“The 185 stones,” Mr. Hornell writes, “given to the Pattangatyns or headmen of the Paravas was in the nature of remuneration to these men for assistance in inspecting the banks, in guarding any oyster banks discovered, in recruiting divers, and in superintending operations during the course of the fishery.... In 1889, the Madras Government recorded its appreciation of the assistance rendered by the Jati Talaivan, and directed that his privilege of being allowed the take of two boats be continued. Subsequently, in 1891, the Government, while confirming the general principle of privilege remuneration to the Jati Talaivan, adopted the more satisfactory regulation of placing the extent of the remuneration upon the basis of a sliding scale, allowing him but one boat when the Government boats numbered 30 or less, two for 31 to 60 boats, three for 61 to 90 boats employed, and so on in this ratio. The value of the Jati Talaivan’s two privilege boats in the 1890 fishery was Rs. 1,424, in that of 1900 only Rs. 172.” The Jādi Talaivān is said to have been denominated by the Dutch the prince of the seven havens. It is noted in the pearl fishery report, 1900, that “the Paravas are a constant source of trouble, both on the banks and in the kottoo (shed), where they were constantly being caught concealing oysters, which of course were always confiscated. Only one Arab was caught doing this, and his companions abused him for disgracing them.”
According to Mr. Casie Chitty, the Paravas are divided into thirteen classes, viz.:—
- Headmen.
- Dealers in cloth.
- Divers for corals.
- Sailors.
- Divers for pearl-oysters.
- Divers for chanks.
- Packers of cloth.
- Fishers who catch tortoises (turtles).
- Fishers who catch porpoises.
- Fishers who catch sharks and other fish.
- Palanquin bearers.
- Peons, who wait about the person of the Chief.
- Fishers, who catch crabs.
It is noted by Canon A. Margoschis that the Parava females are famous for the excessive dilatation of the lobes of the ears, and for wearing therein the heaviest and most expensive gold ear jewels made of sovereigns. Ordinary jewels are said to cost Rs. 200, but heavy jewels are worth Rs. 1,000 and even more. The longer the ears, the more jewels can be used, and this appears to be the rationale of elongated ears.
In a recent account of a Parava wedding in high life, I read[81] that “the bride and bridegroom proceeded to the church at the head of an imposing procession, with music and banners. The service, which was fully choral, was conducted by a priest from their own community, after which the newly wedded couple went in procession to the residence of the Jāti Talavamore, being escorted by their distinguished host in person. The Jāti Talavamore, who wore a picturesque, if somewhat antiquated, robe, rode in a gorgeously upholstered palanquin, with banners, trophies, elephants, and other emblems of his high office. The bride, who was resplendent with diamonds, was becomingly attired in a purple Benares sāri with gold floral designs, and wore a superb kincob bodice.”
In a note on the Paravans of Travancore, Mr. N. Subramani Aiyar writes that “they are found in most tāluks of the State. The title sometimes used by them is Kuruppu. The Paravans of Chengannūr and Tiruvella call themselves Chakka, a word supposed by the castemen to be derived from slaghya or praiseworthy, but perhaps more correctly from Chakku, the basket carried by them in their hands. The Paravans are divided into numerous sections. In the south, the Tamil-speaking division follows the makkathāyam, while all the Malayālam-speaking sections follow the marumakathāyam law of inheritance. There is also a difference in the dress and ornaments of the two sections, the former adopting the fashion of the east coast, and the latter that of the west. The Travancore Paravas are really one with the Tamil-speaking Paravas of the east coast. While most of them became converts to Christianity, in Travancore they have tried to preserve their separate existence, as they had already spread into the interior of the country before the proselytism of St. Xavier had made its enduring mark on the sea-coast villages. There is a curious legend about the settlement of the Chakkas in Central Travancore. Formerly, it would appear, they were Sūdras, but, for some social offence committed by them, they were outcasted by the Edappalli chieftain. They were once great devotees of Srī Krishna, the lord of Tiruvaranmulai in the Tiruvella tāluk. The Paravas say further that they are descended from a high-caste woman married to an Izhava. The word Parava is accordingly derived from para, which in Sanskrit means foreign. The Paravas engage in various occupations, of which the most important in Central Travancore are climbing palm trees, catching fish, and washing clothes for Christians, Muhammadans, and depressed classes of Hindus. In South Travancore they make wicker baskets, rattan chairs, and sofas. Women, in all parts of the State, are lime and shell burners. They worship at the Aranmula temple, and pay special worship to Bhadrakāli. Their priest is known as Parakuruppu, who, having to perform four different functions, is also entitled Nālonnukāran. It is his duty to preside at marriage and other rites, to be caste barber, to carry the news of death to the relations, and to perform the priestly functions at funerals. The Paravas perform both the tāli-kettu and sambandham ceremonies.”
Parēl Maddiyala.—Barbers of the Billavas.
Pārenga.—A sub-division of Gadaba.
Pariah.—See Paraiyan.
Parikimuggula.—Professional tattooing women in the Telugu country. The name refers to the patterns (parika or muggu), which they carry about with them, as designs for tattooing or to be drawn on the floor on occasions of festival and ceremonial.