Read Ebook: Castes and Tribes of Southern India. Vol. 3 of 7 by Thurston Edgar Rangachari K Contributor

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It is recorded by Mr. Anantha Krishna Iyer that the Kadirs are attached to the Raja of Cochin "by the strongest ties of personal affection and regard. Whenever His Highness tours in the forests, they follow him, carry him from place to place in manjals or palanquins, carry saman , and in fact do everything for him. His Highness in return is much attached to them, feeds them, gives them cloths, ornaments, combs, and looking-glasses."

The Kadirs will not eat with Malasars, who are beef-eaters, and will not carry boots made of cow-hide, except under protest.

Average stature 157.7 cm.; cephalic index 72.9; nasal index 89.

Kadle.--Kadle, Kalle, and Kadale meaning Bengal gram have been recorded as exogamous septs or gotras of Kurubas and Kurnis.

Kadu.--Kadu or Kattu, meaning wild or jungle, has been recorded as a division of Golla, Irula, Korava, Kurumba, and Tottiyan. Kadu also occurs as an exogamous sept or gotra of the Kurnis. Kadu Konkani is stated, in the Madras Census Report, 1901, to mean the bastard Konkanis, as opposed to the God or pure Konkanis. Kattu Marathi is a synonym for the bird-catching Kuruvikarans. In the Malabar Wynaad, the jungle Kurumbas are known as Kattu Nayakan.

Kadukuttukiravar.--A synonym, meaning one who bores a hole in the ear, for Koravas who perform the operation of piercing the lobes of the ears for various castes.

Kaduppattan.--The Kadupattans are said, according to the traditional account of their origin, to have been Pattar Brahmans of Kadu gramam, who became degraded owing to their supporting the introduction of Buddhism. "The members of this caste are," Mr. H. A. Stuart writes, "at present mostly palanquin-bearers, and carriers of salt, oil, etc. The educated among them follow the profession of teaching, and are called Ezhuttacchan, i.e., master of learning. Both titles are used in the same family. In the Native State of Cochin, the Kaduppattan is a salt-worker. In British Malabar he is not known to have followed that profession for some generations past, but it may be that, salt manufacture having long ago been stopped in South Malabar, he has taken to other professions, one of which is the carriage of salt. In manners and customs Kaduppattans resemble Nayars, but their inheritance follows the male line." The Kaduppattans are described by Mr. Logan as "a caste hardly to be distinguished from the Nayars. They follow a modified makkatayam system of inheritance, in which the property descends from father to son, but not from father to daughter. The girls are married before attaining puberty, and the bridegroom, who is to be the girl's real husband in after life, arranges the dowry and other matters by means of mediators . The tali is tied round the girl's neck by the bridegroom's sister or a female relative. At the funeral ceremonies of this class, the barber caste perform priestly functions, giving directions and preparing oblation rice. A widow without male issue is removed on the twelfth day after her husband's death from his house to that of her own parents. And this is done even if she has female issue. But, on the contrary, if she has borne sons to the deceased, she is not only entitled to remain at her husband's house, but she continues to have, in virtue of her sons, a joint right over his property."

Kahar.--In the Madras Census Report, 1901, the Kahars are returned as a Bengal caste of boatmen and fishermen. In the Mysore Census Report, it is noted that Kahar means in Hindustani a blacksmith, and that those censused were immigrants from the Bombay Presidency.

Kaikatti .--A division of the Kanakkans . The name has its origin in a custom, according to which a married woman is never allowed to communicate with her mother-in-law except by signs.

Kaikolan.--The Kaikolans are a large caste of Tamil weavers found in all the southern districts, who also are found in considerable numbers in the Telugu country, where they have adopted the Telugu language. A legend is current that the Nayakkan kings of Madura were not satisfied with the workmanship of the Kaikolans, and sent for foreign weavers from the north , whose descendants now far out-number the Tamil weavers. The word Kaikolan is the Tamil equivalent of the Sanskrit Virabahu, a mythological hero, from whom both the Kaikolans and a section of the Paraiyans claim descent. The Kaikolans are also called Sengundar in connection with the following legend. "The people of the earth, being harassed by certain demons, applied to Siva for help. Siva was enraged against the giants, and sent forth six sparks of fire from his eyes. His wife, Parvati, was frightened, and retired to her chamber, and, in so doing, dropped nine beads from her anklets. Siva converted the beads into as many females, to each of whom was born a hero with full-grown moustaches and a dagger. These nine heroes, with Subramanya at their head, marched in command of a large force, and destroyed the demons. The Kaikolans or Sengundar are said to be the descendants of Virabahu, one of these heroes. After killing the demon, the warriors were told by Siva that they should become musicians, and adopt a profession, which would not involve the destruction or injury of any living creature, and, weaving being such a profession, they were trained in it." According to another version, Siva told Parvati that the world would be enveloped in darkness if he should close his eyes. Impelled by curiosity, Parvati closed her husband's eyes with her hands. Being terrified by the darkness, Parvati ran to her chamber, and, on the way thither, nine precious stones fell from her anklets, and turned into nine fair maidens, with whom Siva became enamoured and embraced them. Seeing later on that they were pregnant, Parvati uttered a curse that they should not bring forth children formed in their wombs. One Padmasura was troubling the people in this world, and, on their praying to Siva to help them, he told Subramanya to kill the Asura. Parvati requested Siva not to send Subramanya by himself, and he suggested the withdrawal of her curse. Accordingly, the damsels gave birth to nine heroes, who, carrying red daggers, and headed by Subramanya, went in search of the Asura, and killed him. The word kaikol is said to refer to the ratnavel or precious dagger carried by Subramanya. The Kaikolans, on the Sura Samharam day during the festival of Subramanya, dress themselves up to represent the nine warriors, and join in the procession.

The name Kaikolan is further derived from kai , and kol . The Kaikolans consider the different parts of the loom to represent various Devatas and Rishis. The thread is said to have been originally obtained from the lotus stalk rising from Vishnu's navel. Several Devas formed the threads, which make the warp; Narada became the woof; and Vedamuni the treadle. Brahma transformed himself into the plank , and Adisesha into the main rope.

In some places, the following sub-divisions of the caste are recognised:--Sozhia; Rattu; Siru-tali ; Peru-tali ; Sirpadam, and Sevaghavritti. The women of the Siru and Peru-tali divisions wear a small and large tali respectively.

In religion, most of the Kaikolans are Saivites, and some have taken to wearing the lingam, but a few are Vaishnavites.

The hereditary headman of the caste is called Peridanakaran or Pattakaran, and is, as a rule, assisted by two subordinates entitled Sengili or Gramani, and Ural. But, if the settlement is a large one, the headman may have as many as nine assistants.

According to Mr. H. A. Stuart, "the Kaikolans acknowledge the authority of a headman, or Mahanattan, who resides at Conjeeveram, but itinerates among their villages, receiving presents, and settling caste disputes. Where his decision is not accepted without demur, he imposes upon the refractory weavers the expense of a curious ceremony, in which the planting of a bamboo post takes part. From the top of this pole the Mahanattan pronounces his decision, which must be acquiesced in on pain of excommunication." From information gathered at Conjeeveram, I learn that there is attached to the Kaikolans a class of mendicants called Nattukattada Nayanmar. The name means the Nayanmar who do not plant, in reference to the fact that, when performing, they fix their bamboo pole to the gopuram of a temple, instead of planting it in the ground. They are expected to travel about the country, and, if a caste dispute requires settlement, a council meeting is convened, at which they must be present as the representatives of the Mahanadu, a chief Kaikolan head-quarters at Conjeeveram. If the dispute is a complicated one, the Nattukattada Nayanmar goes to all the Kaikolan houses, and makes a red mark with laterite on the cloth in the loom, saying "Andvaranai," as signifying that it is done by order of the headman. The Kaikolans may, after this, not go on with their work until the dispute is settled, for the trial of which a day is fixed. The Nattukattada Nayanmars set up on a gopuram their pole, which should have seventy-two internodes, and measure at least as many feet. The number of internodes corresponds to that of the nadus into which the Kaikolan community is divided. Kamatchiamma is worshipped, and the Nattukattada Nayanmars climb up the pole, and perform various feats. Finally, the principal actor balances a young child in a tray on a bamboo, and, letting go of the bamboo, catches the falling child. The origin of the performance is said to have been as follows. The demon Suran was troubling the Devas and men, and was advised by Karthikeya and Virabahu to desist from so doing. He paid no heed, and a fight ensued. The demon sent his son Vajrabahu to meet the enemy, and he was slain by Virabahu, who displayed the different parts of his body in the following manner. The vertebral column was made to represent a pole, round which the other bones were placed, and the guts tightly wound round them. The connective tissues were used as ropes to support the pole. The skull was used as a jaya-mani , and the skin hoisted as a flag. The trident of Virabahu was fixed to the top of the pole, and, standing over it, he announced his victory over the world. The Nattukattada Nayanmars claim to be the descendants of Virabahu. Their head-quarters are at Conjeeveram. They are regarded as slightly inferior to the Kaikolans, with whom ordinarily they do not intermarry. The Kaikolans have to pay them as alms a minimum fee of four annas per loom annually. Another class of mendicant, called Ponnambalaththar, which is said to have sprung up recently, poses as true caste beggars attached to the Kaikolans, from whom, as they travel about the country, they solicit alms. Some Kaikolans gave Ontipuli as the name of their caste beggars. The Ontipulis, however, are Nokkans attached to the Pallis.

The Kaikolan community is, as already indicated, divided into seventy-two nadus or desams, viz., forty-four mel and twenty-eight kil nadus. Intermarriages take place between members of seventy-one of these nadus. The great Tamil poet Ottaikuththar is said to have belonged to the Kaikolan caste and to have sung the praises of all castes except his own. Being angry on this account, the Kaikolans urged him to sing in praise of them. This he consented to do, provided that he received 1,008 human heads. Seventy-one nadus sent the first-born sons for the sacrifice, but one nadu refused to send any. This refusal led to their isolation from the rest of the community. All the nadus are subject to the authority of four thisai nadus, and these in turn are controlled by the mahanadu at Conjeeveram, which is the residence of the patron deity Kamatchiamman. The thisai nadus are Sivapuram , east of Conjeeveram, where Kamatchiamman is said to have placed Nandi as a guard; Thondipuram, where Thondi Vinayakar was stationed; Virinjipuram to the west, guarded by Subramanya; Sholingipuram to the south, watched over by Bairava. Each of the seventy-one nadus is sub-divided into kilai gramams , perur and sithur gramams. In Tamil works relating to the Sengundar caste, Conjeeveram is said to be the mahanadu, and those belonging thereto are spoken of as the nineteen hundred, who are entitled to respect from other Kaikolans. Another name for Kaikolans of the mahanadu seems to be Andavar; but in practice this name is confined to the headman of the mahanadu, and members of his family. They have the privilege of sitting at council meetings with their backs supported by pillows, and consequently bear the title Thindusarndan . At present there are two sections of Kaikolans at Conjeeveram, one living at Ayyampettai, and the other at Pillaipalayam. The former claim Ayyampettai as the mahanadu, and refuse to recognise Pillaipalayam, which is in the heart of Conjeeveram, as the mahanadu. Disputes arose, and recourse was had to the Vellore Court in 1904, where it was decided that Ayyampettai possesses no claim to be called the mahanadu.

Many Kaikolan families have now abandoned their hereditary employment as weavers in favour of agriculture and trade, and some of the poorer members of the caste work as cart-drivers and coolies. At Coimbatore some hereditary weavers have become cart-drivers, and some cart-drivers have become weavers de necessit? in the local jail.

In every Kaikolan family, at least one girl should be set apart for, and dedicated to temple service. And the rule seems to be that, so long as this girl or her descendants, born to her or adopted, continue to live, another girl is not dedicated. But, when the line becomes extinct, another girl must be dedicated. All the Kaikolans deny their connection with the Deva-dasi caste. But Kaikolans freely take meals in Dasi houses on ceremonial occasions, and it would not be difficult to cite cases of genuine Dasis who have relationship with rich Kaikolans.

Kaikolan girls are made Dasis either by regular dedication to a temple, or by the headman tying the tali . The latter method is at the present day adopted because it is considered a sin to dedicate a girl to the god after she has reached puberty, and because the securing of the requisite official certificate for a girl to become a Dasi involves considerable trouble.

"It is said," Mr. Stuart writes, "that, where the head of a house dies, leaving only female issue, one of the girls is made a Dasi in order to allow of her working like a man at the loom, for no woman not dedicated in this manner may do so."

Of the orthodox form of ceremonial in connection with a girl's initiation as a Dasi, the following account was given by the Kaikolans of Coimbatore. The girl is taught music and dancing. The dancing master or Nattuvan, belongs to the Kaikolan caste, but she may be instructed in music by Brahman Bhagavathans. At the tali-tying ceremony, which should take place after the girl has reached puberty, she is decorated with jewels, and made to stand on a heap of paddy . A folded cloth is held before her by two Dasis, who also stand on heaps of paddy. The girl catches hold of the cloth, and her dancing master, who is seated behind her, grasping her legs, moves them up and down in time with the music, which is played. In the course of the day, relations and friends are entertained, and, in the evening, the girl, seated astride a pony, is taken to the temple, where a new cloth for the idol, the tali, and various articles required for doing puja, have been got ready. The girl is seated facing the idol, and the officiating Brahman gives sandal and flowers to her, and ties the tali, which has been lying at the feet of the idol, round her neck. The tali consists of a golden disc and black beads. Betel and flowers are then distributed among those present, and the girl is taken home through the principal streets. She continues to learn music and dancing, and eventually goes through a form of nuptial ceremony. The relations are invited for an auspicious day, and the maternal uncle, or his representative, ties a gold band on the girl's forehead, and, carrying her, places her on a plank before the assembled guests. A Brahman priest recites the mantrams, and prepares the sacred fire . The uncle is presented with new cloths by the girl's mother. For the actual nuptials a rich Brahman, if possible, and, if not, a Brahman of more lowly status is invited. A Brahman is called in, as he is next in importance to, and the representative of the idol. It is said that, when the man who is to receive her first favours, joins the girl, a sword must be placed, at least for a few minutes, by her side. When a Dasi dies, her body is covered with a new cloth removed from the idol, and flowers are supplied from the temple, to which she belonged. No puja is performed in the temple till the body is disposed of, as the idol, being her husband, has to observe pollution.

Writing a century ago concerning the Kaikolan Dasis, Buchanan says that "these dancing women, and their musicians, now form a separate kind of caste; and a certain number of them are attached to every temple of any consequence. The allowances which the musicians receive for their public duty is very small, yet, morning and evening, they are bound to attend at the temple to perform before the image. They must also receive every person travelling on account of the Government, meet him at some distance from the town, and conduct him to his quarters with music and dancing. All the handsome girls are instructed to dance and sing, and are all prostitutes, at least to the Brahmans. In ordinary sets they are quite common; but, under the Company's government, those attached to temples of extraordinary sanctity are reserved entirely for the use of the native officers, who are all Brahmans, and who would turn out from the set any girl that profaned herself by communication with persons of low caste, or of no caste at all, such as Christians or Mussulmans. Indeed, almost every one of these girls that is tolerably sightly is taken by some officer of revenue for his own special use, and is seldom permitted to go to the temple, except in his presence. Most of these officers have more than one wife, and the women of the Brahmans are very beautiful; but the insipidity of their conduct, from a total want of education or accomplishment, makes the dancing women to be sought after by all natives with great avidity. The Mussulman officers in particular were exceedingly attached to this kind of company, and lavished away on these women a great part of their incomes. The women very much regret their loss, as the Mussulmans paid liberally, and the Brahmans durst not presume to hinder any girl who chose, from amusing an Asoph, or any of his friends. The Brahmans are not near so lavish of their money, especially where it is secured by the Company's government, but trust to their authority for obtaining the favour of the dancers. To my taste, nothing can be more silly and unanimated than the dancing of the women, nor more harsh and barbarous than their music. Some Europeans, however, from long habit, I suppose, have taken a liking to it, and have even been captivated by the women. Most of them I have had an opportunity of seeing have been very ordinary in their looks, very inelegant in their dress, and very dirty in their persons; a large proportion of them have the itch, and a still larger proportion are most severely diseased."

Though the Kaikolans are considered to belong to the left-hand faction, Dasis, except those who are specially engaged by the Beri Chettis and Kammalans, are placed in the right-hand faction. Kaikolan Dasis, when passing through a Kammalan street, stop dancing, and they will not salute Kammalans or Beri Chettis.

A peculiar method of selecting a bride, called siru tali kattu , is said to be in vogue among some Kaikolans. A man, who wishes to marry his maternal uncle's or paternal aunt's daughter, has to tie a tali, or simply a bit of cloth torn from her clothing, round her neck, and report the fact to his parents and the headman. If the girl eludes him, he cannot claim her, but, should he succeed, she belongs to him. In some places, the consent of the maternal uncle to a marriage is signified by his carrying the bride in his arms to the marriage pandal . The milk-post is made of Erythrina indica. After the tali has been tied, the bridegroom lifts the bride's left leg, and places it on a grinding-stone. Widows are stated by Mr. Stuart to be "allowed to remarry if they have no issue, but not otherwise; and, if the prevalent idea that a Kaikola woman is never barren be true, this must seldom take place."

On the final day of the death ceremonies, a small hut is erected, and inside it stones, brought by the barber, are set up, and offerings made to them.

The following proverbs are current about or among the Kaikolans:--

Narrate stories in villages where there are no Kaikolans.

Why should a weaver have a monkey?

This, it has been suggested, implies that a monkey would only damage the work.

On examining the various occupations, weaving will be found to be the best.

A peep outside will cut out eight threads.

The person who was too lazy to weave went to the stars.

The Chetti decreases the money, and the weaver the thread.

The titles of the Kaikolans are Mudali and Nayanar.

Among the Kaikolan musicians, I have seen every gradation of colour and type, from leptorhine men with fair skin and chiselled features, to men very dark and platyrhine, with nasal index exceeding 90.

The Kaikolans take part in the annual festival at Tirupati in honour of the goddess Gangamma. "It is," Mr. Stuart writes, "distinguished from the majority of similar festivals by a custom, which requires the people to appear in a different disguise every morning and evening. The Matangi vesham of Sunday morning deserves special mention. The devotee who consents to undergo this ceremony dances in front of an image or representation of the goddess, and, when he is worked up to the proper pitch of frenzy, a metal wire is passed through the middle of his tongue. It is believed that this operation causes no pain, or even bleeding, and the only remedy adopted is the chewing of a few margosa leaves, and some kunkumam of the goddess. This vesham is undertaken only by a Kaikolan , and is performed only in two places--the house of a certain Brahman and the Mahant's math. The concluding disguise is that known as the perantalu vesham. Perantalu signifies the deceased married women of a family who have died before their husbands, or, more particularly, the most distinguished of such women. This vesham is accordingly represented by a Kaikolan disguised as a female, who rides round the town on a horse, and distributes to the respectable inhabitants of the place the kunkumam, saffron paste, and flowers of the goddess."

For the following account of a ceremony, which took place at Conjeeveram in August, 1908, I am indebted to the Rev. J. H. Maclean. "On a small and very lightly built car, about eight feet high, and running on four little wheels, an image of Kali was placed. It was then dragged by about thirty men, attached to it by cords passed through the flesh of their backs. I saw one of the young men two days later. Two cords had been drawn through his flesh, about twelve inches apart. The wounds were covered over with white stuff, said to be vibuthi . The festival was organised by a class of weavers calling themselves Sankunram Mudaliars, the inhabitants of seven streets in the part of Conjeeveram known as Pillaipalyam. The total amount spent is said to have been Rs. 500. The people were far from clear in their account of the meaning of the ceremony. One said it was a preventive of small-pox, but this view did not receive general support. Most said it was simply an old custom: what good it did they could not say. Thirty years had elapsed since the last festival. One man said that Kali had given no commands on the subject, and that it was simply a device to make money circulate. The festival is called Punter ."

In September, 1908, an official notification was issued in the Fort St. George Gazette to the following effect. "Whereas it appears that hook-swinging, dragging of cars by men harnessed to them by hooks which pierce their sides, and similar acts are performed during the Mariyamman festival at Samayapuram and other places in the Trichinopoly division, Trichinopoly district, and whereas such acts are dangerous to human life, the Governor in Council is pleased, under section 144, sub-section , of the Code of Criminal Procedure, 1898, to direct that the order of the Sub-divisional Magistrate, dated the 7th August, 1908, prohibiting such acts, shall remain in force until further orders."

It is noted by Mr. F. R. Hemingway that, at Ratnagiri, in the Trichinopoly district, the Kaikolans, in performance of a vow, thrust a spear through the muscles of the abdomen in honour of their god Sahanayanar.

Kaila .--An exogamous sept of Mala.

Kaimal.--A title of Nayars, derived from kai, hand, signifying power.

Kaipuda.--A sub-division of Holeya.

Kaivarta.--A sub-division of Kevuto.

Kaka .--The legend relating to the Kaka people is narrated in the article on Koyis. The equivalent Kaki occurs as a sept of Malas, and Kako as a sept of Kondras.

Kakara or Kakarla .--An exogamous sept of Kamma and Muka Dora.

Kakirekka-vandlu .--Mendicants who beg from Mutrachas, and derive their name from the fact that, when begging, they tie round their waists strings on which crows', paddy birds' feathers, etc., are tied.

Kakka Kuravan.--A division of Kuravas of Travancore.

Kakkalan.--The Kakkalans or Kakkans are a vagrant tribe met with in north and central Travancore, who are identical with the Kakka Kuravans of south Travancore. There are among them four endogamous divisions called Kavitiyan, Manipparayan, Meluttan, and Chattaparayan, of which the two first are the most important. The Kavitiyans are further sub-divided into Kollak Kavitiyan residing in central Travancore, Malayalam Kavitiyan, and Pandi Kavitiyan or immigrants from the Pandyan country.

The Kakkalans have a legend concerning their origin to the effect that Siva was once going about begging as a Kapaladharin, and arrived at a Brahman street, from which the inhabitants drove him away. The offended god immediately reduced the village to ashes, and the guilty villagers begged his pardon, but were reduced to the position of the Kakkalans, and made to earn their livelihood by begging.

The women wear iron and silver bangles, and a palunka mala or necklace of variously coloured beads. They are tattooed, and tattooing members of other castes is one of their occupations, which include the following:--

Katukuttu, or boring the lobes of the ears.

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