It is worthy of note that the Billavas differ from the Tīyans in one very important physical character—the cranial type. For, as shown by the following table, whereas the Tīyans are dolichocephalic the Billavas are, like other Tulu classes, sub-brachycephalic:—
Cephalic Index.
| Average. | Maximum. | Minimum. | Number of times exceeding 80. | |
| 40 Tiyans | 73 | 78.7 | 68.5 | 1 |
| 50 Billavas | 80 | 91.5 | 71 | 28 |
Some Billavas about Udipi call themselves either Billavaru or Halēpaikaru. But the Halēpaiks proper are toddy-drawers, who are found in the Kundapūr tāluk, and speak Kanarese. There are said to be certain differences between the two classes in the method of carrying out the process of drawing toddy. For example, the Halēpaiks generally grasp the knife with the fingers directed upwards and the thumb to the right, while the Billavas hold the knife with the fingers directed downwards and the thumb to the left. A Billava at Udipi had a broad iron knife with a round hole at the base, by which it was attached to an iron hook fixed on to a rope worn round the loins. For crushing the flower-buds within the spathe of the palm, Billavas generally use a stone, and the Halēpaiks a bone. There is a belief that, if the spathe is beaten with the bone of a buffalo which has been killed by a tiger, the yield of toddy will, if the bone has not touched the ground, be greater than if an ordinary bone is used. The Billavas generally carry a long gourd, and the Halēpaiks a pot, for collecting the toddy in.
Baidya and Pūjāri occur as caste names of the Billavas, and also as a suffix to the name, e.g., Saiyina Baidya, Bomma Pūjāri. Baidya is said to be a form of Vaidya, meaning a physician. Some Billavas officiate as priests (pūjāris) at bhūtasthānas (devil shrines) and garidis. Many of these pūjāris are credited with the power of invoking the aid of bhūtas, and curing disease. The following legend is narrated, to account for the use of the name Baidya. A poor woman once lived at Ullal with two sons. A Sanyāsi (religious ascetic), pitying their condition, took the sons as his sishyas, with a view to training them as magicians and doctors. After some time, the Sanyāsi went away from Ullal for a short time, leaving the lads there with instructions that they should not be married until his return. In spite of his instructions, however, they married, and, on his return, he was very angry, and went away again, followed by his two disciples. On his journey, the Sanyāsi crossed the ferry near Ullal on foot. This the disciples attempted to do, and were on the point of drowning when the Sanyāsi threw three handfuls of books on medicine and magic. Taking these, the two disciples returned, and became learned in medicine and magic. They are supposed to be the ancestors of the Billavas.
Billava Toddy-Tapper.
The Billavas, like the Bants, have a number of exogamous septs (balis) running in the female line. There is a popular belief that these are sub-divisions of the twenty balis which ought to exist according to the Aliya Santāna system (inheritance in the female line).
The caste has a headman called Gurikāra, whose office is hereditary, and passes to the aliya (sister’s son). Affairs which affect the community as a whole are discussed at a meeting held at the bhūtasthāna or garidi.
At the betrothal ceremony, the bride-price (sirdachi), varying from ten to twenty rupees, is fixed. A few days before the wedding, the maternal uncle of the bride, or the Gurikāra, ties a jewel on her neck, and a pandal (booth) is erected, and decorated by the caste barber (parēl maddiyali) with cloths of different colours. If the bridegroom is an adult, the bride has to undergo a purificatory ceremony a day or two before the marriage (dhāre) day. A few women, usually near relations of the girl, go to a tank (pond) or well near a Bhūtasthāna or garidi, and bring water thence in earthenware pots. The water is poured over the head of the girl, and she bathes. On the wedding day, the bride and bridegroom are seated on two planks placed on the dais. The barber arranges the various articles, such as lights, rice, flowers, betel leaves and areca nuts, and a vessel filled with water, which are required for the ceremonial. He joins the hands of the contracting couple, and their parents, or the headman, place the nose-screw of the bridesmaid on their hands, and pour the dhāre water over them. This is the binding part of the ceremony, which is called kai (hand) dhāre. Widow remarriage is called bidu dhāre, and the pouring of water is omitted. The bride and bridegroom stand facing each other, and a cloth is stretched between them. The headman unites their hands beneath the screen.