An Eravallan who wishes to see his son married visits the parents of a girl with his brother-in-law and a few relatives, who make the proposal. If the parents agree, the wedding day is fixed, and all the preliminary arrangements are made at the hut of the bride, where the relatives assembled are treated to a dinner. The bride’s price is only a rupee. The parents of the bride and bridegroom visit their respective landlords with a few packets of betel leaves, areca nuts, and tobacco, and inform them of the marriage proposal. The landlords give a few paras of paddy to defray a portion of the wedding expenses. They celebrate their weddings on Mondays. On a Monday previous to the wedding ceremony, the sister of the bridegroom, with a few of her relations and friends, goes to the bride’s hut, and presents her parents with the bride’s money, and a brass ring for the bride. On the Monday chosen for the wedding, the same company, and a few more, go there, and dress the girl in the new garment brought by them. They are treated to a dinner as on the previous occasion. They then return with the bride to the hut of the bridegroom, where also the parties assembled are entertained. On the Monday after this, the bridegroom and bride are taken to the bride’s hut, where they stay for a week, and then return to the bridegroom’s hut. Marriage is now formally over. The tāli (marriage badge) tying is dispensed with. This custom of marriage prevails among the Izhuvas of the Chittūr tāluk. The bridegroom gets nothing as a present during the wedding, but this is reserved for the Karkadaka Sankranthi, when he is invited by his father-in-law, and given two veshtis and a turban, after sumptuously feeding him. A widow can only marry a widower. It is called Mundakettuka (marrying a widow). When they both have children, the widower must make a solemn promise to his castemen that he will treat and support the children by both marriages impartially. The present of a brass ring and cloth is essential. A man can divorce his wife, if he is not satisfied with her. The divorced wife can mate only with a widower. Such cases, they say, are very rare among them.
No ceremony is performed for a pregnant woman during the fifth or seventh month. If she dreams of dogs, cats, or wild animals coming to threaten her, it is believed that she is possessed of demons. Then a devil-driver from this or some other caste is called in. He draws a hideous figure (kōlam) on the floor with powdered rice, turmeric, and charcoal, and the woman is seated in front of it. He sings and beats his small drum, or mutters his mantram (consecrated formula). A lamp is lighted, and frankincense is burned. A kaibali is waved round the woman’s face. She is worked up to a hysterical state, and makes frantic movements. Boiled rice, flattened rice, plantains, cocoanuts, and fowl are offered to the demon. Quite satisfied, the demon leaves her, or offers to leave her on certain conditions. If the woman remains silent and unmoved all the time, it is supposed that no demon resides in her body. Very often a yantram (charm) is made on a piece of cadjan (palm) leaf, and rolled. It is attached to a thread, and worn round the neck.
A woman in childbirth is located in a separate small hut (muttuchāla) erected at a distance from the main hut. Nobody attends upon her, except her mother or some old woman to nurse her. As soon as delivery takes place, the mother and child are bathed. Her pollution is for seven days, during which she stays in the hut. She then bathes, and is removed to another hut close to the main hut, and is again under pollution for five months. Her diet during this period is simple, and she is strictly forbidden to take meat. The only medicine administered to her during the period is a mixture of pepper, dried ginger, and palm sugar mixed with toddy. She comes back to the main hut after purifying herself by a bath at the end of the five months. The day is one of festivity.
The Eravallers bury their dead, and observe death pollution for five days. On the morning of the sixth day, the chief mourner, who may be the son or younger brother, gets shaved, bathes, and offers to the spirit of the departed boiled rice, parched rice, plantains, and fowl. A feast is given to the castemen once a year, when they have some savings. They think of their ancestors, who are propitiated with offerings.
They are pure animists, and believe that the forests and hills are full of demons disposed to do them harm. Many of them are supposed to live in trees, and to rule wild beasts. They also believe that there are certain local demons, which are supposed to reside in rocks, trees, or peaks, having influence over particular families or villages, and that services rendered to them are intended to mitigate their hunger rather than to seek benefits. Their gods are Kāli, Muni, Kannimar, and Karappu Rāyan. Kāli is adored to obtain her protection for themselves and their families while living in the forest. Muni is worshipped for the protection of their cattle, and to secure good harvest. Kannimar (the seven virgins) and Karappu Rāyan are their family deities, who watch over their welfare. Offerings of boiled rice, plantains, cocoanuts, and flattened rice are given to propitiate them. Kāli and Muni are worshipped in the forest, and the others in their huts.
The main occupation of the Eravallers is ploughing dry lands for the cultivation of chama (Panicum miliaceum), cholam (Sorghum vulgare), dholl (Cajanus indicus) and gingelly (Sesamum indicum) seeds, and sowing the seeds, which begin in the middle of May, and harvesting in November. During these months, they are wholly occupied with agriculture. During the other months of the year, gardening, fencing, and thatching are their chief occupations. Offerings are made to Kāli and Muni, when they plough, sow, and reap. They are so propitiated, as they are supposed to protect their corn from destruction by wild beasts. The Eravallers are skilful hunters. Owing to their familiarity and acquaintance with the forests, they can point out places frequented by wild beasts, which they can recognise by smell, either to warn travellers against danger, or to guide sportsmen to the game. Ten or fifteen of them form a party, and are armed with knives, bows and arrows. Some of them act as beaters, and the animal is driven to a particular spot, where it is caught in a large net already spread, shot, or beaten to death. Animals hunted are hares, porcupines, and wild pigs. The game is always equally divided. Being good marksmen, they take skilful aim at birds, and kill them when flying.
The ordinary dietary is kanji (gruel) of chama or cholam, mixed with tamarind, salt and chillies, prepared overnight, and taken in the morning. The same is prepared for the midday meal, with a vegetable curry consisting of dholl, horse gram (Dolichos biflorus), and other grains grown in the garden of their masters, which they have to watch. They eat the flesh of sheep, fowls, pigs, hares, quails, and doves. They take food at the hands of Brāhmans, Nāyars, Kammālars, and Izhuvas. They refuse to take anything cooked by Mannans, Pānans, Parayans, and Cherumans. They bathe when touched by a Chakkiliyan, Parayan, or Cheruman. They stand a long way off from Brāhmans and Nāyars.
Both men and women are decently clad. Males wear veshtis, one end of which hangs loose, and the other is tucked in between the legs. They have a shoulder cloth, either hanging loosely over their shoulders, or sometimes tied to the turban. They allow their hair to grow long, but do not, for want of means, anoint it with oil. They grow moustaches. They wear round the neck a necklace of small white beads to distinguish them from Malayars, who are always afraid of them. Some wear brass finger rings. Women wear a potava (coloured cloth), half of which is worn round the loins, while the other half serves to cover the body. The hair is not smoothed with oil. It is twisted into a knot on the back. It is said that they take an oil bath once a week. Their ear ornament is made of a long palmyra leaf rolled into a disc, and the ear lobes are sufficiently dilated to contain them.
Erkollar.—A Tamil form of the Telugu Yerragolla, which is sub-division of Tottiyan.
Ernādan.—In the Madras Census Report, 1901, the Aranādans are described as a hill tribe in Malabar, who kill pythons, and extract an oil from them, which they sell to people on the plains as a remedy for leprosy. These are, I have no doubt, the Ernādans, concerning whom Mr. G. Hadfield writes to me as follows. They are a small jungle tribe, found exclusively in Malabar, and are considered to be the lowest of the jungle tribes by the inhabitants of Malabar, who consider themselves polluted if an Ernādan approaches within a hundred yards. Even Paniyans and Pariahs give them a wide berth, and they are prohibited from coming within four hundred yards of a village. One of their customs is very singular, viz., the father of a family takes (or used to take) his eldest daughter as his second wife. The Ernādans use bows and arrows, principally for shooting monkeys, to the flesh of which they are very partial. They are not particular as to what they eat, and are, in fact, on a par with jackals in this respect, devouring snakes and the putrid flesh of various animals. They are fond of collecting the fat of snakes, and selling it. Muhammadans employ them in felling timber, and cultivating fields. Their clothing is exceedingly scanty, and, when hard up, they use wild plantain leaves for this purpose.