The shepherd destroyed half, and the fool half.
In 1904, an elementary school for Idaiyans, called the Yādava school, was established at Madura.
The usual title of the Idaiyans is Kōnān or Kōn meaning King, but, in the Census Report, 1901, the titles Pillai and Kariyālan are also recorded. In the Census Report, 1891, Idaiya is given as a sub-division of Vakkaiga; and, in the Salem Manual, Idaiyan appears as a synonym of Shānān.
For the following note on the Idaiyans who have settled in Travancore, I am indebted to Mr. N. Subramani Aiyar. They consist of two well-defined sections, namely, the Tamil-speaking Idaiyans, who are but recent immigrants, and largely found in Tevala, Agastisvaram and Shenkotta, and the Malayālam-speaking branch, who are early settlers residing chiefly in Kartikapalli and other taluks of Central Travancore. The Idaiyans are not largely found in Travancore, because a branch of the indigenous Sūdra community, the Idachēri Nāyars, are engaged in the same occupation. They are divided into two classes, viz., Kangayan (shepherds) and Puvandans, who neither interdine nor intermarry. The latter appear to be divided into four classes, Pāsi, Gopālan, Nambi, and Valayitayan. Puvandan is another form of the word Pōndan, which means a palanquin-bearer. It is well known that, in the Tamil country, this was one of the duties of the Idaiyans, as is evident from a sub-division called Sivi or Siviyar (palanquin) existing among them. In the early settlement records of Travancore, they are referred to as Sibis. Many fancy, though incorrectly, that the word means one who collects flowers. As the Sibis were experts in palanquin-bearing, they must have been brought from the Tamil country to serve the mediæval Rājas. At the present day, besides pursuing their traditional occupation, they also engage in agriculture and trade. The position of the Puvandans in society is not low. They are entitled to the services of the Brāhman’s washerman and barber, and they may enter temples, and advance as far as the place to which Nāyars go, except in some parts of Central Travancore. They are flesh-eaters, and the drinking of intoxicating liquor is not prohibited. On ceremonial occasions, women wear the Tamil Idaiya dress, while at other times they adopt the attire of Nāyar women. Their ornaments are foreign, and clearly indicate that they are a Tamil caste. The marriage badge is called sankhu tāli, and a small conch-shaped ornament forms its most conspicuous feature. Besides the ordinary Hindu deities, they worship Mātam, Yakshi, and Maruta. At weddings, the Idaiyan bridegroom holds a sword in his left hand, while he takes hold of the bride by the right hand. Funeral ceremonies are supervised by a barber, who officiates as priest. Corpses are either burnt or buried. Though they appear to observe only eleven days’ death pollution, they cannot enter a temple until the expiry of sixteen days. An anniversary ceremony in memory of the deceased is performed on the new-moon day in the month of Karkātakam (July-August), and, on this day, most members of the caste go to Varkalai to perform the rite. Many purely Tamil names are still preserved in the caste, such as Tambi, Chāmi, Bhagavati, and Chāttu.
Idakottu (those who break).—An exogamous sept of Oddēs, who, during their work as navvies, break stones.
Idangai (left-hand).—Recorded, at times of census, as a division of Dēva-dāsis, who do service for castes belonging to the left-hand section.
Īdiga.—The Telugu toddy-drawers, whose hereditary occupation is the extraction of the juice of the date and palmyra palms, go by different names in different localities. Those, for example, who live in the Salem, North Arcot and Chingleput districts, are called Īdigas or Indras. In the Northern Circars and the Nellore district, they are known as Gamallas or Gamandlas, and in the Cuddapah district as Asilis.
It is recorded, in the North Arcot Manual, that “Īdiga is one of the toddy-drawing castes of the Telugu country, the name being derived from Telugu īdchu, to draw. The Īdigas are supposed to be a branch of the Balija tribe, separated on account of their occupation. They are chiefly Vaishnavites, having Sātānis as their priests. They are divided into two classes, the Dandu (army)[8] Īdigas and the Balija Īdigas, of whom the former used originally to distil arrack, but, now that the manufacture is a monopoly, they usually sell it. The Balija Īdigas extract toddy, the juice of the palm tree. They differ from the Shānāns in some of their professional customs, for, while the Tamilians in climbing tie their knives behind them, the Telugus tie them on the right thigh. Tamilian drawers extract the juice from palmyras and cocoanuts, but rarely from the date, and the Telugus from the palmyras and dates, but never from cocoanuts. The chief object of their worship is Yellamma, the deity who presides over toddy and liquor. On every Sunday, the pots containing liquor are decorated with flowers, saffron, etc., and offerings are made to them.”
In the Madras Census Report, 1901, it is stated that “it is said that the Īdigas are the descendants of Balijas from Rajahmundry in Godāvari district, and that their occupation separated them into a distinct caste. They are divided into two endogamous sections called either Dandu and Palli, or Pātha (old) and Kotta (new). The headman of the caste is called Gaudu. They employ Brāhmans as purōhits for their ceremonies, and these Brāhmans are received on terms of equality by other Brāhmans. They bury their dead, and observe pollution for twelve days, during which they abstain from eating flesh. The consumption of alcohol is strictly prohibited, and is severely punished by the headman of the caste. They eat with all Balijas, except the Gāzulu section. Their titles are Aiya, Appa, and Gaudu.”
It is noted by Mr. F. Fawcett that “in the northern districts, among the Telugu population, the toddy-drawers use a ladder about eight or nine feet in length, which is placed against the tree, to avoid climbing a third or fourth of it. While in the act of climbing up or down, they make use of a wide band, which is passed round the body at the small of the back, and round the tree. This band is easily fastened with a toggle and eye. The back is protected by a piece of thick soft leather. It gives great assistance in climbing, which it makes easy. All over the southernmost portion of the peninsula, among the Shānāns and Tiyans, the ladder and waist-band are unknown. They climb up and down with their hands and arms, using only a soft grummel of coir (cocoanut fibre) to keep the feet near together.”