In all classes, it may be noted, the average acuity was between 12 and 13 metres (13 to 14 yards), and ranged between V.A. = 2·15 and V.A. = 2·03. The maxima distances, at which the position of the letter was recognised, were:—Shōlaga, 18m; Paraiyan, 19m; Badaga and Dīkshitar Brāhman, 20m. No cases of extraordinary hyper-acuity were met with. The nine classes, or groups of classes examined, cover a wide range of degrees of civilisation from the wild jungle Chenchus, Shōlagas, and Urālis, to the cultured Brāhman. And, though the jungle man, who has to search for his food and mark the tracks and traces of wild beasts, undoubtedly possesses a specially trained keenness of vision for the exigencies of his primitive life, the figures show that, as regards ordinary visual acuity, he has no advantage over the more highly civilised classes.
There were, in 1904–05, two Board upper primary schools for the Chenchus of the Kurnool district, which were attended by seventy-three pupils, who were fed and clothed, and supplied with books and slates free of charge.
Chēnu (dry field).—An exogamous sept of Kamma.
Chēppāt.—A sub-division of Mārān.
Chērukāra.—Recorded, in the Travancore Census Report, 1901, as a sub-division of Nāyar.
Cheruku.—Cheruku (sugar-cane) or Cherukula has been recorded as an exogamous sept of Bōya, Jōgi and Odde.
Cheruman.—The Cherumans or Cherumukkal have been defined as a Malayālam caste of agricultural serfs, and as members of an inferior caste in Malabar, who are, as a rule, toilers attached to the soil. In the Madras Census Report, 1891, it is stated that “this caste is called Cheruman in South Malabar and Pulayan in North Malabar. Even in South Malabar where they are called Cheruman, a large sub-division numbering over 30,000 is called Pula Cheruman. The most important of the sub-divisions returned are Kanakkan, Pula Cheruman, Erālan, Kūdān and Rōlan. Kanakkan and Pula Cheruman are found in all the southern tāluks, Kūdān almost wholly in Walluvanād, and Erālan in Pālghat and Walluvanād.” In the Census Report, 1901, Ālan (slave), and Paramban are given as sub-castes of Cheruman.
According to one version, the name Cheruma or Cheramakkal signifies sons of the soil; and, according to another, Cheriamakkal means little children, as Parasurāma directed that they should be cared for, and treated as such. The word Pulayan is said to be derived from pula, meaning pollution.
Of the Cherumans, the following account is given in the Gazetteer of Malabar. “They are said to be divided into 39 divisions, the more important of which are the Kanakka Cherumans, the Pula Cherumans or Pulayas, the Era Cherumans or Erālans, the Rōli Cherumans or Rōlans, and the Kūdāns. Whether these sub-divisions should be treated as separate castes or not, it is hardly possible to determine; some of them at least are endogamous groups, and some are still further sub-divided. Thus the Pulayas of Chirakkal are said to be divided into one endogamous and eleven exogamous groups, called Māvadan, Elamanām, Tacchakudiyan, Kundatōn, Cheruvulan, Mulattan, Tālan, Vannatam, Eramālōdiyan, Mullaviriyan, Egudan, and Kundōn. Some at least of these group names obviously denote differences of occupation. The Kundōtti, or woman of the last group, acts as midwife; and in consequence the group is considered to convey pollution by touch to members of the other groups, and they will neither eat nor marry with those belonging to it. Death or birth pollution is removed by a member of the Māvadan class called Maruttan, who sprinkles cowdung mixed with water on the feet, and milk on the head of the person to be purified. At weddings, the Maruttan receives 32 fanams, the prescribed price of a bride, from the bridegroom, and gives it to the bride’s people. The Era Cherumans and Kanakkans, who are found only in the southern tāluks of the district, appear to be divided into exogamous groups called Kūttams, many of which seem to be named after the house-name of the masters whom they serve. The Cherumans are almost solely employed as agricultural labourers and coolies; but they also make mats and baskets.”
It is noted[26] by Mr. L. K. Anantha Krishna Iyer that “from traditions current among the Pulayas, it would appear that, once upon a time, they had dominion over several parts of the country. A person called Aikkara Yajaman, whose ancestors were Pulaya kings, is still held in considerable respect by the Pulayas of North Travancore, and acknowledged as their chieftain and lord, while the Aikkaranād in the Kunnethnād tāluk still remains to lend colour to the tale. In Trivandrum, on the banks of the Velli lake, is a hill called Pulayanar Kotta, where it is believed that a Pulaya king once ruled. In other places, they are also said to have held sway. As a Paraya found at Melkota the image of Selvapillai, as a Savara was originally in possession of the sacred stone which became the idol in the temple of Jaganath, so also is the worship of Padmanābha at Trivandrum intimately connected with a Pulayan. Once a Pulaya woman, who was living with her husband in the Ananthan kādu (jungle), suddenly heard the cry of a baby. She rushed to the spot, and saw to her surprise a child lying on the ground, protected by a snake. She took pity on it, and nursed it like her own child. The appearance of the snake intimated to her the divine origin of the infant. This proved to be true, for the child was an incarnation of Vishnu. As soon as the Rāja of Travancore heard of the wonderful event, he built a shrine on the spot where the baby had been found, and dedicated it to Padmanābha. The Pulayas round Trivandrum assert to this day that, in former times, a Pulaya king ruled, and had his castle not far from the present capital of Travancore. The following story is also current among them. The Pulayas got from the god Siva a boon, with spade and axe, to clear forests, own lands, and cultivate them. When other people took possession of them, they were advised to work under them.”