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THE MARAVAS OF SOUTHERN INDIA.

THE MARAVA-JATHI-VERNANAM.*

Introduction.

THE race of the Maravas have, at different times and in various proportions, been spread through the Tanjore, Madura, and Tinnevelly provinces; but properly speaking they inhabit a strip of land on the coast, from Cape Comorin to some distance north of Ramnad, the principal town. They are a people of very considerable antiquity; and there appears to be some reason to conclude that they are descendants of the rude tribes that peopled the peninsula of India, before that Hindùs from the north had colonized it, and before Brahmanism was therein known. It is a disadvantage to our earlier knowledge, that records have been written, and transmitted down to us, either by Brahmans, or by persons under their influence. But, so far as can be ascertained, the peninsula, when first visited from Hindustan proper, was peopled by rude tribes of foresters, mountaineers, and hunters, uncivilized and uncontrolled. The expedition of Rama, the son of Dasaratha, of Ayodhya to the south, yields the first traces of history; though much disguised by the allegorical, the poetical, and the marvellous. According to the Ramayana, the forest (or wilderness) of Dandaca covered the whole extent of the southern peninsula; and the rude inhabitants are designated as Rácshasas, monsters, or Vanaras, monkeys. From considerable familiarity with the former term, in extensive reading of Hindù productions, I feel grounded in stating that, though the idea it bears, poetically considered, is that of evil genii, or supernatural monsters, yet, being reduced to truth and simplicity, it denotes, in very frequent usage, races or tribes hostile to the genuine Hindùs. The other term I think to have been mistaken by the northern civilized Hindùs themselves: it denoted with them monkeys; but, as used by their bard Valmica for the tribes of the south, I imagine it designates the idea compounded of the word vana, ‘a wilderness,' and nara, ‘a man;' that is, a wild or an uncivilized+ man: and to this sense the fable of Hanumàn, the chief monkey, and that of his army of monkeys, are, in my opinion, to be reduced. Those who have seen the Collaries and Maravas will readily consider them to differ from all family likeness of the Hindus; and, as their visages often resemble baboons more than men, it would require even less than the ardent poetical imagination of a Valmica to induce the employment of an equivocal word, which would so aptly seem to convey the idea imparted by their appearance.

It would seem that, when Rama had succeeded in his war with Ravana on Lanca, or Ceylon, he appointed some special guardians from among the natives to be custodes of the idol and temple, which he had constructed on the then peninsula, but now island, of Ramiseram. The word Sethupathi, of future frequent occurrence, means lord, or guardian, of the local peninsula. A Telugu manuscript, of the Mackenzie collection, states that seven‡ persons were appointed, from among the inhabitants of the Ramnad country, to be the guardians of the coasts, by the Chacravertis, or powerful Hindù sovereigns; a term

• Translated by the Rev. WILLIAM TAYLOR, from the unpublished Mackenzie MSS. in the possession of the Asiatic Department of the Madras Literary Society.

† Professor Wilson, in his Sanscrit Dictionary, I observe, has rendered the word by "monkey, a sylvan ;" and he speaks of it as compounded of nara, a man, and the prefix ea, indicating resemblance, or, like to a man. Either way, the equivocal meaning of the term is the same when applied to the wild races of the extreme south.

Oriental Historical MSS. Appendix G.

Asiat Journ.N.S.VOL.22 No. 88.

2 Q

quite indefinite, except that it designates only uncontaminated Hindùs. It is asserted, in an unpublished Mackenzie MS. entitled Pándiya-rajákal, that the Maravas became at one period so powerful and formidable, as to over-run the neighbouring Pandiya kingdom, to subjugate it, and to rule it for a considerable period of time. Though I once doubted the fact, yet this manuscript commands my assent. I regret that I did not meet with it in time to publish a translation of it, with other MSS. bearing on the history of that country; but it is not the only one claiming publication, and all may some day be printed together. The circumstance, however, so authenticated, comes in at a period when other already published manuscripts admit a period of confusion; though pride, or love of country, might conceal so humiliating a fact, as that the feudatories of Madura had once been its lords and masters. Still this was a period when the Pándiya kingdom was in dispute by rival claimants, and in a state of civil war; a period usually very convenient for neighbours to take advantage of: hence, probably, the temporary Marava supremacy.

It has been a custom, from very remote times, for pilgrims to visit the shrine at Ramiseram; and the office of the local chiefs always was to conduct those pilgrims, or see them conducted, in safety, guaranteeing them, for a small acknowledgment, from the attacks of robbers among that lawless tribe, by which the country was peopled. In connexion with this circumstance, we find the first link in a regular historical chain; and this incident is not of more ancient date than A. D. 1500, or about that time. The chief spiritual guide of Mutthu Kistnapa Naicker, king of Madura, having occasion to visit Ramiseram, was safely and loyally conducted thither, and back again, by one of the seven chiefs, or guardians. Through the chief Guru's interest and recommendation, Mutthu Kistnapa Naicker invested the local chief formally with the title of Sethupathi, and with some other privileges; amongst the rest with the right of building a fort. The Sethupathi subdued, and brought into order, other portions of the province, before anarchical; carrying collections of revenue to Madura, and meeting there with great acceptance. The result of this policy at Madura, though very successful for a time, was ultimately to exalt one of the descendants of a before insignificant chief into a rival of the celebrated Tirumala-naicker, the second son of Mutthu Kistnapa Naicker and third from him in order of succession. The valour of Tirumala-naicker's general, Rámapaiyen, restored matters; the rebel was taken on the island of Ramiseram, carried to Madura, and imprisoned in fetters. During his imprisonment, the pilgrims suffered annoyance; and, at their intercession, he was released, and reinstated. The good effects of this generous policy Tirumala-naicker afterwards experienced, in the Sethupathi being the chief instrument of repelling an invasion of the Dindigul province, by the Mysoreans. As a reward, the sovereign of Madura bestowed on the Sethupathi those distinguished honours, which are adverted to in the following document. At a later period also, Choka-natha Naicker, a degenerate descendant from the Madura lords, was rescued from ignominious bondage to a rebellious favourite, by the conduct and valour of Ragu-natha-dever, more frequently styled Kilaven Sethupathi : a brave soldier, but unhappily a cruel man.

It will be, perhaps, superfluous here minutely to trace all the particulars of the history of this principality, seeing that they may be found in Vol. 2 of Oriental Historical Manuscripts; to which I beg leave to refer. Suffice it to observe, as not therein so specifically mentioned, that the law of succession being very peculiar, and liable to be suspended by trifling distinctions, arising out of the nature of marriage relations, the following manuscript is of so much

the more consequence, from its illustrating those peculiarities. Out of a family distinction, or arrangement, arose the division of the country between the ruler of Ramnad, and one of his relatives; the latter, by consent, coming into the possession of the town of Sivagangai and a connected district, very near to Madura, which the descendant of the so-styled Udiyàn still enjoys. The Ramnad succession was disputed and formed matter of appeal to the king in council; it being doubtful whether the award of the appeal was the correct one, a point on which there is no need to enlarge.

The following manuscript was evidently written at a time when the country was subject to the control of Mohammedan chiefs, or possibly even so late as when subject to the nabob of Arcot; for it speaks of tribute imposed by Amildars. The writer of the manuscript, being a Hindù, seems to have been struck with those points wherein the Maravas differed from pure Hindus; and chiefly fixed on the detail of these customs. His account evinces, when compared with Raffles' History of Java, that the Maravas are at least quite as much assimilated to the Javanese, as to the Hindùs. It is of itself a topic of interest to find, at the extreme south, a race of people originally distinct from the Hindus, and still materially so. In this respect they are relatively as the Welsh to the English; while, as to language, the case of the Normans, who at length submitted to learn and use the Anglo-Saxon, modified and enlarged by their own tongue, is perhaps a nearer parallel. Sanscrit, however, to which I allude, is much less influential on the colloquial speech, or written documents, of the extreme south, than among the natives here, on the northern confines of the usage of the Tamil language; and bordering on the Telugu districts, where Sanscrit, pure or derived, is still more copiously borrowed, and employed.

It remains, perhaps, only to state, that the style of the following manuscript is, in the original, loose; sometimes confused, or prolix. It is not the production of one accustomed to much writing; neither does the credit of great acuteness, or expansion of mind, belong to it. The chief point of its value is the exhibition of customs different from those of pure Hindùs. As such it may be of some interest; and may also be of use in some contemplated investigations, annunciation of which might, at present, be premature.

(TRANSLATION)

An account of the tribe of Maravas inhabiting the Ramnad and Sivagangai

Districts.

There are seven subdivisions in the tribe of the Maravas, respectively denominated Sembu-náttu, Kondaiyan Kottai, Apanur-nattu, Agatthà, Oru-nattu, Upukatti, and Kurichikattu. Among these subdivisions that of the Sembunattu-Maravas is the principal one. These four persons, that is to say, Udiyatdever, of Sivagangai, Kaimùthi-Udiyat-dever, Orurudiyat-dever, Papanampantal-udiyat-dever, are relatives of the Sethupathi, as father-in-law or brotherin-law, and are subordinate to the Sethupathi's authority. Among these four tribes the following subordinate classes are considered as branches; that is to say, the Pichakili, Marikakili, and the Sittir-makili. In these four tribes it is not permitted to intermarry with the mother's branch or class; but they intermarry with those that are co-heirs, with themselves, of family property; that is, with the children of their uncles, or the senior and junior brethren of their respective fathers. Except with these Maravas, this custom obtains not; for other classes (of Hindùs) intermarry with the mother's relatives; and are not

• Since the above was written, I have met with a manuscript in the Mackenzie collection giving all the details of this transaction.

allowed to marry with the immediate descendants of their father's relatives. Among the Sembu-nattu Maravas, it is the custom of the family of Sethupathi Udiyat-dever, if the husband die, for the wife to enter the fire, or burn herself with the dead body of her husband. If the occasional occurrence of an exception to this practice be found, then the surviving wife is bound to remain all her life a widow and cannot marry again. However, in the case of the daughters only of the Sethupathi, and of Udiyat-dever, there is the peculiar custom, that if the husband die, or if the marriage prove mutually unacceptable (to the living parties), then the relatives and friends of both are assembled, who allow the female, in either case, to choose another husband who is acceptable to her. Sometimes (in these two families), though rarely, the wife, on losing her first husband, has been known to ascend the funeral pile; and, in some cases a preference has been voluntarily given to remain in a state of widowhood. The relatives of Udiyat-dever, the Sivagangai chief, are the following :— Sakanti-muttuku-marù dever - Padamattur-Oyà-dever Kattanur-tirukanatdever Arulikottai-Nallan-dever — Severkottai-periyudiyat-dever — Karkudikattanat-dever Sembanur-raja-dever-Olakudi-muttuka-rupar-dever-Kovánúr-Buvulagat-dever-these all are of the Sivagangai district. These reciprocally give and receive wives to and from each other, including Udiyat-dever of Sivagangai. The whole of them are of the class of Sembu-nattu Maravas; they are also subordinate to the district ruler of Sivagangai.

These Maravas, and also those first mentioned, are by profession votaries of Siva; notwithstanding they worship Karupan, Bhadra-kali, Santana-karupan, Muttu-karupan, Vira-bhadra, Sangili-karupan, Muni-esvaran, Ayyanar, Hariyavan, Samaiyan, Guru-nathan, Pathinettam-padi Karupan, Mathuraiviran and to these various deities they make offerings of liquor, flesh, and fruits; praying to them according to the fashion of their own wishes. Then whenever the pujaris (persons officiating) are seized with the (evil) spirit, they utter replies announcing the (before not expressed) thoughts of the worshipping votaries, and declaring sometimes a prosperous, sometimes an unsuccessful, result. Among these Maravas, many persons habitually make use of palm-wine and country arrack, as being the custom of the tribe; but a few refrain. Some of the men of the common classes among these Maravas are accustomed to lengthen the car-lobes as long as a finger, and to put in them ear-rings; but the chiefs themselves never do so. Some persons wear ear-rings in the ordinary manner, (that is, without lengthening the ears). Of the female Maravas, some lengthen the ear-lobes to the extent of six or seven inches, and wear different kinds of jewels, distinctive of their class or tribe. They wear very large garments, of twenty-five or thirty cubits in length, folded in plaits, and fastened behind. (Other natives, being Hindùs, do not exceed at the utmost twenty cubits; fastened on the right side in front). Some of the men use a small handkerchief worn on the head, others a white, or coloured, handkerchief of six or seven cubits; they never wear turbans. The rulers only, and that on special occasions, put on turbans, robes, and jewels, according to the customary fashions of the Hindùs.

The Marava chiefs, and also the heads of smaller districts were, in earlier days, either simply proprietors of the villages, and of the right of the soil, or else they were merely guards of villages; but in process of time they became principal rulers, or chiefs of districts; and though possessing a long series of privileges and wealth as rulers, yet when poets write their panegyrics, or sing their praises, it is customary to style and entitle them only from the first small town, of which their ancestors were the possessors, or the guards. Besides

these persons who are chiefs, of the other ordinary classes of the Maravas, not being subject to their authority, some are possessors, or guards, of villages; some are cultivators of the soil; and they appropriate the proceeds in part to gifts to idol-temples, in other part to house-repairs, and they pay tribute, according to the proportion demanded from them, by the Amildars and other revenue officers.

The manner of their marriages is the following: whether the two parties be of the same or of two different villages, some of the man's relatives go to the dwelling of the bride, and there while the chank (or conch-shell) is being blown, they tie on the táli (emblem of marriage); after which they bring her to the house of the bridegroom (who does not go himself): the immediate relatives with whom this office rests, are the sister of the bridegroom or else one of his aunts, accompanied by other relatives. On the bride being brought to the bridegroom's house, the relatives of both parties assemble there, and are feasted by the bridegroom with flesh-meat and other matters, to the extent of his ability, for one or two days; when they are dismissed to their respective villages. Should it so happen, either in the case of wealthy rulers of districts, or of poorer common people, that any impediment arises to prevent the complete celebration of the marriage with all attendant ceremonies, according to the sacred books and customs of the tribe, then the táli only is sent and the female is brought to the house of the husband. At a subsequent period, even after two or three children have been born, the husband sends the usual (Hindù) summons to a marriage, of areca-nut and betel-leaf; and, when the relatives are assembled, the bride and bridegroom are publicly seated in state under the marriage pandal: the want of completeness in the former contract is made up; and all needful ceremonies being gone through, they perform the public procession through the streets of the town; when they break the coconut, in the presence of Vignesvara (Ganésa); and, according to the means possessed by the parties, the celebration of the marriage is concluded in one day, or prolonged to two, three, or four days. The táli before tied on, has the name of katu-táli, and the name of the last ceremony is called "the removal of the former deficiency." If it so happen that, after the first ceremony, the second be not performed, then the children of such an alliance are lightly regarded among the Maravas. Should the husband die during the continuance of the first relation, and before the second ceremony be performed, then the dead body of the man, and also the woman, are placed upon the same seat, and the ceremonies of the second marriage, according to the customs of the tribe, being gone through, the táli is taken off; the woman is considered to be a widow, and can marry with some other man. These two customs of tying on the tâli, and the consequent ceremony, are common to all the subdivisions of the Ma

ravas.

The like usages also obtain among the class of people termed Agambadiyar. Besides, with the exceptions of the Kallars (Collaries) of the Tondaman's country, the Kallars of the Visanga district, and the Kallars of the eighteen palliyams (districts) connected with the Tanjore kingdom, all the tribes of the Kallar caste, throughout the Madura country, follow the preceding customs of the first and second marriage, in the aforesaid manner.

Among the Maravas, the kings or the rulers of districts, or principal men, are accustomed to perform the ceremony of tying on the táli, or in performing the marriage at once in full, with reference to females of the Agambadiyar tribe. The female children of such marriages can intermarry with the Maravas, but not among the Agambadiyar tribe. On the other hand, the male offspring

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