Konga Vellāla
This article is an excerpt from Government Press, Madras |
Konga Vellāla
(Seem to be the same as Kongu Vellalar-Indpaedia}
For the following note on the Konga Vellālas of the Trichinopoly district, I am indebted to Mr. F. R. Hemingway. They seem to have little in common with the other Vellālas, except their name, and appear to hold a lower position in society, for Reddis will not eat with them, and they will dine with Tottiyans and others of the lower non-Brāhman castes. They live in compact communities, generally in hamlets. Their dwellings are generally thatched huts, containing only one room. They are cultivators, but not well off. Their men can generally be recognized by the number of large gold rings which they wear in the lobes of the ears, and the pendant (murugu), which hangs from the upper part of the ears. Their women have a characteristic tāli (marriage badge) of large size, strung on to a number of cotton threads, which are not, as among other castes, twisted together. They also seem always to wear an ornament called tāyittu, rather like the common cylindrical talisman, on the left arm.
The Konga Vellālas are split into two endogamous divisions, viz., the Konga Vellālas proper, and the Tondan or Ilakanban-kūttam (servant or inferior sub-division). The latter are admittedly the offspring of illegitimate intercourse with outsiders by girls and widows of the caste, who have been expelled in consequence of their breach of caste rules.
The Kongas proper have an elaborate caste organisation. Their country is divided into twenty-four nādus, each comprising a certain number of villages, and possessing recognised head-quarters, which are arranged into four groups under the villages of Palayakōttai, Kāngayam, Pudūr and Kadayūr, all in the Coimbatore district. Each village is under a Kottukkāran, each nādu under a Nāttu-kavundan or Periyatanakkāran, and each group under a Pattakkāran.
The last is treated with considerable respect. He wears gold toe-rings, is not allowed to see a corpse, and is always saluted with clasped hands. He is only occasionally called in to settle caste disputes, small matters being settled by the Kottukkārans, and matrimonial questions by the Nāttukavundan. Both the Kongas proper, and the Tondans have a large number of exogamous septs, the names of which generally denote some article, the use of which is taboo, e.g., kādai (quail), pannai (Celosia argentea, a pot-herb).
The most desirable match for a boy is his maternal uncle’s daughter. To such an extent is the preference for such unions carried out, that a young boy is often married to a grown-up woman, and it is admitted that, in such cases, the boy’s father takes upon himself the duties of a husband until his son has reached maturity, and that the wife is allowed to consort with any one belonging to the caste whom she may fancy, provided that she continues to live in her husband’s house. With widows, who are not allowed to remarry, the rules are more strict.
A man convicted of undue intimacy with a widow is expelled from the caste, unless she consents to his leaving her and going back to the caste, and he provides her with adequate means to live separately. The form of consent is for the woman to say that she is only a mud vessel, and has been broken because polluted, whereas the man is of bell-metal, and cannot be utterly polluted. The erring man is readmitted to the caste by being taken to the village common, where he is beaten with an erukkan (arka: Calotropis gigantea) stick, and by providing a black sheep for a feast to his relatives.
At weddings and funerals, the Konga Vellālas employ priests of their own caste, called Arumaikkārans and Arumaikkāris. These must be married people, who have had children. The first stage, so far as a wife is concerned, is to become an elutingalkāri (woman of seven Mondays), without which she cannot wear a red mark on her forehead, or get any of her children married. This is effected, after the birth of at least one child, by observing a ceremonial at her father’s house. A pandal (booth) of green leaves is erected in the house, and a fillet of pungam (Pongamia glabra) and tamarind twigs is placed round her head. She is then presented with a new cloth, prepares some food and eats it, and steps over a mortar. A married couple wait until one of their children is married, and then undergo the ceremony called arumaimanam at the hands of ten Arumaikkārans and some Pulavans (bards among the Kaikōlans), who touch the pair with some green grass dipped in sandal and water, oil, etc.
the man then becomes an Arumaikkāran, and his wife an Arumaikkāri. All people of arumai rank are treated with great respect, and, when one of them dies, a drum is beaten by a man standing on another man’s shoulders, who receives as a present seven measures of grain measured, and an equal quantity unmeasured.
The betrothal ceremony takes place at the house of the future bride, in the presence of both the maternal uncles, and consists in tying fruit and betel leaf in the girl’s cloth. On the wedding day, the bridegroom is shaved, and an Arumaikkāri pours water over him. If he has a sister, the ceremony of betrothing his prospective daughter to her son, is performed. He then goes on horseback, carrying some fruit and a pestle, to a stone planted for the occasion, and called the nāttukal, which he worships. The stone is supposed to represent the Kongu king, and the pestle the villagers, and the whole ceremony is said to be a relic of a custom of the ancient Kongu people, to which the caste formerly belonged, which required them to obtain the sanction of the king for every marriage. On his return from the nāttukal, balls of white and coloured rice are taken round the bridegroom, to ward off the evil eye. His mother then gives him three mouthfuls of food, and eats the remainder herself, to indicate that henceforth she will not provide him with meals.
A barber then blesses him, and he repairs on horseback to the bride’s house, where he is received by one of her party similarly mounted. His ear-rings are put in the bride’s ears, and the pair are carried on the shoulders of their maternal uncles to the nāttukal. On their return thence, they are touched by an Arumaikkāran with a betel leaf dipped in oil, milk and water. The tāli (marriage badge) is worshipped and blessed, and the Arumaikkāran ties it on her neck. The barber then pronounces an elaborate blessing, which runs as follows: “Live as long as the sun and moon may endure, or Pasupatisvarar (Siva) at Karūr. May your branches spread like the banyan tree, and your roots like grass, and may you flourish like the bamboo. May ye twain be like the flower and the thread, which together form the garland and cleave together, like water and the reed growing in it.” If a Pulavan is present, he adds a further blessing, and the little fingers of the contracting couple are linked together, anointed with milk, and then separated.
The death ceremonies are not peculiar, except that the torch for the pyre is carried by a Paraiyan, and not, as among most castes, by the chief mourner, and that no ceremonies are performed after the third day. The custom is to collect the bones on that day and throw them into water. The barber then pours a mixture of milk and ghi (clarified butter) over a green tree, crying poli, poli.
The caste has its own beggars, called Mudavāndi (q.v.).
