Account of the Tattares and their privileges: of the Canarese, their manner of life, divisions of caste, nuptial and funeral ceremonies, and feasts: and of the Jogis.
The heathens or idolaters of Malabar may be divided into two classes; the natives and the foreigners. The latter are of three descriptions: I. Those who visit the country for trading purposes, and sojourn in it for a long time, who are called Pattares. II. Those who are settled in Malabar, called Canarese. III. Those who merely travel through it, called Jogis.
The Pattares, who are many thousands in number, are Brahmins, dwelling among and beyond the mountain range. Their native country is the district round Tuticorin, Coromandel, Madura, Kotar and the neighbourhood. They hold themselves higher than the Malabar Brahmins and Namboories, who they say sprang from fishermen elevated to the Brahminical dignity by Paroese Raman. The Pattares take no share in the Administration of Government in Malabar, being regarded as foreigners, although they sometimes spend three or four years on this coast. Their occupation consists in trading, and the conveyance of commodities into the interior. They do not deal with the Company or other Europeans, but with the Canarese, Moors and Jews, whose goods they buy. They have erected factories for trading purposes at Quilon, Kully Quilon, Cochin, Trichore, Ponany and Calicut, where they possess also magazines.
The Rajahs of Malabar have granted certain commercial privileges to the Pattares. The first is exemption, to a great degree, from customs; they pay only half the usual duty for the loads they carry on their heads, and nothing for those they carry on their backs, so that we generally see them laden with two packages. They are restricted however to such goods as they can carry themselves overland. Their second privilege is an allowance of food gratis at any Pagoda they visit, as long as they remain there: in return for this they are bound to sweep and clean the building when required. They enjoy the same privilege at the courts of several Rajahs, where they appear in great numbers on festival days, and take the opportunity to eat voraciously; on these occasions they receive also a few fanams. Thirdly, the right of carrying their loads is confined to men of their own caste and nation, an arrangement by which many thousands of their poor are supported, no other race being allowed any share in their profits.
The Pattares are subdivided into three castes, which differ but little in rank, though the respective members refuse to eat out of the same dish, or to intermarry with each other. They are called:—
| Names | Classification | Names | Classification |
|---|---|---|---|
| Pandy | Pattarres | Tanlour | Pattarres |
| Toele | Pattarres | Choolia | Pattarres |
| Toelegen | Pattarres | Mockeramby | Pattarres |
Their customs resemble those of the Canarese and other Brahmins, of whom we will now speak.
The Canarese who are permanently settled in Malabar, are the race best known to the Europeans; not only because the East India Company trade with them, and appoint one of their number to be their merchant, giving him the attendance of two Dutch soldiers; but also because from the shops of these people in the town we obtain all our household necessaries, except animal food. Some sell rice, others fruits, others various kinds of linen, and some again are money changers: so that there is hardly one who is not engaged in trade. For this purpose their dwellings are scattered all along the sea coast. They are much fairer than the natives of Malabar. The women are good-looking, and wear a quantity of ornaments, such as gold chains, earrings and nose-rings set with precious stones or pearls, and bracelets; in addition to which there is generally a thick silver ring, on one foot, hanging over the ankle. Their hair is twisted in a roll on one side, and sometimes adorned with flowers; and they wear a veil of white linen or silk, thrown over their shoulder, and fastened in front to the dress, which is of the same material. The men are in general well made; they wear white linen tunics, which may either hang loose or are girded up; and like the women they wear rings on their hands and in their ears. The head is shaved, with the exception of a long tuft of hair on the crown which they twist together, and cover with a Roomal or band.
According to their own tradition, the Canarese came from a country called Kasti Bardy, lying in the high lands, between Goa and Bombay, and divided into twelve small provinces, from which they were driven in early times by the Moors or Moguls; they then came down to Goa, and to the districts of Canara or the Concan, where great numbers of this race are found, and thence called Canarese. The Portuguese have converted several of them to the Christian confession by violent means, tearing children from the arms of their parents in order to baptize them. As, however, under our Government no compulsion is permitted in matters of religion, we find no one now turn Romanist unless it may be one who has lost caste by the commission of some crime. They are attracted to Malabar for the sake of trade, which they first entered into with the Portuguese, and continue to carry on with the Dutch.
The Canarese in the kingdom of Cochin live in the vicinity of our towns and forts, but not inside them; for they look upon the Europeans as unclean, and will not eat or drink in our houses. They carry this feeling so far, that if they are shut up in the prisons of the East India Company, they will not touch any cooked food or rice, but only eat a little betel and cocoanuts, which are not reckoned as food; so it is the custom to allow them before sunset to go out of the town under the guard of the Serjeant of justice, that they may bathe and change their dress, and then eat the food their friends bring to them; for, like the Malabar Brahmins, it is against their laws to eat in the same clothing they wear in the town.
There are two classes of Canarese, the Visnoumattes and the Schoumattes, but there is no more difference between them than there is between two strips of sandalwood. They say that Sancratchar gave some petty laws to the Brahmins of his sect, called Schoumattes to distinguish them from the others; but the distinction is very trifling. Polygamy is forbidden among the Canarese, as it is among other Brahmins; widowers may marry five times, but not more. They give their daughters in marriage at the age of eight or nine years; for if they pass their tenth year unmarried, they lose caste, and are not allowed to marry. Parents consequently begin to look out for suitors for their daughters very early, and generally obtain for the purpose the services of their priests, who first sound the inclinations of the bridegroom and his father, and then propose the marriage to them. The feelings of the girls themselves are not taken into account at all, and they are much to be pitied, being driven into matrimony so young, with the dread of their tenth year hanging like a weight over them.
When the parents of both parties have agreed together, the young man, accompanied by his friends, repairs to the house of the bride, where he stands before the door, and asks her parents :—“Will you give me your daughter?” The answer is given in the affirmative ; and then the bride’s father takes the bridegroom by the hand, and leads him under a canopy raised before the door for the purpose, and there puts in his hands the money, gold and jewels assigned for his daughter’s dowry. The bridegroom now enters the house, where a white linen sheet is stretched between him and the bride, so that they cannot see each other. The bride’s father then says :—“My daughter’s name is xxx, her parents are called xxx xxx, and come from the province of xxx.” If it happen that both parties belong to the same province, they must not marry, fellow provincials being regarded as brethren ; if this is not the case, the marriage is lawful, the sheet is removed, and the bridegroom takes the bride by the hand, whilst the priest reads aloud to the newly wedded pair their conjugal duties. The bride is then exhibited to all the guests with her eyes closed and her arms folded, after which she and the bridegroom are seated together on the same bench; a fire is lighted, over which they take an oath to this effect:—“We will live as the Priest has bidden us, and as our parents have lived.” Some women now appear and chant a song in honour of the couple, strewing on their heads uncooked rice, which among the rich is mixed with pearl-dust. The nuptial ceremonies last five days, during which time the custom is to place three cups, with small holes in them, in a tub of water; as the water runs into the cups, if they sink straight to the bottom, it is a good omen, but if they turn and fall on one side, it is the reverse. They have a way, however, of forcing a good omen out of a bad one, by repeating the experiment till the cups sink down rightly. The whole period of the nuptials is celebrated with great rejoicings, and dancing girls are hired to exhibit their skill. The guests are sprinkled with rose water, a great mark of respect among these people, and presented with flowers. On the sixth day they rest, and on the seventh the newly wedded pair bathe, and the ceremony is concluded.
When a first child is born, they go through various enchantments to ascertain whether the aspect of the Heavens is favourable or not, from which they foretel the infant’s future fortunes, the Canarese being, like all the Indian tribes, much addicted to astrology. The father and all his friends must then remain within doors for ten days; on the twelfth they name the child, and take it to the Pagoda to exhibit it before the idol, before which they do reverence. When the boys of this race attain their tenth year, the thread is hung round their neck with much solemnity, by which ceremony they are consecrated or set apart; the head is shaved at the same time, a tuft being left on the crown, which they must preserve all their lives as a mark of their dignity.
The Canarese, as we have said, maintain themselves by trade. Children of six or seven years old are set to work at it, so that they grow up very sharp and cunning; they have no notion of honesty, and no dependence can be placed on their word. If they want to obtain any thing from us, they will keep on asking for it in the most unblushing manner; but nothing can be got from them without the greatest trouble. They defer paying their debts as long as possible, in order to gain interest on the money in the meantime; and when reproached for their dishonesty do not take it amiss, but assent to all that is said, caring little for hard words. They are also very uncourteous; if any one visits their houses they will not even ask him to come in, and think it a great favour if they give him a cup of milk.
The Canarese are more numerous in the kingdom of Cochin than in other parts of Malabar. They dwell at a distance of about half a league from the town of Cochin, possessing a bazaar, and shops of all kinds, which are usually closed during the day, whilst their owners are engaged in business in the town, and opened in the evening, when they exhibit their wares for the native purchasers. The women do not mix in trade, but occupy themselves in household cares. They are generally to be seen sitting in their doorways, gossiping together. If a European passes by, they take refuge inside the house, but their heads are soon seen peeping out at him; they are not shy of talking with our women, but have very little idea of conversation. Their houses are congregated in clusters, members of the different castes living together.
The solemnities observed on occasions of death and burial are nearly alike among all races of Brahmins. When the Pandyt or physician has pronounced that there is no hope of life, the sick man makes his will, and bestows some presents on his daughters. The priest then comes, and enquires what heinous sins he has committed, exhorting him to repentance; his head is shaved, and he is washed with cold water for the purifying of his soul, after which he distributes alms, and presents the priest with a good milch cow, which he must hold by the tail till he dies. After his demise his next of kin must have their heads shaved and let their beards grow as a sign of mourning. The corpse is covered with a white linen cloth, and carried out by four men to be burnt, all the nearest friends and neighbours following it and the eldest son leading the procession and carrying the fire destined to consume it. When the party reach the funeral pyre, which with the wealthy is generally made of sandal wood, the corpse is laid upon it and the son kindles the flame; on the following day the ashes are collected and thrown into the river. The children of the deceased must remain at home for twelve days after the funeral; the eldest son or next of kin dressing half a measure of rice each day and making it into three balls, which, after they have been set on the ground, are thrown into the water tank to serve as food for the dead man. This ceremony is repeated every month. During these twelve days of the first mourning the survivors may only eat once in the day, and must abstain from betel chewing, the greatest of all penances for an Indian. On the first anniversary of the death they give a great feast in memory of the deceased which is repeated every year, but with less expense.
By the laws of the Canarese sons alone inherit, and that in equal shares; the daughters are entirely excluded, and must be content with their marriage portions and whatever their father may have given them in his life-time. Unmarried daughters or widows, however, must be supported by their brothers. If a man has no son, he adopts his brother’s son, or any other male next of kin.
The Canarese are divided into several castes, which differ in rank and sanctity, but have similar customs. The Brahmins may follow no manual or commercial occupation, but this last restriction is but imperfectly observed. Most of them are priests, who are supported by the rajahs or the other Canarese; some are pandyts or physicians. The castes of the Pannekour and the Wannia trade in all things which have not had life. The Sonar are silversmiths, many of whom imitate the workmanship of Europeans very skilfully. The Isuwede and the Curronby carry the merchandize of the other Canarese, and labour in their gardens and farms. The Banda are soldiers; they are not found in Cochin, but are very numerous in Canara and other districts: the Portuguese make use of the services of those who have embraced christianity.
The festivals of the Canarese differ from those of the natives of Malabar, because among these heathens each nation has separate tutelary deities, in whose honour they hold special feasts. There are eleven of these festivals annually.
The first is Isamparocah or New Year’s day which is held in the month of March, when the days and nights are equal; at this season the Canarese make merry, and wish each other joy, bathing with certain ceremonies and putting on new apparel: the priests announce, from their astrological observations, which will prove unlucky days in the ensuing year.
Tirunal is solemnized in the month of April, when any one who chooses may go to the pagoda seven days in succession and receive food, which it is the business of the wealthy persons of their nation to provide. This feast is held in honour of the building of their pagodas. At night lamps are lighted, and they make all kinds of rejoicing, and adorn the elephants belonging to the Pagodas with costly housings, making their Sombail before them.
The feast of Mantjemy is held in July in honour of the cobra capella, to which they offer milk and sandalwood, placing them in the tree which the reptile inhabits.
Tzontam Pounou is solemnized in August, when they wind round their necks a new thread, the token of their high caste; this service is performed for them (whilst they bend in reverence before the fire,) by the priests, who receive some fanams in return.
Astamy, in the same month, is a day of penitence, when they abstain from food and drink for 24 hours, and implore forgiveness for their sins.
Wine Szoute, a festival which lasts three or four days, is celebrated in September, in honour of their God Gonnipatti, whose image they form at that season, of wood, stone, or silver, according to their means and piety. They affirm that this deity was born on a mountain, having four arms and the trunk of an elephant; and that they were divinely commanded to keep this festival in his honour.
Ten days after this is kept Tje Hordesje, a feast of rejoicing for the fruits of the earth. It is celebrated in the pagodas, which are hung round with every species of fruit that can be procured; and, as in the Jewish feast of tabernacles (at least as kept in this country), the worshippers erect in their villages booths of green palm leaves and suspend various fruits around them. This feast of the Canarese is attended by the rajah of Cochin in person.
Munnemy, the feast of the school children, is a sort of holiday to that class, when they are released from school for nine days and go about the houses of the Canarese singing and dressed in their costliest attire: they sometimes enter the town on these occasions in their holiday trim.
Dewaly, is a feast celebrated at the end of October in memory of an act of divine benevolence, by which they were delivered from a powerful giant called Nabakasser, who had put to death many persons in their country. On this occasion the people anoint themselves at night with oil, and bathe, and in the morning rub their bodies with powder ground from sandalwood; throughout the day they make great banquets, and at night illuminate the lamps all round.
Terou, is the feast of pagodas, when their idol Winke Tapati is placed on a triumphal car and carried about in state. To assist in drawing this car is regarded as a mark of sanctity, and in some countries the people suffer themselves to be crushed under its wheels; here however they are wiser. The car is drawn on amidst shouting multitudes, to the sound of music and drums, some climbing upon it, others hanging to its sides like burrs, whilst others strew cocoanuts to be crushed under it; the Bayadères dancing around it all the time. This festival takes place at the end of November.
In February is the feast of Chigma or Fortune. For ten days before it begins, drums are beaten every evening, and the people adorn themselves with flowers till the period of the full moon, when the festival commences, and is celebrated with great solemnity and many extravagances. Boats full of water colored with turmeric are placed in the bazaars, and the people plunge into them, or sprinkle themselves with the contents, and run about in troops with drummers and trumpeters; in the evening they have exhibitions of giants and giantesses, which are made to dance by persons placed inside them; or of ships, elephants and other works of art. In the meantime, the dancing girls exhibit their skill, the Canarese joining in the dance; whilst others carry about long areca trees on their shoulders, running as if they were mad, the old and the idle hurrying about with them, and exhausting their small strength. These areca trees are wound round with olas, and are finally burnt, in memory of the terrible giant Kammetja Scresset, who was burnt by their deity.
So much for the festivals of the Canarese. They have a bishop who resides on the banks of the Ganges, and who takes a journey once in eleven or twelve years to visit his flock in distant countries. He wears no splendid habiliments, but has only a cloth wound around him, a proof of sanctity in the eyes of these benighted people. They are bound, when he comes among them, to give him the tithe of their property, but I will not vouch for their conscientious performance of this duty, however, the bishop always returns laden with treasures to the banks of the Ganges, where he inhabits a large dwelling in which all the pilgrims who flock by thousands to that river receive food and lodging.
The third class of foreigners who are met with in Malabar are called Jogis. It is a mistake to suppose that all the Jogis are brahmins: they are composed of persons from various heathen nations who have bound themselves by a vow to wander about as pilgrims either for a term of years, or for their whole lives, gaining their livelihood by mendicancy. They pretend to a peculiar degree of holiness, and the more to impress this upon the people, and to work on their liberality, they wear the scantiest clothing, and disfigure themselves frightfully, covering themselves with ashes, and letting their hair and nails grow to an inordinate length, till they look like monsters. Some carry instruments of torture to castigate their persons, the more to mislead the poor people. They sit idle the whole day with no occupation but tobacco smoking; and when they want something to eat, they merely ask for it, having so little modesty that if it is not given them, they scold in the strongest terms, not sparing the rajahs themselves. They will sometimes sit down before a man’s door and refuse to stir till they have got what they want. I can believe that some may adopt this mode of life from a vain notion of religion, but there is no doubt that most of them are great rogues. European jews and christains are sometimes found among them, who join them for the sake of obtaining fine jewels, which are often bestowed on the jogis by the superstitious people of Bengal, Coromandel, and Golconda: they then sell their acquisitions by stealth, and conceal the money in some secure place, as they may not carry it about with them.
With these jogis may be classed the fakirs, mussulman pilgrims who live in like manner by mendicancy, and in the Mogul kingdom are often the recipients of the splendid presents which are given to the monarch. This coast is annually visited by fakirs from the East Indian islands, on their way to Mecca and Medina, who generally return wearing dark grey cloaks they have received there, garments which are so highly venerated that all their fellow-mussulmans kiss them; and these black mahometans, many of whom look like thorough rogues, are held as great and learned men when they return to their homes.