Nanchinād Vellāla
This article is an excerpt from Government Press, Madras |
Nanchinād Vellāla
The Nanchinād Vellālas, to the number of 18,000, are found scattered all over Travancore, though their chief centre is Nanchinād, composed of the tāluks of Tovala and Agastisvaram. Their manners and customs at the present day are so different to those of the Tamil Vellālas that they may be regarded as a separate caste indigenous to Travancore and Cochin. Like other Sūdras of Travancore, they add the title Pillai to their name, which is often preceded by the title Kannaku.
From a copper-plate grant in the possession of the Syrian Christians, dated A.D. 824, we learn that one family of carpenters, and four families of Vellālas, were entrusted with the growing of plants on the sea-coast, the latter being the Karalars or trustees. From this it appears that the Vellālas must have settled on the west coast in the ninth century at the latest. The Nanchinād Vellālas were not originally different from their Pāndyan analogues, but settled in the tāluks above mentioned, over which the Pāndyans held sway during several periods in mediæval times. On one occasion, when there was a dispute about the territorial jurisdiction of Nanchinād between the Mahārāja of Travancore and the Pāndyan ruler, the leading Vellālas of these tāluks went over in a body to the Travancore camp, and swore allegiance to the Travancore throne. They gradually renounced even the law of inheritance, which their brethren of the Tamil country followed, and adopted many novel customs, which they found prevalent in Kērala. From Nanchinād the caste spread in all directions, and, as most of them were respectable men with good education and mathematical training, their services were utilised for account-keeping in the civil and military departments of the State. They must, of course, be clearly distinguished from the Tamil makkathāyam Vellālas of Kuttamperūr in Tiruvella, who have also become naturalised in Travancore,
For the following note, I am indebted to Mr. N. Subramani Aiyar.
Like the Tamil Vellālas, the Nanchinād Vellālas are divided into two classes, Saiva and Asaiva, of which the former abstain from flesh and fish, while the latter have no such scruple. Asaivas will take food in the houses of Saivas, but the Saivas cook their own food when they go to an Asaiva house. Again, though the Saivas marry girls from Asaiva families, they are taught the Saiva hymn by the Gurukal immediately afterwards, and prohibited from dining with their former relatives. This custom is, however, only known to prevail in the south. While the Vellālas in the south reside in streets, their brethren in the north live, like Nāyars, in isolated houses. In their dress and ornaments, too, the Nanchinād Vellālas living in North Travancore differ from those of the south, inasmuch as they adopt the practice of the Nāyars, while the latter are conservative, and true to their old traditions.
The Nanchinād Vellālas are well known, throughout Travancore, for their thrift, industry, and mathematical acumen. Several families have dropped the designation of Vellāla, and adopted Nanchinād Nāyar as their caste-name.
Their language is largely mixed up with Malayālam words and phrases. Madan Isakki (Yakshi) and Inan are their recognised tutelary deities, and were till recently worshipped in every household. Villati-chānpāttu is a common propitiatory song, sung by members of the goldsmith and oilmonger castes, in connection with the ceremonies of the Nanchinād Vellālas. It deals with the origin of these minor deities, and relates the circumstances in which their images were set up in various shrines. Amman-kodai, or offering to the mother, is the most important religious festival. They also observe the Tye-pongal, Depāvali, Trikkartikai, Ōnam and Vishu festivals. The anniversary of ancestors is celebrated, and the Pattukkai ceremony of the Tamil Vellālas, in propitiation of deceased female ancestors, is performed every year. Stories of Chitragupta, the accountant-general of Yama, the Indian Pluto, are recited on the new-moon day in the month, of Chittiray (April-May) with great devotion.
The Nanchinād Vellālas are chiefly an agricultural class, having their own village organisation, with office-bearers such as kariyasthan or secretary, mutalpiti or treasurer, and the pilla or accountant. Contributions towards village funds are made on certain ceremonial occasions. Their high priest belongs to the Umayorubhagam mutt of Kumbakonam, and the North Travancore Vellālas recognise the Pānantitta Gurukal as their spiritual adviser. East coast Brāhmans often officiate as their priests, and perform the sacrificial and other rites at weddings.
The usual rule is for girls to marry after puberty, but early marriage is not rare. The maternal uncle’s or paternal aunt’s daughter is regarded as the legitimate bride. The presents to the bridegroom include a mundu and neriyatu, the ordinary Malabar dress, and very often an iron writing-style and knife. This is said to be symbolical of the fact that the Vellālas formed the accountant caste of Travancore, and that several families of them were invited from Madura and Tinnevelly to settle down in Nanchinād for this purpose. A procession of the bridal couple in a palanquin through the streets is a necessary item of the marriage festivities. The Nanchinād Vellālas contract temporary alliances with Nāyar women from the Padamangalam section downwards. Divorce is permitted, provided a formal release-deed, or vidu-muri, is executed by the husband. After this, the woman may enter into sambandham (connection) with a Nanchinād or Pāndi Vellāla.
The laws of inheritance are a curious blend of the makkathāyam and marumakkathāyam systems. Sons are entitled to a portion of the property, not exceeding a fourth, of the self-acquired property of the father, and also a fourth of what would have descended to him in a makkathāyam family. This is called ukantutama, because it is property given out of love as opposed to right. It is a further rule that, in case of divorce, the wife and children should be given this ukantutama, lest they should be left in utter destitution, only a tenth part of the ancestral property being allotted for this purpose, if her husband leaves no separate estate. If more than a fourth of the estate is to be given in this manner, the permission of the heirs in the female line has generally to be obtained. If a man dies without issue, and leaves his wife too old or unwilling to enter into a fresh matrimonial alliance, she is entitled to maintenance out of his estate. A divorced woman, if without issue, is similarly entitled to maintenance during the life of her former husband. The property to which she may thus lay claim is known as nankutama, meaning the property of the nanka or woman. The nankutama cannot be claimed by the widow, if, at the time of her husband’s death, she does not live with, and make herself useful to him. When a widow enters into a sambandham alliance, the second husband has to execute a deed called etuppu, agreeing to pay her, either at the time of his death or divorce, a specified sum of money. The ukantutama from the family of her first husband does not go to the issue of a woman who is in possession of an etuppu deed.
The namakarana, or name-giving ceremony, is performed in early life. Many of the names are unknown among Nāyars, e.g., Siva, Vishnu, Kuttalalingam, Subramanya, Ponnampalam among males, and Sivakami, Kantimati among females. The tonsure is performed before a boy is three years old. The right of performing the funeral ceremonies is vested in the son, or, failing one, the nephew. Pollution lasts for sixteen days. The karta (chief mourner) has to get himself completely shaved, and wears the sacred thread throughout the period of pollution, or at least on the sixteenth day. On that day oblations of cooked food, water and gingelly (Sesamum) seeds are offered to the departed. If a daughter’s son dies, her mother, and not the father, observes pollution.
Nānchinād Vellāla has been assumed by males of the Dēva-dāsi caste in Travancore.
