Kurnool.—Blankets are manufactured in 39 villages. Sheep’s wool is beaten and cleaned, and spun into yarn with hand spindles. In the case of the mutaka, or coarse cumblies used by the poorer classes, the thread used for the warp is well rubbed with a gruel made of tamarind seeds before being fitted up in the loom, which is generally in the open air. In the case of jadi, or cumblies of superior quality used as carpets, no gruel is used before weaving. But, when they are taken off the loom, the weavers spread them out tight on a country cot, pour boiling water over them, and rub them well with their hands, until the texture becomes thick and smooth.
Kistna.—Both carpets and blankets are made at Masulipatam, and blankets only, to a considerable extent, in the Gudivāda tāluk. The Tahsildar of Nuzvīd, in several villages of which tāluk the blanket-weaving industry is carried on, gives me the following note. The sheep, of which it is intended to shear the wool, are first bathed before shearing. If the wool is not all of the same colour, the several colours are picked out, and piled up separately. This being done, each separate pile is beaten, not as a whole, but bit by bit, with a light stick of finger thickness. Then the cleaning process is carried out, almost in the way adopted by cotton-spinners, but with a smaller bow. Then the wool is spun into yarn with the help of a thin short piece of stick, near the bottom of which a small flat, circular or square weight of wood or pot-stone (steatite) is attached, so as to match the force of the whirling given to the stick on the man’s thigh. After a quantity of yarn has been prepared, a paste is smeared over it, to stiffen it, so that it can be easily passed through the loom. The paste is prepared with kajagaddalu, or tamarind seeds, when the former is not available. Kajagaddalu is a weed with a bulbous root, sometimes as large as a water-melon. The root is boiled in water, and the thin coating which covers it removed while it is still hot. The root is then reduced to a pulp by beating in a mortar with frequent sprinkling of water. The pulp is mixed with water, to make it sticky, and applied to the yarn. Tamarind seeds are split in two, and soaked in water for several hours. The outer coating then becomes detached, and is removed. The seeds are beaten into a fine flour, and boiled until this acquires the necessary consistency. They are then made into a paste with water, and applied to the yarn.
Madura.—Coarse blankets are manufactured to a small extent by Kuruba women in twenty-two villages of the Mēlūr, Dindigul, and Palni tāluks.
In the province of Mysore, parts of Chitaldrūg and the town of Kolar are noted for the manufacture of a superior kind of blanket, of fine texture like homespun, by Kurubas. The wool is spun by the women.
By one section of the Kurubas, called Sunnata or Vasa (new) only white blankets are said to be made.
The personal names of Kurubas are derived from their gods, Basappa, Lingappa, Narasimha, Huliga, etc., with Ayya, Appa, or Anna as affixes. An educational officer tells me that, when conducting a primary examination, he came across a boy named Mondrolappa after Sir Thomas Munro, who still lives in the affections of the people.
“It has,” Mr. H. A. Stuart writes,[48] “been suggested that the name Kuruba is a derivative of the Canarese root kuru, sheep (cf. Tamil kori); but it has been objected to this that the Kurumbas were not originally a purely shepherd tribe, and it is contended that the particular kind of sheep called kori is so called because it is the sheep of the Kurumbas. Again, the ancient lexicographer of the Tamil language, Pingala Muni, defines Kurumban as Kurunila Mannar, or petty chieftains. But the most common derivation is from the Tamil kurumbu, wickedness, so that Kurumban means a wicked man. With this may be compared the derivation of Kallan from kalavu, theft, and the Kallans are now generally believed to have been closely connected with, if not identical with the original Kurumbas. On the other hand, the true derivation may be in the other direction, as in the case of the Sclavs. The language of the Kurumbas is a dialect of Canarese, and not of Tamil, as stated by Bishop Caldwell. It resembles the old Canarese.” Concerning the affinities of the Kurubas, Mr. Stuart states that “they are the modern representatives of the ancient Pallavas, who were once so powerful in Southern India. In the seventh century, the power of the Pallava kings seems to have been at its zenith, though very little trace of their greatness now remains; but, soon after this, the Kongu, Chōla, and Chālukya chiefs succeeded in winning several victories over them, and the final overthrow of the Kurumba sovereignty was effected by the Chōla King Adondai about the eighth century A.D., and the Kurumbas were scattered far and wide. Many fled to the hills, and, in the Nīlgiris and Wynād, in Coorg and Mysore, representatives of this ancient race are now found as wild and uncivilised tribes.” Let me call anthropometric evidence, and compare the Kurubas of Mysore and Bellary with the jungle Kurumbas of the Nīlgiris and the allied Kādirs and Mala Vēdars, by means of the two important physical characters, stature and nasal index.
| Stature. | Nasal index. | |||||
| Average. | Maximum. | Minimum. | Average. | Maximum. | Minimum. | |
| cm. | cm. | cm. | ||||
| Kurubas, Mysore | 163.9 | 176.4 | 155 | 73.2 | 85.9 | 62.3 |
| Kurubas, Bellary | 162.7 | 175.4 | 153.4 | 74.9 | 92.2 | 63.3 |
| Kurumbas, Nīlgiris | 157.5 | 163.6 | 149.6 | 88.8 | 111.1 | 79.1 |
| Kādirs | 157.7 | 169.4 | 148.6 | 89.8 | 115.4 | 72.9 |
| Mala Vēdars | 154.2 | 163.8 | 140.8 | 84.9 | 102.6 | 71.1 |
In this table, the wide gap which separates the domesticated Kurubas of the Mysore Province and the adjacent Bellary district from the conspicuously platyrhine and short-statured Kurumbas and other jungle tribes, stands out prominently before any one who is accustomed to deal on a large scale with bodies and noses. And I confess that I like to regard the Kurumbas, Mala Vēdars, Kādirs, Paniyans, and other allied tribes of short stature with broad noses as the most archaic existing inhabitants of the south of the Indian peninsula, and as having dwelt in the jungles, unclothed, and living on roots, long before the seventh century. The question of the connection between Kurubas and Kurumbas is further discussed in the note on the latter tribe.