The Jettis, in Mysore, are said[28] to have been sometimes employed as executioners, and to have despatched their victim by a twist of the neck.[29] Thus, in the last war against Tīpu Sultān, General Matthews had his head wrung from his body by the “tiger fangs of the Jetties, a set of slaves trained up to gratify their master with their infernal species of dexterity.”[30]
They are still considered skilful in setting dislocated joints. In a note regarding them in the early part of the last century, Wilks writes as follows. “These persons constitute a distinct caste, trained from their infancy in daily exercises for the express purpose of exhibitions; and perhaps the whole world does not produce more perfect forms than those which are exhibited at these interesting but cruel sports. The combatants, clad in a single garment of light orange-coloured drawers extending half-way down the thigh, have their right arm furnished with a weapon, which, for want of a more appropriate term, we shall name a cæstus, although different from the Roman instruments of that name. It is composed of buffalo horn, fitted to the hand, and pointed with four knobs, resembling very sharp knuckles, and corresponding to their situation, with a fifth of greater prominence at the end nearest the little finger, and at right angles with the other four. This instrument, properly placed, would enable a man of ordinary strength to cleave open the head of his adversary at a blow; but, the fingers being introduced through the weapon, it is fastened across them at an equal distance between the first and second lower joints, in a situation, it will be observed, which does not admit of attempting a severe blow, without the risk of dislocating the first joints of all the fingers. Thus armed, and adorned with garlands of flowers, the successive pairs of combatants, previously matched by the masters of the feast, are led into the arena; their names and abodes are proclaimed; and, after making their prostrations, first to the Rāja seated on his ivory throne, and then to the lattices behind which the ladies of the court are seated, they proceed to the combat, first divesting themselves of the garlands, and strewing the flowers gracefully over the arena. The combat is a mixture of wrestling and boxing, if the latter may be so named. The head is the exclusive object permitted to be struck. Before the end of the contest, both of the combatants may frequently be observed streaming with blood from the crown of the head down to the sand of the arena. When victory seems to have declared itself, or the contest is too severely maintained, the moderators in attendance on the Rāja make a signal for its cessation by throwing down turbans and robes, to be presented to the combatants. The victor frequently goes off the arena in four or five somersaults, to denote that he retires fresh from the contest. The Jettis are divided into five classes, and the ordinary price of victory is promotion to a higher class. There are distinct rewards for the first class, and in their old age they are promoted to be masters of the feast.”
In an account of sports held before Tīpu Sultān at Seringapatam, James Scurry, who was one of his prisoners, writes as follows.[31] “The getiees would be sent for, who always approached with their masters at their head, and, after prostration, and making their grand salams, touching the ground each time, they would be paired, one school against another. They had on their right hands the wood-guamootie (wajramushti) of four steel talons, which were fixed to each back joint of their fingers, and had a terrific appearance when their fists were closed. Their heads were close shaved, their bodies oiled, and they wore only a pair of short drawers. On being matched, and the signal given from Tippu, they begin the combat, always by throwing the flowers, which they wear round their necks, in each other’s faces; watching an opportunity of striking with the right hand, on which they wore this mischievous weapon which never failed lacerating the flesh, and drawing blood most copiously. Some pairs would close instantly, and no matter which was under, for the gripe was the whole; they were in general taught to suit their holds to their opponent’s body, with every part of which, as far as concerned them, they were well acquainted. If one got a hold against which his antagonist could not guard, he would be the conqueror; they would frequently break each other’s legs and arms; and, if anyway tardy, Tippu had means of infusing spirit into them, for there were always two stout fellows behind each, with instruments in their hands that would soon put them to work. They were obliged to fight as long as Tippu pleased, unless completely crippled, and, if they behaved well, they were generally rewarded with a turban and shawl, the quality being according to their merit.”
The Jettis of Mysore still have in their possession knuckle-dusters of the type described above, and take part annually in matches during the Dasara festival. A Jetti police constable, whom I saw at Channapatna, had wrestled at Baroda, and at the court of Nepal, and narrated to me with pride how a wrestler came from Madras to Bangalore, and challenged any one to a match. A Jetti engaged to meet him in two matches for Rs. 500 each, and, after going in for a short course of training, walked round him in each encounter, and won the money easily.
The Mysore Jettis are said to be called, in some places, Mushtigas. And some are stated to use a jargon called Mallabāsha.[32]
Jetti further occurs as the name of an exogamous sept of the Kavarais.
Jew.—It has been said by a recent writer that “there is hardly a more curious, and in some respects one might almost say a more weird sight than the Jew town, which lies beyond the British Settlement at Cochin. Crossing over the lagoon from the beautiful little island of Bolghotty, where the British Residency for the Cochin State nestles in a bower of tropical vegetation, one lands amidst cocoanut trees, opposite to one of the old palaces of the Cochin Rājahs, and, passing through a native bazaar crowded with dark-skinned Malayālis, one turns off abruptly into a long narrow street, where faces as white as those of any northern European race, but Semitic in every feature, transport one suddenly in mind to the Jewish quarter in Jerusalem, or rather perhaps to some ghetto in a Polish city.”
In the preparation of the following note, I have been much indebted to the Cochin Census Report, 1901, and to a series of articles published by Mr. Elkan N. Adler in the Jewish Chronicle.[33]
The circumstances under which, and the time when the Jews migrated to the Malabar Coast, are wrapped in obscurity. They themselves are able to give accounts of only isolated incidents, since whatever records they had were lost at the destruction by the Portuguese of their original settlement at Cranganūr in 1565, and by the destruction at a later period of such fragments as remained in their possession in the struggle between the Portuguese and the Dutch, for the Portuguese, suspecting that the Jews had helped the Dutch, plundered their synagogue in Cochin.
It is recorded by the Dutch Governor Moens[34] that “when Heer van Goens besieged Cochin, the Jews were quite eager to provide the troops of the Dutch Company with victuals, and to afford them all the assistance they could, hoping that they would enjoy under this Company the greatest possible civil and religious liberty; but, when the above-mentioned troops were compelled to leave this coast before the end of the good monsoon, without having been able to take Cochin, the Portuguese did not fail to make the Jews feel the terrible consequences of their revenge. For, no sooner had the Dutch retreated, than a detachment of soldiers was sent to the Jewish quarters, which were pillaged and set fire to, whilst the inhabitants fled to the high-lands, and returned only after Cochin was taken by the Dutch.