The Vettiyān is said to possess the right of removing dead cattle from villages, and in return to supply leather for agricultural purposes. He is further said to make drum heads and tom-toms from raw hides.[64]
The Vettiyāns belong to the right-hand section during disputes between the right and left hand factions.
Vēttuvan.—The Tamil Vēttuvans are described, in the Madras Census Report, 1901, as “an agricultural and hunting caste, found mainly in Salem, Coimbatore, and Madura. The name means ‘a hunter.’ They are probably of the same stock as the Vēdans, though the exact connection is not clear, but they now consider themselves superior to that caste, and are even taking to calling themselves Vēttuva Vellālas. Tradition says that the Konga kings invited Vēttuvans from the Chōla and Pāndya countries to assist them against the Kēralas. Another story says that the caste helped the Chōla king Aditya Varma to conquer the Kongu country during the latter part of the ninth century. In paragraph 538 of the Census Report, 1891, reference is made to the belief that the Vēdans are identical with the Veddahs of Ceylon. In connection with this supposition, it is reported that the Vēttuvans worship a goddess called Kandi-Amman, which may possibly mean ‘the goddess of Kandy’ (in Ceylon). Of the endogamous sections into which the caste is divided, the most numerically important are Venganchi, Kilangu (root), Pasari, Viragu (firewood), Pannādai (sheath of the cocoanut leaf), and Villi (bow). They have their own barbers, who seem also to form a separate sub-division, and are called Vēttuva Ambattans or Nāvidans, both of which words mean barber. They are said to refuse to serve any one lower than a Konga Vellāla. Nominally they are Hindus, but they are said to worship the seven Kannimars, or aboriginal goddesses, to whom the Irulas also pay homage. They eat meat and drink alcohol, though some of those who are endeavouring to increase their social repute are taking to vegetarianism. Widow marriage is forbidden. They either burn or bury the dead, but no ceremonies are performed for deceased ancestors. Their customs are thus a curious mixture of those followed by high castes and low ones. Their ordinary title is Kavandan.”
Of the Malayālam Vēttuvans, who live in Malabar and the southern portion of the South Canara district, it is recorded, in the Madras Census Report, 1901, that they are “agricultural serfs, shikāris (hunters), and collectors of forest produce, who live in the Malabar jungles. They have two endogamous sub-divisions, called Kodi and Peringala. The former keep their hair long, and their women wear a cloth. The latter have top-knots, and their women dress in leaves, which they wear only round their waists, and renew daily. The latter are an unclean set of people, who live in rude bamboo and reed huts, and will eat anything down to carrion. Yet they consider themselves superior to Cherumans and Pulaiyans, and are careful not to be polluted by them. This same name is also borne by a class of masons and salt-workers in the low country in Malabar.”
The Malabar Vēttuvans are said to have a fantastic legend, showing that they were not originally as low as they are at the present day in the social scale. “It is related that one of their tribe went and asked a high-caste Nāyar to give him a daughter in marriage. The Nāyar offered to do so on condition that the whole tribe would come to his place and dance on berries, each one who fell to be shot with arrows. The tribe foolishly agreed to the condition, and went and danced, with the result that, as each one tripped and fell, he or she was mercilessly shot dead with arrows. A little girl who survived this treatment was secretly rescued, and taken away by a compassionate Nāyar, who married her into his family. From this union, the present day Vēttuvans affirm their origin is to be traced. Up to this day they hold the caste of that particular Nāyar in very great veneration.”[65] The costume of these Vēttuvans has been described as follows.[66] “The men wear a short loin-cloth, secured round the waist by a belt which is also used as a sling during hunting expeditions. They also wear brass ear-rings, and grow a bit of moustache, and a little stumpy beard. The dress of the women consists of three clusters of long leaves, suspended from the waist and tied on by a cheap girdle. According to a tribal legend, when, in the morning of time, costumes were being distributed by the deity to the various races of the earth, the Vettuva women, being asked to choose between a costume which needed to be changed daily, and one which needed to be changed only yearly, readily expressed a preference for the former, and the deity, considering this an unpardonable piece of vanity, decreed that thenceforth the women should dress in leaves gathered fresh every morning. Whenever it is suggested to them that they should adopt some more lasting apparel, the Vettuva women answer that they are carrying out the mandate of the deity, and can abandon their present dress only if the deity appears in person, and sanctions a change.”
On the occasion of a recent visit of the Governor of Madras to South Canara, a party of Vēttuvans was paraded before him. One of the men was wearing an aluminium coronation medal, and, on being asked by the Collector who had given it to him, he folded his arms obsequiously, and replied ‘My Tamburan’ (landlord).
In a recent note on the leaf-wearing Vēttuvans, it is stated that “they believe that the sun travels, after it has set, through a hole in the bowels of the earth, and emerges at morning in the east. The way they calculate time is interesting. A Vēttuvan says that his children were born when his master sowed paddy (rice) on such and such hills. They are a very truthful lot, of good moral character, the chastity of their womankind being held very sacred.”
The Malabar Vēttuvans are summed up by Mr. T. K. Gopal Panikkar[67] as being “not exactly slaves, but their social position justifies their classification amongst the slave races. They live on the cocoanut plantations of the Nairs, and other well-to-do classes. They lead a hand-to-hand existence on the wages which they obtain for hedging and fencing cocoanut plantations, plucking cocoanuts, tilling, and other allied work. They live, with their wives and children, and sometimes other relations as well, in houses small but more decent-looking than the mere huts of the other lower classes. In point of caste restrictions they are certainly better circumstanced; and their daily contact with the higher classes in the ordinary concerns of life affords them greater facilities for increased knowledge and civilisation than their brother citizens of the slave races enjoy. They are much addicted to toddy-drinking, but their principal food is rice. Their condition is never so intolerably wretched as that of the other classes. They are sometimes employed by cultivators for agricultural purposes. Their females occupy themselves in the fields during the harvest season, but they also make thatch for houses of cocoanut leaves woven after a set model during the thatching season about December or January. Their males wear ear-rings of brass, and their females adorn themselves with nose, finger, and neck ornaments of brass or beads. The one piece of cloth supplied annually by the masters, to whose plantations they are attached, forms the dress both for males and females, which they tie round their waists. They do not eat carrion, but are exceedingly fond of fish, the flesh of the civet, and the rat, and of some other animals not generally eaten by other classes. They observe death pollution like the higher classes of Malabar, and the period of observance varies according to the particular class or caste, to which their masters belong. For instance, if they belong to a Nair’s plantation, such period is fifteen days, and, if to a Brahmin’s, it is ten days; Nairs and Brahmins observing pollution for these periods respectively. The priests who officiate at their ceremonials are selected from among their own tribesmen or Enangers, whose express recognition is necessary to give validity to the performance of the ceremony. Their marriage customs are very like those of the Tiyyars, excepting that the feasting and revelry are not so pompous in their case. Like the Nairs, they retain the front knot. The only offences of general occurrence among them are petty cases of theft of cocoanuts, plantains, areca nuts, and roots of common occurrence. The Vettuvans believe in a Supreme Creator, whom they name and invoke as Paduchathampuram, i.e., the king who created us. Likewise, they believe in certain evil deities, to whom they make offerings at particular times of the year. They are not, like the other classes, distinguished by loyalty to their masters, but are a very ungrateful sect, and their very name, viz., Nambu Vettuvan, has passed into a bye-word for ingratitude of all kinds.”
It is recorded, in the Gazetteer of Malabar, that “the Vēttuvans of Chirakkal taluk are a low caste of jungle cultivators and basket makers, distinguished by the survival amongst their women of the custom of dressing in leaves, their only clothing being a kind of double fan-shaped apron of leaves tied round the waist with a rolled cloth. They live in huts made of split bamboo and thatched with elephant grass, called kudumbus. The Vēttuvans are divided into fourteen illams, which seem to be named after the house names of the janmis (landlords) whom they serve. Their headmen, who are appointed by their janmis, are called Kirān, or sometimes Parakutti (drummer). Amongst the Vēttuvans, when labour begins, the woman is put in a hole dug in a corner of the hut, and left there alone with some water till the cry of the child is heard.” For the following note on the Vēttuvans of the Cochin State, I am indebted to Mr. L. K. Anantha Krishna Aiyar.[68]
“The Vettuvans are also called Vettuva Pulayas. They are pure agricultural labourers, taking part in every kind of work connected with agriculture, such as ploughing, sowing, weeding, transplanting, pumping water, and reaping. They are more day labourers. The males get two edangazhis of paddy (hardly worth 2 annas), and the females an edangazhi and a half. In times of scarcity, they find it difficult to support themselves.