Vellālas worshipping lingam, snake-stones and Ganēsa.
In connection with the sub-divisions of the Vellālas, Mr. Hemingway, in a note on the Vellālas of the Trichinopoly district, gives some still further information. “The Kondaikattis are so-called from the peculiar way in which they used to wear their hair—a custom no longer observed. They are split into two sections, called Mēlnādu and Kīlnādu (westerns and easterns). The Dakshināttāns (south country men) are immigrants from Tinnevelly. The members of the Kāraikkāttar sub-division in the Udaiyarpālaiyam tāluk are rather looked down on by other Vellālans as being a mixed race, and are also somewhat contemptuously called Yeruttu-māttu (pack-bullocks), because, in their professional calling, they formerly used pack-bullocks. They have a curious custom by which a girl’s maternal uncle ties a tāli (marriage badge) round her neck when she is seven or eight years old. The Panjukkāra Chettis live in the Udaiyarpālaiyam tāluk. The name is an occupational one, and denotes cotton-men, but they are not at the present day connected with the cotton trade. The Sōlapūram (or Chōlapūram) Chettis are apparently called after the village of that name in the Kumbakonam tāluk of Tanjore. The Sōlias (or Chōlias) are numerous and ubiquitous. They are generally regarded as of doubtful descent, since parvenus, who wish to be considered Vellālans, usually claim to belong to this sub-division. The more respectable Pandārams, the Thambirans who own temples and matams, and the Oduvar or Ādi Saivāl, belong to the Sōzhia section. The Uttunāttu sub-division is local in origin. Its head-quarters is the country round Uttatūr. The members thereof are the special devotees of the Siva of that place. The Arunāttus (six nādus) are also called Mottai (shaved) Vellālans, apparently because they always shave their moustache, and wear only a very small kudumi (hair-knot). Some of their customs are unlike those of the rest of the caste. They have exogamous septs, their widows always dress in white and wear no ornaments (a rule not universally observed in any other sub-division), they never marry their sister’s daughter, and their wives wear the tāli (marriage badge), like the Panta Reddis, on a golden thread. Of their six nādus, three of which are supposed to have been located on each side of the Aiyār river, only two are now recognised. These are the Sērkudi nādu in Nāmakkal tāluk and the Omandūr nādu of Musiri. The Yēlūr (seven villages) Vellālas are very few and far between. There is a small colony of Tuluvas, engaged in dyeing, at Illuppūr. The Malaikandas are only found near the Ratnagiri hill in the Kulittalai tāluk. They take their name from the fact that they are required to look at the Ratnagiri hill when they get up in the morning. They are devotees of the god there. The Kāniyālans (landowners) are scarce, but widely distributed, since the man who carries the pot of blood, when animals are sacrificed at festivals to the village goddesses, must belong to this sub-division. The Kodikkal Vellālans are so-called from their occupation of betel cultivation, which they still pursue largely.”
The Konga Vellālas differ so strikingly from the rest in many of their customs that a separate account of them is given. (See Konga Vellāla.)
It is noted by Mr. Hemingway that some Vellālas “observe a curious custom (derived from Brāhmans) with regard to marriage, which is not unknown among other communities. A man marrying a second wife after the death of his first has to marry a plantain tree, and cut it down before tying the tāli, and, in the case of a third marriage, a man has to tie a tāli first to the erukkan (arka: Calotropis gigantea) plant. The idea is that second and fourth wives do not prosper, and the tree and the plant are accordingly made to take their places.”
A peculiar ceremony, called Sevvai (Tuesday) Pillayar, is performed by some Vellāla women. It is also called Avvai Nonbu, because the Tamil poetess observed it. The ceremony takes place twice in the year, on a Tuesday in the months of Thai (February-March) and Audi (August-September). It is held at midnight, and no males, even babies in arms, may be present at it, or eat the cakes which are offered. A certain number of women club together, and provide the necessary rice, which is measured on the back of the hand, or in a measure similar to those used by Madras milk-sellers, in which the bottom is fixed high up in the cylinder. At the house where the ceremony is to be performed the rice is pounded into flour, and mixed with leaves of Pongamia glabra and margosa (Melia Azadirachta). The mixture is then made into cakes, some flat, and some conical, to represent Pillayar (Ganēsa). Flowers, fruits, betel, turmeric, combs, kunkumam (red powder), and other articles required in connection with the Pillayar worship, are also taken to the room in which the rites are performed. Of these it has been impossible to gather an account, as the women refused to describe them, lest ruin should fall on their families. Some say that, during the ceremony, the women are stark-naked.
In an account of an annual ceremony at Trichinopoly in connection with the festival of Kulumai Amman, who is the guardian deity against epidemics, Bishop Whitehead records[62] that “a very fat pujāri (priest) of the Vellāla caste is lifted up above the vast crowd on the arms of two men. Some two thousand kids are then sacrificed, one after the other. The blood of the first eight or nine is collected in a large silver vessel holding about a quart, and handed up to the pujāri, who drinks it. Then, as the throat of each kid is cut, the animal is handed up to him, and he sucks, or pretends to suck the blood out of the carcase.”
Of proverbs relating to the Vellālas, the following may be cited:—
Agriculture is no agriculture, unless it is performed by the Vellālas.
The Vellāla ruined himself by gaudy dress; the courtesan ruined herself by coquetry and affectation.
Of all the sections of the Sūdras, the Vellāla is foremost; and, of all the thefts committed in the world, those of the Kallans are most notorious.