The Badagas perform definite services for the Todas and give what may be regarded as a tribute of grain at the harvest. The tribute is called gudu. I did not myself investigate the nature of the gudu, and there is some difference of opinion among previous writers[2] as to whether a definite amount of grain [[631]]or a given proportion of the crop is given. I have no information as to the way in which the giving of the tribute is regulated, and it is eminently one of those points on which evidence must be sought from both Todas and Badagas. In the case of the Kotas, we shall see that there is a definitely organised system regulating the relations of certain Kota villages to certain Toda clans, and some such system probably exists to regulate the supply of Badaga grain to different clans, but I have no information on the point.[3]
FIG. 69.—A BADAGA GREETING A TODA.
[[632]]
The contribution of grain from the Badagas has usually been regarded as given in return for the use of the land, the Todas being supposed to be the original owners of the soil. That this is not the whole explanation is shown by the fact that the Badagas also give a tribute of grain to two other Nilgiri tribes, the Kotas and Kurumbas. Harkness[4] was told by the Badagas that the portion given to the ti was in return for the prayers of the palol, and that they did not believe that “their crops or their cattle, themselves or their children, would prosper without his blessing.” The Badagas also stated that they generally desisted from cultivating their fields when the ti was left without a palol. They looked on the tribute of grain to the Todas as given of their own good will, while a similar tribute to the Kurumbas was dictated by fear of the consequences of sorcery which might be employed if the duty were neglected.
It has been supposed that the fear of Toda sorcery is one reason for the maintenance of the tribute, and, since the Badagas undoubtedly fear the power of the Toda sorcerers, it is probable that this factor plays a part, though one less important than in the case of the Kurumbas.
Another view which has been taken is that the Todas maintain rights over old dairies in the middle of the Badaga fields, and that any recalcitrance on the part of the Badagas might be followed by the taking up of these old rights. It is possible that the Todas have at some time threatened to resume their rights over disused dairies, but, in the case of the more sacred dairies, the fear of defilement of the sacred buffaloes by approaching a Badaga village would prevent the Todas from putting such a threat into practice.
The grain is probably given, partly because it is an immemorial custom, partly because the Badagas believe that they receive benefits and avoid evils in consequence of the custom.
At the present time, the amount of grain supplied by the Badagas is not sufficient for the needs of the Todas, and both grain and rice are bought by the Todas in the bazaar. All the grain used by the palol must, however, be that supplied by [[633]]the Badagas; but if more grain is required than the Badagas supply, it is possible that other grain may be used, though it is always in this case procured through the Badagas. The rice used at a ti dairy must also be procured through the Badagas.
The supply of grain is far from being the only duty of the Badagas to the ti dairies. Each ti has one or more special Badagas, each called tikelfmav, or “ti help Badaga,” who acts as intermediary between the palol and the Hindus. The earthenware vessels used in the inner room, the various garments of the palol, and other objects are made by Hindus, from whom they are procured by the tikelfmav. I did not learn of any material recompense given to the Badagas for these services, and the motive is probably some such belief as that described by Harkness.