the goddess, when being carried
in procession, is detained for some time in their quarters, and they
make presents of female cloths to the idol.
The Sembadavans have exogamous septs, named after various heroes,
etc. The office of Nattan or Nattamaikkaran (headman) is confined to
a particular sept, and is hereditary. In some places he is assisted
by officers called Sangathikkar or Sangathipillai, through whom,
at a council, the headman should be addressed. At their council
meetings, representatives of the seven nadus (villages), into which
the Sembadavans of various localities are divided, are present. At
Malayanur these nadus are replaced by seven exogamous septs, viz.,
Devar, Seppiliyan, Ethinayakan, Sangili, Mayakundali, Pattam,
and Panikkan. If a man under trial pleads not guilty to the charge
brought against him, he has to bear the expenses of the members of
council. Sometimes, as a punishment, a man is made to carry a basket
of rubbish, with tamarind twigs as the emblem of flogging, and a
knife to denote cutting of the tongue. Women are said to be punished
by having to carry a basket of rubbish and a broom round the village.
Sembadavans who are ferrymen by profession do special worship to
Ganga, the goddess of water, to whom pongal (rice) and goats are
offered. It is believed that their immunity from death by drowning,
caused by the upsetting of their leather coracles, is due to the
protection of the goddess.
The ceremonial when a girl reaches puberty corresponds to that
of various other Tamil castes. Meat is forbidden, but eggs are
allowed to be eaten. To ward off devils twigs of Vitex Negundo,
margosa (Melia Azadirachta), and Eugenia Jambolana are stuck in the
roof. Sometimes a piece of iron is given to the girl to keep. During
the marriage ceremonies, a branch of Erythrina indica is cut, and
tied, with sprays of the pipal (Ficus religiosa) and a piece of a
green bamboo culm, to one of the twelve posts, which support the
marriage pandal (booth). A number of sumangalis (married women)
bring sand, and spread it on the floor near the marriage dais,
with pots, two of which are filled with water, over it. The bride
and bridegroom go through a ceremony called sige kazhippu, with the
object of warding off the evil eye, which consists in pouring a few
drops of milk on their foreheads from a fig or betel leaf. To their
foreheads are tied small gold or silver plates, called pattam, of
which the most conspicuous are those tied by the maternal uncles. The
plate for the bridegroom is V-shaped like a namam, and that for the
bride like a pipal leaf. The bride and bridegroom go through a mock
ceremony representative of domestic life, and pot-searching. Seven
rings are dropped into a pot. If the girl picks up three of these, her
first-born will be a girl. If the bridegroom picks up five, it will
be a boy. Married women go in procession to an ant-hill, and bring
to the marriage booth a basket-load of the earth, which they heap up
round the posts. Offerings of balls of rice, cooked vegetables, etc.,
are then made. After the wrist-threads (kankanam) have been removed,
the bride and bridegroom go to a tank, and go through a mock ploughing
ceremony. In some places, the purohits give the bridegroom a sacred
thread, which is finally thrown into a tank or well.
By some Sembadavans a ceremony, called muthugunir kuththal (pouring
water on the back) is performed in the seventh month of pregnancy. The
woman stands on the marriage dais, and red-coloured water, and lights
are waved. Bending down, she places her hands on two big pots, and
milk is poured over her back from a betel leaf by all her relations.
The Vaishnava Sembadavans burn, and the Saivites bury their dead in a
sitting posture. Fire is carried to the burial-ground by the barber. In
cases of burial the face is covered over by a cloth, in which a slit
is made, so that the top of the head and a portion of the forehead
are exposed. A figure representing Ganesa is made on the head with
ashes. All present throw sacred ashes, and a pie (copper coin) into
the grave, which is then filled in. While this is being done, a bamboo
stick is placed upright on the head of the corpse. On the surface
of the filled-in grave an oblong space is cleared, with the bamboo
in the centre. The bamboo is then removed, and water poured through
the hole left by it, and a lingam made, and placed over the opening.
At Malayanur a ceremony called mayana or smasana kollai (looting the
burning-ground) is performed. The village of Malayanur is famous for
its Ankalamman temple, and, during the festival which takes place
immediately after the Sivaratri, some thousands of people congregate
at the temple, which is near the burning-ground. In front of the stone
idol is a large ant-hill, on which two copper idols are placed, and
a brass vessel, called korakkudai, is placed at the base of the hill,
to receive the various votive offerings. Early in the day, the pujari
(a Sembadavan) goes to a tank, and brings a decorated pot, called
pungkaragam, to the temple. Offerings are made to a new pot, and,
after a sheep has been sacrificed, the pot is filled with water, and
carried on the head of the pujari, who shows signs of possession by
the deity, through the streets of the village to the temple, dancing
wildly, and never touching the pot with his hands. It is believed that
the pot remains on the head, without falling, through the influence
of the goddess. When the temple is reached, another pujari takes up
a framework, to which are tied a head made of rice flour, with three
faces coloured white, black and red, representing the head of Brahma
which was cut off by Siva, and a pot with three faces on it. The
eyes of the flour figure are represented by hen's eggs. The pot is
placed beneath the head. Carrying the framework, and accompanied
by music, the pujari goes in procession to the burning-ground, and,
after offerings of a sheep, arrack, betel and fruits have been made
to the head of Brahma, it is thrown away. Close to the spot where
corpses are burnt, the pujaris place on the ground five conical heaps
(representing Ganesa), made of the ashes of a corpse. To these are
offered the various articles brought by those who have made vows,
which include cooked pulses, bangles, betel, parts of the human body
modelled in rice flour, etc. The offerings are piled up in a heap,
which is said to reach ten or twelve feet in height. Soon afterwards,
the people assembled fall on the heap, and carry off whatever they
can secure. Hundreds of persons are said to become possessed, eat the
ashes of the corpses, and bite any human bones, which they may come
across. The ashes and earth are much prized, as they are supposed to
drive away evil spirits, and secure offspring to barren women. Some
persons make a vow that they will disguise themselves as Siva, for
which purpose they smear their faces with ashes, put on a cap decorated
with feathers of the crow, egret, and peacock, and carry in one hand
a brass vessel called Brahma kapalam. Round their waist they tie a
number of strings, to which are attached rags and feathers. Instead
of the cap, Paraiyans and Valluvans wear a crown. The brass vessel,
cap, and strings are said to be kept by the pujari, and hired out
for a rupee or two per head. The festival is said to be based on the
following legend. Siva and Brahma had the same number of faces. During
the swayamvaram, Parvati, the wife of Siva, found it difficult to
recognise her husband, so Siva cut off Brahma's head. The head stuck
on to Siva's hand, and he could not get rid of it. To get rid of the
skull, and throw off the crime of murder, Siva wandered far and wide,
and came to the burning-ground at Malayanur, where various bhuthas
(devils) were busy eating the remains of corpses. Parvati also arrived
there, and failed to recognise Siva. Thereon the skull laughed,
and fell to the ground. The bhuthas were so delighted that they put
various kinds of herbs into a big vessel, and made of them a sweet
liquor, by drinking which Siva was absolved from his crime. For this
reason arrack is offered to him at the festival. A very similar rite is
carried out at Walajapet. A huge figure, representing the goddess, is
made at the burning-ground out of the ashes of burnt bodies mixed with
water, the eyes being made of hen's eggs painted black in the centre
to represent the pupils. It is covered over with a yellow cloth, and
a sweet-smelling powder (kadampam) is sprinkled over it. The following
articles, which are required by a married woman, are placed on it:--a
comb, pot containing colour-powder, glass bangles, rolls of palm leaf
for dilating the ear-lobes, and a string of black beads. Devotees
present as offerings limes, plantains, arrack, toddy, sugar-cane,
and various kinds of cooked grains, and other eatables. The goddess
is taken in procession from her shrine to the burning-ground, and
placed in front of the figure. The pujari (fisherman), who wears a
special dress for the occasion, walks in front of the idol, carrying
in one hand a brass cup representing the skull which Siva carried in
his hand, and in the other a piece of human skull bone, which he bites
and chews as the procession moves onward. When the burning-ground is
reached, he performs puja by breaking a cocoanut, and going round
the figure with lighted camphor in his hand. Goats and fowls are
sacrificed. A woman, possessed by a devil, seats herself at the feet
of the figure, and becomes wild and agitated. The puja completed, the
assembled multitude fall on the figure, and carry off whatever they
can grab of the articles placed on it, which are believed to possess
healing and other virtues. They also smear their bodies with the
ashes. The pujari, and some of the devotees, then become possessed,
and run about the burning-ground, seizing and gnawing partly burnt
bones. Tradition runs to the effect that, in olden times, they used to
eat the dead bodies, if they came across any. And the people are so
afraid of their doing this that, if a death should occur, the corpse
is not taken to the burning-ground till the festival is over. "In
some cases," Herbert Spencer writes, [163] "parts of the dead are
swallowed by the living, who seek thus to inspire themselves with the
good qualities of the dead; and we saw that the dead are supposed to
be honoured by this act."
Sembunadu.--The name, meaning the Pandya country, of a sub-division
of Maravan.
Semmadi.--A Telugu form of Sembadavan.
Semman.--The Semmans are described, in the Madras Census Report,
1891, as "an insignificant caste of Tamil leather-workers, found only
in the districts of Madura and Tinnevelly (and in the Pudukottai
State). Though they have returned tailor and lime-burner as their
occupations, the original occupation was undoubtedly leather-work. In
the Tamil dictionaries Semman is explained as a leather-worker, and
a few of them, living in out-of-the way villages, have returned
shoe-making as their occupation. The Semmans are, in fact, a
sub-division of the Paraiyans, and they must have been the original
leather-workers of the Tamil tribes. The immigrant Chakkiliyans have,
however, now taken their place." The Semmans are described, in the
Madura Manual, as burning and selling lime for building purposes. In
the Census Report, 1901, the caste is said to have "two hypergamous
sub-divisions, Tondaman and Tolmestri, and men of the former take
wives from the latter, but men of the latter may not marry girls of
the former."
Girls are married after puberty, and divorce and remarriage are freely
allowed. As the caste is a polluting one, the members thereof are
not allowed to use village wells, or enter caste Hindu temples. The
caste title is Mestri.
Sem Puli (red tiger).--A section of Kallan.
Senaikkudaiyan.--The Senaikkudaiyans are betel vine (Piper Betel)
cultivators and betel leaf sellers, who are found in large numbers
in the Tinnevelly district, and to a smaller extent in other parts
of the Tamil country. The original name of the caste is said to
have been Elai (leaf) Vaniyan, for which the more high-sounding
Senaikkudaiyan (owner of an army) or Senaittalavan (chief of an army)
has been substituted. They also called themselves Kodikkal Pillaimar,
or Pillaimars who cultivate betel gardens, and have adopted the title
Pillai. The titles Muppan and Chetti are also borne by members of
the caste.
It is recorded, in the Madras Census Report, 1901, that "the priests of
the Senaikkudaiyans are Vellalas, and occasionally Brahmans. They do
not wear the sacred thread. They burn their dead, and perform annual
sraddhas (memorial services). In 1891, following the Tanjore Manual,
they were wrongly classed with Vaniyans or oil-mongers, but they are
superior to these in social position, and are even said to rank above
Nattukottai Chettis. Yet it is stated that, in Tanjore, Paraiyans
will not enter the Senaikkudaiyans' houses to carry away dead cattle,
and ordinary barbers will not serve them, and food prepared by them
will not be accepted even by barbers or washermen. Somewhat similar
anomalies occur in the case of the Kammalas, and the explanation
may be that these two castes belonged to the old left-hand faction,
while the Pariyans, and the barbers and washermen belonged to the
right-hand. Paraiyans similarly will not eat in the houses of Beri
Chettis, who were of the left-hand faction."
Senapati.--A title, denoting commander-in-chief, said to be sold to
Khoduras, and also occurring as a title of other Oriya castes, e.g.,
Kurumo and Ronguni. Among the Rongunis, the title is practically an
exogamous sept. Senapati is further a name for Sales (Telugu weavers),
the headman among whom is called Pedda (big) Senapati. The headman
of the Salapu weavers, who do not intermarry with the Sales, is also
styled Senapati. It is also a title of the Raja of Sandur.
Sendalai (red-headed man).--Returned as a sub-division of Konga
Vellalas at times of census.
Sengundam (red dagger).--A synonym, connected with a caste legend,
of Kaikolan.
Seniga (Bengal gram: Cicer arietinum).--An exogamous sept of Medara
and Pedakanti Kapu.
Seniyan.--The name Seniyan is generally used to denote the
Karna Sale weavers, but at Conjeeveram it is applied to Canarese
Devangas. Elsewhere Canarese Devangas belong to the left-hand section,
but at Conjeeveram they are classed with the right-hand section. Like
other Devangas, the Conjeeveram Seniyans have exogamous house-names
and gotras, which are interesting inasmuch as new names have been, in
recent times, substituted for the original ones, e.g., Chandrasekhara
rishi, Nilakanta rishi, Markandeya rishi. The Devangas claim Markandeya
as their ancestor. The old house-name Picchi Kaya (water-melon:
Citrullus vulgaris) has been changed to Desimarada, and eating the
melon is tabu. A list of the house-names and gotras is kept by the
headman for reference. The Conjeeveram Seniyans are Lingayats, but are
not so strict as the Canarese Lingayats. Jangams are respected, but
rank after their own stone lingams. In the observance of death rites, a
staunch Lingayat should not bathe, and must partake of the food offered
to the corpse. These customs are not observed by the Seniyans. Until
quite recently, a man might tie a tali (marriage badge) secretly on
a girl's neck, with the consent of the headman and his relatives,
and the girl could then be given in marriage to no other man. This
custom is said to have been very common, especially in the case of a
man's maternal uncle's or paternal aunt's daughter. At Conjeeveram it
was extended to girls not so related, and a caste council was held,
at which an agreement was drawn up that the secret tali-tying was
forbidden, and, if performed, was not to be regarded as binding. The
priest of the Conjeeveram Seniyans is a Vellala Pandaram, who is the
head of the Tirugnana Sambanda Murti mutt (religious institution)
at Conjeeveram.
Servai.--Servai, meaning service, has been recorded as the title of
Agamudaiyans and Valaiyans. Servaikaran or Servaigaran (captain or
commander) is the title of Agamudaiyan, Ambalakaran, Kallan, Maravan,
and Parivaram. It further occurs as the name for a headman among the
Vallambans, and it has been adopted as a false caste name by some
criminal Koravas in the south.
Servegara.--The Servegaras are a caste found in South Canara, and to
a small extent in Bellary. "They are said to be a branch of the Konkan
Marathis of Goa, from whence they were invited by the Lingayat kings of
Nagara to serve as soldiers and to defend their forts (kote), whence
the alternative name of Koteyava (or Kotegara). Another name for them
is Ramakshatri. The mother-tongue of the Servegaras of South Canara is
Canarese, while their brethren in the north speak Konkani. They have
now taken to cultivation, but some are employed in the Revenue and
Police departments as peons (orderlies) and constables, and a few are
shopkeepers. The name Servegara is derived from the Canarese serve, an
army. In religion they are Hindus, and, like most West Coast castes,
are equally partial to the worship of Siva and Vishnu. They wear
the sacred thread. Karadi Brahmans are their priests, and they owe
allegiance to the head of the Sringeri mutt. Their girls are married
before puberty, and the remarriage of widows is neither allowed nor
practiced. Divorce is permitted only on the ground of the unchastity
of the wife. The body of a child under three years is buried, and that
of any person exceeding that age is cremated. They eat flesh, but do
not drink. Their titles are Nayak, Aiya, Rao, and Sheregar." [164]
In the Census Report, 1901, Bomman Valekara is returned as a synonym,
and Vilayakara as a sub-caste of Servegara.
Setti.--See Chetti.
Settukkaran.--A castle title, meaning economical people, sometimes
used by Devangas instead of Setti or Chetti.
Sevagha Vritti.--A sub-division of Kaikolan.
Sevala (service).--An exogamous sept of Golla.