South Indian castes/ tribes (numerically small): A
This article is an excerpt from Government Press, Madras |
Abhishēka.—Abhishēka Pandārams are those who are made to pass through some ceremonies in connection with Saiva Āgama.
Acchu Tāli.—A sub-division of Vāniyan. The name refers to the peculiar tāli (marriage badge) worn by married women.
Acchuvāru.—Recorded, in the Madras Census Report, 1901, as “Oriya-speaking carriers of grain, etc., on pack bullocks. Treated as a sub-division of Gaudo.” The Acchuvārus are not Oriya people, but are attached to the Dēvānga weavers, and receive their name from the fact that they do acchupani, i.e., thread the long comb-like structures of the hand-loom. They correspond to the Jātipillais of the Kaikōlan weavers, who do acchuvēlai.
Acchu Vellāla.—A name assumed by some Pattanavans.
Achan.—Achan, meaning father or lord, was returned, at the Cochin census, 1901, as a title of Nāyars. According to Mr. Wigram1 it is used as a title of the following:—
1. Males in the Royal Family of Palghāt. [2]
2. The minister of the Calicut Rāja, known as Mangāt Achan.
3. The minister of the Cochin Rāja, known as Paliyat Achan.
4. The minister of the second Rāja of Calicut, known as Chenli Achan.
Acharapākam Chetti.—One of the sub-divisions of the Chettis, generally grouped among the Bēri Chettis (q.v.).
Āchāri.—See Āsāri.
Adapadava (man of the wallet).—A name, referring to the dressing-bag which barbers carry, applied to Lingāyat barbers in South Canara.
Ādapāpa.—Returned in the Madras Census Report, 1901, as a sub-caste of Balija. The name is applied to female attendants on the ladies of the families of Zamindars, who, as they are not allowed to marry, lead a life of prostitution. Their sons call themselves Balijas (see Khāsa).
Adavi (forest or jungle).—The name of a sub-division of Yānādis, and also of a section of Gollas in Mysore.2
Adaviyar.—Adaviyar or Ataviyar is the name of a class of Tamil-speaking weavers found in the Tanjore and Tinnevelly districts.
Addāku (Bauhinia racemosa).—A sept of Jātapu. The leaves of this tree are largely used as food platters, in Madras, and generally on the east coast.
Addapu Singa.—Mendicants who beg only from Mangalas in the Telugu country.
Adhigāri.—Defined by Mr. Wigram3 as the head of the amsam or parish in Malabar, corresponding to the Manigar (village munsiff) in east coast districts and [3]Patēl in South Canara. The title Adhigāri (one in power) is assumed by some Agamudaiyans, and Adhikāri occurs as an exogamous sept of the Badagas, and the title of village headman among some Oriya castes. In South Canara, it is a sept of Stānika.
Ādi (primitive or original).—The name of a division of Linga Balijas, and of Velamas who have abandoned the practice of keeping their females gōsha (in seclusion). It is also applied by the Chenchus to the original members of their tribe, from whom the man-lion Narasimha obtained his bride Chenchita.
Adichchan.—A sub-division of Nāyar.
Adikal (slaves or servants).—Included among the Ambalavāsis. It is recorded, in the Travancore Census Report, 1901, that “tradition states that Sankarāchārya, to test the fidelity of certain Brahmins to the established ordinances of caste, went to a liquor-shop, and drank some stimulants. Not recognising that the obligations, from which adepts like Sankara were free, were none the less binding on the proletariat, the Brahmins that accompanied the sage made this an excuse for their drinking too. Sankara is said to have then entered a foundry, and swallowed a cup of molten metal, and handed another to the Brahmins, who had apparently made up their minds to do all that may be done by the Āchārya. But they begged to differ, apologised to him as Atiyāls or humble servants, and accepted social degradation in expiation of their sinful presumption. They are now the priests in temples dedicated to Bhadrakāli, and other goddesses who receive offerings of liquor. They practise sorcery, and aid in the exorcising of spirits. They have the upanayana-samskāra, and wear the sacred thread. The sīmantam ceremony is not performed. They are to repeat the Gāyatri (hymn) ten times, and observe eleven [4]days’ death pollution. Their own caste-men act as priests. The Atiyammamar wear the same jewellery as the Nambūtiri women, but they do not screen themselves by a cadjan (palm leaf) umbrella when they go out in public, nor are they accompanied by a Nāyar maid.”
Adimittam.—An occupational sub-division of Mārāns, who clean the court-yards of temples in Travancore.
Ādisaivar.—Recorded, in the Madras Census Report, 1901, as “a sub-caste of Vellāla. They are singers of Dēvāra hymns in Saiva temples.” The name indicates those who have been Saivites from the beginning, as opposed to recent Saivites. Ādisaivas are Saivites, who have survived the absorbing influence of the Lingayat sect. Saivites who profess the Lingāyat doctrines are known as Vīrasaivas. Some Pandārams, who belong to the Sōzhia sub-division of the Vellālas, regularly recite Tamil verses from Thēvāram and Tiruvāchagam in Saivite temples. This being their profession, they are also called Ōduvar (readers or reciters).
Āditya Vārada.—Kurubas, who worship their God on Sunday.
Adiyān.—Adiyān (adi, foot) has been defined4 as meaning literally “a slave, but usually applied to the vassals of Tamburans and other powerful patrons. Each Adiyān had to acknowledge his vassalage by paying annually a nuzur (gift of money) to his patron, and was supposed also to be ready to render service whenever needed. This yearly nuzur, which did not generally exceed one or two fanams, was called adima-panam” (slave money), adima meaning feudal dependency on a patron. [5]
Adiyōdi.—Adiyōdi or Atiyōti, meaning slave or vassal, has been returned at times of census as a sub-division of Sāmantan. It is, Mr. H. A. Stuart writes,5 “the caste of the Kadattanād Rājah in North Malabar. The tradition is that, when he was driven out of his territories in and around Calicut by the Zamorin, he took shelter under the Rājah of Chirakkal, who gave him the Kadattanād country to hold as his vassal. Some Atiyōtis advance no pretension to be above Nāyars in rank.”
Aduttōn (a bystander).—A synonym for Kāvutiyan, a caste of Malayālam barbers. In like manner, the name Ambattan for Tamil barbers is said to be derived from the Sanskrit amba (near), s’tha (to stand), indicating that they stand near to shave their clients or treat their patients.
