They worship at the temples of the Konkana Brāhmans, as well as their own. But they are not pronounced Vaishnavites, like the Brāhmans, as the teachings of Madhvāchārya did not reach the lower ranks of Hinduism. On Sunday only one meal is taken. Maddu or Madan is their chief minor deity, and water-sheds are erected to propitiate him. Brahma is adored for nine days in the month of Kumbham (February-March) from the full-moon day. The pīpal tree is scrupulously worshipped, and a lighted lamp placed beside it every evening.A woman, at the menstrual period, is considered impure for four days, and she stands at a distance ofseven feet, closing her mouth and nostrils with the palm of the hand, as the breath of such a woman is believed to have a contaminating effect. Her shadow, too, should not fall on any one. The marriage of girls should take place before puberty. Violation of this rule would be punished by the excommunication of the family. During the marriage ceremony, the tulasi plant is worshipped, and the bride and bridegroom husk a small quantity of rice. The mother of the bridegroom prepares a new oven within the house, and places a new pot beside it. The contracting couple, assisted by five women, throw five handfuls of rice into the pot, which is cooked. They then put a quantity of paddy (unhusked rice) into a mortar, and after carefully husking it, make rice flour from it. A quantity of betel and rice is then received by the bride and bridegroom from four women. The tāli is tied round the bride’s neck by the bridegroom, and one of his companions then takes a thread, and fastens it to their legs. On the fifth day of the marriage rites, a piece of cloth, covering the breasts, is tied round the bride’s neck, and the nose is pierced for the insertion of the mukkutti.Inheritance is generally from father to son (makkathāyam), but, in a few families, marumakkathāyam (inheritance through the female line) is observed. Widow remarriage is common, and the bridegroom is generally a widower. Only the oldest members of a family are cremated, the corpses of others being buried. The Kudumis own a common burial-ground in all places, where they reside in large numbers. Pollution lasts for sixteen days.The Kudumis and the indigenous Sūdras of Travancore do not accept food from each other. They never wear the sacred thread, and may not enter the innercourtyard of a Brāhmanical temple. They remove pollution by means of water sprinkled over them by a Konkana Brāhman. Their favourite amusement is the koladi, in which ten or a dozen men execute a figure dance, armed with sticks, which they strike together keeping time to the music of songs relating to Krishna, and Bhagavati.32Kudumi.—Concerning the Kudumi medicine-men. I gather33that “the Kudumi is a necessary adjunct to the village. His office implies a more or less intimate acquaintance with the curative herbs and roots in the forests, and their proper application to the different ailments resulting from venomous bites or stings. It is the Kudumi who procures leeches for the gouty Reddi or the phlegmatic Moodeliar, when he finds that some blood-letting will benefit their health. He prays over sprains and cricks, and binds the affected parts with the sacred cord made of the hair taken from the patient’s head. He is an expert practitioner at phlebotomy, and many old Anglo-Indians domiciled in the country will recall the Kudumi when his services were in demand to heal some troublesome limb by the letting of blood. This individual is believed to possess a magic influence over wild animals and snakes, and often comes out in public as a dexterous snake-charmer. It is principally in the case of poisonous bites that the Kudumi’s skill is displayed. It is partly by the application of medicinal leaves ground into a paste, and partly by exercising his magical powers, that he is believed to cure the most dangerous bites of snakes and other venomous animals.”The Kudumi often belongs to the Irula or Jōgi caste.Kudumi.—The kudumi is the tuft of hair, which is left when the head of Hindus is shaved. “For some time past,” Bishop Caldwell writes,34“a considerable number of European missionaries in the Tamil country have come to regard the wearing of the tuft as a badge of Hinduism, and hence require the natives employed in their missions to cut off the kudumi as asine quâ nonof their retention of mission employment”. The kudumi, as the Bishop points out, would doubtless have been admired by our grandfathers, who wore a kudumi themselves, viz., the queue which followed the wig. “The Vellalas of the present day,” he continues, “almost invariably wear the kudumi, but they admit that their forefathers wore their hair long. Some of the Maravars wear the kudumi, and others do not. It makes a difference in their social position. The kudumi, which was originally a sign of Aryan nationality, and then of Aryan respectability, has come to be a sign of respectability in general, and hence, whilst the poorer Maravars generally wear their hair long, the wealthier members of the caste generally wear the kudumi. The Pallars in Tinnevelly used to wear their hair long, but most of them have recently adopted the kudumi, and the wearing of the kudumi is now spreading even among the Pariahs. In short, wherever higher notions of civilization, and a regard for appearances extend, the use of the kudumi seems to extend also”. Even a Toda has been known to visit the Nanjengōd temple at the base of the Nīlgiris, to pray for offspring, and return with a shaved head.Kudumo.—SeeKurumo.Kukkundi.—Kukkundi or Kokkundia is the name of a small class of Oriya cultivators and fishermen,who are said to be expert in spearing fish with a long spear.Kukru.—Kukru or Kukkuro, meaning dog, occurs as the name of a sept of Bottada, Dōmb, and Omanaito. The equivalent Kukkala is a sept of the Orugunta Kāpus and Bōyas.Kulāla.—Some members of the potter caste style themselves Kulāla vamsam, as being a more dignified caste name than Kusavan, and claim descent from Kulālan, the son of Brahma.Kulanji.—A sub-division of Mārān.Kulappan.—A synonym of Kusavan.Kulasēkhara.—A sub-division of Sātānis, who claim descent from the Vaishnavite saint Kulasēkhara Ālvār.Kulloi.—A sub-division of Gadaba.Kulodondia.—A title, meaning headman of the caste, used by some Tiyōros.Kuluvādi.—A synonym of Kudubi.Kumda(red gourd:Cucurbita maxima).—A sept of Omanaito.Kummara, Kumbāra, Kumbāro.—“The potters of the Madras Presidency,” Mr. H. A. Stuart writes,35“outside the Tamil country and Malabar, are called Kummara in Telugu, Kumbāro in Uriya, and Kumbāra in Canarese, all these names being corrupted forms of the Sanskrit word Kumbhakāra, pot-maker (ku, earth). In social position they are considered to be a superior class of Sūdras. The Telugu Kummaras were cooks under the ancient kings, and many of them still work in that capacity in Sūdra houses. The Kumbāros are purely Vaishnavites and employ Boishnob priests, while the Kummaras and Kumbāras call in Brāhmans. Widowremarriage is allowed among the Uriya section alone. All of them eat flesh.” Concerning the potter classes, Mr. Stuart writes further36that “Kummaras or Kusavans (q.v.) are the potters of the country, and were probably at one time a single caste, but are now divided into Telugus, Northern Tamilians and Southern Tamilians, who have similar customs, but will not intermarry or eat together. The northern and southern potters differ in that the former use a wheel of earthenware, and the latter one made of wood. The Telugu potters are usually followers of Vishnu and the Tamilians of Siva, some being also Lingāyats, and therefore burying their dead. All the potters claim an impure Brāhmanical descent, telling the following story regarding their origin. A learned Brāhman, after long study, discovered the day and hour in which he might beget a mighty offspring. For this auspicious time he waited long, and at its approach started for the house of his selected bride, but floods detained him, and, when he should have been with her, he was stopping in a potter’s house. He was, however, resolved not to lose the opportunity, and by the daughter of his host he had a son, the celebrated Sālivāhana. This hero in his infancy developed a genius for pottery, and used to amuse himself by making earthen figures of mounted warriors, which he stored in large numbers in a particular place. After a time Vikramarka invaded Southern India, and ordered the people to supply him with pots for his army. They applied to Sālivāhana, who miraculously infused life into his clay figures, and led them to battle against the enemy, whom he defeated, and the country (Mysore) fell into his hands. Eventually he was left as its ruler, and became the ancestor of theearly Mysore Rājas. Such is the story current among the potters, who generally believe that they are his progeny. They all live in a state of poverty and ignorance, and are considered of a low rank among other Sūdras.”At the village of Karigeri in the North Arcot district, there is carried on by some of the local potters an interesting industry in the manufacture of ornamental pottery, for which a medal was awarded at the Delhi Darbar Exhibition. “The soft pottery,” Surgeon-General G. Bidie writes, “receives a pretty green glaze, and is made into vases and other receptacles, some of which are imitations of Delft ware and other European manufactures of the fifteenth and sixteenth centuries; patterns having been introduced by Collectors.37Some of the water-bottles are double, the outer shell being pierced so as to allow air to circulate around the inner.” The history of this little industry is, I gather, as follows.38“Mr. Robinson, a Collector in the sixties of the last century, started the manufacture of tea-pots, milk jugs, and sugar bowls with a dark green glaze, but his dream of supplying all India with chota hazri (early tea) sets was not realised. Then came Mr. Whiteside, and the small Grecian vases and the like are due to his and Mrs. Barlow’s influence. He had accurate wooden models made by his well-known wood-carvers. He further altered the by no means pretty green glaze, and reddish browns and yellows were produced. Then came Mr. Stuart, who pushed the sale at exhibitions and railway stations. He also gave the potters models of fancy flower-pots for in-door use. The pottery is exceedingly fragile, and unsuitable for rough usage. Unglazed waterand butter coolers were the earliest and best articles the potters produced.”Concerning the Kumbāras of South Canara, Mr. Stuart writes,39that they “seem to be a branch of the Telugu and Canarese potter castes, but many of them have Tulu for their home speech, and follow the aliyasantāna rule of inheritance (in the female line). Some of them officiate as pūjāris (priests) in the temples of the local deities or demons, and are employed to perform funeral rites. Unlike the Tamil potters, the Kumbāras do not wear the sacred thread. Infant and widow marriages are very common. On the birth of a child, the family observe pollution for fifteen days, and on the sixteenth day the village barber and dhōbi (washerman) get holy water from the village temple, and purify the family by sprinkling it on their head. There are two endogamous sub-divisions, the Kannada and Tulu Kumbāra, and each of these is divided into exogamous balis. Their ordinary title is Handa, which is also sometimes used as the name of the caste. In Uppinangadi a superior kind of pottery is made (by the Kannada Kumbāras). It is made of clay powdered, mixed with water, and strained. It is then poured into a pit specially prepared for the purpose, where it is allowed to remain for about a month, by which time it becomes quite dry. It is then removed, powdered, moistened, and made into balls, which are one by one placed upon a wheel and fashioned into various kinds of vessels, including vases, goglets, tea-pots, cups and saucers. The vessels are dried in the shade for about eight days, after which they are baked for two days, when they are ready for sale.They have a glazed appearance, and are sometimes beautifully ornamented.”In the Census Report, 1901, Vōdāri, Bandi, and Mūlya are returned as sub-castes of the Canarese potters.The Kumbāras of the Mysore Province are, Mr. T. Ananda Row informs us,40“potters and tile-makers. There are two great divisions among them mutually exclusive, the Kannada and Telugu, the former claiming superiority over the latter. The Telugu Kumbāras trace their descent to Sālivāhana, and wear the sacred thread. They abstain from eating meat. There are both Saivites and Vaishnavites among Kumbāras. The former acknowledge the Smartha Brāhman’s sway. Polygamy is permitted, and divorce can only be for adultery. Widows are not permitted to remarry. This caste also includes dyers known as Nīlagara (nīl, indigo). It is curious that these two trades, quite distinct from one another, are followed by persons of the same family according to inclination. The Kumbāras worship all the Hindu deities, but pay special reverence to their kiln. They are recognised members of the village hierarchy.” Of the Mysore Kumbāras, Mr. L. Rice writes41that the “pot-makers were not stationed in every village, one or two being generally sufficient for a hobli or taraf. He furnished pots for all the ryats (agriculturists) of his taraf, and was entitled to ayam in an equal proportion as the other Ayagar (hereditary village officers). For liberty of exposing his wares for sale to travellers in the markets, he paid chakra-kanke to the Sirkar (Government).” At Channapatna, in Mysore, I purchased for three annas a large collection of articlesof pottery made out of black and brown clay. They are said to be made at a village near Channapatna, and consist of rudely ornamented miniature lamps of various patterns, models of native kitchen-ranges, pots, tobacco-pipes, dishes, etc. At the Mysore census, 1891, some potters described themselves as Gundu (round) Brāhmans.The Oriya Kumbāro (kumbho, a pot) are said to practice both infant and adult marriage, and to permit the remarriage of widows. A sub-caste, named Bhande, derives its name from the Sanskrit bhanda, a pot. The Madras Museum possesses a quaint series of painted clay figures, made by a potter at Venkatarayapalle in Ganjam, which are set up in shrines on the seashore, and worshipped by fishermen. They include the following:—Bengāli Bābu.—Wears a hat, and rides on a black horse. He blesses the fishermen, secures large hauls of fish for them, and guards them against danger when out fishing.Rājamma.—A female figure, with a sword in her right hand, riding on a black elephant. She blesses barren women with children, and favours her devotees with big catches when they go out fishing.Veyyi Kannalu Ammavaru, or the goddess of a thousand eyes, represented by a pot pierced with many holes, in which a gingelly (Sesamum) oil light is burnt. She attends to the general welfare of the fishing folk.Further details relating to the South Indian potters will be found under the heading Kusavan.Kumbi(potter).—A sub-division of Savara.Kummidichatti.—Recorded, in the North Arcot Manual, as a sub-division of Vellālas, who carried the chatty, or pot of fire, at Vellāla funerals. In Tamil, thename kumbidu chatti is applied to a pot, in which fire is always kept burning. Such a pot is used for obtaining fire for domestic purposes, and by old people, to keep themselves warm in cold weather.Kumpani.—Returned by some Kurubas at the Census, 1901. The name refers to the East India Company, which was known as Kumpani Jahān (or John Company).Kūnapilli.—A synonym of Padigarājulu, a class of mendicants, who beg from Padma Sālēs.Kunbi.—Recorded, at times of Census, as a Bombay cultivating caste. (SeeBombay Gazetteer, XVIII, Part I, 284.) It is also a sub-division of Marāthis, generally agriculturists, in the Sandūr State.Kunchēti.—A sub-division of Kāpu.Kunchigar.—The Kunchigars, Kunchitigas, or Kunchiliyans, are a class of cultivators in the Salem district, who speak Canarese, and have migrated southward to the Tamil country. Their tradition concerning their origin is that “a certain Nawāb, who lived north of the Tungabadra river, sent a peon (orderly) to search for ghī (clarified butter), twelve years old. In his travels south of the river, the peon met a lovely maid drawing water, who supplied his want. Struck by her beauty, he watched her bathing place, and stole one hair which fell from her head in bathing, which he took to the Nawāb. The latter conceived the idea of marrying the girl, and sent an embassy, which was so far successful that the girl and her family came to his residence, and erected a marriage pandal (booth). Subsequently they repented, and, thinking that the marriage would be a mésalliance (the Nawāb was probably a Muhammadan), fled in the night, leaving a dog in the pandal. In their flight they came to the Tungabadra, which was in full flood, and,eager to escape, they consented to marry the maiden to a Kurumban who ferried them across the river. The Kunchigars are the descendants of this girl and the Kurumban. When running away they, in their haste, forgot a little girl, and left her behind them. She was seized by the Nawāb, who thirsted for vengeance, and thrown into the air so as to fall on knives placed so as to transfix her. Some miracle interposed to save her, and the Arē Kunchigars of Mysore are her descendants.”42Kunchu(a tassel or bunch).—A sub-division of Okkiliyans, and of Koravas who make brushes used by weavers. Kuncham, meaning either a measure used in measuring grain or a tassel, occurs as an exogamous sept of Mādiga and Māla.Kundanakkāran.—An occupational Tamil name for those who cut, enchase, and set precious stones.Kundatōn.—A name for chunam (lime) workers in Malabar.Kūndu(nest).—A sub-division of the Irulas of South Arcot.Kungiliyan.—A title of some Kallans.Kunjamma.—A name for Elayad females.Kunnuvan.—The Kunnuvans are described, in the Gazetteer of the Madura district, as “the principal cultivating caste on the Palni hills. They speak Tamil. Their own traditions say that their ancestors were Vellālans from the Dhārāpuram and Kāngayam country in Coimbatore, who went up the Palnis some four or five centuries ago because the low country was so disturbed by war (other accounts say devastated by famine), and they call themselves Kunnuva Vellālas, and state that the name Kunnuva is derived from Kunnūr village inCoimbatore. Other traditions add that the Virūpākshi and Ayyakudi poligars (feudal chieftains) helped them to settle on their land in the hills, which up to then had only been cultivated by indolent Pulaiyans. The Kunnuvans ousted these latter, and eventually turned them into predial serfs—a position from which they have hardly yet freed themselves. In every village is a headman, called the Mannādi, who has the usual powers. The caste is divided into three endogamous sections, called Vaguppus, namely, Periya (big) Kunnuvar, Kunnuvar, and Chinna (little) Kunnuvar. They will eat together. The dress of the women is characteristic. They wear rough metal necklets, brass bangles and anklets, silver bangles on their upper arms, and rings in their noses; and they knot their upper cloths in front across the breasts, and bind them round their waists in a sort of bandage. White cloths used to be forbidden them, but are common enough nowadays. [It was noted by Mr. M. J. Walhouse, in 1881,43in connection with the Kuneivar on the lower slopes of the Palnis, that women were never allowed to wear white clothes. None could tell why, but it was said that, within memory, women offending against the rule had been cast from a high rock.] The claim of a man to his paternal aunt’s daughter is rigidly maintained, and the evasions of the rule allowed by other castes when the ages of the parties are disproportionate are not permitted. Consequently, a boy sometimes marries more than one of these cousins of his, and, until he reaches manhood, those of them who are much older than he is live with other men of the caste, the boy being the nominal father of any children which may be born. A boy of nine or ten may thus be theputative father of a child of two or three. [In this connection, Mr. J. H. Nelson writes44that Madura Collectors have sometimes been puzzled not a little by evidence adduced to show that a child of three or four years was the son or daughter of a child of ten or twelve.] When a man has no children except a girl, and his family is in danger of coming to an end, a curious practice, called keeping up the house, is followed. The girl cannot be claimed by her maternal uncle’s son as usual, but may be married to one of the door-posts of the house. A silver bangle is put on her right wrist instead of a tali (marriage badge) round her neck; she is allowed to consort with any man of her caste; her earnings go to her parents; she becomes their heir, and, if she has a son, the boy inherits their property through her. The custom is a close parallel to the system of making girls Basavis, which is so common in the western part of Bellary and the neighbouring parts of Dharwar and Mysore. Divorce is readily obtained, on the petitioner paying the amount of the bride-price, but the children all go to the father. Divorcées and widows may remarry, and they do so with a frequency which has made the caste a byword among its neighbours. The Kunnuvans worship the usual deities of the plains. They generally burn their dead.”It is recorded, in the Manual of the Madura district, that the Kunnuvans of the western parts of the Palni hills differ in many of their customs from those of the eastern. With both divisions, incompatibility of temper is a sufficient ground for divorce, and a husband can at any time get rid of his wife by taking her to her parents together with a pair of oxen if he be an eastern Kunnuvan, and a vatti or round metal dish if he be a western.On the other hand, if the wife dislikes her partner, she may leave him upon giving up her golden jewels—the silver she retains—and may, according to her pleasure, either go back to her father’s house, or marry another man. In the west, however, she takes with her only such property as she may have possessed at the time of her marriage. Her children must all be made over to the deserted husband; and, if she be pregnant when she goes away, and a child be born while she is living with her second husband, it must nevertheless be given up to the first, upon payment of the expense of rearing it if in the east, upon mere demand in the west. In this way a woman may legally marry any number of men in succession, though she may not have two husbands at one and the same time. She may, however, bestow favours on paramours without hindrance, provided they be of equal caste with her. On the other hand, a man may indulge in polygamy to any extent he pleases, and the wealthier Kunnuvans keep several wives as servants, especially for agricultural purposes. The religion of the Kunnuvans appear to be the Saiva, but they worship their mountain god Valapan with far more devotedness than any other.The name Kunnuvan is derived by Mr. Nelson from kunru, a hill.Kunta.—A division of Kuravas of Travancore, who derive their name from their first ancestor having appeared from a sacrificial altar (hōmakunta).Kuntē(pond).—A gōtra of Kurni.Kūrākula(vegetable class).—An occupational title, returned at times of census, by Oriya and Telugu cultivators in Ganjam and Vizagapatam.Kurava.—For the following note on the Kuravas of Travancore, I am indebted to Mr. N. Subramani Aiyar.There are more than 50,000 Kuravas in Travancore, of whom the largest numbers live in the tāluks of Kunnatur, Chirayinkil, and Kottarakkara. They were originally divided into four branches, called Kunta Kuravan, Pūm Kuravan, Kākka Kuravan, and Pāndi Kuravan. Almost all the Kuravas of this country belong to the first of these sections. The Pūm Kuravas are believed to have become a different caste, called Vēlan. Similarly, the Kākka Kuravans have crystallised into a distinct caste named Kakkalan. Pāndi Kuravas speak Tamil, and are chiefly found in Nanchinad, being there known as Nanchi Kuravas. The Kunta Kuravas attribute the origin of their name to the appearance of their first ancestor from a sacrificial altar (hōmakunta). They are known in some places, such as Nedumangad, by the name of Muli Kuravas, probably because they emit a drawling noise when called. It has been suggested that the Kuravas are one of the early tribes of Southern India, and one with the Kurumbas of the Tamil country, and closely allied to the Vēdans. Such of them as still preserve their old practices, and do not mingle with the low-country people, are known as Malan Kuravas. They form one of the sixteen hill-tribes mentioned in the Kēralolpatti. About three centuries ago, Nanchinad in Travancore was governed by a line of Kurava kings, called Nanchi Kuravans.The Kuravas are prædial slaves, who were liable in olden days to be bought and sold along with the land they occupied. They are not regarded as so faithful as the Pulayas. Their homes are, like those of the Pulayas, low thatched sheds. They eat meat, and drink toddy and arrack. Their women tie their hair in the centre of the head, and not behind like the Pulayas. Tattooing is very largely resorted to.Though Hindu deities are worshipped, the Chavars, or spirits of the dead, receive the most particular attention. The days considered to be of religious importance are Ōnam in the month of Chingam, the Ailiyam and Makam stars in Kanni, the 28th of Makaram, the Bharani star in Kumbham and Minam, and the first day of Audi. The special deities of the Kuravas are called Kātiyatikal or mountain gods, whom they worship on these days with an offering. On the 30th of each month, and on days of festivity, all the Kuravas take beaten rice and toddy, and offer them with a view to propitiating their ancestors. Small sheds are dedicated to Chavars, where the priest, called Piniyali or sorcerer, is the only important person. The Kuravas have among themselves a special class of exorcisers, whom they call Rarakkar (literally Vicharakkar), or those who make enquiries about the occurrence of diseases. The Rarakkaran first becomes possessed, and cries out the names of all the mountain deities in the vicinity, violently shaking every limb of his body as he does so. Some of these deities are Chavar, Ayiravalli, Chattan, Pakavati, Matan, Murti, Taivam, Pakavan, Appuppan, and Maruta. He then takes a handful of paddy (unhusked rice) from a quantity placed in front of him, and, after counting, decides, upon the chance of one or two grains remaining in the end after each of them is removed, whether some one in the house is not attacked by, or liable to the attack of some evil spirit. The same process is repeated, in order to find out the proper remedy for appeasing them. The Rarakkaran at the end proceeds out of the house in a northerly direction. The Ūrāli, or headman of Peruvirutti Mala in Kunnattur, becomes possessed on the evening of the third Monday of Minam,and foretells coming events for such Kuravas as are assembled.The headmen of the Kuravas are called Ūrāli and Panikkan, and they must be paid a fee of not less than ten chuckrams on all religious occasions. The priest is known as Kaikkaran.The Kuravas observe two forms of marriage ceremonial, viz., the tāli-kettu before puberty, and sambandham. At the former, an elderly Kuratti (Kurava woman) ties the minnu or wedding ornament round the neck of the girl. When a Kurava wishes to marry a girl, he must pay twelve fanams to her maternal uncle. Widows remarry, and divorce, though void without the consent of the headmen, is easily effected. The form of inheritance is marumakkathāyam (in the female line).The dead are buried, and death pollution is observed for twelve days.The Kuravas are obliged to stand, according to some at forty-eight, and according to others at sixty-four paces from a high-caste Hindu. They regard themselves as higher in the social scale than Pulaiyas and Paraiyans.Kuravan.—Recorded, in the Travancore Census Report, 1901, as a sub-division of Nāyar.Kurēshi.—Recorded, in the Madras Census Report, 1901, as a territorial name returned by Muhammadans, Kurēshi being a village in Arabia; also one of the sub-divisions of the Navāyat tribe.Kuricchan.—The Kuricchans, or Kuricchiyans, are described by Mr. H. A. Stuart45as “the hunting caste of Malabar. Some derive the word from kurikke, to mark or assign, as they say that this caste fixed thehunting days. This must be the production of a highly imaginative person. Dr. Gundert thinks it is derived from, or allied to, Canarese Koracha (Korava). I would rather say it is allied to that word, and that both are derivatives of kuru, a hill (cf.Tamil kurinchi), kurunilam, etc., and Malayālam kurissi, a suffix in names of hilly localities. With the exception of 2,240 persons in Kottayam, and 373 in Kurumbranād, both bordering on Wynaad, all the Kuricchans are found in Wynaad. They are excellent bowmen, and played an important part in the Pyche Rāja’s rebellion at the beginning of the (nineteenth) century. The Kuricchans affect a great contempt for Brāhmans. When a Brāhman has been in a Kuricchan’s house, the moment he leaves it, the place where he was seated is besmeared with cowdung to remove the pollution! They follow inheritance in the male line in some places, and in the female line in others. Their god is called Mūttappan, which literally means grandfather. They now subsist mostly by punam (shifting) cultivation.”In the Gazetteer of Malabar, the Kuricchiyans (kuricchi, hill country) are described as “a jungle tribe of punam cultivators, found in the Wynaad and the slopes of the ghats, north of Calicut. They consider themselves polluted by the approach of other hill tribes and by the touch of Tiyans and Kammālans; and their women require water sanctified by a Brāhman to purify them. They perform the tāli kettu ceremony before puberty, and say that they follow themarumakkathāyamfamily system (of inheritance in the female line), though the wife usually goes to live with her husband in a new hut, and the husband has to pay a price for his bride. They act as oracles during the great festival at Kōttiyur. The performer becomes inspired after sitting for sometime gazing into a vessel containing gingelly oil, and holding in his hand a curious-shaped wand of gold about a foot and a half long, and hollow.”It is recorded by Mr. Logan,46in connection with a disturbance in Malabar early in the last century, that “the first overt act occurred at Panamaram in Wynād. Some five days previous to 11th October 1802, one of the proscribed rebel leaders, Edachenna Kungan, chanced to be present at the house of a Kurchiyan, when a belted peon came up, and demanded some paddy (rice) from the Kurchiyan. Edachenna Kungan replied by killing the peon, and the Kurchiyans (a jungle tribe) in that neighbourhood, considering themselves thus compromised with the authorities, joined Edachenna Kungan. This band, numbering about 150, joined by Edachenna Kungan and his two brothers, then laid their plans for attacking the military post at Panamaram, held by a detachment of 70 men of the 1st Battalion of the 4th Bombay Infantry under Captain Dickenson and Lieutenant Maxwell. They first seized sentry’s musket, and killed him with arrows. CaptainDickensonkilled and wounded with his pistols, bayonet, and sword, 15 of the Kurchiyars, 5 of whom died. The whole of the detachment was massacred.”In a note on an inspection of a Kuriccha settlement, Mr. F. Fawcett recorded that the houses were close to some rice-fields cultivated by the Kuricchas. The Māppillas, however, took the crop as interest on an outstanding debt. One house was noted as having walls of wattle and mud, a thatched roof, and verandah. In the eastern verandah were a bow and arrows, a fresh head of paddy (unhusked rice), some withered grain, etc.,dedicated to the god Mūttappan. A man requested Mr. Fawcett not to approach a hut, in which a meal was being cooked, as he would pollute it. A child, a few months old, with a ring in each ear, and a ring of shell or bone on a string to avert the evil eye, was lying in a cradle suspended from the roof. Both by Mr. Fawcett and others, the Kuricchas are given the character of remarkably innocent, truthful, and trustworthy people.For the following note, I am indebted to Mr. E. Fernandez. The Kuricchas usually live by cultivation, but it is considered a great stroke of good luck to obtain a post as postal runner or amsham peon. When on a hunting expedition, they are armed with bows and arrows, or occasionally with guns, and surround a hill. Some of them then enter the jungle with dogs, and drive the game, which is killed by the dogs, or shot with arrows or bullets. The flesh of the spoil is divided up between the sylvan deity, the jenmi (landlord), the dogs, the man who put the first arrow or bullet into the animal, and the other Kuricchas. In some places, the Kuricchas use arrows for shooting fresh-water fish. The principle is described by Mr. Fawcett as being the same as in the Greenlander’s spear, and the dart used with a blow-pipe on the west coast for catching sharks.From Malabar I have received two forms of blowpipe, used for killing fish, birds, and small game. In one, the tube consists of a piece of straight slender bamboo about 4′ 6″ in length; the other, which is about 7′ in length, is made from the stem of the areca palm. In the latter, two pieces of the stem are placed face to face, so that a complete tube is made. Round the exterior, thin cloth or tree-bark, steeped in gum, is tightly wrapped, so that the two halves are kept together. Sometimes the blow-pipe is decorated with painteddesigns. The arrow consists of a reed shaft and iron arrow-head, which, by means of a socket, fits loosely on the conical end of the shaft. A piece of string, several feet long, is tied round the arrow-head, and wound closely round the shaft. When the arrow is discharged from the tube, and enters, for example, the body of a fish, the string is uncoiled from the shaft, which floats on the surface of the water, and points out the position of the fish, which is hauled up.A Paniyan, Adiyan, Kurumba, or Pulayan, approaching within a recognised distance of a Kuriccha, conveys pollution, which must be removed by a bath, holy water, and the recitation of mantrams (consecrated formulæ). The Kuricchas address Brāhmans as Tambrakal, and Nāyars as Tamburan. They are themselves addressed by Paniyans and Adiyans as Acchan and Pāppan, by Jēn Kurumbas as Mūttappan, and by Pulayans as Perumannom.In addition to Mūttappan, the Kuricchas worship various other deities, such as Karimbil Bhagavathi, Malakurathi, and Athirallan. No animal sacrifices are performed, but each family celebrates annually a ceremony called Kollu Kodukal, for which the Pittan (head of the family) fixes an auspicious day. The temple is cleaned, and smeared with cow-dung, and holy water is sprinkled, to remove all pollution. Those who attend at the ceremony bathe before proceeding to the temple, which is lighted with oil-lamps. Cocoanuts, sugar-candy, plantains, beaten rice, a measure (edangali) full of rice, and another full of paddy, are placed before the lamps, and offered to the deity by the Pittan. One of the community becomes possessed, and gives forth oracular utterances. Finally he falls down, and the deity is supposed to have left him.The offerings are distributed among those who have assembled.The management of tribal affairs is vested in the Pittans of the different families, and the final appellate authority is the Kottayath Rāja, who authorises certain Nāyars to hear appeals on his behalf.The Kuricchas celebrate the tāli-kettu kalyānam. Marriages are arranged by the Pittans. The wedding is a very simple affair. The bridegroom brings a pair of cloths and rings made of white metal or brass as a present for the bride, and a feast is held.Kurivi(sparrow).—A gōtra of Kurni.Kūrma(tortoise).—A gōtra of Nagarālu. The equivalent Kurum is recorded as a sept of Pentiya.Kūrmapu.—The Kurmapuvāllu are women, in the Vizagapatam district, who have not entered into matrimony, but earn money by prostitution, and acting as dancers at feasts. They are so called from the fact that they were originally dancing-girls attached to the temple of Srī Kūrmam, a place of pilgrimage in Vizagapatam.47Kurni.—The name Kurni is, according to the Census Report, 1901, “a corruption of kuri (sheep) and vanni (wool), the caste having been originally weavers of wool. They now weave cotton and silk, and also cultivate. They have two main sub-divisions, Hirē (big) and Chikka (small). The Hirēs are all Lingāyats, and are said to have sixty-six totemistic septs or gōtras. They employ Jangams as priests, and also men of their own caste, who are called Chittikāras. They will mess with the non-Lingāyat section, and with Lingāyats of other castes. They do not eat meat, or smoke or drink alcohol, but the Chikkas do all three. Marriage before pubertyis the rule in the caste. Divorces are permitted. Widows may marry again, but have to spend two nights alone at two different temples. Their wedding ceremonies are carried out by widows only, and the woman is not afterwards allowed to take part in religious or family observances.” A synonym of both Kurnis and Dēvāngas is Jāda or Jāndra, meaning great men. A further synonym of the Kurnis is said to be Kunigiri. The term Nēse, meaning weaver, is applied to several of the weaving castes, including the Kurnis.The following extract is taken from an appeal for subscriptions in aid of the publication of the Bhavishyottara Purāna by the Kurnis in a village in the Bellary district. “Greetings from all the Kuruhine Setti Vīrasaivas residing in Hirihala village of Bellary tāluk. The wish of the writers is that all, old and young, should rejoice in the sixty-six gōtras, sixty-six rūdras, and sixty-six rishis. He who reads the order of these sixty-six gōtras of the Kuruhina Settis will enter Sivaloka. His twenty-one generations will attain to the position of gānas (attendants) of Sivaloka. Such was the order of Īswara. This is the end of the chapter in the Nīlakantha Mallikarjūna Bhavishyat purāna acquired by Shanmukha from the Īswara shruti of the Haravātula.” The gōtras are described as being of the Brāhman, Kshatriya, and Vaisya sub-divisions of the caste, and of Shanmukha’s Sūdra caste:—Gōtras.Anasu, ferrule.Anchu, edge or border.Arashina, turmeric.Āre,Bauhinia racemosa.Ārya, venerable.Banaju, trade or painted wooden toys.Bandi, cart.Banni,Prosopis spicigera.Basari, fig tree.Bennē, butter.Bīlē, white.Dharma, conduct.Durga, fort.Gaduge, throne.Gauda, headman.Gikkili, rattle.Gorige,Cyamopsis psoralioides.Gullu,Solanum ferox.Gundu, cannon-ball.Halige, plank.Hālu, milk.Heggu, nape of the neck.Hemmē, vanity.Hittu, flour.Hon, gold.Hullu, grass.Īmē, eyelid.In, sweet.Inichi, squirrel.Irāni, earthen vessel used at marriages.Jāli,Acacia arabica.Jīrige, cummin seed.Jīva, life.Junju, cock’s comb.Kādi, blade of grass.Kātige, collyrium.Kadlē (Bengal gram,Cicer arietinum).Kādu, wild.Kakkē,Cassia Fistula.Kamādi, tortoise.Kanni, rope.Kattē, embankment.Ken, red.Kenja, red ant.Kere, tank.Kēsari, lion.Kinkila, Indian cuckoo,Eudynamis honorata.Koti, dagger.Kudure, horse.Kunte, pond.Kurivi, sparrow.Malligē, jasmine.Maralu, sand.Menasu, pepper or chillies.Midichi, locust.Mini, leather rope.Muchchu, broken rice.Muddu, kiss or love.Mullu, thorn.Nāga, snake.Nellu, unhusked rice.Parama, highest.Raksha, protecting.Rāma, lovely.Rikki, feather ?Salige, wire.Sampigē,Michelia Champaca.Samsāra, family.Sara, string.Sindhu, sea or flag ?Swarabha, sound.Tikkē, gem.Uttama, best.Vanki, armlet.Vattē, camel.Some of the above names also occur as exogamous septs, or sub-divisions of other Canarese or Telugu classes,e.g.—
They worship at the temples of the Konkana Brāhmans, as well as their own. But they are not pronounced Vaishnavites, like the Brāhmans, as the teachings of Madhvāchārya did not reach the lower ranks of Hinduism. On Sunday only one meal is taken. Maddu or Madan is their chief minor deity, and water-sheds are erected to propitiate him. Brahma is adored for nine days in the month of Kumbham (February-March) from the full-moon day. The pīpal tree is scrupulously worshipped, and a lighted lamp placed beside it every evening.A woman, at the menstrual period, is considered impure for four days, and she stands at a distance ofseven feet, closing her mouth and nostrils with the palm of the hand, as the breath of such a woman is believed to have a contaminating effect. Her shadow, too, should not fall on any one. The marriage of girls should take place before puberty. Violation of this rule would be punished by the excommunication of the family. During the marriage ceremony, the tulasi plant is worshipped, and the bride and bridegroom husk a small quantity of rice. The mother of the bridegroom prepares a new oven within the house, and places a new pot beside it. The contracting couple, assisted by five women, throw five handfuls of rice into the pot, which is cooked. They then put a quantity of paddy (unhusked rice) into a mortar, and after carefully husking it, make rice flour from it. A quantity of betel and rice is then received by the bride and bridegroom from four women. The tāli is tied round the bride’s neck by the bridegroom, and one of his companions then takes a thread, and fastens it to their legs. On the fifth day of the marriage rites, a piece of cloth, covering the breasts, is tied round the bride’s neck, and the nose is pierced for the insertion of the mukkutti.Inheritance is generally from father to son (makkathāyam), but, in a few families, marumakkathāyam (inheritance through the female line) is observed. Widow remarriage is common, and the bridegroom is generally a widower. Only the oldest members of a family are cremated, the corpses of others being buried. The Kudumis own a common burial-ground in all places, where they reside in large numbers. Pollution lasts for sixteen days.The Kudumis and the indigenous Sūdras of Travancore do not accept food from each other. They never wear the sacred thread, and may not enter the innercourtyard of a Brāhmanical temple. They remove pollution by means of water sprinkled over them by a Konkana Brāhman. Their favourite amusement is the koladi, in which ten or a dozen men execute a figure dance, armed with sticks, which they strike together keeping time to the music of songs relating to Krishna, and Bhagavati.32Kudumi.—Concerning the Kudumi medicine-men. I gather33that “the Kudumi is a necessary adjunct to the village. His office implies a more or less intimate acquaintance with the curative herbs and roots in the forests, and their proper application to the different ailments resulting from venomous bites or stings. It is the Kudumi who procures leeches for the gouty Reddi or the phlegmatic Moodeliar, when he finds that some blood-letting will benefit their health. He prays over sprains and cricks, and binds the affected parts with the sacred cord made of the hair taken from the patient’s head. He is an expert practitioner at phlebotomy, and many old Anglo-Indians domiciled in the country will recall the Kudumi when his services were in demand to heal some troublesome limb by the letting of blood. This individual is believed to possess a magic influence over wild animals and snakes, and often comes out in public as a dexterous snake-charmer. It is principally in the case of poisonous bites that the Kudumi’s skill is displayed. It is partly by the application of medicinal leaves ground into a paste, and partly by exercising his magical powers, that he is believed to cure the most dangerous bites of snakes and other venomous animals.”The Kudumi often belongs to the Irula or Jōgi caste.Kudumi.—The kudumi is the tuft of hair, which is left when the head of Hindus is shaved. “For some time past,” Bishop Caldwell writes,34“a considerable number of European missionaries in the Tamil country have come to regard the wearing of the tuft as a badge of Hinduism, and hence require the natives employed in their missions to cut off the kudumi as asine quâ nonof their retention of mission employment”. The kudumi, as the Bishop points out, would doubtless have been admired by our grandfathers, who wore a kudumi themselves, viz., the queue which followed the wig. “The Vellalas of the present day,” he continues, “almost invariably wear the kudumi, but they admit that their forefathers wore their hair long. Some of the Maravars wear the kudumi, and others do not. It makes a difference in their social position. The kudumi, which was originally a sign of Aryan nationality, and then of Aryan respectability, has come to be a sign of respectability in general, and hence, whilst the poorer Maravars generally wear their hair long, the wealthier members of the caste generally wear the kudumi. The Pallars in Tinnevelly used to wear their hair long, but most of them have recently adopted the kudumi, and the wearing of the kudumi is now spreading even among the Pariahs. In short, wherever higher notions of civilization, and a regard for appearances extend, the use of the kudumi seems to extend also”. Even a Toda has been known to visit the Nanjengōd temple at the base of the Nīlgiris, to pray for offspring, and return with a shaved head.Kudumo.—SeeKurumo.Kukkundi.—Kukkundi or Kokkundia is the name of a small class of Oriya cultivators and fishermen,who are said to be expert in spearing fish with a long spear.Kukru.—Kukru or Kukkuro, meaning dog, occurs as the name of a sept of Bottada, Dōmb, and Omanaito. The equivalent Kukkala is a sept of the Orugunta Kāpus and Bōyas.Kulāla.—Some members of the potter caste style themselves Kulāla vamsam, as being a more dignified caste name than Kusavan, and claim descent from Kulālan, the son of Brahma.Kulanji.—A sub-division of Mārān.Kulappan.—A synonym of Kusavan.Kulasēkhara.—A sub-division of Sātānis, who claim descent from the Vaishnavite saint Kulasēkhara Ālvār.Kulloi.—A sub-division of Gadaba.Kulodondia.—A title, meaning headman of the caste, used by some Tiyōros.Kuluvādi.—A synonym of Kudubi.Kumda(red gourd:Cucurbita maxima).—A sept of Omanaito.Kummara, Kumbāra, Kumbāro.—“The potters of the Madras Presidency,” Mr. H. A. Stuart writes,35“outside the Tamil country and Malabar, are called Kummara in Telugu, Kumbāro in Uriya, and Kumbāra in Canarese, all these names being corrupted forms of the Sanskrit word Kumbhakāra, pot-maker (ku, earth). In social position they are considered to be a superior class of Sūdras. The Telugu Kummaras were cooks under the ancient kings, and many of them still work in that capacity in Sūdra houses. The Kumbāros are purely Vaishnavites and employ Boishnob priests, while the Kummaras and Kumbāras call in Brāhmans. Widowremarriage is allowed among the Uriya section alone. All of them eat flesh.” Concerning the potter classes, Mr. Stuart writes further36that “Kummaras or Kusavans (q.v.) are the potters of the country, and were probably at one time a single caste, but are now divided into Telugus, Northern Tamilians and Southern Tamilians, who have similar customs, but will not intermarry or eat together. The northern and southern potters differ in that the former use a wheel of earthenware, and the latter one made of wood. The Telugu potters are usually followers of Vishnu and the Tamilians of Siva, some being also Lingāyats, and therefore burying their dead. All the potters claim an impure Brāhmanical descent, telling the following story regarding their origin. A learned Brāhman, after long study, discovered the day and hour in which he might beget a mighty offspring. For this auspicious time he waited long, and at its approach started for the house of his selected bride, but floods detained him, and, when he should have been with her, he was stopping in a potter’s house. He was, however, resolved not to lose the opportunity, and by the daughter of his host he had a son, the celebrated Sālivāhana. This hero in his infancy developed a genius for pottery, and used to amuse himself by making earthen figures of mounted warriors, which he stored in large numbers in a particular place. After a time Vikramarka invaded Southern India, and ordered the people to supply him with pots for his army. They applied to Sālivāhana, who miraculously infused life into his clay figures, and led them to battle against the enemy, whom he defeated, and the country (Mysore) fell into his hands. Eventually he was left as its ruler, and became the ancestor of theearly Mysore Rājas. Such is the story current among the potters, who generally believe that they are his progeny. They all live in a state of poverty and ignorance, and are considered of a low rank among other Sūdras.”At the village of Karigeri in the North Arcot district, there is carried on by some of the local potters an interesting industry in the manufacture of ornamental pottery, for which a medal was awarded at the Delhi Darbar Exhibition. “The soft pottery,” Surgeon-General G. Bidie writes, “receives a pretty green glaze, and is made into vases and other receptacles, some of which are imitations of Delft ware and other European manufactures of the fifteenth and sixteenth centuries; patterns having been introduced by Collectors.37Some of the water-bottles are double, the outer shell being pierced so as to allow air to circulate around the inner.” The history of this little industry is, I gather, as follows.38“Mr. Robinson, a Collector in the sixties of the last century, started the manufacture of tea-pots, milk jugs, and sugar bowls with a dark green glaze, but his dream of supplying all India with chota hazri (early tea) sets was not realised. Then came Mr. Whiteside, and the small Grecian vases and the like are due to his and Mrs. Barlow’s influence. He had accurate wooden models made by his well-known wood-carvers. He further altered the by no means pretty green glaze, and reddish browns and yellows were produced. Then came Mr. Stuart, who pushed the sale at exhibitions and railway stations. He also gave the potters models of fancy flower-pots for in-door use. The pottery is exceedingly fragile, and unsuitable for rough usage. Unglazed waterand butter coolers were the earliest and best articles the potters produced.”Concerning the Kumbāras of South Canara, Mr. Stuart writes,39that they “seem to be a branch of the Telugu and Canarese potter castes, but many of them have Tulu for their home speech, and follow the aliyasantāna rule of inheritance (in the female line). Some of them officiate as pūjāris (priests) in the temples of the local deities or demons, and are employed to perform funeral rites. Unlike the Tamil potters, the Kumbāras do not wear the sacred thread. Infant and widow marriages are very common. On the birth of a child, the family observe pollution for fifteen days, and on the sixteenth day the village barber and dhōbi (washerman) get holy water from the village temple, and purify the family by sprinkling it on their head. There are two endogamous sub-divisions, the Kannada and Tulu Kumbāra, and each of these is divided into exogamous balis. Their ordinary title is Handa, which is also sometimes used as the name of the caste. In Uppinangadi a superior kind of pottery is made (by the Kannada Kumbāras). It is made of clay powdered, mixed with water, and strained. It is then poured into a pit specially prepared for the purpose, where it is allowed to remain for about a month, by which time it becomes quite dry. It is then removed, powdered, moistened, and made into balls, which are one by one placed upon a wheel and fashioned into various kinds of vessels, including vases, goglets, tea-pots, cups and saucers. The vessels are dried in the shade for about eight days, after which they are baked for two days, when they are ready for sale.They have a glazed appearance, and are sometimes beautifully ornamented.”In the Census Report, 1901, Vōdāri, Bandi, and Mūlya are returned as sub-castes of the Canarese potters.The Kumbāras of the Mysore Province are, Mr. T. Ananda Row informs us,40“potters and tile-makers. There are two great divisions among them mutually exclusive, the Kannada and Telugu, the former claiming superiority over the latter. The Telugu Kumbāras trace their descent to Sālivāhana, and wear the sacred thread. They abstain from eating meat. There are both Saivites and Vaishnavites among Kumbāras. The former acknowledge the Smartha Brāhman’s sway. Polygamy is permitted, and divorce can only be for adultery. Widows are not permitted to remarry. This caste also includes dyers known as Nīlagara (nīl, indigo). It is curious that these two trades, quite distinct from one another, are followed by persons of the same family according to inclination. The Kumbāras worship all the Hindu deities, but pay special reverence to their kiln. They are recognised members of the village hierarchy.” Of the Mysore Kumbāras, Mr. L. Rice writes41that the “pot-makers were not stationed in every village, one or two being generally sufficient for a hobli or taraf. He furnished pots for all the ryats (agriculturists) of his taraf, and was entitled to ayam in an equal proportion as the other Ayagar (hereditary village officers). For liberty of exposing his wares for sale to travellers in the markets, he paid chakra-kanke to the Sirkar (Government).” At Channapatna, in Mysore, I purchased for three annas a large collection of articlesof pottery made out of black and brown clay. They are said to be made at a village near Channapatna, and consist of rudely ornamented miniature lamps of various patterns, models of native kitchen-ranges, pots, tobacco-pipes, dishes, etc. At the Mysore census, 1891, some potters described themselves as Gundu (round) Brāhmans.The Oriya Kumbāro (kumbho, a pot) are said to practice both infant and adult marriage, and to permit the remarriage of widows. A sub-caste, named Bhande, derives its name from the Sanskrit bhanda, a pot. The Madras Museum possesses a quaint series of painted clay figures, made by a potter at Venkatarayapalle in Ganjam, which are set up in shrines on the seashore, and worshipped by fishermen. They include the following:—Bengāli Bābu.—Wears a hat, and rides on a black horse. He blesses the fishermen, secures large hauls of fish for them, and guards them against danger when out fishing.Rājamma.—A female figure, with a sword in her right hand, riding on a black elephant. She blesses barren women with children, and favours her devotees with big catches when they go out fishing.Veyyi Kannalu Ammavaru, or the goddess of a thousand eyes, represented by a pot pierced with many holes, in which a gingelly (Sesamum) oil light is burnt. She attends to the general welfare of the fishing folk.Further details relating to the South Indian potters will be found under the heading Kusavan.Kumbi(potter).—A sub-division of Savara.Kummidichatti.—Recorded, in the North Arcot Manual, as a sub-division of Vellālas, who carried the chatty, or pot of fire, at Vellāla funerals. In Tamil, thename kumbidu chatti is applied to a pot, in which fire is always kept burning. Such a pot is used for obtaining fire for domestic purposes, and by old people, to keep themselves warm in cold weather.Kumpani.—Returned by some Kurubas at the Census, 1901. The name refers to the East India Company, which was known as Kumpani Jahān (or John Company).Kūnapilli.—A synonym of Padigarājulu, a class of mendicants, who beg from Padma Sālēs.Kunbi.—Recorded, at times of Census, as a Bombay cultivating caste. (SeeBombay Gazetteer, XVIII, Part I, 284.) It is also a sub-division of Marāthis, generally agriculturists, in the Sandūr State.Kunchēti.—A sub-division of Kāpu.Kunchigar.—The Kunchigars, Kunchitigas, or Kunchiliyans, are a class of cultivators in the Salem district, who speak Canarese, and have migrated southward to the Tamil country. Their tradition concerning their origin is that “a certain Nawāb, who lived north of the Tungabadra river, sent a peon (orderly) to search for ghī (clarified butter), twelve years old. In his travels south of the river, the peon met a lovely maid drawing water, who supplied his want. Struck by her beauty, he watched her bathing place, and stole one hair which fell from her head in bathing, which he took to the Nawāb. The latter conceived the idea of marrying the girl, and sent an embassy, which was so far successful that the girl and her family came to his residence, and erected a marriage pandal (booth). Subsequently they repented, and, thinking that the marriage would be a mésalliance (the Nawāb was probably a Muhammadan), fled in the night, leaving a dog in the pandal. In their flight they came to the Tungabadra, which was in full flood, and,eager to escape, they consented to marry the maiden to a Kurumban who ferried them across the river. The Kunchigars are the descendants of this girl and the Kurumban. When running away they, in their haste, forgot a little girl, and left her behind them. She was seized by the Nawāb, who thirsted for vengeance, and thrown into the air so as to fall on knives placed so as to transfix her. Some miracle interposed to save her, and the Arē Kunchigars of Mysore are her descendants.”42Kunchu(a tassel or bunch).—A sub-division of Okkiliyans, and of Koravas who make brushes used by weavers. Kuncham, meaning either a measure used in measuring grain or a tassel, occurs as an exogamous sept of Mādiga and Māla.Kundanakkāran.—An occupational Tamil name for those who cut, enchase, and set precious stones.Kundatōn.—A name for chunam (lime) workers in Malabar.Kūndu(nest).—A sub-division of the Irulas of South Arcot.Kungiliyan.—A title of some Kallans.Kunjamma.—A name for Elayad females.Kunnuvan.—The Kunnuvans are described, in the Gazetteer of the Madura district, as “the principal cultivating caste on the Palni hills. They speak Tamil. Their own traditions say that their ancestors were Vellālans from the Dhārāpuram and Kāngayam country in Coimbatore, who went up the Palnis some four or five centuries ago because the low country was so disturbed by war (other accounts say devastated by famine), and they call themselves Kunnuva Vellālas, and state that the name Kunnuva is derived from Kunnūr village inCoimbatore. Other traditions add that the Virūpākshi and Ayyakudi poligars (feudal chieftains) helped them to settle on their land in the hills, which up to then had only been cultivated by indolent Pulaiyans. The Kunnuvans ousted these latter, and eventually turned them into predial serfs—a position from which they have hardly yet freed themselves. In every village is a headman, called the Mannādi, who has the usual powers. The caste is divided into three endogamous sections, called Vaguppus, namely, Periya (big) Kunnuvar, Kunnuvar, and Chinna (little) Kunnuvar. They will eat together. The dress of the women is characteristic. They wear rough metal necklets, brass bangles and anklets, silver bangles on their upper arms, and rings in their noses; and they knot their upper cloths in front across the breasts, and bind them round their waists in a sort of bandage. White cloths used to be forbidden them, but are common enough nowadays. [It was noted by Mr. M. J. Walhouse, in 1881,43in connection with the Kuneivar on the lower slopes of the Palnis, that women were never allowed to wear white clothes. None could tell why, but it was said that, within memory, women offending against the rule had been cast from a high rock.] The claim of a man to his paternal aunt’s daughter is rigidly maintained, and the evasions of the rule allowed by other castes when the ages of the parties are disproportionate are not permitted. Consequently, a boy sometimes marries more than one of these cousins of his, and, until he reaches manhood, those of them who are much older than he is live with other men of the caste, the boy being the nominal father of any children which may be born. A boy of nine or ten may thus be theputative father of a child of two or three. [In this connection, Mr. J. H. Nelson writes44that Madura Collectors have sometimes been puzzled not a little by evidence adduced to show that a child of three or four years was the son or daughter of a child of ten or twelve.] When a man has no children except a girl, and his family is in danger of coming to an end, a curious practice, called keeping up the house, is followed. The girl cannot be claimed by her maternal uncle’s son as usual, but may be married to one of the door-posts of the house. A silver bangle is put on her right wrist instead of a tali (marriage badge) round her neck; she is allowed to consort with any man of her caste; her earnings go to her parents; she becomes their heir, and, if she has a son, the boy inherits their property through her. The custom is a close parallel to the system of making girls Basavis, which is so common in the western part of Bellary and the neighbouring parts of Dharwar and Mysore. Divorce is readily obtained, on the petitioner paying the amount of the bride-price, but the children all go to the father. Divorcées and widows may remarry, and they do so with a frequency which has made the caste a byword among its neighbours. The Kunnuvans worship the usual deities of the plains. They generally burn their dead.”It is recorded, in the Manual of the Madura district, that the Kunnuvans of the western parts of the Palni hills differ in many of their customs from those of the eastern. With both divisions, incompatibility of temper is a sufficient ground for divorce, and a husband can at any time get rid of his wife by taking her to her parents together with a pair of oxen if he be an eastern Kunnuvan, and a vatti or round metal dish if he be a western.On the other hand, if the wife dislikes her partner, she may leave him upon giving up her golden jewels—the silver she retains—and may, according to her pleasure, either go back to her father’s house, or marry another man. In the west, however, she takes with her only such property as she may have possessed at the time of her marriage. Her children must all be made over to the deserted husband; and, if she be pregnant when she goes away, and a child be born while she is living with her second husband, it must nevertheless be given up to the first, upon payment of the expense of rearing it if in the east, upon mere demand in the west. In this way a woman may legally marry any number of men in succession, though she may not have two husbands at one and the same time. She may, however, bestow favours on paramours without hindrance, provided they be of equal caste with her. On the other hand, a man may indulge in polygamy to any extent he pleases, and the wealthier Kunnuvans keep several wives as servants, especially for agricultural purposes. The religion of the Kunnuvans appear to be the Saiva, but they worship their mountain god Valapan with far more devotedness than any other.The name Kunnuvan is derived by Mr. Nelson from kunru, a hill.Kunta.—A division of Kuravas of Travancore, who derive their name from their first ancestor having appeared from a sacrificial altar (hōmakunta).Kuntē(pond).—A gōtra of Kurni.Kūrākula(vegetable class).—An occupational title, returned at times of census, by Oriya and Telugu cultivators in Ganjam and Vizagapatam.Kurava.—For the following note on the Kuravas of Travancore, I am indebted to Mr. N. Subramani Aiyar.There are more than 50,000 Kuravas in Travancore, of whom the largest numbers live in the tāluks of Kunnatur, Chirayinkil, and Kottarakkara. They were originally divided into four branches, called Kunta Kuravan, Pūm Kuravan, Kākka Kuravan, and Pāndi Kuravan. Almost all the Kuravas of this country belong to the first of these sections. The Pūm Kuravas are believed to have become a different caste, called Vēlan. Similarly, the Kākka Kuravans have crystallised into a distinct caste named Kakkalan. Pāndi Kuravas speak Tamil, and are chiefly found in Nanchinad, being there known as Nanchi Kuravas. The Kunta Kuravas attribute the origin of their name to the appearance of their first ancestor from a sacrificial altar (hōmakunta). They are known in some places, such as Nedumangad, by the name of Muli Kuravas, probably because they emit a drawling noise when called. It has been suggested that the Kuravas are one of the early tribes of Southern India, and one with the Kurumbas of the Tamil country, and closely allied to the Vēdans. Such of them as still preserve their old practices, and do not mingle with the low-country people, are known as Malan Kuravas. They form one of the sixteen hill-tribes mentioned in the Kēralolpatti. About three centuries ago, Nanchinad in Travancore was governed by a line of Kurava kings, called Nanchi Kuravans.The Kuravas are prædial slaves, who were liable in olden days to be bought and sold along with the land they occupied. They are not regarded as so faithful as the Pulayas. Their homes are, like those of the Pulayas, low thatched sheds. They eat meat, and drink toddy and arrack. Their women tie their hair in the centre of the head, and not behind like the Pulayas. Tattooing is very largely resorted to.Though Hindu deities are worshipped, the Chavars, or spirits of the dead, receive the most particular attention. The days considered to be of religious importance are Ōnam in the month of Chingam, the Ailiyam and Makam stars in Kanni, the 28th of Makaram, the Bharani star in Kumbham and Minam, and the first day of Audi. The special deities of the Kuravas are called Kātiyatikal or mountain gods, whom they worship on these days with an offering. On the 30th of each month, and on days of festivity, all the Kuravas take beaten rice and toddy, and offer them with a view to propitiating their ancestors. Small sheds are dedicated to Chavars, where the priest, called Piniyali or sorcerer, is the only important person. The Kuravas have among themselves a special class of exorcisers, whom they call Rarakkar (literally Vicharakkar), or those who make enquiries about the occurrence of diseases. The Rarakkaran first becomes possessed, and cries out the names of all the mountain deities in the vicinity, violently shaking every limb of his body as he does so. Some of these deities are Chavar, Ayiravalli, Chattan, Pakavati, Matan, Murti, Taivam, Pakavan, Appuppan, and Maruta. He then takes a handful of paddy (unhusked rice) from a quantity placed in front of him, and, after counting, decides, upon the chance of one or two grains remaining in the end after each of them is removed, whether some one in the house is not attacked by, or liable to the attack of some evil spirit. The same process is repeated, in order to find out the proper remedy for appeasing them. The Rarakkaran at the end proceeds out of the house in a northerly direction. The Ūrāli, or headman of Peruvirutti Mala in Kunnattur, becomes possessed on the evening of the third Monday of Minam,and foretells coming events for such Kuravas as are assembled.The headmen of the Kuravas are called Ūrāli and Panikkan, and they must be paid a fee of not less than ten chuckrams on all religious occasions. The priest is known as Kaikkaran.The Kuravas observe two forms of marriage ceremonial, viz., the tāli-kettu before puberty, and sambandham. At the former, an elderly Kuratti (Kurava woman) ties the minnu or wedding ornament round the neck of the girl. When a Kurava wishes to marry a girl, he must pay twelve fanams to her maternal uncle. Widows remarry, and divorce, though void without the consent of the headmen, is easily effected. The form of inheritance is marumakkathāyam (in the female line).The dead are buried, and death pollution is observed for twelve days.The Kuravas are obliged to stand, according to some at forty-eight, and according to others at sixty-four paces from a high-caste Hindu. They regard themselves as higher in the social scale than Pulaiyas and Paraiyans.Kuravan.—Recorded, in the Travancore Census Report, 1901, as a sub-division of Nāyar.Kurēshi.—Recorded, in the Madras Census Report, 1901, as a territorial name returned by Muhammadans, Kurēshi being a village in Arabia; also one of the sub-divisions of the Navāyat tribe.Kuricchan.—The Kuricchans, or Kuricchiyans, are described by Mr. H. A. Stuart45as “the hunting caste of Malabar. Some derive the word from kurikke, to mark or assign, as they say that this caste fixed thehunting days. This must be the production of a highly imaginative person. Dr. Gundert thinks it is derived from, or allied to, Canarese Koracha (Korava). I would rather say it is allied to that word, and that both are derivatives of kuru, a hill (cf.Tamil kurinchi), kurunilam, etc., and Malayālam kurissi, a suffix in names of hilly localities. With the exception of 2,240 persons in Kottayam, and 373 in Kurumbranād, both bordering on Wynaad, all the Kuricchans are found in Wynaad. They are excellent bowmen, and played an important part in the Pyche Rāja’s rebellion at the beginning of the (nineteenth) century. The Kuricchans affect a great contempt for Brāhmans. When a Brāhman has been in a Kuricchan’s house, the moment he leaves it, the place where he was seated is besmeared with cowdung to remove the pollution! They follow inheritance in the male line in some places, and in the female line in others. Their god is called Mūttappan, which literally means grandfather. They now subsist mostly by punam (shifting) cultivation.”In the Gazetteer of Malabar, the Kuricchiyans (kuricchi, hill country) are described as “a jungle tribe of punam cultivators, found in the Wynaad and the slopes of the ghats, north of Calicut. They consider themselves polluted by the approach of other hill tribes and by the touch of Tiyans and Kammālans; and their women require water sanctified by a Brāhman to purify them. They perform the tāli kettu ceremony before puberty, and say that they follow themarumakkathāyamfamily system (of inheritance in the female line), though the wife usually goes to live with her husband in a new hut, and the husband has to pay a price for his bride. They act as oracles during the great festival at Kōttiyur. The performer becomes inspired after sitting for sometime gazing into a vessel containing gingelly oil, and holding in his hand a curious-shaped wand of gold about a foot and a half long, and hollow.”It is recorded by Mr. Logan,46in connection with a disturbance in Malabar early in the last century, that “the first overt act occurred at Panamaram in Wynād. Some five days previous to 11th October 1802, one of the proscribed rebel leaders, Edachenna Kungan, chanced to be present at the house of a Kurchiyan, when a belted peon came up, and demanded some paddy (rice) from the Kurchiyan. Edachenna Kungan replied by killing the peon, and the Kurchiyans (a jungle tribe) in that neighbourhood, considering themselves thus compromised with the authorities, joined Edachenna Kungan. This band, numbering about 150, joined by Edachenna Kungan and his two brothers, then laid their plans for attacking the military post at Panamaram, held by a detachment of 70 men of the 1st Battalion of the 4th Bombay Infantry under Captain Dickenson and Lieutenant Maxwell. They first seized sentry’s musket, and killed him with arrows. CaptainDickensonkilled and wounded with his pistols, bayonet, and sword, 15 of the Kurchiyars, 5 of whom died. The whole of the detachment was massacred.”In a note on an inspection of a Kuriccha settlement, Mr. F. Fawcett recorded that the houses were close to some rice-fields cultivated by the Kuricchas. The Māppillas, however, took the crop as interest on an outstanding debt. One house was noted as having walls of wattle and mud, a thatched roof, and verandah. In the eastern verandah were a bow and arrows, a fresh head of paddy (unhusked rice), some withered grain, etc.,dedicated to the god Mūttappan. A man requested Mr. Fawcett not to approach a hut, in which a meal was being cooked, as he would pollute it. A child, a few months old, with a ring in each ear, and a ring of shell or bone on a string to avert the evil eye, was lying in a cradle suspended from the roof. Both by Mr. Fawcett and others, the Kuricchas are given the character of remarkably innocent, truthful, and trustworthy people.For the following note, I am indebted to Mr. E. Fernandez. The Kuricchas usually live by cultivation, but it is considered a great stroke of good luck to obtain a post as postal runner or amsham peon. When on a hunting expedition, they are armed with bows and arrows, or occasionally with guns, and surround a hill. Some of them then enter the jungle with dogs, and drive the game, which is killed by the dogs, or shot with arrows or bullets. The flesh of the spoil is divided up between the sylvan deity, the jenmi (landlord), the dogs, the man who put the first arrow or bullet into the animal, and the other Kuricchas. In some places, the Kuricchas use arrows for shooting fresh-water fish. The principle is described by Mr. Fawcett as being the same as in the Greenlander’s spear, and the dart used with a blow-pipe on the west coast for catching sharks.From Malabar I have received two forms of blowpipe, used for killing fish, birds, and small game. In one, the tube consists of a piece of straight slender bamboo about 4′ 6″ in length; the other, which is about 7′ in length, is made from the stem of the areca palm. In the latter, two pieces of the stem are placed face to face, so that a complete tube is made. Round the exterior, thin cloth or tree-bark, steeped in gum, is tightly wrapped, so that the two halves are kept together. Sometimes the blow-pipe is decorated with painteddesigns. The arrow consists of a reed shaft and iron arrow-head, which, by means of a socket, fits loosely on the conical end of the shaft. A piece of string, several feet long, is tied round the arrow-head, and wound closely round the shaft. When the arrow is discharged from the tube, and enters, for example, the body of a fish, the string is uncoiled from the shaft, which floats on the surface of the water, and points out the position of the fish, which is hauled up.A Paniyan, Adiyan, Kurumba, or Pulayan, approaching within a recognised distance of a Kuriccha, conveys pollution, which must be removed by a bath, holy water, and the recitation of mantrams (consecrated formulæ). The Kuricchas address Brāhmans as Tambrakal, and Nāyars as Tamburan. They are themselves addressed by Paniyans and Adiyans as Acchan and Pāppan, by Jēn Kurumbas as Mūttappan, and by Pulayans as Perumannom.In addition to Mūttappan, the Kuricchas worship various other deities, such as Karimbil Bhagavathi, Malakurathi, and Athirallan. No animal sacrifices are performed, but each family celebrates annually a ceremony called Kollu Kodukal, for which the Pittan (head of the family) fixes an auspicious day. The temple is cleaned, and smeared with cow-dung, and holy water is sprinkled, to remove all pollution. Those who attend at the ceremony bathe before proceeding to the temple, which is lighted with oil-lamps. Cocoanuts, sugar-candy, plantains, beaten rice, a measure (edangali) full of rice, and another full of paddy, are placed before the lamps, and offered to the deity by the Pittan. One of the community becomes possessed, and gives forth oracular utterances. Finally he falls down, and the deity is supposed to have left him.The offerings are distributed among those who have assembled.The management of tribal affairs is vested in the Pittans of the different families, and the final appellate authority is the Kottayath Rāja, who authorises certain Nāyars to hear appeals on his behalf.The Kuricchas celebrate the tāli-kettu kalyānam. Marriages are arranged by the Pittans. The wedding is a very simple affair. The bridegroom brings a pair of cloths and rings made of white metal or brass as a present for the bride, and a feast is held.Kurivi(sparrow).—A gōtra of Kurni.Kūrma(tortoise).—A gōtra of Nagarālu. The equivalent Kurum is recorded as a sept of Pentiya.Kūrmapu.—The Kurmapuvāllu are women, in the Vizagapatam district, who have not entered into matrimony, but earn money by prostitution, and acting as dancers at feasts. They are so called from the fact that they were originally dancing-girls attached to the temple of Srī Kūrmam, a place of pilgrimage in Vizagapatam.47Kurni.—The name Kurni is, according to the Census Report, 1901, “a corruption of kuri (sheep) and vanni (wool), the caste having been originally weavers of wool. They now weave cotton and silk, and also cultivate. They have two main sub-divisions, Hirē (big) and Chikka (small). The Hirēs are all Lingāyats, and are said to have sixty-six totemistic septs or gōtras. They employ Jangams as priests, and also men of their own caste, who are called Chittikāras. They will mess with the non-Lingāyat section, and with Lingāyats of other castes. They do not eat meat, or smoke or drink alcohol, but the Chikkas do all three. Marriage before pubertyis the rule in the caste. Divorces are permitted. Widows may marry again, but have to spend two nights alone at two different temples. Their wedding ceremonies are carried out by widows only, and the woman is not afterwards allowed to take part in religious or family observances.” A synonym of both Kurnis and Dēvāngas is Jāda or Jāndra, meaning great men. A further synonym of the Kurnis is said to be Kunigiri. The term Nēse, meaning weaver, is applied to several of the weaving castes, including the Kurnis.The following extract is taken from an appeal for subscriptions in aid of the publication of the Bhavishyottara Purāna by the Kurnis in a village in the Bellary district. “Greetings from all the Kuruhine Setti Vīrasaivas residing in Hirihala village of Bellary tāluk. The wish of the writers is that all, old and young, should rejoice in the sixty-six gōtras, sixty-six rūdras, and sixty-six rishis. He who reads the order of these sixty-six gōtras of the Kuruhina Settis will enter Sivaloka. His twenty-one generations will attain to the position of gānas (attendants) of Sivaloka. Such was the order of Īswara. This is the end of the chapter in the Nīlakantha Mallikarjūna Bhavishyat purāna acquired by Shanmukha from the Īswara shruti of the Haravātula.” The gōtras are described as being of the Brāhman, Kshatriya, and Vaisya sub-divisions of the caste, and of Shanmukha’s Sūdra caste:—Gōtras.Anasu, ferrule.Anchu, edge or border.Arashina, turmeric.Āre,Bauhinia racemosa.Ārya, venerable.Banaju, trade or painted wooden toys.Bandi, cart.Banni,Prosopis spicigera.Basari, fig tree.Bennē, butter.Bīlē, white.Dharma, conduct.Durga, fort.Gaduge, throne.Gauda, headman.Gikkili, rattle.Gorige,Cyamopsis psoralioides.Gullu,Solanum ferox.Gundu, cannon-ball.Halige, plank.Hālu, milk.Heggu, nape of the neck.Hemmē, vanity.Hittu, flour.Hon, gold.Hullu, grass.Īmē, eyelid.In, sweet.Inichi, squirrel.Irāni, earthen vessel used at marriages.Jāli,Acacia arabica.Jīrige, cummin seed.Jīva, life.Junju, cock’s comb.Kādi, blade of grass.Kātige, collyrium.Kadlē (Bengal gram,Cicer arietinum).Kādu, wild.Kakkē,Cassia Fistula.Kamādi, tortoise.Kanni, rope.Kattē, embankment.Ken, red.Kenja, red ant.Kere, tank.Kēsari, lion.Kinkila, Indian cuckoo,Eudynamis honorata.Koti, dagger.Kudure, horse.Kunte, pond.Kurivi, sparrow.Malligē, jasmine.Maralu, sand.Menasu, pepper or chillies.Midichi, locust.Mini, leather rope.Muchchu, broken rice.Muddu, kiss or love.Mullu, thorn.Nāga, snake.Nellu, unhusked rice.Parama, highest.Raksha, protecting.Rāma, lovely.Rikki, feather ?Salige, wire.Sampigē,Michelia Champaca.Samsāra, family.Sara, string.Sindhu, sea or flag ?Swarabha, sound.Tikkē, gem.Uttama, best.Vanki, armlet.Vattē, camel.Some of the above names also occur as exogamous septs, or sub-divisions of other Canarese or Telugu classes,e.g.—
They worship at the temples of the Konkana Brāhmans, as well as their own. But they are not pronounced Vaishnavites, like the Brāhmans, as the teachings of Madhvāchārya did not reach the lower ranks of Hinduism. On Sunday only one meal is taken. Maddu or Madan is their chief minor deity, and water-sheds are erected to propitiate him. Brahma is adored for nine days in the month of Kumbham (February-March) from the full-moon day. The pīpal tree is scrupulously worshipped, and a lighted lamp placed beside it every evening.A woman, at the menstrual period, is considered impure for four days, and she stands at a distance ofseven feet, closing her mouth and nostrils with the palm of the hand, as the breath of such a woman is believed to have a contaminating effect. Her shadow, too, should not fall on any one. The marriage of girls should take place before puberty. Violation of this rule would be punished by the excommunication of the family. During the marriage ceremony, the tulasi plant is worshipped, and the bride and bridegroom husk a small quantity of rice. The mother of the bridegroom prepares a new oven within the house, and places a new pot beside it. The contracting couple, assisted by five women, throw five handfuls of rice into the pot, which is cooked. They then put a quantity of paddy (unhusked rice) into a mortar, and after carefully husking it, make rice flour from it. A quantity of betel and rice is then received by the bride and bridegroom from four women. The tāli is tied round the bride’s neck by the bridegroom, and one of his companions then takes a thread, and fastens it to their legs. On the fifth day of the marriage rites, a piece of cloth, covering the breasts, is tied round the bride’s neck, and the nose is pierced for the insertion of the mukkutti.Inheritance is generally from father to son (makkathāyam), but, in a few families, marumakkathāyam (inheritance through the female line) is observed. Widow remarriage is common, and the bridegroom is generally a widower. Only the oldest members of a family are cremated, the corpses of others being buried. The Kudumis own a common burial-ground in all places, where they reside in large numbers. Pollution lasts for sixteen days.The Kudumis and the indigenous Sūdras of Travancore do not accept food from each other. They never wear the sacred thread, and may not enter the innercourtyard of a Brāhmanical temple. They remove pollution by means of water sprinkled over them by a Konkana Brāhman. Their favourite amusement is the koladi, in which ten or a dozen men execute a figure dance, armed with sticks, which they strike together keeping time to the music of songs relating to Krishna, and Bhagavati.32Kudumi.—Concerning the Kudumi medicine-men. I gather33that “the Kudumi is a necessary adjunct to the village. His office implies a more or less intimate acquaintance with the curative herbs and roots in the forests, and their proper application to the different ailments resulting from venomous bites or stings. It is the Kudumi who procures leeches for the gouty Reddi or the phlegmatic Moodeliar, when he finds that some blood-letting will benefit their health. He prays over sprains and cricks, and binds the affected parts with the sacred cord made of the hair taken from the patient’s head. He is an expert practitioner at phlebotomy, and many old Anglo-Indians domiciled in the country will recall the Kudumi when his services were in demand to heal some troublesome limb by the letting of blood. This individual is believed to possess a magic influence over wild animals and snakes, and often comes out in public as a dexterous snake-charmer. It is principally in the case of poisonous bites that the Kudumi’s skill is displayed. It is partly by the application of medicinal leaves ground into a paste, and partly by exercising his magical powers, that he is believed to cure the most dangerous bites of snakes and other venomous animals.”The Kudumi often belongs to the Irula or Jōgi caste.Kudumi.—The kudumi is the tuft of hair, which is left when the head of Hindus is shaved. “For some time past,” Bishop Caldwell writes,34“a considerable number of European missionaries in the Tamil country have come to regard the wearing of the tuft as a badge of Hinduism, and hence require the natives employed in their missions to cut off the kudumi as asine quâ nonof their retention of mission employment”. The kudumi, as the Bishop points out, would doubtless have been admired by our grandfathers, who wore a kudumi themselves, viz., the queue which followed the wig. “The Vellalas of the present day,” he continues, “almost invariably wear the kudumi, but they admit that their forefathers wore their hair long. Some of the Maravars wear the kudumi, and others do not. It makes a difference in their social position. The kudumi, which was originally a sign of Aryan nationality, and then of Aryan respectability, has come to be a sign of respectability in general, and hence, whilst the poorer Maravars generally wear their hair long, the wealthier members of the caste generally wear the kudumi. The Pallars in Tinnevelly used to wear their hair long, but most of them have recently adopted the kudumi, and the wearing of the kudumi is now spreading even among the Pariahs. In short, wherever higher notions of civilization, and a regard for appearances extend, the use of the kudumi seems to extend also”. Even a Toda has been known to visit the Nanjengōd temple at the base of the Nīlgiris, to pray for offspring, and return with a shaved head.Kudumo.—SeeKurumo.Kukkundi.—Kukkundi or Kokkundia is the name of a small class of Oriya cultivators and fishermen,who are said to be expert in spearing fish with a long spear.Kukru.—Kukru or Kukkuro, meaning dog, occurs as the name of a sept of Bottada, Dōmb, and Omanaito. The equivalent Kukkala is a sept of the Orugunta Kāpus and Bōyas.Kulāla.—Some members of the potter caste style themselves Kulāla vamsam, as being a more dignified caste name than Kusavan, and claim descent from Kulālan, the son of Brahma.Kulanji.—A sub-division of Mārān.Kulappan.—A synonym of Kusavan.Kulasēkhara.—A sub-division of Sātānis, who claim descent from the Vaishnavite saint Kulasēkhara Ālvār.Kulloi.—A sub-division of Gadaba.Kulodondia.—A title, meaning headman of the caste, used by some Tiyōros.Kuluvādi.—A synonym of Kudubi.Kumda(red gourd:Cucurbita maxima).—A sept of Omanaito.Kummara, Kumbāra, Kumbāro.—“The potters of the Madras Presidency,” Mr. H. A. Stuart writes,35“outside the Tamil country and Malabar, are called Kummara in Telugu, Kumbāro in Uriya, and Kumbāra in Canarese, all these names being corrupted forms of the Sanskrit word Kumbhakāra, pot-maker (ku, earth). In social position they are considered to be a superior class of Sūdras. The Telugu Kummaras were cooks under the ancient kings, and many of them still work in that capacity in Sūdra houses. The Kumbāros are purely Vaishnavites and employ Boishnob priests, while the Kummaras and Kumbāras call in Brāhmans. Widowremarriage is allowed among the Uriya section alone. All of them eat flesh.” Concerning the potter classes, Mr. Stuart writes further36that “Kummaras or Kusavans (q.v.) are the potters of the country, and were probably at one time a single caste, but are now divided into Telugus, Northern Tamilians and Southern Tamilians, who have similar customs, but will not intermarry or eat together. The northern and southern potters differ in that the former use a wheel of earthenware, and the latter one made of wood. The Telugu potters are usually followers of Vishnu and the Tamilians of Siva, some being also Lingāyats, and therefore burying their dead. All the potters claim an impure Brāhmanical descent, telling the following story regarding their origin. A learned Brāhman, after long study, discovered the day and hour in which he might beget a mighty offspring. For this auspicious time he waited long, and at its approach started for the house of his selected bride, but floods detained him, and, when he should have been with her, he was stopping in a potter’s house. He was, however, resolved not to lose the opportunity, and by the daughter of his host he had a son, the celebrated Sālivāhana. This hero in his infancy developed a genius for pottery, and used to amuse himself by making earthen figures of mounted warriors, which he stored in large numbers in a particular place. After a time Vikramarka invaded Southern India, and ordered the people to supply him with pots for his army. They applied to Sālivāhana, who miraculously infused life into his clay figures, and led them to battle against the enemy, whom he defeated, and the country (Mysore) fell into his hands. Eventually he was left as its ruler, and became the ancestor of theearly Mysore Rājas. Such is the story current among the potters, who generally believe that they are his progeny. They all live in a state of poverty and ignorance, and are considered of a low rank among other Sūdras.”At the village of Karigeri in the North Arcot district, there is carried on by some of the local potters an interesting industry in the manufacture of ornamental pottery, for which a medal was awarded at the Delhi Darbar Exhibition. “The soft pottery,” Surgeon-General G. Bidie writes, “receives a pretty green glaze, and is made into vases and other receptacles, some of which are imitations of Delft ware and other European manufactures of the fifteenth and sixteenth centuries; patterns having been introduced by Collectors.37Some of the water-bottles are double, the outer shell being pierced so as to allow air to circulate around the inner.” The history of this little industry is, I gather, as follows.38“Mr. Robinson, a Collector in the sixties of the last century, started the manufacture of tea-pots, milk jugs, and sugar bowls with a dark green glaze, but his dream of supplying all India with chota hazri (early tea) sets was not realised. Then came Mr. Whiteside, and the small Grecian vases and the like are due to his and Mrs. Barlow’s influence. He had accurate wooden models made by his well-known wood-carvers. He further altered the by no means pretty green glaze, and reddish browns and yellows were produced. Then came Mr. Stuart, who pushed the sale at exhibitions and railway stations. He also gave the potters models of fancy flower-pots for in-door use. The pottery is exceedingly fragile, and unsuitable for rough usage. Unglazed waterand butter coolers were the earliest and best articles the potters produced.”Concerning the Kumbāras of South Canara, Mr. Stuart writes,39that they “seem to be a branch of the Telugu and Canarese potter castes, but many of them have Tulu for their home speech, and follow the aliyasantāna rule of inheritance (in the female line). Some of them officiate as pūjāris (priests) in the temples of the local deities or demons, and are employed to perform funeral rites. Unlike the Tamil potters, the Kumbāras do not wear the sacred thread. Infant and widow marriages are very common. On the birth of a child, the family observe pollution for fifteen days, and on the sixteenth day the village barber and dhōbi (washerman) get holy water from the village temple, and purify the family by sprinkling it on their head. There are two endogamous sub-divisions, the Kannada and Tulu Kumbāra, and each of these is divided into exogamous balis. Their ordinary title is Handa, which is also sometimes used as the name of the caste. In Uppinangadi a superior kind of pottery is made (by the Kannada Kumbāras). It is made of clay powdered, mixed with water, and strained. It is then poured into a pit specially prepared for the purpose, where it is allowed to remain for about a month, by which time it becomes quite dry. It is then removed, powdered, moistened, and made into balls, which are one by one placed upon a wheel and fashioned into various kinds of vessels, including vases, goglets, tea-pots, cups and saucers. The vessels are dried in the shade for about eight days, after which they are baked for two days, when they are ready for sale.They have a glazed appearance, and are sometimes beautifully ornamented.”In the Census Report, 1901, Vōdāri, Bandi, and Mūlya are returned as sub-castes of the Canarese potters.The Kumbāras of the Mysore Province are, Mr. T. Ananda Row informs us,40“potters and tile-makers. There are two great divisions among them mutually exclusive, the Kannada and Telugu, the former claiming superiority over the latter. The Telugu Kumbāras trace their descent to Sālivāhana, and wear the sacred thread. They abstain from eating meat. There are both Saivites and Vaishnavites among Kumbāras. The former acknowledge the Smartha Brāhman’s sway. Polygamy is permitted, and divorce can only be for adultery. Widows are not permitted to remarry. This caste also includes dyers known as Nīlagara (nīl, indigo). It is curious that these two trades, quite distinct from one another, are followed by persons of the same family according to inclination. The Kumbāras worship all the Hindu deities, but pay special reverence to their kiln. They are recognised members of the village hierarchy.” Of the Mysore Kumbāras, Mr. L. Rice writes41that the “pot-makers were not stationed in every village, one or two being generally sufficient for a hobli or taraf. He furnished pots for all the ryats (agriculturists) of his taraf, and was entitled to ayam in an equal proportion as the other Ayagar (hereditary village officers). For liberty of exposing his wares for sale to travellers in the markets, he paid chakra-kanke to the Sirkar (Government).” At Channapatna, in Mysore, I purchased for three annas a large collection of articlesof pottery made out of black and brown clay. They are said to be made at a village near Channapatna, and consist of rudely ornamented miniature lamps of various patterns, models of native kitchen-ranges, pots, tobacco-pipes, dishes, etc. At the Mysore census, 1891, some potters described themselves as Gundu (round) Brāhmans.The Oriya Kumbāro (kumbho, a pot) are said to practice both infant and adult marriage, and to permit the remarriage of widows. A sub-caste, named Bhande, derives its name from the Sanskrit bhanda, a pot. The Madras Museum possesses a quaint series of painted clay figures, made by a potter at Venkatarayapalle in Ganjam, which are set up in shrines on the seashore, and worshipped by fishermen. They include the following:—Bengāli Bābu.—Wears a hat, and rides on a black horse. He blesses the fishermen, secures large hauls of fish for them, and guards them against danger when out fishing.Rājamma.—A female figure, with a sword in her right hand, riding on a black elephant. She blesses barren women with children, and favours her devotees with big catches when they go out fishing.Veyyi Kannalu Ammavaru, or the goddess of a thousand eyes, represented by a pot pierced with many holes, in which a gingelly (Sesamum) oil light is burnt. She attends to the general welfare of the fishing folk.Further details relating to the South Indian potters will be found under the heading Kusavan.Kumbi(potter).—A sub-division of Savara.Kummidichatti.—Recorded, in the North Arcot Manual, as a sub-division of Vellālas, who carried the chatty, or pot of fire, at Vellāla funerals. In Tamil, thename kumbidu chatti is applied to a pot, in which fire is always kept burning. Such a pot is used for obtaining fire for domestic purposes, and by old people, to keep themselves warm in cold weather.Kumpani.—Returned by some Kurubas at the Census, 1901. The name refers to the East India Company, which was known as Kumpani Jahān (or John Company).Kūnapilli.—A synonym of Padigarājulu, a class of mendicants, who beg from Padma Sālēs.Kunbi.—Recorded, at times of Census, as a Bombay cultivating caste. (SeeBombay Gazetteer, XVIII, Part I, 284.) It is also a sub-division of Marāthis, generally agriculturists, in the Sandūr State.Kunchēti.—A sub-division of Kāpu.Kunchigar.—The Kunchigars, Kunchitigas, or Kunchiliyans, are a class of cultivators in the Salem district, who speak Canarese, and have migrated southward to the Tamil country. Their tradition concerning their origin is that “a certain Nawāb, who lived north of the Tungabadra river, sent a peon (orderly) to search for ghī (clarified butter), twelve years old. In his travels south of the river, the peon met a lovely maid drawing water, who supplied his want. Struck by her beauty, he watched her bathing place, and stole one hair which fell from her head in bathing, which he took to the Nawāb. The latter conceived the idea of marrying the girl, and sent an embassy, which was so far successful that the girl and her family came to his residence, and erected a marriage pandal (booth). Subsequently they repented, and, thinking that the marriage would be a mésalliance (the Nawāb was probably a Muhammadan), fled in the night, leaving a dog in the pandal. In their flight they came to the Tungabadra, which was in full flood, and,eager to escape, they consented to marry the maiden to a Kurumban who ferried them across the river. The Kunchigars are the descendants of this girl and the Kurumban. When running away they, in their haste, forgot a little girl, and left her behind them. She was seized by the Nawāb, who thirsted for vengeance, and thrown into the air so as to fall on knives placed so as to transfix her. Some miracle interposed to save her, and the Arē Kunchigars of Mysore are her descendants.”42Kunchu(a tassel or bunch).—A sub-division of Okkiliyans, and of Koravas who make brushes used by weavers. Kuncham, meaning either a measure used in measuring grain or a tassel, occurs as an exogamous sept of Mādiga and Māla.Kundanakkāran.—An occupational Tamil name for those who cut, enchase, and set precious stones.Kundatōn.—A name for chunam (lime) workers in Malabar.Kūndu(nest).—A sub-division of the Irulas of South Arcot.Kungiliyan.—A title of some Kallans.Kunjamma.—A name for Elayad females.Kunnuvan.—The Kunnuvans are described, in the Gazetteer of the Madura district, as “the principal cultivating caste on the Palni hills. They speak Tamil. Their own traditions say that their ancestors were Vellālans from the Dhārāpuram and Kāngayam country in Coimbatore, who went up the Palnis some four or five centuries ago because the low country was so disturbed by war (other accounts say devastated by famine), and they call themselves Kunnuva Vellālas, and state that the name Kunnuva is derived from Kunnūr village inCoimbatore. Other traditions add that the Virūpākshi and Ayyakudi poligars (feudal chieftains) helped them to settle on their land in the hills, which up to then had only been cultivated by indolent Pulaiyans. The Kunnuvans ousted these latter, and eventually turned them into predial serfs—a position from which they have hardly yet freed themselves. In every village is a headman, called the Mannādi, who has the usual powers. The caste is divided into three endogamous sections, called Vaguppus, namely, Periya (big) Kunnuvar, Kunnuvar, and Chinna (little) Kunnuvar. They will eat together. The dress of the women is characteristic. They wear rough metal necklets, brass bangles and anklets, silver bangles on their upper arms, and rings in their noses; and they knot their upper cloths in front across the breasts, and bind them round their waists in a sort of bandage. White cloths used to be forbidden them, but are common enough nowadays. [It was noted by Mr. M. J. Walhouse, in 1881,43in connection with the Kuneivar on the lower slopes of the Palnis, that women were never allowed to wear white clothes. None could tell why, but it was said that, within memory, women offending against the rule had been cast from a high rock.] The claim of a man to his paternal aunt’s daughter is rigidly maintained, and the evasions of the rule allowed by other castes when the ages of the parties are disproportionate are not permitted. Consequently, a boy sometimes marries more than one of these cousins of his, and, until he reaches manhood, those of them who are much older than he is live with other men of the caste, the boy being the nominal father of any children which may be born. A boy of nine or ten may thus be theputative father of a child of two or three. [In this connection, Mr. J. H. Nelson writes44that Madura Collectors have sometimes been puzzled not a little by evidence adduced to show that a child of three or four years was the son or daughter of a child of ten or twelve.] When a man has no children except a girl, and his family is in danger of coming to an end, a curious practice, called keeping up the house, is followed. The girl cannot be claimed by her maternal uncle’s son as usual, but may be married to one of the door-posts of the house. A silver bangle is put on her right wrist instead of a tali (marriage badge) round her neck; she is allowed to consort with any man of her caste; her earnings go to her parents; she becomes their heir, and, if she has a son, the boy inherits their property through her. The custom is a close parallel to the system of making girls Basavis, which is so common in the western part of Bellary and the neighbouring parts of Dharwar and Mysore. Divorce is readily obtained, on the petitioner paying the amount of the bride-price, but the children all go to the father. Divorcées and widows may remarry, and they do so with a frequency which has made the caste a byword among its neighbours. The Kunnuvans worship the usual deities of the plains. They generally burn their dead.”It is recorded, in the Manual of the Madura district, that the Kunnuvans of the western parts of the Palni hills differ in many of their customs from those of the eastern. With both divisions, incompatibility of temper is a sufficient ground for divorce, and a husband can at any time get rid of his wife by taking her to her parents together with a pair of oxen if he be an eastern Kunnuvan, and a vatti or round metal dish if he be a western.On the other hand, if the wife dislikes her partner, she may leave him upon giving up her golden jewels—the silver she retains—and may, according to her pleasure, either go back to her father’s house, or marry another man. In the west, however, she takes with her only such property as she may have possessed at the time of her marriage. Her children must all be made over to the deserted husband; and, if she be pregnant when she goes away, and a child be born while she is living with her second husband, it must nevertheless be given up to the first, upon payment of the expense of rearing it if in the east, upon mere demand in the west. In this way a woman may legally marry any number of men in succession, though she may not have two husbands at one and the same time. She may, however, bestow favours on paramours without hindrance, provided they be of equal caste with her. On the other hand, a man may indulge in polygamy to any extent he pleases, and the wealthier Kunnuvans keep several wives as servants, especially for agricultural purposes. The religion of the Kunnuvans appear to be the Saiva, but they worship their mountain god Valapan with far more devotedness than any other.The name Kunnuvan is derived by Mr. Nelson from kunru, a hill.Kunta.—A division of Kuravas of Travancore, who derive their name from their first ancestor having appeared from a sacrificial altar (hōmakunta).Kuntē(pond).—A gōtra of Kurni.Kūrākula(vegetable class).—An occupational title, returned at times of census, by Oriya and Telugu cultivators in Ganjam and Vizagapatam.Kurava.—For the following note on the Kuravas of Travancore, I am indebted to Mr. N. Subramani Aiyar.There are more than 50,000 Kuravas in Travancore, of whom the largest numbers live in the tāluks of Kunnatur, Chirayinkil, and Kottarakkara. They were originally divided into four branches, called Kunta Kuravan, Pūm Kuravan, Kākka Kuravan, and Pāndi Kuravan. Almost all the Kuravas of this country belong to the first of these sections. The Pūm Kuravas are believed to have become a different caste, called Vēlan. Similarly, the Kākka Kuravans have crystallised into a distinct caste named Kakkalan. Pāndi Kuravas speak Tamil, and are chiefly found in Nanchinad, being there known as Nanchi Kuravas. The Kunta Kuravas attribute the origin of their name to the appearance of their first ancestor from a sacrificial altar (hōmakunta). They are known in some places, such as Nedumangad, by the name of Muli Kuravas, probably because they emit a drawling noise when called. It has been suggested that the Kuravas are one of the early tribes of Southern India, and one with the Kurumbas of the Tamil country, and closely allied to the Vēdans. Such of them as still preserve their old practices, and do not mingle with the low-country people, are known as Malan Kuravas. They form one of the sixteen hill-tribes mentioned in the Kēralolpatti. About three centuries ago, Nanchinad in Travancore was governed by a line of Kurava kings, called Nanchi Kuravans.The Kuravas are prædial slaves, who were liable in olden days to be bought and sold along with the land they occupied. They are not regarded as so faithful as the Pulayas. Their homes are, like those of the Pulayas, low thatched sheds. They eat meat, and drink toddy and arrack. Their women tie their hair in the centre of the head, and not behind like the Pulayas. Tattooing is very largely resorted to.Though Hindu deities are worshipped, the Chavars, or spirits of the dead, receive the most particular attention. The days considered to be of religious importance are Ōnam in the month of Chingam, the Ailiyam and Makam stars in Kanni, the 28th of Makaram, the Bharani star in Kumbham and Minam, and the first day of Audi. The special deities of the Kuravas are called Kātiyatikal or mountain gods, whom they worship on these days with an offering. On the 30th of each month, and on days of festivity, all the Kuravas take beaten rice and toddy, and offer them with a view to propitiating their ancestors. Small sheds are dedicated to Chavars, where the priest, called Piniyali or sorcerer, is the only important person. The Kuravas have among themselves a special class of exorcisers, whom they call Rarakkar (literally Vicharakkar), or those who make enquiries about the occurrence of diseases. The Rarakkaran first becomes possessed, and cries out the names of all the mountain deities in the vicinity, violently shaking every limb of his body as he does so. Some of these deities are Chavar, Ayiravalli, Chattan, Pakavati, Matan, Murti, Taivam, Pakavan, Appuppan, and Maruta. He then takes a handful of paddy (unhusked rice) from a quantity placed in front of him, and, after counting, decides, upon the chance of one or two grains remaining in the end after each of them is removed, whether some one in the house is not attacked by, or liable to the attack of some evil spirit. The same process is repeated, in order to find out the proper remedy for appeasing them. The Rarakkaran at the end proceeds out of the house in a northerly direction. The Ūrāli, or headman of Peruvirutti Mala in Kunnattur, becomes possessed on the evening of the third Monday of Minam,and foretells coming events for such Kuravas as are assembled.The headmen of the Kuravas are called Ūrāli and Panikkan, and they must be paid a fee of not less than ten chuckrams on all religious occasions. The priest is known as Kaikkaran.The Kuravas observe two forms of marriage ceremonial, viz., the tāli-kettu before puberty, and sambandham. At the former, an elderly Kuratti (Kurava woman) ties the minnu or wedding ornament round the neck of the girl. When a Kurava wishes to marry a girl, he must pay twelve fanams to her maternal uncle. Widows remarry, and divorce, though void without the consent of the headmen, is easily effected. The form of inheritance is marumakkathāyam (in the female line).The dead are buried, and death pollution is observed for twelve days.The Kuravas are obliged to stand, according to some at forty-eight, and according to others at sixty-four paces from a high-caste Hindu. They regard themselves as higher in the social scale than Pulaiyas and Paraiyans.Kuravan.—Recorded, in the Travancore Census Report, 1901, as a sub-division of Nāyar.Kurēshi.—Recorded, in the Madras Census Report, 1901, as a territorial name returned by Muhammadans, Kurēshi being a village in Arabia; also one of the sub-divisions of the Navāyat tribe.Kuricchan.—The Kuricchans, or Kuricchiyans, are described by Mr. H. A. Stuart45as “the hunting caste of Malabar. Some derive the word from kurikke, to mark or assign, as they say that this caste fixed thehunting days. This must be the production of a highly imaginative person. Dr. Gundert thinks it is derived from, or allied to, Canarese Koracha (Korava). I would rather say it is allied to that word, and that both are derivatives of kuru, a hill (cf.Tamil kurinchi), kurunilam, etc., and Malayālam kurissi, a suffix in names of hilly localities. With the exception of 2,240 persons in Kottayam, and 373 in Kurumbranād, both bordering on Wynaad, all the Kuricchans are found in Wynaad. They are excellent bowmen, and played an important part in the Pyche Rāja’s rebellion at the beginning of the (nineteenth) century. The Kuricchans affect a great contempt for Brāhmans. When a Brāhman has been in a Kuricchan’s house, the moment he leaves it, the place where he was seated is besmeared with cowdung to remove the pollution! They follow inheritance in the male line in some places, and in the female line in others. Their god is called Mūttappan, which literally means grandfather. They now subsist mostly by punam (shifting) cultivation.”In the Gazetteer of Malabar, the Kuricchiyans (kuricchi, hill country) are described as “a jungle tribe of punam cultivators, found in the Wynaad and the slopes of the ghats, north of Calicut. They consider themselves polluted by the approach of other hill tribes and by the touch of Tiyans and Kammālans; and their women require water sanctified by a Brāhman to purify them. They perform the tāli kettu ceremony before puberty, and say that they follow themarumakkathāyamfamily system (of inheritance in the female line), though the wife usually goes to live with her husband in a new hut, and the husband has to pay a price for his bride. They act as oracles during the great festival at Kōttiyur. The performer becomes inspired after sitting for sometime gazing into a vessel containing gingelly oil, and holding in his hand a curious-shaped wand of gold about a foot and a half long, and hollow.”It is recorded by Mr. Logan,46in connection with a disturbance in Malabar early in the last century, that “the first overt act occurred at Panamaram in Wynād. Some five days previous to 11th October 1802, one of the proscribed rebel leaders, Edachenna Kungan, chanced to be present at the house of a Kurchiyan, when a belted peon came up, and demanded some paddy (rice) from the Kurchiyan. Edachenna Kungan replied by killing the peon, and the Kurchiyans (a jungle tribe) in that neighbourhood, considering themselves thus compromised with the authorities, joined Edachenna Kungan. This band, numbering about 150, joined by Edachenna Kungan and his two brothers, then laid their plans for attacking the military post at Panamaram, held by a detachment of 70 men of the 1st Battalion of the 4th Bombay Infantry under Captain Dickenson and Lieutenant Maxwell. They first seized sentry’s musket, and killed him with arrows. CaptainDickensonkilled and wounded with his pistols, bayonet, and sword, 15 of the Kurchiyars, 5 of whom died. The whole of the detachment was massacred.”In a note on an inspection of a Kuriccha settlement, Mr. F. Fawcett recorded that the houses were close to some rice-fields cultivated by the Kuricchas. The Māppillas, however, took the crop as interest on an outstanding debt. One house was noted as having walls of wattle and mud, a thatched roof, and verandah. In the eastern verandah were a bow and arrows, a fresh head of paddy (unhusked rice), some withered grain, etc.,dedicated to the god Mūttappan. A man requested Mr. Fawcett not to approach a hut, in which a meal was being cooked, as he would pollute it. A child, a few months old, with a ring in each ear, and a ring of shell or bone on a string to avert the evil eye, was lying in a cradle suspended from the roof. Both by Mr. Fawcett and others, the Kuricchas are given the character of remarkably innocent, truthful, and trustworthy people.For the following note, I am indebted to Mr. E. Fernandez. The Kuricchas usually live by cultivation, but it is considered a great stroke of good luck to obtain a post as postal runner or amsham peon. When on a hunting expedition, they are armed with bows and arrows, or occasionally with guns, and surround a hill. Some of them then enter the jungle with dogs, and drive the game, which is killed by the dogs, or shot with arrows or bullets. The flesh of the spoil is divided up between the sylvan deity, the jenmi (landlord), the dogs, the man who put the first arrow or bullet into the animal, and the other Kuricchas. In some places, the Kuricchas use arrows for shooting fresh-water fish. The principle is described by Mr. Fawcett as being the same as in the Greenlander’s spear, and the dart used with a blow-pipe on the west coast for catching sharks.From Malabar I have received two forms of blowpipe, used for killing fish, birds, and small game. In one, the tube consists of a piece of straight slender bamboo about 4′ 6″ in length; the other, which is about 7′ in length, is made from the stem of the areca palm. In the latter, two pieces of the stem are placed face to face, so that a complete tube is made. Round the exterior, thin cloth or tree-bark, steeped in gum, is tightly wrapped, so that the two halves are kept together. Sometimes the blow-pipe is decorated with painteddesigns. The arrow consists of a reed shaft and iron arrow-head, which, by means of a socket, fits loosely on the conical end of the shaft. A piece of string, several feet long, is tied round the arrow-head, and wound closely round the shaft. When the arrow is discharged from the tube, and enters, for example, the body of a fish, the string is uncoiled from the shaft, which floats on the surface of the water, and points out the position of the fish, which is hauled up.A Paniyan, Adiyan, Kurumba, or Pulayan, approaching within a recognised distance of a Kuriccha, conveys pollution, which must be removed by a bath, holy water, and the recitation of mantrams (consecrated formulæ). The Kuricchas address Brāhmans as Tambrakal, and Nāyars as Tamburan. They are themselves addressed by Paniyans and Adiyans as Acchan and Pāppan, by Jēn Kurumbas as Mūttappan, and by Pulayans as Perumannom.In addition to Mūttappan, the Kuricchas worship various other deities, such as Karimbil Bhagavathi, Malakurathi, and Athirallan. No animal sacrifices are performed, but each family celebrates annually a ceremony called Kollu Kodukal, for which the Pittan (head of the family) fixes an auspicious day. The temple is cleaned, and smeared with cow-dung, and holy water is sprinkled, to remove all pollution. Those who attend at the ceremony bathe before proceeding to the temple, which is lighted with oil-lamps. Cocoanuts, sugar-candy, plantains, beaten rice, a measure (edangali) full of rice, and another full of paddy, are placed before the lamps, and offered to the deity by the Pittan. One of the community becomes possessed, and gives forth oracular utterances. Finally he falls down, and the deity is supposed to have left him.The offerings are distributed among those who have assembled.The management of tribal affairs is vested in the Pittans of the different families, and the final appellate authority is the Kottayath Rāja, who authorises certain Nāyars to hear appeals on his behalf.The Kuricchas celebrate the tāli-kettu kalyānam. Marriages are arranged by the Pittans. The wedding is a very simple affair. The bridegroom brings a pair of cloths and rings made of white metal or brass as a present for the bride, and a feast is held.Kurivi(sparrow).—A gōtra of Kurni.Kūrma(tortoise).—A gōtra of Nagarālu. The equivalent Kurum is recorded as a sept of Pentiya.Kūrmapu.—The Kurmapuvāllu are women, in the Vizagapatam district, who have not entered into matrimony, but earn money by prostitution, and acting as dancers at feasts. They are so called from the fact that they were originally dancing-girls attached to the temple of Srī Kūrmam, a place of pilgrimage in Vizagapatam.47Kurni.—The name Kurni is, according to the Census Report, 1901, “a corruption of kuri (sheep) and vanni (wool), the caste having been originally weavers of wool. They now weave cotton and silk, and also cultivate. They have two main sub-divisions, Hirē (big) and Chikka (small). The Hirēs are all Lingāyats, and are said to have sixty-six totemistic septs or gōtras. They employ Jangams as priests, and also men of their own caste, who are called Chittikāras. They will mess with the non-Lingāyat section, and with Lingāyats of other castes. They do not eat meat, or smoke or drink alcohol, but the Chikkas do all three. Marriage before pubertyis the rule in the caste. Divorces are permitted. Widows may marry again, but have to spend two nights alone at two different temples. Their wedding ceremonies are carried out by widows only, and the woman is not afterwards allowed to take part in religious or family observances.” A synonym of both Kurnis and Dēvāngas is Jāda or Jāndra, meaning great men. A further synonym of the Kurnis is said to be Kunigiri. The term Nēse, meaning weaver, is applied to several of the weaving castes, including the Kurnis.The following extract is taken from an appeal for subscriptions in aid of the publication of the Bhavishyottara Purāna by the Kurnis in a village in the Bellary district. “Greetings from all the Kuruhine Setti Vīrasaivas residing in Hirihala village of Bellary tāluk. The wish of the writers is that all, old and young, should rejoice in the sixty-six gōtras, sixty-six rūdras, and sixty-six rishis. He who reads the order of these sixty-six gōtras of the Kuruhina Settis will enter Sivaloka. His twenty-one generations will attain to the position of gānas (attendants) of Sivaloka. Such was the order of Īswara. This is the end of the chapter in the Nīlakantha Mallikarjūna Bhavishyat purāna acquired by Shanmukha from the Īswara shruti of the Haravātula.” The gōtras are described as being of the Brāhman, Kshatriya, and Vaisya sub-divisions of the caste, and of Shanmukha’s Sūdra caste:—Gōtras.Anasu, ferrule.Anchu, edge or border.Arashina, turmeric.Āre,Bauhinia racemosa.Ārya, venerable.Banaju, trade or painted wooden toys.Bandi, cart.Banni,Prosopis spicigera.Basari, fig tree.Bennē, butter.Bīlē, white.Dharma, conduct.Durga, fort.Gaduge, throne.Gauda, headman.Gikkili, rattle.Gorige,Cyamopsis psoralioides.Gullu,Solanum ferox.Gundu, cannon-ball.Halige, plank.Hālu, milk.Heggu, nape of the neck.Hemmē, vanity.Hittu, flour.Hon, gold.Hullu, grass.Īmē, eyelid.In, sweet.Inichi, squirrel.Irāni, earthen vessel used at marriages.Jāli,Acacia arabica.Jīrige, cummin seed.Jīva, life.Junju, cock’s comb.Kādi, blade of grass.Kātige, collyrium.Kadlē (Bengal gram,Cicer arietinum).Kādu, wild.Kakkē,Cassia Fistula.Kamādi, tortoise.Kanni, rope.Kattē, embankment.Ken, red.Kenja, red ant.Kere, tank.Kēsari, lion.Kinkila, Indian cuckoo,Eudynamis honorata.Koti, dagger.Kudure, horse.Kunte, pond.Kurivi, sparrow.Malligē, jasmine.Maralu, sand.Menasu, pepper or chillies.Midichi, locust.Mini, leather rope.Muchchu, broken rice.Muddu, kiss or love.Mullu, thorn.Nāga, snake.Nellu, unhusked rice.Parama, highest.Raksha, protecting.Rāma, lovely.Rikki, feather ?Salige, wire.Sampigē,Michelia Champaca.Samsāra, family.Sara, string.Sindhu, sea or flag ?Swarabha, sound.Tikkē, gem.Uttama, best.Vanki, armlet.Vattē, camel.Some of the above names also occur as exogamous septs, or sub-divisions of other Canarese or Telugu classes,e.g.—
They worship at the temples of the Konkana Brāhmans, as well as their own. But they are not pronounced Vaishnavites, like the Brāhmans, as the teachings of Madhvāchārya did not reach the lower ranks of Hinduism. On Sunday only one meal is taken. Maddu or Madan is their chief minor deity, and water-sheds are erected to propitiate him. Brahma is adored for nine days in the month of Kumbham (February-March) from the full-moon day. The pīpal tree is scrupulously worshipped, and a lighted lamp placed beside it every evening.A woman, at the menstrual period, is considered impure for four days, and she stands at a distance ofseven feet, closing her mouth and nostrils with the palm of the hand, as the breath of such a woman is believed to have a contaminating effect. Her shadow, too, should not fall on any one. The marriage of girls should take place before puberty. Violation of this rule would be punished by the excommunication of the family. During the marriage ceremony, the tulasi plant is worshipped, and the bride and bridegroom husk a small quantity of rice. The mother of the bridegroom prepares a new oven within the house, and places a new pot beside it. The contracting couple, assisted by five women, throw five handfuls of rice into the pot, which is cooked. They then put a quantity of paddy (unhusked rice) into a mortar, and after carefully husking it, make rice flour from it. A quantity of betel and rice is then received by the bride and bridegroom from four women. The tāli is tied round the bride’s neck by the bridegroom, and one of his companions then takes a thread, and fastens it to their legs. On the fifth day of the marriage rites, a piece of cloth, covering the breasts, is tied round the bride’s neck, and the nose is pierced for the insertion of the mukkutti.Inheritance is generally from father to son (makkathāyam), but, in a few families, marumakkathāyam (inheritance through the female line) is observed. Widow remarriage is common, and the bridegroom is generally a widower. Only the oldest members of a family are cremated, the corpses of others being buried. The Kudumis own a common burial-ground in all places, where they reside in large numbers. Pollution lasts for sixteen days.The Kudumis and the indigenous Sūdras of Travancore do not accept food from each other. They never wear the sacred thread, and may not enter the innercourtyard of a Brāhmanical temple. They remove pollution by means of water sprinkled over them by a Konkana Brāhman. Their favourite amusement is the koladi, in which ten or a dozen men execute a figure dance, armed with sticks, which they strike together keeping time to the music of songs relating to Krishna, and Bhagavati.32Kudumi.—Concerning the Kudumi medicine-men. I gather33that “the Kudumi is a necessary adjunct to the village. His office implies a more or less intimate acquaintance with the curative herbs and roots in the forests, and their proper application to the different ailments resulting from venomous bites or stings. It is the Kudumi who procures leeches for the gouty Reddi or the phlegmatic Moodeliar, when he finds that some blood-letting will benefit their health. He prays over sprains and cricks, and binds the affected parts with the sacred cord made of the hair taken from the patient’s head. He is an expert practitioner at phlebotomy, and many old Anglo-Indians domiciled in the country will recall the Kudumi when his services were in demand to heal some troublesome limb by the letting of blood. This individual is believed to possess a magic influence over wild animals and snakes, and often comes out in public as a dexterous snake-charmer. It is principally in the case of poisonous bites that the Kudumi’s skill is displayed. It is partly by the application of medicinal leaves ground into a paste, and partly by exercising his magical powers, that he is believed to cure the most dangerous bites of snakes and other venomous animals.”The Kudumi often belongs to the Irula or Jōgi caste.Kudumi.—The kudumi is the tuft of hair, which is left when the head of Hindus is shaved. “For some time past,” Bishop Caldwell writes,34“a considerable number of European missionaries in the Tamil country have come to regard the wearing of the tuft as a badge of Hinduism, and hence require the natives employed in their missions to cut off the kudumi as asine quâ nonof their retention of mission employment”. The kudumi, as the Bishop points out, would doubtless have been admired by our grandfathers, who wore a kudumi themselves, viz., the queue which followed the wig. “The Vellalas of the present day,” he continues, “almost invariably wear the kudumi, but they admit that their forefathers wore their hair long. Some of the Maravars wear the kudumi, and others do not. It makes a difference in their social position. The kudumi, which was originally a sign of Aryan nationality, and then of Aryan respectability, has come to be a sign of respectability in general, and hence, whilst the poorer Maravars generally wear their hair long, the wealthier members of the caste generally wear the kudumi. The Pallars in Tinnevelly used to wear their hair long, but most of them have recently adopted the kudumi, and the wearing of the kudumi is now spreading even among the Pariahs. In short, wherever higher notions of civilization, and a regard for appearances extend, the use of the kudumi seems to extend also”. Even a Toda has been known to visit the Nanjengōd temple at the base of the Nīlgiris, to pray for offspring, and return with a shaved head.Kudumo.—SeeKurumo.Kukkundi.—Kukkundi or Kokkundia is the name of a small class of Oriya cultivators and fishermen,who are said to be expert in spearing fish with a long spear.Kukru.—Kukru or Kukkuro, meaning dog, occurs as the name of a sept of Bottada, Dōmb, and Omanaito. The equivalent Kukkala is a sept of the Orugunta Kāpus and Bōyas.Kulāla.—Some members of the potter caste style themselves Kulāla vamsam, as being a more dignified caste name than Kusavan, and claim descent from Kulālan, the son of Brahma.Kulanji.—A sub-division of Mārān.Kulappan.—A synonym of Kusavan.Kulasēkhara.—A sub-division of Sātānis, who claim descent from the Vaishnavite saint Kulasēkhara Ālvār.Kulloi.—A sub-division of Gadaba.Kulodondia.—A title, meaning headman of the caste, used by some Tiyōros.Kuluvādi.—A synonym of Kudubi.Kumda(red gourd:Cucurbita maxima).—A sept of Omanaito.Kummara, Kumbāra, Kumbāro.—“The potters of the Madras Presidency,” Mr. H. A. Stuart writes,35“outside the Tamil country and Malabar, are called Kummara in Telugu, Kumbāro in Uriya, and Kumbāra in Canarese, all these names being corrupted forms of the Sanskrit word Kumbhakāra, pot-maker (ku, earth). In social position they are considered to be a superior class of Sūdras. The Telugu Kummaras were cooks under the ancient kings, and many of them still work in that capacity in Sūdra houses. The Kumbāros are purely Vaishnavites and employ Boishnob priests, while the Kummaras and Kumbāras call in Brāhmans. Widowremarriage is allowed among the Uriya section alone. All of them eat flesh.” Concerning the potter classes, Mr. Stuart writes further36that “Kummaras or Kusavans (q.v.) are the potters of the country, and were probably at one time a single caste, but are now divided into Telugus, Northern Tamilians and Southern Tamilians, who have similar customs, but will not intermarry or eat together. The northern and southern potters differ in that the former use a wheel of earthenware, and the latter one made of wood. The Telugu potters are usually followers of Vishnu and the Tamilians of Siva, some being also Lingāyats, and therefore burying their dead. All the potters claim an impure Brāhmanical descent, telling the following story regarding their origin. A learned Brāhman, after long study, discovered the day and hour in which he might beget a mighty offspring. For this auspicious time he waited long, and at its approach started for the house of his selected bride, but floods detained him, and, when he should have been with her, he was stopping in a potter’s house. He was, however, resolved not to lose the opportunity, and by the daughter of his host he had a son, the celebrated Sālivāhana. This hero in his infancy developed a genius for pottery, and used to amuse himself by making earthen figures of mounted warriors, which he stored in large numbers in a particular place. After a time Vikramarka invaded Southern India, and ordered the people to supply him with pots for his army. They applied to Sālivāhana, who miraculously infused life into his clay figures, and led them to battle against the enemy, whom he defeated, and the country (Mysore) fell into his hands. Eventually he was left as its ruler, and became the ancestor of theearly Mysore Rājas. Such is the story current among the potters, who generally believe that they are his progeny. They all live in a state of poverty and ignorance, and are considered of a low rank among other Sūdras.”At the village of Karigeri in the North Arcot district, there is carried on by some of the local potters an interesting industry in the manufacture of ornamental pottery, for which a medal was awarded at the Delhi Darbar Exhibition. “The soft pottery,” Surgeon-General G. Bidie writes, “receives a pretty green glaze, and is made into vases and other receptacles, some of which are imitations of Delft ware and other European manufactures of the fifteenth and sixteenth centuries; patterns having been introduced by Collectors.37Some of the water-bottles are double, the outer shell being pierced so as to allow air to circulate around the inner.” The history of this little industry is, I gather, as follows.38“Mr. Robinson, a Collector in the sixties of the last century, started the manufacture of tea-pots, milk jugs, and sugar bowls with a dark green glaze, but his dream of supplying all India with chota hazri (early tea) sets was not realised. Then came Mr. Whiteside, and the small Grecian vases and the like are due to his and Mrs. Barlow’s influence. He had accurate wooden models made by his well-known wood-carvers. He further altered the by no means pretty green glaze, and reddish browns and yellows were produced. Then came Mr. Stuart, who pushed the sale at exhibitions and railway stations. He also gave the potters models of fancy flower-pots for in-door use. The pottery is exceedingly fragile, and unsuitable for rough usage. Unglazed waterand butter coolers were the earliest and best articles the potters produced.”Concerning the Kumbāras of South Canara, Mr. Stuart writes,39that they “seem to be a branch of the Telugu and Canarese potter castes, but many of them have Tulu for their home speech, and follow the aliyasantāna rule of inheritance (in the female line). Some of them officiate as pūjāris (priests) in the temples of the local deities or demons, and are employed to perform funeral rites. Unlike the Tamil potters, the Kumbāras do not wear the sacred thread. Infant and widow marriages are very common. On the birth of a child, the family observe pollution for fifteen days, and on the sixteenth day the village barber and dhōbi (washerman) get holy water from the village temple, and purify the family by sprinkling it on their head. There are two endogamous sub-divisions, the Kannada and Tulu Kumbāra, and each of these is divided into exogamous balis. Their ordinary title is Handa, which is also sometimes used as the name of the caste. In Uppinangadi a superior kind of pottery is made (by the Kannada Kumbāras). It is made of clay powdered, mixed with water, and strained. It is then poured into a pit specially prepared for the purpose, where it is allowed to remain for about a month, by which time it becomes quite dry. It is then removed, powdered, moistened, and made into balls, which are one by one placed upon a wheel and fashioned into various kinds of vessels, including vases, goglets, tea-pots, cups and saucers. The vessels are dried in the shade for about eight days, after which they are baked for two days, when they are ready for sale.They have a glazed appearance, and are sometimes beautifully ornamented.”In the Census Report, 1901, Vōdāri, Bandi, and Mūlya are returned as sub-castes of the Canarese potters.The Kumbāras of the Mysore Province are, Mr. T. Ananda Row informs us,40“potters and tile-makers. There are two great divisions among them mutually exclusive, the Kannada and Telugu, the former claiming superiority over the latter. The Telugu Kumbāras trace their descent to Sālivāhana, and wear the sacred thread. They abstain from eating meat. There are both Saivites and Vaishnavites among Kumbāras. The former acknowledge the Smartha Brāhman’s sway. Polygamy is permitted, and divorce can only be for adultery. Widows are not permitted to remarry. This caste also includes dyers known as Nīlagara (nīl, indigo). It is curious that these two trades, quite distinct from one another, are followed by persons of the same family according to inclination. The Kumbāras worship all the Hindu deities, but pay special reverence to their kiln. They are recognised members of the village hierarchy.” Of the Mysore Kumbāras, Mr. L. Rice writes41that the “pot-makers were not stationed in every village, one or two being generally sufficient for a hobli or taraf. He furnished pots for all the ryats (agriculturists) of his taraf, and was entitled to ayam in an equal proportion as the other Ayagar (hereditary village officers). For liberty of exposing his wares for sale to travellers in the markets, he paid chakra-kanke to the Sirkar (Government).” At Channapatna, in Mysore, I purchased for three annas a large collection of articlesof pottery made out of black and brown clay. They are said to be made at a village near Channapatna, and consist of rudely ornamented miniature lamps of various patterns, models of native kitchen-ranges, pots, tobacco-pipes, dishes, etc. At the Mysore census, 1891, some potters described themselves as Gundu (round) Brāhmans.The Oriya Kumbāro (kumbho, a pot) are said to practice both infant and adult marriage, and to permit the remarriage of widows. A sub-caste, named Bhande, derives its name from the Sanskrit bhanda, a pot. The Madras Museum possesses a quaint series of painted clay figures, made by a potter at Venkatarayapalle in Ganjam, which are set up in shrines on the seashore, and worshipped by fishermen. They include the following:—Bengāli Bābu.—Wears a hat, and rides on a black horse. He blesses the fishermen, secures large hauls of fish for them, and guards them against danger when out fishing.Rājamma.—A female figure, with a sword in her right hand, riding on a black elephant. She blesses barren women with children, and favours her devotees with big catches when they go out fishing.Veyyi Kannalu Ammavaru, or the goddess of a thousand eyes, represented by a pot pierced with many holes, in which a gingelly (Sesamum) oil light is burnt. She attends to the general welfare of the fishing folk.Further details relating to the South Indian potters will be found under the heading Kusavan.Kumbi(potter).—A sub-division of Savara.Kummidichatti.—Recorded, in the North Arcot Manual, as a sub-division of Vellālas, who carried the chatty, or pot of fire, at Vellāla funerals. In Tamil, thename kumbidu chatti is applied to a pot, in which fire is always kept burning. Such a pot is used for obtaining fire for domestic purposes, and by old people, to keep themselves warm in cold weather.Kumpani.—Returned by some Kurubas at the Census, 1901. The name refers to the East India Company, which was known as Kumpani Jahān (or John Company).Kūnapilli.—A synonym of Padigarājulu, a class of mendicants, who beg from Padma Sālēs.Kunbi.—Recorded, at times of Census, as a Bombay cultivating caste. (SeeBombay Gazetteer, XVIII, Part I, 284.) It is also a sub-division of Marāthis, generally agriculturists, in the Sandūr State.Kunchēti.—A sub-division of Kāpu.Kunchigar.—The Kunchigars, Kunchitigas, or Kunchiliyans, are a class of cultivators in the Salem district, who speak Canarese, and have migrated southward to the Tamil country. Their tradition concerning their origin is that “a certain Nawāb, who lived north of the Tungabadra river, sent a peon (orderly) to search for ghī (clarified butter), twelve years old. In his travels south of the river, the peon met a lovely maid drawing water, who supplied his want. Struck by her beauty, he watched her bathing place, and stole one hair which fell from her head in bathing, which he took to the Nawāb. The latter conceived the idea of marrying the girl, and sent an embassy, which was so far successful that the girl and her family came to his residence, and erected a marriage pandal (booth). Subsequently they repented, and, thinking that the marriage would be a mésalliance (the Nawāb was probably a Muhammadan), fled in the night, leaving a dog in the pandal. In their flight they came to the Tungabadra, which was in full flood, and,eager to escape, they consented to marry the maiden to a Kurumban who ferried them across the river. The Kunchigars are the descendants of this girl and the Kurumban. When running away they, in their haste, forgot a little girl, and left her behind them. She was seized by the Nawāb, who thirsted for vengeance, and thrown into the air so as to fall on knives placed so as to transfix her. Some miracle interposed to save her, and the Arē Kunchigars of Mysore are her descendants.”42Kunchu(a tassel or bunch).—A sub-division of Okkiliyans, and of Koravas who make brushes used by weavers. Kuncham, meaning either a measure used in measuring grain or a tassel, occurs as an exogamous sept of Mādiga and Māla.Kundanakkāran.—An occupational Tamil name for those who cut, enchase, and set precious stones.Kundatōn.—A name for chunam (lime) workers in Malabar.Kūndu(nest).—A sub-division of the Irulas of South Arcot.Kungiliyan.—A title of some Kallans.Kunjamma.—A name for Elayad females.Kunnuvan.—The Kunnuvans are described, in the Gazetteer of the Madura district, as “the principal cultivating caste on the Palni hills. They speak Tamil. Their own traditions say that their ancestors were Vellālans from the Dhārāpuram and Kāngayam country in Coimbatore, who went up the Palnis some four or five centuries ago because the low country was so disturbed by war (other accounts say devastated by famine), and they call themselves Kunnuva Vellālas, and state that the name Kunnuva is derived from Kunnūr village inCoimbatore. Other traditions add that the Virūpākshi and Ayyakudi poligars (feudal chieftains) helped them to settle on their land in the hills, which up to then had only been cultivated by indolent Pulaiyans. The Kunnuvans ousted these latter, and eventually turned them into predial serfs—a position from which they have hardly yet freed themselves. In every village is a headman, called the Mannādi, who has the usual powers. The caste is divided into three endogamous sections, called Vaguppus, namely, Periya (big) Kunnuvar, Kunnuvar, and Chinna (little) Kunnuvar. They will eat together. The dress of the women is characteristic. They wear rough metal necklets, brass bangles and anklets, silver bangles on their upper arms, and rings in their noses; and they knot their upper cloths in front across the breasts, and bind them round their waists in a sort of bandage. White cloths used to be forbidden them, but are common enough nowadays. [It was noted by Mr. M. J. Walhouse, in 1881,43in connection with the Kuneivar on the lower slopes of the Palnis, that women were never allowed to wear white clothes. None could tell why, but it was said that, within memory, women offending against the rule had been cast from a high rock.] The claim of a man to his paternal aunt’s daughter is rigidly maintained, and the evasions of the rule allowed by other castes when the ages of the parties are disproportionate are not permitted. Consequently, a boy sometimes marries more than one of these cousins of his, and, until he reaches manhood, those of them who are much older than he is live with other men of the caste, the boy being the nominal father of any children which may be born. A boy of nine or ten may thus be theputative father of a child of two or three. [In this connection, Mr. J. H. Nelson writes44that Madura Collectors have sometimes been puzzled not a little by evidence adduced to show that a child of three or four years was the son or daughter of a child of ten or twelve.] When a man has no children except a girl, and his family is in danger of coming to an end, a curious practice, called keeping up the house, is followed. The girl cannot be claimed by her maternal uncle’s son as usual, but may be married to one of the door-posts of the house. A silver bangle is put on her right wrist instead of a tali (marriage badge) round her neck; she is allowed to consort with any man of her caste; her earnings go to her parents; she becomes their heir, and, if she has a son, the boy inherits their property through her. The custom is a close parallel to the system of making girls Basavis, which is so common in the western part of Bellary and the neighbouring parts of Dharwar and Mysore. Divorce is readily obtained, on the petitioner paying the amount of the bride-price, but the children all go to the father. Divorcées and widows may remarry, and they do so with a frequency which has made the caste a byword among its neighbours. The Kunnuvans worship the usual deities of the plains. They generally burn their dead.”It is recorded, in the Manual of the Madura district, that the Kunnuvans of the western parts of the Palni hills differ in many of their customs from those of the eastern. With both divisions, incompatibility of temper is a sufficient ground for divorce, and a husband can at any time get rid of his wife by taking her to her parents together with a pair of oxen if he be an eastern Kunnuvan, and a vatti or round metal dish if he be a western.On the other hand, if the wife dislikes her partner, she may leave him upon giving up her golden jewels—the silver she retains—and may, according to her pleasure, either go back to her father’s house, or marry another man. In the west, however, she takes with her only such property as she may have possessed at the time of her marriage. Her children must all be made over to the deserted husband; and, if she be pregnant when she goes away, and a child be born while she is living with her second husband, it must nevertheless be given up to the first, upon payment of the expense of rearing it if in the east, upon mere demand in the west. In this way a woman may legally marry any number of men in succession, though she may not have two husbands at one and the same time. She may, however, bestow favours on paramours without hindrance, provided they be of equal caste with her. On the other hand, a man may indulge in polygamy to any extent he pleases, and the wealthier Kunnuvans keep several wives as servants, especially for agricultural purposes. The religion of the Kunnuvans appear to be the Saiva, but they worship their mountain god Valapan with far more devotedness than any other.The name Kunnuvan is derived by Mr. Nelson from kunru, a hill.Kunta.—A division of Kuravas of Travancore, who derive their name from their first ancestor having appeared from a sacrificial altar (hōmakunta).Kuntē(pond).—A gōtra of Kurni.Kūrākula(vegetable class).—An occupational title, returned at times of census, by Oriya and Telugu cultivators in Ganjam and Vizagapatam.Kurava.—For the following note on the Kuravas of Travancore, I am indebted to Mr. N. Subramani Aiyar.There are more than 50,000 Kuravas in Travancore, of whom the largest numbers live in the tāluks of Kunnatur, Chirayinkil, and Kottarakkara. They were originally divided into four branches, called Kunta Kuravan, Pūm Kuravan, Kākka Kuravan, and Pāndi Kuravan. Almost all the Kuravas of this country belong to the first of these sections. The Pūm Kuravas are believed to have become a different caste, called Vēlan. Similarly, the Kākka Kuravans have crystallised into a distinct caste named Kakkalan. Pāndi Kuravas speak Tamil, and are chiefly found in Nanchinad, being there known as Nanchi Kuravas. The Kunta Kuravas attribute the origin of their name to the appearance of their first ancestor from a sacrificial altar (hōmakunta). They are known in some places, such as Nedumangad, by the name of Muli Kuravas, probably because they emit a drawling noise when called. It has been suggested that the Kuravas are one of the early tribes of Southern India, and one with the Kurumbas of the Tamil country, and closely allied to the Vēdans. Such of them as still preserve their old practices, and do not mingle with the low-country people, are known as Malan Kuravas. They form one of the sixteen hill-tribes mentioned in the Kēralolpatti. About three centuries ago, Nanchinad in Travancore was governed by a line of Kurava kings, called Nanchi Kuravans.The Kuravas are prædial slaves, who were liable in olden days to be bought and sold along with the land they occupied. They are not regarded as so faithful as the Pulayas. Their homes are, like those of the Pulayas, low thatched sheds. They eat meat, and drink toddy and arrack. Their women tie their hair in the centre of the head, and not behind like the Pulayas. Tattooing is very largely resorted to.Though Hindu deities are worshipped, the Chavars, or spirits of the dead, receive the most particular attention. The days considered to be of religious importance are Ōnam in the month of Chingam, the Ailiyam and Makam stars in Kanni, the 28th of Makaram, the Bharani star in Kumbham and Minam, and the first day of Audi. The special deities of the Kuravas are called Kātiyatikal or mountain gods, whom they worship on these days with an offering. On the 30th of each month, and on days of festivity, all the Kuravas take beaten rice and toddy, and offer them with a view to propitiating their ancestors. Small sheds are dedicated to Chavars, where the priest, called Piniyali or sorcerer, is the only important person. The Kuravas have among themselves a special class of exorcisers, whom they call Rarakkar (literally Vicharakkar), or those who make enquiries about the occurrence of diseases. The Rarakkaran first becomes possessed, and cries out the names of all the mountain deities in the vicinity, violently shaking every limb of his body as he does so. Some of these deities are Chavar, Ayiravalli, Chattan, Pakavati, Matan, Murti, Taivam, Pakavan, Appuppan, and Maruta. He then takes a handful of paddy (unhusked rice) from a quantity placed in front of him, and, after counting, decides, upon the chance of one or two grains remaining in the end after each of them is removed, whether some one in the house is not attacked by, or liable to the attack of some evil spirit. The same process is repeated, in order to find out the proper remedy for appeasing them. The Rarakkaran at the end proceeds out of the house in a northerly direction. The Ūrāli, or headman of Peruvirutti Mala in Kunnattur, becomes possessed on the evening of the third Monday of Minam,and foretells coming events for such Kuravas as are assembled.The headmen of the Kuravas are called Ūrāli and Panikkan, and they must be paid a fee of not less than ten chuckrams on all religious occasions. The priest is known as Kaikkaran.The Kuravas observe two forms of marriage ceremonial, viz., the tāli-kettu before puberty, and sambandham. At the former, an elderly Kuratti (Kurava woman) ties the minnu or wedding ornament round the neck of the girl. When a Kurava wishes to marry a girl, he must pay twelve fanams to her maternal uncle. Widows remarry, and divorce, though void without the consent of the headmen, is easily effected. The form of inheritance is marumakkathāyam (in the female line).The dead are buried, and death pollution is observed for twelve days.The Kuravas are obliged to stand, according to some at forty-eight, and according to others at sixty-four paces from a high-caste Hindu. They regard themselves as higher in the social scale than Pulaiyas and Paraiyans.Kuravan.—Recorded, in the Travancore Census Report, 1901, as a sub-division of Nāyar.Kurēshi.—Recorded, in the Madras Census Report, 1901, as a territorial name returned by Muhammadans, Kurēshi being a village in Arabia; also one of the sub-divisions of the Navāyat tribe.Kuricchan.—The Kuricchans, or Kuricchiyans, are described by Mr. H. A. Stuart45as “the hunting caste of Malabar. Some derive the word from kurikke, to mark or assign, as they say that this caste fixed thehunting days. This must be the production of a highly imaginative person. Dr. Gundert thinks it is derived from, or allied to, Canarese Koracha (Korava). I would rather say it is allied to that word, and that both are derivatives of kuru, a hill (cf.Tamil kurinchi), kurunilam, etc., and Malayālam kurissi, a suffix in names of hilly localities. With the exception of 2,240 persons in Kottayam, and 373 in Kurumbranād, both bordering on Wynaad, all the Kuricchans are found in Wynaad. They are excellent bowmen, and played an important part in the Pyche Rāja’s rebellion at the beginning of the (nineteenth) century. The Kuricchans affect a great contempt for Brāhmans. When a Brāhman has been in a Kuricchan’s house, the moment he leaves it, the place where he was seated is besmeared with cowdung to remove the pollution! They follow inheritance in the male line in some places, and in the female line in others. Their god is called Mūttappan, which literally means grandfather. They now subsist mostly by punam (shifting) cultivation.”In the Gazetteer of Malabar, the Kuricchiyans (kuricchi, hill country) are described as “a jungle tribe of punam cultivators, found in the Wynaad and the slopes of the ghats, north of Calicut. They consider themselves polluted by the approach of other hill tribes and by the touch of Tiyans and Kammālans; and their women require water sanctified by a Brāhman to purify them. They perform the tāli kettu ceremony before puberty, and say that they follow themarumakkathāyamfamily system (of inheritance in the female line), though the wife usually goes to live with her husband in a new hut, and the husband has to pay a price for his bride. They act as oracles during the great festival at Kōttiyur. The performer becomes inspired after sitting for sometime gazing into a vessel containing gingelly oil, and holding in his hand a curious-shaped wand of gold about a foot and a half long, and hollow.”It is recorded by Mr. Logan,46in connection with a disturbance in Malabar early in the last century, that “the first overt act occurred at Panamaram in Wynād. Some five days previous to 11th October 1802, one of the proscribed rebel leaders, Edachenna Kungan, chanced to be present at the house of a Kurchiyan, when a belted peon came up, and demanded some paddy (rice) from the Kurchiyan. Edachenna Kungan replied by killing the peon, and the Kurchiyans (a jungle tribe) in that neighbourhood, considering themselves thus compromised with the authorities, joined Edachenna Kungan. This band, numbering about 150, joined by Edachenna Kungan and his two brothers, then laid their plans for attacking the military post at Panamaram, held by a detachment of 70 men of the 1st Battalion of the 4th Bombay Infantry under Captain Dickenson and Lieutenant Maxwell. They first seized sentry’s musket, and killed him with arrows. CaptainDickensonkilled and wounded with his pistols, bayonet, and sword, 15 of the Kurchiyars, 5 of whom died. The whole of the detachment was massacred.”In a note on an inspection of a Kuriccha settlement, Mr. F. Fawcett recorded that the houses were close to some rice-fields cultivated by the Kuricchas. The Māppillas, however, took the crop as interest on an outstanding debt. One house was noted as having walls of wattle and mud, a thatched roof, and verandah. In the eastern verandah were a bow and arrows, a fresh head of paddy (unhusked rice), some withered grain, etc.,dedicated to the god Mūttappan. A man requested Mr. Fawcett not to approach a hut, in which a meal was being cooked, as he would pollute it. A child, a few months old, with a ring in each ear, and a ring of shell or bone on a string to avert the evil eye, was lying in a cradle suspended from the roof. Both by Mr. Fawcett and others, the Kuricchas are given the character of remarkably innocent, truthful, and trustworthy people.For the following note, I am indebted to Mr. E. Fernandez. The Kuricchas usually live by cultivation, but it is considered a great stroke of good luck to obtain a post as postal runner or amsham peon. When on a hunting expedition, they are armed with bows and arrows, or occasionally with guns, and surround a hill. Some of them then enter the jungle with dogs, and drive the game, which is killed by the dogs, or shot with arrows or bullets. The flesh of the spoil is divided up between the sylvan deity, the jenmi (landlord), the dogs, the man who put the first arrow or bullet into the animal, and the other Kuricchas. In some places, the Kuricchas use arrows for shooting fresh-water fish. The principle is described by Mr. Fawcett as being the same as in the Greenlander’s spear, and the dart used with a blow-pipe on the west coast for catching sharks.From Malabar I have received two forms of blowpipe, used for killing fish, birds, and small game. In one, the tube consists of a piece of straight slender bamboo about 4′ 6″ in length; the other, which is about 7′ in length, is made from the stem of the areca palm. In the latter, two pieces of the stem are placed face to face, so that a complete tube is made. Round the exterior, thin cloth or tree-bark, steeped in gum, is tightly wrapped, so that the two halves are kept together. Sometimes the blow-pipe is decorated with painteddesigns. The arrow consists of a reed shaft and iron arrow-head, which, by means of a socket, fits loosely on the conical end of the shaft. A piece of string, several feet long, is tied round the arrow-head, and wound closely round the shaft. When the arrow is discharged from the tube, and enters, for example, the body of a fish, the string is uncoiled from the shaft, which floats on the surface of the water, and points out the position of the fish, which is hauled up.A Paniyan, Adiyan, Kurumba, or Pulayan, approaching within a recognised distance of a Kuriccha, conveys pollution, which must be removed by a bath, holy water, and the recitation of mantrams (consecrated formulæ). The Kuricchas address Brāhmans as Tambrakal, and Nāyars as Tamburan. They are themselves addressed by Paniyans and Adiyans as Acchan and Pāppan, by Jēn Kurumbas as Mūttappan, and by Pulayans as Perumannom.In addition to Mūttappan, the Kuricchas worship various other deities, such as Karimbil Bhagavathi, Malakurathi, and Athirallan. No animal sacrifices are performed, but each family celebrates annually a ceremony called Kollu Kodukal, for which the Pittan (head of the family) fixes an auspicious day. The temple is cleaned, and smeared with cow-dung, and holy water is sprinkled, to remove all pollution. Those who attend at the ceremony bathe before proceeding to the temple, which is lighted with oil-lamps. Cocoanuts, sugar-candy, plantains, beaten rice, a measure (edangali) full of rice, and another full of paddy, are placed before the lamps, and offered to the deity by the Pittan. One of the community becomes possessed, and gives forth oracular utterances. Finally he falls down, and the deity is supposed to have left him.The offerings are distributed among those who have assembled.The management of tribal affairs is vested in the Pittans of the different families, and the final appellate authority is the Kottayath Rāja, who authorises certain Nāyars to hear appeals on his behalf.The Kuricchas celebrate the tāli-kettu kalyānam. Marriages are arranged by the Pittans. The wedding is a very simple affair. The bridegroom brings a pair of cloths and rings made of white metal or brass as a present for the bride, and a feast is held.Kurivi(sparrow).—A gōtra of Kurni.Kūrma(tortoise).—A gōtra of Nagarālu. The equivalent Kurum is recorded as a sept of Pentiya.Kūrmapu.—The Kurmapuvāllu are women, in the Vizagapatam district, who have not entered into matrimony, but earn money by prostitution, and acting as dancers at feasts. They are so called from the fact that they were originally dancing-girls attached to the temple of Srī Kūrmam, a place of pilgrimage in Vizagapatam.47Kurni.—The name Kurni is, according to the Census Report, 1901, “a corruption of kuri (sheep) and vanni (wool), the caste having been originally weavers of wool. They now weave cotton and silk, and also cultivate. They have two main sub-divisions, Hirē (big) and Chikka (small). The Hirēs are all Lingāyats, and are said to have sixty-six totemistic septs or gōtras. They employ Jangams as priests, and also men of their own caste, who are called Chittikāras. They will mess with the non-Lingāyat section, and with Lingāyats of other castes. They do not eat meat, or smoke or drink alcohol, but the Chikkas do all three. Marriage before pubertyis the rule in the caste. Divorces are permitted. Widows may marry again, but have to spend two nights alone at two different temples. Their wedding ceremonies are carried out by widows only, and the woman is not afterwards allowed to take part in religious or family observances.” A synonym of both Kurnis and Dēvāngas is Jāda or Jāndra, meaning great men. A further synonym of the Kurnis is said to be Kunigiri. The term Nēse, meaning weaver, is applied to several of the weaving castes, including the Kurnis.The following extract is taken from an appeal for subscriptions in aid of the publication of the Bhavishyottara Purāna by the Kurnis in a village in the Bellary district. “Greetings from all the Kuruhine Setti Vīrasaivas residing in Hirihala village of Bellary tāluk. The wish of the writers is that all, old and young, should rejoice in the sixty-six gōtras, sixty-six rūdras, and sixty-six rishis. He who reads the order of these sixty-six gōtras of the Kuruhina Settis will enter Sivaloka. His twenty-one generations will attain to the position of gānas (attendants) of Sivaloka. Such was the order of Īswara. This is the end of the chapter in the Nīlakantha Mallikarjūna Bhavishyat purāna acquired by Shanmukha from the Īswara shruti of the Haravātula.” The gōtras are described as being of the Brāhman, Kshatriya, and Vaisya sub-divisions of the caste, and of Shanmukha’s Sūdra caste:—Gōtras.Anasu, ferrule.Anchu, edge or border.Arashina, turmeric.Āre,Bauhinia racemosa.Ārya, venerable.Banaju, trade or painted wooden toys.Bandi, cart.Banni,Prosopis spicigera.Basari, fig tree.Bennē, butter.Bīlē, white.Dharma, conduct.Durga, fort.Gaduge, throne.Gauda, headman.Gikkili, rattle.Gorige,Cyamopsis psoralioides.Gullu,Solanum ferox.Gundu, cannon-ball.Halige, plank.Hālu, milk.Heggu, nape of the neck.Hemmē, vanity.Hittu, flour.Hon, gold.Hullu, grass.Īmē, eyelid.In, sweet.Inichi, squirrel.Irāni, earthen vessel used at marriages.Jāli,Acacia arabica.Jīrige, cummin seed.Jīva, life.Junju, cock’s comb.Kādi, blade of grass.Kātige, collyrium.Kadlē (Bengal gram,Cicer arietinum).Kādu, wild.Kakkē,Cassia Fistula.Kamādi, tortoise.Kanni, rope.Kattē, embankment.Ken, red.Kenja, red ant.Kere, tank.Kēsari, lion.Kinkila, Indian cuckoo,Eudynamis honorata.Koti, dagger.Kudure, horse.Kunte, pond.Kurivi, sparrow.Malligē, jasmine.Maralu, sand.Menasu, pepper or chillies.Midichi, locust.Mini, leather rope.Muchchu, broken rice.Muddu, kiss or love.Mullu, thorn.Nāga, snake.Nellu, unhusked rice.Parama, highest.Raksha, protecting.Rāma, lovely.Rikki, feather ?Salige, wire.Sampigē,Michelia Champaca.Samsāra, family.Sara, string.Sindhu, sea or flag ?Swarabha, sound.Tikkē, gem.Uttama, best.Vanki, armlet.Vattē, camel.Some of the above names also occur as exogamous septs, or sub-divisions of other Canarese or Telugu classes,e.g.—
They worship at the temples of the Konkana Brāhmans, as well as their own. But they are not pronounced Vaishnavites, like the Brāhmans, as the teachings of Madhvāchārya did not reach the lower ranks of Hinduism. On Sunday only one meal is taken. Maddu or Madan is their chief minor deity, and water-sheds are erected to propitiate him. Brahma is adored for nine days in the month of Kumbham (February-March) from the full-moon day. The pīpal tree is scrupulously worshipped, and a lighted lamp placed beside it every evening.
A woman, at the menstrual period, is considered impure for four days, and she stands at a distance ofseven feet, closing her mouth and nostrils with the palm of the hand, as the breath of such a woman is believed to have a contaminating effect. Her shadow, too, should not fall on any one. The marriage of girls should take place before puberty. Violation of this rule would be punished by the excommunication of the family. During the marriage ceremony, the tulasi plant is worshipped, and the bride and bridegroom husk a small quantity of rice. The mother of the bridegroom prepares a new oven within the house, and places a new pot beside it. The contracting couple, assisted by five women, throw five handfuls of rice into the pot, which is cooked. They then put a quantity of paddy (unhusked rice) into a mortar, and after carefully husking it, make rice flour from it. A quantity of betel and rice is then received by the bride and bridegroom from four women. The tāli is tied round the bride’s neck by the bridegroom, and one of his companions then takes a thread, and fastens it to their legs. On the fifth day of the marriage rites, a piece of cloth, covering the breasts, is tied round the bride’s neck, and the nose is pierced for the insertion of the mukkutti.
Inheritance is generally from father to son (makkathāyam), but, in a few families, marumakkathāyam (inheritance through the female line) is observed. Widow remarriage is common, and the bridegroom is generally a widower. Only the oldest members of a family are cremated, the corpses of others being buried. The Kudumis own a common burial-ground in all places, where they reside in large numbers. Pollution lasts for sixteen days.
The Kudumis and the indigenous Sūdras of Travancore do not accept food from each other. They never wear the sacred thread, and may not enter the innercourtyard of a Brāhmanical temple. They remove pollution by means of water sprinkled over them by a Konkana Brāhman. Their favourite amusement is the koladi, in which ten or a dozen men execute a figure dance, armed with sticks, which they strike together keeping time to the music of songs relating to Krishna, and Bhagavati.32
Kudumi.—Concerning the Kudumi medicine-men. I gather33that “the Kudumi is a necessary adjunct to the village. His office implies a more or less intimate acquaintance with the curative herbs and roots in the forests, and their proper application to the different ailments resulting from venomous bites or stings. It is the Kudumi who procures leeches for the gouty Reddi or the phlegmatic Moodeliar, when he finds that some blood-letting will benefit their health. He prays over sprains and cricks, and binds the affected parts with the sacred cord made of the hair taken from the patient’s head. He is an expert practitioner at phlebotomy, and many old Anglo-Indians domiciled in the country will recall the Kudumi when his services were in demand to heal some troublesome limb by the letting of blood. This individual is believed to possess a magic influence over wild animals and snakes, and often comes out in public as a dexterous snake-charmer. It is principally in the case of poisonous bites that the Kudumi’s skill is displayed. It is partly by the application of medicinal leaves ground into a paste, and partly by exercising his magical powers, that he is believed to cure the most dangerous bites of snakes and other venomous animals.”
The Kudumi often belongs to the Irula or Jōgi caste.
Kudumi.—The kudumi is the tuft of hair, which is left when the head of Hindus is shaved. “For some time past,” Bishop Caldwell writes,34“a considerable number of European missionaries in the Tamil country have come to regard the wearing of the tuft as a badge of Hinduism, and hence require the natives employed in their missions to cut off the kudumi as asine quâ nonof their retention of mission employment”. The kudumi, as the Bishop points out, would doubtless have been admired by our grandfathers, who wore a kudumi themselves, viz., the queue which followed the wig. “The Vellalas of the present day,” he continues, “almost invariably wear the kudumi, but they admit that their forefathers wore their hair long. Some of the Maravars wear the kudumi, and others do not. It makes a difference in their social position. The kudumi, which was originally a sign of Aryan nationality, and then of Aryan respectability, has come to be a sign of respectability in general, and hence, whilst the poorer Maravars generally wear their hair long, the wealthier members of the caste generally wear the kudumi. The Pallars in Tinnevelly used to wear their hair long, but most of them have recently adopted the kudumi, and the wearing of the kudumi is now spreading even among the Pariahs. In short, wherever higher notions of civilization, and a regard for appearances extend, the use of the kudumi seems to extend also”. Even a Toda has been known to visit the Nanjengōd temple at the base of the Nīlgiris, to pray for offspring, and return with a shaved head.
Kudumo.—SeeKurumo.
Kukkundi.—Kukkundi or Kokkundia is the name of a small class of Oriya cultivators and fishermen,who are said to be expert in spearing fish with a long spear.
Kukru.—Kukru or Kukkuro, meaning dog, occurs as the name of a sept of Bottada, Dōmb, and Omanaito. The equivalent Kukkala is a sept of the Orugunta Kāpus and Bōyas.
Kulāla.—Some members of the potter caste style themselves Kulāla vamsam, as being a more dignified caste name than Kusavan, and claim descent from Kulālan, the son of Brahma.
Kulanji.—A sub-division of Mārān.
Kulappan.—A synonym of Kusavan.
Kulasēkhara.—A sub-division of Sātānis, who claim descent from the Vaishnavite saint Kulasēkhara Ālvār.
Kulloi.—A sub-division of Gadaba.
Kulodondia.—A title, meaning headman of the caste, used by some Tiyōros.
Kuluvādi.—A synonym of Kudubi.
Kumda(red gourd:Cucurbita maxima).—A sept of Omanaito.
Kummara, Kumbāra, Kumbāro.—“The potters of the Madras Presidency,” Mr. H. A. Stuart writes,35“outside the Tamil country and Malabar, are called Kummara in Telugu, Kumbāro in Uriya, and Kumbāra in Canarese, all these names being corrupted forms of the Sanskrit word Kumbhakāra, pot-maker (ku, earth). In social position they are considered to be a superior class of Sūdras. The Telugu Kummaras were cooks under the ancient kings, and many of them still work in that capacity in Sūdra houses. The Kumbāros are purely Vaishnavites and employ Boishnob priests, while the Kummaras and Kumbāras call in Brāhmans. Widowremarriage is allowed among the Uriya section alone. All of them eat flesh.” Concerning the potter classes, Mr. Stuart writes further36that “Kummaras or Kusavans (q.v.) are the potters of the country, and were probably at one time a single caste, but are now divided into Telugus, Northern Tamilians and Southern Tamilians, who have similar customs, but will not intermarry or eat together. The northern and southern potters differ in that the former use a wheel of earthenware, and the latter one made of wood. The Telugu potters are usually followers of Vishnu and the Tamilians of Siva, some being also Lingāyats, and therefore burying their dead. All the potters claim an impure Brāhmanical descent, telling the following story regarding their origin. A learned Brāhman, after long study, discovered the day and hour in which he might beget a mighty offspring. For this auspicious time he waited long, and at its approach started for the house of his selected bride, but floods detained him, and, when he should have been with her, he was stopping in a potter’s house. He was, however, resolved not to lose the opportunity, and by the daughter of his host he had a son, the celebrated Sālivāhana. This hero in his infancy developed a genius for pottery, and used to amuse himself by making earthen figures of mounted warriors, which he stored in large numbers in a particular place. After a time Vikramarka invaded Southern India, and ordered the people to supply him with pots for his army. They applied to Sālivāhana, who miraculously infused life into his clay figures, and led them to battle against the enemy, whom he defeated, and the country (Mysore) fell into his hands. Eventually he was left as its ruler, and became the ancestor of theearly Mysore Rājas. Such is the story current among the potters, who generally believe that they are his progeny. They all live in a state of poverty and ignorance, and are considered of a low rank among other Sūdras.”
At the village of Karigeri in the North Arcot district, there is carried on by some of the local potters an interesting industry in the manufacture of ornamental pottery, for which a medal was awarded at the Delhi Darbar Exhibition. “The soft pottery,” Surgeon-General G. Bidie writes, “receives a pretty green glaze, and is made into vases and other receptacles, some of which are imitations of Delft ware and other European manufactures of the fifteenth and sixteenth centuries; patterns having been introduced by Collectors.37Some of the water-bottles are double, the outer shell being pierced so as to allow air to circulate around the inner.” The history of this little industry is, I gather, as follows.38“Mr. Robinson, a Collector in the sixties of the last century, started the manufacture of tea-pots, milk jugs, and sugar bowls with a dark green glaze, but his dream of supplying all India with chota hazri (early tea) sets was not realised. Then came Mr. Whiteside, and the small Grecian vases and the like are due to his and Mrs. Barlow’s influence. He had accurate wooden models made by his well-known wood-carvers. He further altered the by no means pretty green glaze, and reddish browns and yellows were produced. Then came Mr. Stuart, who pushed the sale at exhibitions and railway stations. He also gave the potters models of fancy flower-pots for in-door use. The pottery is exceedingly fragile, and unsuitable for rough usage. Unglazed waterand butter coolers were the earliest and best articles the potters produced.”
Concerning the Kumbāras of South Canara, Mr. Stuart writes,39that they “seem to be a branch of the Telugu and Canarese potter castes, but many of them have Tulu for their home speech, and follow the aliyasantāna rule of inheritance (in the female line). Some of them officiate as pūjāris (priests) in the temples of the local deities or demons, and are employed to perform funeral rites. Unlike the Tamil potters, the Kumbāras do not wear the sacred thread. Infant and widow marriages are very common. On the birth of a child, the family observe pollution for fifteen days, and on the sixteenth day the village barber and dhōbi (washerman) get holy water from the village temple, and purify the family by sprinkling it on their head. There are two endogamous sub-divisions, the Kannada and Tulu Kumbāra, and each of these is divided into exogamous balis. Their ordinary title is Handa, which is also sometimes used as the name of the caste. In Uppinangadi a superior kind of pottery is made (by the Kannada Kumbāras). It is made of clay powdered, mixed with water, and strained. It is then poured into a pit specially prepared for the purpose, where it is allowed to remain for about a month, by which time it becomes quite dry. It is then removed, powdered, moistened, and made into balls, which are one by one placed upon a wheel and fashioned into various kinds of vessels, including vases, goglets, tea-pots, cups and saucers. The vessels are dried in the shade for about eight days, after which they are baked for two days, when they are ready for sale.They have a glazed appearance, and are sometimes beautifully ornamented.”
In the Census Report, 1901, Vōdāri, Bandi, and Mūlya are returned as sub-castes of the Canarese potters.
The Kumbāras of the Mysore Province are, Mr. T. Ananda Row informs us,40“potters and tile-makers. There are two great divisions among them mutually exclusive, the Kannada and Telugu, the former claiming superiority over the latter. The Telugu Kumbāras trace their descent to Sālivāhana, and wear the sacred thread. They abstain from eating meat. There are both Saivites and Vaishnavites among Kumbāras. The former acknowledge the Smartha Brāhman’s sway. Polygamy is permitted, and divorce can only be for adultery. Widows are not permitted to remarry. This caste also includes dyers known as Nīlagara (nīl, indigo). It is curious that these two trades, quite distinct from one another, are followed by persons of the same family according to inclination. The Kumbāras worship all the Hindu deities, but pay special reverence to their kiln. They are recognised members of the village hierarchy.” Of the Mysore Kumbāras, Mr. L. Rice writes41that the “pot-makers were not stationed in every village, one or two being generally sufficient for a hobli or taraf. He furnished pots for all the ryats (agriculturists) of his taraf, and was entitled to ayam in an equal proportion as the other Ayagar (hereditary village officers). For liberty of exposing his wares for sale to travellers in the markets, he paid chakra-kanke to the Sirkar (Government).” At Channapatna, in Mysore, I purchased for three annas a large collection of articlesof pottery made out of black and brown clay. They are said to be made at a village near Channapatna, and consist of rudely ornamented miniature lamps of various patterns, models of native kitchen-ranges, pots, tobacco-pipes, dishes, etc. At the Mysore census, 1891, some potters described themselves as Gundu (round) Brāhmans.
The Oriya Kumbāro (kumbho, a pot) are said to practice both infant and adult marriage, and to permit the remarriage of widows. A sub-caste, named Bhande, derives its name from the Sanskrit bhanda, a pot. The Madras Museum possesses a quaint series of painted clay figures, made by a potter at Venkatarayapalle in Ganjam, which are set up in shrines on the seashore, and worshipped by fishermen. They include the following:—
Bengāli Bābu.—Wears a hat, and rides on a black horse. He blesses the fishermen, secures large hauls of fish for them, and guards them against danger when out fishing.
Rājamma.—A female figure, with a sword in her right hand, riding on a black elephant. She blesses barren women with children, and favours her devotees with big catches when they go out fishing.
Veyyi Kannalu Ammavaru, or the goddess of a thousand eyes, represented by a pot pierced with many holes, in which a gingelly (Sesamum) oil light is burnt. She attends to the general welfare of the fishing folk.
Further details relating to the South Indian potters will be found under the heading Kusavan.
Kumbi(potter).—A sub-division of Savara.
Kummidichatti.—Recorded, in the North Arcot Manual, as a sub-division of Vellālas, who carried the chatty, or pot of fire, at Vellāla funerals. In Tamil, thename kumbidu chatti is applied to a pot, in which fire is always kept burning. Such a pot is used for obtaining fire for domestic purposes, and by old people, to keep themselves warm in cold weather.
Kumpani.—Returned by some Kurubas at the Census, 1901. The name refers to the East India Company, which was known as Kumpani Jahān (or John Company).
Kūnapilli.—A synonym of Padigarājulu, a class of mendicants, who beg from Padma Sālēs.
Kunbi.—Recorded, at times of Census, as a Bombay cultivating caste. (SeeBombay Gazetteer, XVIII, Part I, 284.) It is also a sub-division of Marāthis, generally agriculturists, in the Sandūr State.
Kunchēti.—A sub-division of Kāpu.
Kunchigar.—The Kunchigars, Kunchitigas, or Kunchiliyans, are a class of cultivators in the Salem district, who speak Canarese, and have migrated southward to the Tamil country. Their tradition concerning their origin is that “a certain Nawāb, who lived north of the Tungabadra river, sent a peon (orderly) to search for ghī (clarified butter), twelve years old. In his travels south of the river, the peon met a lovely maid drawing water, who supplied his want. Struck by her beauty, he watched her bathing place, and stole one hair which fell from her head in bathing, which he took to the Nawāb. The latter conceived the idea of marrying the girl, and sent an embassy, which was so far successful that the girl and her family came to his residence, and erected a marriage pandal (booth). Subsequently they repented, and, thinking that the marriage would be a mésalliance (the Nawāb was probably a Muhammadan), fled in the night, leaving a dog in the pandal. In their flight they came to the Tungabadra, which was in full flood, and,eager to escape, they consented to marry the maiden to a Kurumban who ferried them across the river. The Kunchigars are the descendants of this girl and the Kurumban. When running away they, in their haste, forgot a little girl, and left her behind them. She was seized by the Nawāb, who thirsted for vengeance, and thrown into the air so as to fall on knives placed so as to transfix her. Some miracle interposed to save her, and the Arē Kunchigars of Mysore are her descendants.”42
Kunchu(a tassel or bunch).—A sub-division of Okkiliyans, and of Koravas who make brushes used by weavers. Kuncham, meaning either a measure used in measuring grain or a tassel, occurs as an exogamous sept of Mādiga and Māla.
Kundanakkāran.—An occupational Tamil name for those who cut, enchase, and set precious stones.
Kundatōn.—A name for chunam (lime) workers in Malabar.
Kūndu(nest).—A sub-division of the Irulas of South Arcot.
Kungiliyan.—A title of some Kallans.
Kunjamma.—A name for Elayad females.
Kunnuvan.—The Kunnuvans are described, in the Gazetteer of the Madura district, as “the principal cultivating caste on the Palni hills. They speak Tamil. Their own traditions say that their ancestors were Vellālans from the Dhārāpuram and Kāngayam country in Coimbatore, who went up the Palnis some four or five centuries ago because the low country was so disturbed by war (other accounts say devastated by famine), and they call themselves Kunnuva Vellālas, and state that the name Kunnuva is derived from Kunnūr village inCoimbatore. Other traditions add that the Virūpākshi and Ayyakudi poligars (feudal chieftains) helped them to settle on their land in the hills, which up to then had only been cultivated by indolent Pulaiyans. The Kunnuvans ousted these latter, and eventually turned them into predial serfs—a position from which they have hardly yet freed themselves. In every village is a headman, called the Mannādi, who has the usual powers. The caste is divided into three endogamous sections, called Vaguppus, namely, Periya (big) Kunnuvar, Kunnuvar, and Chinna (little) Kunnuvar. They will eat together. The dress of the women is characteristic. They wear rough metal necklets, brass bangles and anklets, silver bangles on their upper arms, and rings in their noses; and they knot their upper cloths in front across the breasts, and bind them round their waists in a sort of bandage. White cloths used to be forbidden them, but are common enough nowadays. [It was noted by Mr. M. J. Walhouse, in 1881,43in connection with the Kuneivar on the lower slopes of the Palnis, that women were never allowed to wear white clothes. None could tell why, but it was said that, within memory, women offending against the rule had been cast from a high rock.] The claim of a man to his paternal aunt’s daughter is rigidly maintained, and the evasions of the rule allowed by other castes when the ages of the parties are disproportionate are not permitted. Consequently, a boy sometimes marries more than one of these cousins of his, and, until he reaches manhood, those of them who are much older than he is live with other men of the caste, the boy being the nominal father of any children which may be born. A boy of nine or ten may thus be theputative father of a child of two or three. [In this connection, Mr. J. H. Nelson writes44that Madura Collectors have sometimes been puzzled not a little by evidence adduced to show that a child of three or four years was the son or daughter of a child of ten or twelve.] When a man has no children except a girl, and his family is in danger of coming to an end, a curious practice, called keeping up the house, is followed. The girl cannot be claimed by her maternal uncle’s son as usual, but may be married to one of the door-posts of the house. A silver bangle is put on her right wrist instead of a tali (marriage badge) round her neck; she is allowed to consort with any man of her caste; her earnings go to her parents; she becomes their heir, and, if she has a son, the boy inherits their property through her. The custom is a close parallel to the system of making girls Basavis, which is so common in the western part of Bellary and the neighbouring parts of Dharwar and Mysore. Divorce is readily obtained, on the petitioner paying the amount of the bride-price, but the children all go to the father. Divorcées and widows may remarry, and they do so with a frequency which has made the caste a byword among its neighbours. The Kunnuvans worship the usual deities of the plains. They generally burn their dead.”
It is recorded, in the Manual of the Madura district, that the Kunnuvans of the western parts of the Palni hills differ in many of their customs from those of the eastern. With both divisions, incompatibility of temper is a sufficient ground for divorce, and a husband can at any time get rid of his wife by taking her to her parents together with a pair of oxen if he be an eastern Kunnuvan, and a vatti or round metal dish if he be a western.On the other hand, if the wife dislikes her partner, she may leave him upon giving up her golden jewels—the silver she retains—and may, according to her pleasure, either go back to her father’s house, or marry another man. In the west, however, she takes with her only such property as she may have possessed at the time of her marriage. Her children must all be made over to the deserted husband; and, if she be pregnant when she goes away, and a child be born while she is living with her second husband, it must nevertheless be given up to the first, upon payment of the expense of rearing it if in the east, upon mere demand in the west. In this way a woman may legally marry any number of men in succession, though she may not have two husbands at one and the same time. She may, however, bestow favours on paramours without hindrance, provided they be of equal caste with her. On the other hand, a man may indulge in polygamy to any extent he pleases, and the wealthier Kunnuvans keep several wives as servants, especially for agricultural purposes. The religion of the Kunnuvans appear to be the Saiva, but they worship their mountain god Valapan with far more devotedness than any other.
The name Kunnuvan is derived by Mr. Nelson from kunru, a hill.
Kunta.—A division of Kuravas of Travancore, who derive their name from their first ancestor having appeared from a sacrificial altar (hōmakunta).
Kuntē(pond).—A gōtra of Kurni.
Kūrākula(vegetable class).—An occupational title, returned at times of census, by Oriya and Telugu cultivators in Ganjam and Vizagapatam.
Kurava.—For the following note on the Kuravas of Travancore, I am indebted to Mr. N. Subramani Aiyar.
There are more than 50,000 Kuravas in Travancore, of whom the largest numbers live in the tāluks of Kunnatur, Chirayinkil, and Kottarakkara. They were originally divided into four branches, called Kunta Kuravan, Pūm Kuravan, Kākka Kuravan, and Pāndi Kuravan. Almost all the Kuravas of this country belong to the first of these sections. The Pūm Kuravas are believed to have become a different caste, called Vēlan. Similarly, the Kākka Kuravans have crystallised into a distinct caste named Kakkalan. Pāndi Kuravas speak Tamil, and are chiefly found in Nanchinad, being there known as Nanchi Kuravas. The Kunta Kuravas attribute the origin of their name to the appearance of their first ancestor from a sacrificial altar (hōmakunta). They are known in some places, such as Nedumangad, by the name of Muli Kuravas, probably because they emit a drawling noise when called. It has been suggested that the Kuravas are one of the early tribes of Southern India, and one with the Kurumbas of the Tamil country, and closely allied to the Vēdans. Such of them as still preserve their old practices, and do not mingle with the low-country people, are known as Malan Kuravas. They form one of the sixteen hill-tribes mentioned in the Kēralolpatti. About three centuries ago, Nanchinad in Travancore was governed by a line of Kurava kings, called Nanchi Kuravans.
The Kuravas are prædial slaves, who were liable in olden days to be bought and sold along with the land they occupied. They are not regarded as so faithful as the Pulayas. Their homes are, like those of the Pulayas, low thatched sheds. They eat meat, and drink toddy and arrack. Their women tie their hair in the centre of the head, and not behind like the Pulayas. Tattooing is very largely resorted to.
Though Hindu deities are worshipped, the Chavars, or spirits of the dead, receive the most particular attention. The days considered to be of religious importance are Ōnam in the month of Chingam, the Ailiyam and Makam stars in Kanni, the 28th of Makaram, the Bharani star in Kumbham and Minam, and the first day of Audi. The special deities of the Kuravas are called Kātiyatikal or mountain gods, whom they worship on these days with an offering. On the 30th of each month, and on days of festivity, all the Kuravas take beaten rice and toddy, and offer them with a view to propitiating their ancestors. Small sheds are dedicated to Chavars, where the priest, called Piniyali or sorcerer, is the only important person. The Kuravas have among themselves a special class of exorcisers, whom they call Rarakkar (literally Vicharakkar), or those who make enquiries about the occurrence of diseases. The Rarakkaran first becomes possessed, and cries out the names of all the mountain deities in the vicinity, violently shaking every limb of his body as he does so. Some of these deities are Chavar, Ayiravalli, Chattan, Pakavati, Matan, Murti, Taivam, Pakavan, Appuppan, and Maruta. He then takes a handful of paddy (unhusked rice) from a quantity placed in front of him, and, after counting, decides, upon the chance of one or two grains remaining in the end after each of them is removed, whether some one in the house is not attacked by, or liable to the attack of some evil spirit. The same process is repeated, in order to find out the proper remedy for appeasing them. The Rarakkaran at the end proceeds out of the house in a northerly direction. The Ūrāli, or headman of Peruvirutti Mala in Kunnattur, becomes possessed on the evening of the third Monday of Minam,and foretells coming events for such Kuravas as are assembled.
The headmen of the Kuravas are called Ūrāli and Panikkan, and they must be paid a fee of not less than ten chuckrams on all religious occasions. The priest is known as Kaikkaran.
The Kuravas observe two forms of marriage ceremonial, viz., the tāli-kettu before puberty, and sambandham. At the former, an elderly Kuratti (Kurava woman) ties the minnu or wedding ornament round the neck of the girl. When a Kurava wishes to marry a girl, he must pay twelve fanams to her maternal uncle. Widows remarry, and divorce, though void without the consent of the headmen, is easily effected. The form of inheritance is marumakkathāyam (in the female line).
The dead are buried, and death pollution is observed for twelve days.
The Kuravas are obliged to stand, according to some at forty-eight, and according to others at sixty-four paces from a high-caste Hindu. They regard themselves as higher in the social scale than Pulaiyas and Paraiyans.
Kuravan.—Recorded, in the Travancore Census Report, 1901, as a sub-division of Nāyar.
Kurēshi.—Recorded, in the Madras Census Report, 1901, as a territorial name returned by Muhammadans, Kurēshi being a village in Arabia; also one of the sub-divisions of the Navāyat tribe.
Kuricchan.—The Kuricchans, or Kuricchiyans, are described by Mr. H. A. Stuart45as “the hunting caste of Malabar. Some derive the word from kurikke, to mark or assign, as they say that this caste fixed thehunting days. This must be the production of a highly imaginative person. Dr. Gundert thinks it is derived from, or allied to, Canarese Koracha (Korava). I would rather say it is allied to that word, and that both are derivatives of kuru, a hill (cf.Tamil kurinchi), kurunilam, etc., and Malayālam kurissi, a suffix in names of hilly localities. With the exception of 2,240 persons in Kottayam, and 373 in Kurumbranād, both bordering on Wynaad, all the Kuricchans are found in Wynaad. They are excellent bowmen, and played an important part in the Pyche Rāja’s rebellion at the beginning of the (nineteenth) century. The Kuricchans affect a great contempt for Brāhmans. When a Brāhman has been in a Kuricchan’s house, the moment he leaves it, the place where he was seated is besmeared with cowdung to remove the pollution! They follow inheritance in the male line in some places, and in the female line in others. Their god is called Mūttappan, which literally means grandfather. They now subsist mostly by punam (shifting) cultivation.”
In the Gazetteer of Malabar, the Kuricchiyans (kuricchi, hill country) are described as “a jungle tribe of punam cultivators, found in the Wynaad and the slopes of the ghats, north of Calicut. They consider themselves polluted by the approach of other hill tribes and by the touch of Tiyans and Kammālans; and their women require water sanctified by a Brāhman to purify them. They perform the tāli kettu ceremony before puberty, and say that they follow themarumakkathāyamfamily system (of inheritance in the female line), though the wife usually goes to live with her husband in a new hut, and the husband has to pay a price for his bride. They act as oracles during the great festival at Kōttiyur. The performer becomes inspired after sitting for sometime gazing into a vessel containing gingelly oil, and holding in his hand a curious-shaped wand of gold about a foot and a half long, and hollow.”
It is recorded by Mr. Logan,46in connection with a disturbance in Malabar early in the last century, that “the first overt act occurred at Panamaram in Wynād. Some five days previous to 11th October 1802, one of the proscribed rebel leaders, Edachenna Kungan, chanced to be present at the house of a Kurchiyan, when a belted peon came up, and demanded some paddy (rice) from the Kurchiyan. Edachenna Kungan replied by killing the peon, and the Kurchiyans (a jungle tribe) in that neighbourhood, considering themselves thus compromised with the authorities, joined Edachenna Kungan. This band, numbering about 150, joined by Edachenna Kungan and his two brothers, then laid their plans for attacking the military post at Panamaram, held by a detachment of 70 men of the 1st Battalion of the 4th Bombay Infantry under Captain Dickenson and Lieutenant Maxwell. They first seized sentry’s musket, and killed him with arrows. CaptainDickensonkilled and wounded with his pistols, bayonet, and sword, 15 of the Kurchiyars, 5 of whom died. The whole of the detachment was massacred.”
In a note on an inspection of a Kuriccha settlement, Mr. F. Fawcett recorded that the houses were close to some rice-fields cultivated by the Kuricchas. The Māppillas, however, took the crop as interest on an outstanding debt. One house was noted as having walls of wattle and mud, a thatched roof, and verandah. In the eastern verandah were a bow and arrows, a fresh head of paddy (unhusked rice), some withered grain, etc.,dedicated to the god Mūttappan. A man requested Mr. Fawcett not to approach a hut, in which a meal was being cooked, as he would pollute it. A child, a few months old, with a ring in each ear, and a ring of shell or bone on a string to avert the evil eye, was lying in a cradle suspended from the roof. Both by Mr. Fawcett and others, the Kuricchas are given the character of remarkably innocent, truthful, and trustworthy people.
For the following note, I am indebted to Mr. E. Fernandez. The Kuricchas usually live by cultivation, but it is considered a great stroke of good luck to obtain a post as postal runner or amsham peon. When on a hunting expedition, they are armed with bows and arrows, or occasionally with guns, and surround a hill. Some of them then enter the jungle with dogs, and drive the game, which is killed by the dogs, or shot with arrows or bullets. The flesh of the spoil is divided up between the sylvan deity, the jenmi (landlord), the dogs, the man who put the first arrow or bullet into the animal, and the other Kuricchas. In some places, the Kuricchas use arrows for shooting fresh-water fish. The principle is described by Mr. Fawcett as being the same as in the Greenlander’s spear, and the dart used with a blow-pipe on the west coast for catching sharks.
From Malabar I have received two forms of blowpipe, used for killing fish, birds, and small game. In one, the tube consists of a piece of straight slender bamboo about 4′ 6″ in length; the other, which is about 7′ in length, is made from the stem of the areca palm. In the latter, two pieces of the stem are placed face to face, so that a complete tube is made. Round the exterior, thin cloth or tree-bark, steeped in gum, is tightly wrapped, so that the two halves are kept together. Sometimes the blow-pipe is decorated with painteddesigns. The arrow consists of a reed shaft and iron arrow-head, which, by means of a socket, fits loosely on the conical end of the shaft. A piece of string, several feet long, is tied round the arrow-head, and wound closely round the shaft. When the arrow is discharged from the tube, and enters, for example, the body of a fish, the string is uncoiled from the shaft, which floats on the surface of the water, and points out the position of the fish, which is hauled up.
A Paniyan, Adiyan, Kurumba, or Pulayan, approaching within a recognised distance of a Kuriccha, conveys pollution, which must be removed by a bath, holy water, and the recitation of mantrams (consecrated formulæ). The Kuricchas address Brāhmans as Tambrakal, and Nāyars as Tamburan. They are themselves addressed by Paniyans and Adiyans as Acchan and Pāppan, by Jēn Kurumbas as Mūttappan, and by Pulayans as Perumannom.
In addition to Mūttappan, the Kuricchas worship various other deities, such as Karimbil Bhagavathi, Malakurathi, and Athirallan. No animal sacrifices are performed, but each family celebrates annually a ceremony called Kollu Kodukal, for which the Pittan (head of the family) fixes an auspicious day. The temple is cleaned, and smeared with cow-dung, and holy water is sprinkled, to remove all pollution. Those who attend at the ceremony bathe before proceeding to the temple, which is lighted with oil-lamps. Cocoanuts, sugar-candy, plantains, beaten rice, a measure (edangali) full of rice, and another full of paddy, are placed before the lamps, and offered to the deity by the Pittan. One of the community becomes possessed, and gives forth oracular utterances. Finally he falls down, and the deity is supposed to have left him.The offerings are distributed among those who have assembled.
The management of tribal affairs is vested in the Pittans of the different families, and the final appellate authority is the Kottayath Rāja, who authorises certain Nāyars to hear appeals on his behalf.
The Kuricchas celebrate the tāli-kettu kalyānam. Marriages are arranged by the Pittans. The wedding is a very simple affair. The bridegroom brings a pair of cloths and rings made of white metal or brass as a present for the bride, and a feast is held.
Kurivi(sparrow).—A gōtra of Kurni.
Kūrma(tortoise).—A gōtra of Nagarālu. The equivalent Kurum is recorded as a sept of Pentiya.
Kūrmapu.—The Kurmapuvāllu are women, in the Vizagapatam district, who have not entered into matrimony, but earn money by prostitution, and acting as dancers at feasts. They are so called from the fact that they were originally dancing-girls attached to the temple of Srī Kūrmam, a place of pilgrimage in Vizagapatam.47
Kurni.—The name Kurni is, according to the Census Report, 1901, “a corruption of kuri (sheep) and vanni (wool), the caste having been originally weavers of wool. They now weave cotton and silk, and also cultivate. They have two main sub-divisions, Hirē (big) and Chikka (small). The Hirēs are all Lingāyats, and are said to have sixty-six totemistic septs or gōtras. They employ Jangams as priests, and also men of their own caste, who are called Chittikāras. They will mess with the non-Lingāyat section, and with Lingāyats of other castes. They do not eat meat, or smoke or drink alcohol, but the Chikkas do all three. Marriage before pubertyis the rule in the caste. Divorces are permitted. Widows may marry again, but have to spend two nights alone at two different temples. Their wedding ceremonies are carried out by widows only, and the woman is not afterwards allowed to take part in religious or family observances.” A synonym of both Kurnis and Dēvāngas is Jāda or Jāndra, meaning great men. A further synonym of the Kurnis is said to be Kunigiri. The term Nēse, meaning weaver, is applied to several of the weaving castes, including the Kurnis.
The following extract is taken from an appeal for subscriptions in aid of the publication of the Bhavishyottara Purāna by the Kurnis in a village in the Bellary district. “Greetings from all the Kuruhine Setti Vīrasaivas residing in Hirihala village of Bellary tāluk. The wish of the writers is that all, old and young, should rejoice in the sixty-six gōtras, sixty-six rūdras, and sixty-six rishis. He who reads the order of these sixty-six gōtras of the Kuruhina Settis will enter Sivaloka. His twenty-one generations will attain to the position of gānas (attendants) of Sivaloka. Such was the order of Īswara. This is the end of the chapter in the Nīlakantha Mallikarjūna Bhavishyat purāna acquired by Shanmukha from the Īswara shruti of the Haravātula.” The gōtras are described as being of the Brāhman, Kshatriya, and Vaisya sub-divisions of the caste, and of Shanmukha’s Sūdra caste:—
Gōtras.
Some of the above names also occur as exogamous septs, or sub-divisions of other Canarese or Telugu classes,e.g.—