Pedakanti.—Pedakanti or Pedaganti is the name of a sub-division of Kāpu. It is said by some to be derived from a place called Pedagallu. By others it is derived from peda, turned aside, and kamma, eye, indicating one who turns his eyes away from a person who speaks to him. Yet another suggestion is that it means stiff-necked.
Pedda (big).—A sub-division of Bōya, Bagata, Konda Dora, Pattapu, and Velama.
Peddammavāndlu.—A fancy name taken by some Telugu beggars.
Pedditi.—A sub-division of Golla, some members of which earn a livelihood by begging and flattery.
Pēgula (intestines).—An exogamous sept of Bōya.
Pekkan.—A division of Toda.
Pendukal (women).—A name applied to Dēva-dāsis in Travancore.
Pengu.—A sub-division of Poroja.
Pennēgāra.—Konkani-speaking rice-beaters in South Canara.
Pentiya.—The Pentiyas also call themselves Holuva and Halabā or Halbā. In the Madras Census Report, 1901, they are called Pantia as well as Pentiya, and described as Oriya betel-leaf (panno) sellers. Their occupation, in the Jeypore Agency tracts, is that of cultivators. According to Mr. C. Hayavadana Rao, to whom I am indebted for the following note, numbers of them migrated thither from Bustar, and settled at Pentikonna, and are hence called Pentikonaya or Pentiya. Their language is Halba, which is easily understood by those who speak Oriya. They are divided into two endogamous sections, called Bodo (big or genuine), and Sanno (little), of whom the latter are said to be illegitimate descendants of the former. The Bodos are further sub-divided into a series of septs, e.g., Kurum (tortoise), Bhāg (tiger), Nāg (cobra), and Sūrya (sun). The caste is highly organized, and the head of a local centre is called Bhatha Nāyako. He is assisted by a Pradhāni, an Umriya Nāyako, and Dolāyi. The caste messenger is called Cholāno, and he carries a silver baton when he summons the castemen to a meeting. An elaborate ceremony is performed when a person, who has been tried by the caste council, is to be received back into the caste. He is accompanied to the bank of a stream, where his tongue is burnt with a gold or silver wire or ornament by the Bhatha Nāyako, and some offerings from the Jagannātha temple at Pūri are given to him. He is then taken home, and provides a feast, at which the Nāyako has the privilege of eating first. He has further to make a present of cloths to the assembled elders, and the four heads of the caste receive a larger quantity than the others. The feast over, he is again taken, carrying some cooked rice, to the stream, and with it pushed therein. This ceremonial bath frees him from pollution.