Savari is a common name among the Tinnevelly Paliyans as among other Tamils. It is said to be a corruption of Xavier, but Savari or Sabari are recognised names of Siva and Parvati. There is a temple called Savarimalayan on the Travancore boundary, whereat the festival takes place at the same time as the festival in honour of St. Xavier among Roman Catholics. The women are very timid in the presence of Europeans, and suffer further from hippophobia; the sight of a horse, which they say is as tall as a mountain, like an elephant, producing a regular stampede into the depths of the jungle. They carry their babies slung in a cloth on the back, and not astride the hips according to the common practice of the plains. The position, in confinement, is to sit on a rock with legs dependent. Many of these Paliyans suffer from jungle fever, as a protection against which they wear a piece of turmeric tied round the neck. The dead are buried, and a stone is placed on the grave, which is never re-visited.
Like other primitive tribes, the Paliyans are short of stature and dolichocephalic, and the archaic type of nose persists in some individuals.
Average height 150.9 cm. Nasal index 83 (max. 100).
Pallan.—The Pallans are “a class of agricultural labourers found chiefly in Tanjore, Trichinopoly, Madura and Tinnevelly. They are also fairly numerous in parts of Salem and Coimbatore, but in the remaining Tamil districts they are found only in very small numbers.”[12]
Pallan.
The name is said to be derived from pallam, a pit, as they were standing on low ground when the castes were originally formed. It is further suggested that the name may be connected with the wet cultivation, at which they are experts, and which is always carried out on low ground. In the Manual of the Madura district (1868), the Pallans are described as “a very numerous, but a most abject and despised race, little, if indeed at all, superior to the Paraiyas. Their principal occupation is ploughing the lands of more fortunate Tamils, and, though nominally free, they are usually slaves in almost every sense of the word, earning by the ceaseless sweat of their brow a bare handful of grain to stay the pangs of hunger, and a rag with which to partly cover their nakedness. They are to be found in almost every village, toiling and moiling for the benefit of Vellālans and others, and with the Paraiyas doing patiently nearly all the hard and dirty work that has to be done. Personal contact with them is avoided by all respectable men, and they are never permitted to dwell within the limits of a village nattam. Their huts form a small detached hamlet, the Pallachēri, removed from a considerable distance from the houses of the respectable inhabitants, and barely separated from that of the Paraiyas, the Parei-chēri. The Pallans are said by some to have sprung from the intercourse of a Sudra and a Brāhman woman. Others say Dēvendra created them for the purpose of labouring in behalf of Vellālans. Whatever may have been their origin, it seems to be tolerably certain that in ancient times they were the slaves of the Vellālans, and regarded by them merely as chattels, and that they were brought by the Vellālans into the Pāndya-mandala.” Some Pallans say that they are, like the Kallans, of the lineage of Indra, and that their brides wear a wreath of flowers in token thereof. They consider themselves superior to Paraiyans and Chakkiliyans, as they do not eat beef.
It is stated in the Manual of Tanjore (1883) that the “Pallan and Paraiya are rival castes, each claiming superiority over the other; and a deadly and never-ending conflict in the matter of caste privileges exists between them. They are prædial labourers, and are employed exclusively in the cultivation of paddy (rice) lands. Their women are considered to be particularly skilled in planting and weeding, and, in most parts of the delta, they alone are employed in those operations. The Palla women expose their body above the waist—a distinctive mark of their primitive condition of slavery, of which, however, no trace now exists.” It is noted by Mr. G. T. Mackenzie[13] that “in the first quarter of the nineteenth century, the female converts to Christianity in the extreme south ventured, contrary to the old rules for the lower castes, to clothe themselves above the waist. This innovation was made the occasion for threats, violence, and a series of disturbances. Similar disturbances arose from the same cause nearly thirty years later, and, in 1859, Sir Charles Trevelyan, Governor of Madras, interfered, and granted permission to the women of lower caste to wear a cloth over the breasts and shoulders.”
In connection with disputes between the right-hand and left-hand factions, it is stated[14] that “whatever the origin of the factions, feeling still runs very high, especially between the Pallans and the Paraiyans. The violent scenes which occurred in days gone by[15] no longer occur, but quarrels occur when questions of precedence arise (as when holy food is distributed at festivals to the village goddesses), or if a man of one faction takes a procession down a street inhabited chiefly by members of the other. In former times, members of the opposite faction would not live in the same street, and traces of this feeling are still observable. Formerly also the members of one faction would not salute those of the other, however much their superiors in station; and the menials employed at funerals (Paraiyans, etc.) would not salute the funeral party if it belonged to the rival faction.”
In the Coimbatore Manual it is noted that “the Pallan has in all times been a serf, labouring in the low wet lands (pallam) for his masters, the Brāhmans and Goundans. The Pallan is a stout, shortish black man, sturdy, a meat-eater, and not over clean in person or habit; very industrious in his favourite wet lands. He is no longer a serf.” The occupations of the Pallans, whom I examined at Coimbatore, were cultivator, gardener, cooly, blacksmith, railway porter, tandal (tax-collector, etc.), and masālchi (office peon, who looks after lamps, ink-bottles, etc.). Some Pallans are maniyagārans (village munsifs or magistrates).