Castes and Tribes of Southern India/Idaiyan
Idaiyan. — The Idaiyans are the great pastoral or shepherd caste of the Tamil country, but some are land-owners, and a few are in Government employ. Those whom I examined at Coimbatore were engaged as milkmen, shepherds, cultivators, gardeners, cart-drivers, shopkeepers, constables, family doctors, and mendicants.
It is recorded in the Tanjore Manual that "the Rev. Mr. Pope says that Ideir are so-called from idei, middle, being a kind of intermediate link between the farmers and merchants." Mr. Nelson *[1] considers this derivation to be fanciful, and thinks that "perhaps they are so called from originally inhabiting the lands which lay midway between the hills and the arable lands, the jungly plains, suited for pasturage [i.e., the middle land out of the five groups of land mentioned in Tamil works, viz., Kurinji, Pālai, Mullai, Marutam, Neytal]. *[2] The class consists of several clans, but they may be broadly divided into two sections, the one more thoroughly organised, the other retaining most of the essential characteristics of an aboriginal race. The first section follow the Vaishnava sect, wear the nāmam, and call themselves Yādavas. Those belonging to the second section stick to their demon worship, and make no pretensions to a descent from the Yādava race. They daub their foreheads with the sacred cow-dung ashes, and are regarded, apparently from this circumstance alone, to belong to the Saiva sect."
In the Madras Census Report, 1871, it is noted that milkmen and cowherds appear to hold a social position of some importance, and even Brāhmans do not disdain to drink milk or curds from their hands. Further, the Census Superintendent, 1901, writes that "the Idaiyans take a higher social position than they would otherwise do, owing to the tradition that Krishna was brought up by their caste, and to the fact that they are the only purveyors of milk, ghī (clarified butter), etc., and so are indispensable to the community. All Brāhmans, except the most orthodox, will accordingly eat butter-milk and butter brought by them. In some places they have the privilege of breaking the butter-pot on the Gōkulāshtami, or Krishna's birthday, and get a new cloth and some money for doing it. They will eat in the houses of Vellālas, Pallis, and Nattamāns." The Idaiyans claim that Timma Rāja, the prime minister of Krishna Dēva Rāya of Vijayanagar, who executed various works in the Chingleput district, was an Idaiyan by caste.
The Idaiyans have returned a large number of divisions, of which the following may be noted:—
Kalkatti and Pāsi. The women, contrary to the usual Tamil custom, have black beads in their tāli-string. The practice is apparently due to the influence of Telugu Brāhman purōhits, as various Telugu castes have glass beads along with the bottu (marriage badge). In like manner, the married Pandamutti Palli women wear a necklace of black beads. According to a legend, pāsi is a pebble found in rivers, from which beads are made. A giant came to kill Krishna when he was playing with the shepherd boys on the banks of a river. He fought the giant with these pebbles, and killed him.
Pāl, milk. Corresponds to the Hālu (milk) division of the Canarese Kuruba shepherd caste.
Pendukkumekki, denoting those who are subservient to their women. A man, on marriage, joins his wife's family, and he succeeds to the property, not of his father, but of his father-in-law.
Siviyan or Sivāla. An occupational name, meaning palanquin-bearer.
Sangukatti, or those who tie the conch or chank shell (Turbinella rapa). It is narrated that Krishna wanted to marry Rukmani, whose family insisted on marrying her to Sishupālan. When the wedding was about to take place, Krishna carried off Rukmani, and placed a bangle made of chank shell on her wrist.
Sāmbān, a name of Siva. Most members of this division put on the sacred ashes as a sectarian mark. It is said that the Yādavas were in the habit of making offerings to Dēvēndra but Krishna wanted them to worship him. With the exception of a few Yādavas and Paraiyans who were also employed in grazing cattle, all the shepherds refused to do so. It is stated that "in ancient times, men of the Idaiyan caste ranked only a little above Paraiyans, and that the Idaichēri, or Idaiyan suburb, was always situated close to the Paraichēri, or Paraiyan's suburb, in every properly constituted village." *[3]
Pudunāttu or Puthukkanāttar, meaning people of the new country. The Idaiyans claim that, when Krishna settled in Kishkindha, he peopled it with members of their caste.
Perūn (big) Tāli, and Siru (small) Tāli, indicating those whose married women wear a large or small tāli.
Panjāram or Panchāramkatti. The name is derived from the peculiar gold ornament called panjāram or panchāram shaped like a many-rayed sun, and having three dots on it, which is worn by widows. It is said that in this division "widow marriage is commonly practiced, because Krishna used to place a similar ornament round the necks of the Idaiyan widows of whom he became enamoured, to transform them from widows into married women, to whom pleasure was not forbidden, and that this sub-division is the result of these amours." †[4]
Maniyakkāra. Derived from mani, a bell, such as is tied round the necks of cattle, sheep and goats.
Kalla. Most numerous in the area inhabited by the Kallan caste. Possibly an offshoot of this caste, composed of those who have taken to the occupation of shepherds. Like the Kallans, this sub-division has exogamous septs or kīlais, e.g. Dēva (god), Vēndhan (king). Shōlia. Territorial name denoting inhabitants of the Chōla country.
Ānaikombu, or elephant tusk, which was the weapon used by Krishna and the Yādavas to kill the giant Sakatasura.
Karutthakādu, black cotton country. A sub-division found mostly in Madura and Tinnevelly, where there is a considerable tract of black cotton soil.
The Pērumāl Mādukkārans or Perumāl Erudukkārans (see Gangeddu), who travel about the country exhibiting performing bulls, are said to belong to the Pū (flower) Idaiyan section of the Idaiyan caste. This is so named because the primary occupation thereof was, and in some places still is, making garlands for temples.
In the Gazetteer of the Madura district, it is recorded that " Podunāttu (Pudunāttu?) Idaiyans have a tradition that they originally belonged to Tinnevelly, but fled to this district secretly one night in a body in the time of Tirumala Nāyakkan, because the local chief oppressed them. Tirumala welcomed them, and put them under the care of the Kallan headman Pinnai Dēvan, decreeing that, to ensure that this gentleman and his successors faithfully observed the charge, they should always be appointed by an Idaiyan. That condition is observed to this day. In this sub-division a man has the same right to marry his paternal aunt's daughter as is possessed by the Kallans. But, if the woman's age is much greater than the boy's, she is usually married instead to his cousin, or some one else on that side of the family. A Brāhman officiates at weddings, and the sacred fire is used, but the bridegroom's sister ties the tāli (marriage badge). Divorce and the remarriage of widows are prohibited. The dead, except infants, are burnt. Caste affairs are settled by a headman called the Nāttānmaikāran, who is assisted by an accountant and a peon. All three are elected. The headman has the management of the caste fund, which is utilised in the celebration of festivals on certain days in some of the larger temples of the district. Among these Podunāttus, an uncommon rule of inheritance is in force. A woman who has no male issue at the time of her husband's death has to return his property to his brother, father, or maternal uncle, but is allotted maintenance, the amount of which is fixed by a caste panchāyat (council). Among the Valasu and Pendukkumekki sub-divisions, another odd form of maintenance subsists. A man's property descends to his sons-in-law, who live with him, and not to his sons. The sons merely get maintenance until they are married."
In the Madras Census Report, 1901, Pōndan or Pōgandan is recorded as a sub-caste of Idaiyans, who are palanquin-bearers to the Zamorin of Calicut. In this connection, it is noted by Mr. K. Kannan Nāyar *[5] that " among the Konar (cowherds) of Poondurai near Erode (in the Coimbatore district), who, according to tradition, originally belonged to the same tribe as the Gopas living in the southern part of Kērala, and now forming a section of the Nāyars, the former matrimonial customs were exactly the same as those of the Nāyars. They, too, celebrated tāli-kettu kalyānam, and, like the Nāyars, did not make it binding on the bride and bridegroom of the ceremony to live as husband and wife. They have now, however, abandoned the custom, and have made the tying of the tāli the actual marriage ceremony."
The typical panchāyat (village council) system exists among the Idaiyans, and the only distinguishing feature is the existence of a headman, called Kīthāri or Kīlāri, whose business it is to look after the sheep of the village, to arrange for penning them in the fields. In some places the headman is called Ambalakkāran. In bygone days, those who were convicted of adultery were tied to a post, and beaten.
In some places, when a girl reaches puberty, her maternal uncle, or his sons, build a hut with green cocoanut leaves, which she occupies for sixteen days, when purificatory ceremonies are performed.
The marriage ceremonies vary according to locality, and the following details of one form therefore, as carried out at Coimbatore, may be cited. When a marriage between two persons is contemplated, a red and white flower, tied up in separate betel leaves, are thrown before the idol at a temple. A little child is told to pick up one of the leaves, and, if she selects the one containing the white flower, the omens are considered auspicious, and the marriage will be arranged. On the day of the betrothal, the future bridegroom's father and other relations go to the girl's house with presents of a new cloth, fruits, and ornaments. The bride price (pariyam) is paid, and betel exchanged. The bridegroom-elect goes to the girl's cousins (maternal uncle's sons), who have a right to marry her, and presents them with four annas and betel. The acceptance of these is a sign that they consent to the marriage. On the marriage day, the bridegroom plants the milk-post, after it has been blessed by a Brāhman purōhit, and is shaved by a barber. The bride and her female relations fetch some earth, and a platform is made out of it in the marriage pandal (booth). The Brāhman makes fire (hōmam), and places a cowdung Pillayar (Ganēsa) in the pandal. The bride then husks some rice therein. The relations of the bride and bridegroom fetch from the potter's house seven pots called adukupānai, two large pots, called arasānipānai, and seven earthen trays, and place them in front of the platform. The pots are filled with water, and a small bit of gold is placed in each. The bridegroom goes to a Pillayar shrine, and, on his return, the bride's brother washes his feet, and puts rings on his second toes. The kankanams (wrist-threads) are tied on the wrists of the contracting couple, and the bridegroom takes his seat within the pandal, to which the bride is carried in the arms of one of her maternal uncles, while another carries a torch light placed on a mortar. The bride takes her seat by the side of the bridegroom, and the light is set in front of them. The tāli is taken round to be blessed by those assembled, and handed to the bridegroom, who ties it on the bride's neck. The couple then put a little earth in each of the seven trays, and sow therein nine kinds of grain. Two vessels, containing milk and whey, are placed before them, and the relations pour a little thereof over their heads. The right hand of the bridegroom is placed on the left hand of the bride, and their hands are tied together by one of the bride's maternal uncle's sons. The bride is then carried into the house in the arms of an elder brother of the bridegroom. At the threshold she is stopped by the maternal uncle's sons, who may beat the man who is carrying her. The bridegroom pays them each four annas, and he and the bride are allowed to enter the house. On the night of the wedding day, they are shut up in a room. During the following days the pots are worshipped. On the seventh day, the ends of the cloths of the newly married couple are tied together, and they bathe in turmeric water. The wrist-threads are removed, they rub oil over each other's heads, and bathe in a tank. The bride serves food to the bridegroom, and their relations eat off the same leaf, to indicate the union between the two families. Into one of the large pots a gold and silver ring, and into the other an iron style and piece of palm leaf are dropped. The couple perform the pot-searching ceremony, and whichever gets hold of the gold ring or style is regarded as the more clever of the two. The bridegroom places his right foot, and the bride her left foot on a grindstone, and they look at the star Arundathi. The stone represents Ahalliya, the wife of the sage Gautama, who was cursed by her husband for her misconduct with Indra, and turned into a stone, whereas Arundathi was the wife of Vasishta and a model of chastity. The newly married couple, by placing their feet on the stone, indicate their intention of checking unchaste desires, and by looking at Arundathi, of remaining faithful to each other. The bride decorates a small grindstone with a cloth and ornaments, and takes it round to all her relations who are present, and who bless her with a hope that she will have many children.
In the Marava country, a grown-up Idaiyan girl is sometimes married to a boy of ten or twelve. Among some Idaiyans, it is customary for the tāli to be tied by the sister of the bridegroom, and not by the bridegroom, who must not be present when it is done.
It is said that, in some places, like the Gollas, when an Idaiyan bridegroom sets out for the house of his bride, he is seized by his companions, who will not release him till he has paid a piece of gold. In the Madura Manual it is noted that "at an Idaiyan wedding, on the third day, when the favourite amusement of sprinkling turmeric-water over the guests is concluded, the whole party betake themselves to the village tank (pond). A friend of the bridegroom brings a hoe and a basket, and the young husband fills three baskets with earth from the bottom of the tank, while the wife takes them away, and throws the earth behind. They then say ' We have dug a ditch for charity.' This practice may probably be explained by remembering that, in arid districts, where the Idaiyans often tend their cattle, the tank is of the greatest importance."
It is said that the Siviyan and Pendukkumekki sub-divisions take low rank, as the remarriage of widows is freely permitted among them. In the Ramnād territory of the Madura district, the marriage of widows is attributed to compulsion by a Zamindar. According to the story, the Zamindar asked an Idaiyan whether he would marry a widow. The reply was that widows are aruthukattādhavar, i.e., women who will not tie the tāli string again, after snapping it (on the husband's decease), This was considered impertinent by the Zamindar, as marriage of widows was common among the Maravars. To compel the Idaiyans to resort to widow marriage, he took advantage of the ambiguity of the word aruthukattādhavar, which would also mean those who do not tie up in a bundle after cutting or reaping. At the time of the harvest season, the Zamindar sent his servants to the Idaiyans with orders that they were not to tie up the rice plants in sheaves. This led to severe monetary loss, and the Idaiyans consented reluctantly to widow remarriage.
On the death of a married Idaiyan, at Coimbatore,the corpse is placed in a seated posture. A measure of rice, a lighted lamp, and a cocoanut are placed near it, and burning fire-wood is laid at the door of the house. When the relations and friends have arrived, the body is removed from the house, and placed in a pandal, supported behind by a mortar. The male relations put on the sacred thread, and each brings a pot of water from a tank. The widow rubs oil over the head of the corpse, and some one, placing a little oil in the hands thereof, rubs it over her head. On the way to the burning-ground, a barber carries a fire-brand and a pot, and a washerman carries the mat, cloths, and other articles used by the deceased. When the idukādu, a spot made to represent the shrine of Arichandra who is in charge of the burial or burning ground, is reached, the polluted articles are thrown away, and the bier is placed on the ground. A Paraivan makes a cross-mark at the four corners of the bier, and the son, who is chief mourner, places a small coin on three of the marks, leaving out the one at the north-east corner. The Paraiyan takes these coins and tears a bit of cloth from the winding-sheet, which is sent to the widow. At the burning-ground, the relations place rice, water, and small coins in the mouth of the corpse. The coins are the perquisite of the Paraiyan. The son, who is clean-shaved, carries a pot of water on his shoulder thrice round the pyre, and, at each turn, the barber makes a hole in it with a chank shell, when the head is reached. Finally the pot is broken near the head. The sacred threads are thrown by those who wear them on the pyre, and the son sets fire to it, and goes away without looking back. The widow meanwhile has broken her tāli string, and thrown it into a vessel of milk, which is set on the spot where the deceased breathed his last. The son, on his return home after bathing, steps across a pestle placed at the threshold. Ārathi (wave offering) is performed, and he worships a lighted lamp within the house. On the following day, rice and Sesbania grandiflora are cooked, and served to the relatives by the widow's brothers. Next day, milk, ghī (clarified butter), curds, tender cocoanuts, nine kinds of grain, water, and other articles required for worship, are taken to the burningground. The smouldering ashes are extinguished with water, and the fragments of the bones are collected, and placed on a leaf. A miniature plough is made, and the spot on which the body was burned is ploughed, and the nine kinds of grain are sown. On his return home, a turban is placed on the head of the son who acted as chief mourner by his maternal uncles. A new cloth is folded, and on it a betel leaf is placed, which is worshipped for sixteen days. On the sixteenth day, a Brāhman makes a human figure with holy grass, which has to be worshipped by the chief mourner not less than twenty-five times, and he must bathe between each act of worship. The bones are then carried in a new earthen pot, and floated on a stream. At night, food is cooked, and, with a new cloth, worshipped. Rice is cooked at the door. A cock is tied to a sacrificial post, called kazhukumaram, set up outside the house, to which the rice is offered. One end of a thread is tied to the post, and the other end to a new cloth, which is worshipped inside the house. The thread is watched till it shakes, and then broken. The door is closed, and the cock is stuck on the pointed tip of the post, and killed. An empty car is carried in procession through the streets, and alms are given to beggars. A widow should remain gōsha (in seclusion) for twelve months after her husband's death. When a grown-up, but unmarried male or female dies, a human figure, made out of holy grass, is married to the corpse, and some of the marriage rites are performed.
The Idaiyans are Vaishnavites, and the more civilised among them are branded like Vaishnava Brāhmans. Saturday is considered a holy day. Their most important festival is Krishna Jayanti, or Srī Jayanti, in honour of Krishna's birthday. They show special reverence for the vessels used in dairy operations.
The proverb that the sense of an Idaiyan is on the back of his neck, for it was there that he received the blows, refers to " the story of the shepherd entering the gate of his house with a crook placed horizontally on his shoulders, and finding himself unable to get in, and his being made able to do so by a couple of blows on his back, and the removal of the crook at the same time. Another proverb is that there is neither an Āndi among Idaiyans, nor a Tādan among the potters. The Āndi is always a Saivite beggar, and, the Idaiyans being always Vaishnavites, they can never have in their midst a beggar of the Saivite sect, or vice versâ. Being extremely stupid, whenever any dispute arises among them, they can never come to any definite settlement, or, as the proverb says, the disputes between Idaiyans are never easily settled. Keeping and rearing cattle, grazing and milking them, and living thereby, are their allotted task in life, and so they are never good agriculturists. This defect is alluded to in the proverb that the field watered by the Idaiyan, or by a member of the Palli caste, must ever remain a waste." *[6]
Other proverbs, quoted by the Rev. H. Jensen,†[7] are as follows: —
- The shepherd can get some fool to serve him.
- Like a shepherd who would not give anything, but showed an ewe big with young.
- The shepherd destroyed half, and the fool half.
In 1904, an elementary school for Idaiyans, called the Yādava school, was established at Madura. The usual title of the Idaiyans is Kōnān or Kōn meaning King, but, in the Census Report, 1901, the titles Pillai and Kariyālan are also recorded. In the Census Report, 1891, Idaiya is given as a sub-division of Vakkaliga; and, in the Salem Manual, Idaiyan appears as a synonym of Shānān.
For the following note on the Idaiyans who have settled in Travancore, I am indebted to Mr. N. Subramani Aiyar. They consist of two well-defined sections, namely, the Tamil-speaking Idaiyans, who are but recent immigrants, and largely found in Tevala, Agastisvaram and Shenkotta, and the Malayālam-speaking branch, who are early settlers residing chiefly in Kartikapalli and other taluks of Central Travancore. The Idaiyans are not largely found in Travancore, because a branch of the indigenous Sūdra community, the Idachēri Nāyars, are engaged in the same occupation. They are divided into two classes, viz., Kangayan (shepherds) and Puvandans, who neither interdine nor intermarry. The latter appear to be divided into four classes, Pāsi, Gopālan, Nambi, and Valayitayan. Puvandan is another form of the word Pōndan, which means a palanquin-bearer. It is well known that, in the Tamil country, this was one of the duties of the Idaiyans, as is evident from a sub-division called Sivi or Siviyar (palanquin) existing among them. In the early settlement records of Travancore, they are referred to as Sibis. Many fancy, though incorrectly, that the word means one who collects flowers. As the Sibis were experts in palanquin-bearing, they must have been brought from the Tamil country to serve the mediaeval Rājas. At the present day, besides pursuing their traditional occupation, they also engage in agriculture and trade. The position of the Puvandans in society is not low. They are entitled to the services of the Brāhman's washerman and barber, and they may enter temples, and advance as far as the place to which Nāyars go, except in some parts of Central Travancore. They are flesh-eaters, and the drinking of intoxicating liquor is not prohibited. On ceremonial occasions, women wear the Tamil Idaiya dress, while at other times they adopt the attire of Nāyar women. Their ornaments are foreign, and clearly indicate that they are a Tamil caste. The marriage badge is called sankhu tāli, and a small conch-shaped ornament forms its most conspicuous feature. Besides the ordinary Hindu deities, they worship Mātam, Yakshi, and Maruta. At weddings, the Idaiyan bridegroom holds a sword in his left hand, while he takes hold of the bride by the right hand. Funeral ceremonies are supervised by a barber, who officiates as priest. Corpses are either burnt or buried. Though they appear to observe only eleven days' death pollution, they cannot enter a temple until the expiry of sixteen days. An anniversary ceremony in memory of the deceased is performed on the new-moon day in the month of Karkātakam (July- August), and, on this day, most members of the caste go to Varkalai to perform the rite. Many purely Tamil names are still preserved in the caste, such as Tambi, Chāmi, Bhagavati, and Chāttu.