The Todas

by W. H. R. Rivers

There is one feature of the urvatpimi ceremony of the Todas which also suggests a possible link with Malabar, and this is the name, pülpali, given to the artificial dairy [[702]]used by the Tartharol. The Nairs of Malabar have a ceremony at the ninth month called pulikuti, in which the woman drinks tamarind (puli) juice which has been poured over a knife by her brother.[18] The Toda word for the sour taste is pülchiti, derived from tamarind, and I have suggested that the name pülpali may mean ‘tamarind dairy,’ and be a survival of community between the Toda ceremony and that of Malabar.

I have now enumerated a number of points in which there is a close resemblance between the customs of the Todas and those of the people of Malabar. In some cases, as in that of the cloth ceremony of the funeral, the resemblance is so close that we seem almost bound to seek its explanation either in identity of origin or in borrowing. We may be confident that if there has been any borrowing from the inhabitants of Malabar, it has not been recent, and we may also be fairly confident that the physical barrier in the past must have prevented any but the most infrequent intercourse between the inhabitants of the Nilgiri plateau and those of Malabar. If we attach any significance to the resemblances I have indicated, the conclusion seems almost inevitable that the Todas at some time lived in Malabar and migrated to the Nilgiri Hills, and it remains to inquire whether there are any other facts in favour of this view.

On one line of evidence I cannot speak with any authority, but I strongly suspect that there is a very close resemblance between the Toda language and Malayalam.

I think there is little doubt that the Toda language is much more nearly allied to Tamil than to Canarese, and I believe that the contrary opinion of Dr. Pope was due to the inclusion in his material of many words borrowed by the Todas from their Canarese-speaking neighbours, the Badagas. Malayalam is closely allied to Tamil, differing from it chiefly in its disuse of the personal terminations of the verbs and in the large number of Sanscrit derivatives,[19] and I should like to make the suggestion, for the consideration of Dravidian philologists, [[703]]that there is a close resemblance between the Toda language and Malayalam, minus its Sanscrit derivatives.

The Todas claim that their diviners, who, when in their frenzy, are believed to be inspired by the gods, speak the Malayalam language, some clans speaking a language which the Todas say is that of people they call Mondardsetipol, living in Malabar. I do not know whether the Toda claim is justified, but in any case the belief exists that the diviners speak the languages of Malabar, and that these are the languages of the gods. It is possible that in their beliefs concerning the language of the gods the Todas may be preserving a tradition of their mother-tongue, and if it could be proved that the diviners actually speak the Malayalam language the link with Malabar would be very materially strengthened.[20]

The Todas believe that their dead travel towards the West and are able to describe the paths by which they pass. Here, again, there is some reason to think that people may preserve in their beliefs about the passing to the next world a tradition of the route by which their ancestors travelled from a former home, and this may be so in the case of the Todas.

Another fact linking the Todas with Malabar is the use of the tall pole called tadri in the funeral ceremonies. This pole is procured for the Todas from the Malabar side of the hills by the Kurumbas, and I was told that suitable poles only grew in Malabar, and the pole is adorned with cowries which are also probably of Malabar origin. Other objects burnt at the funeral, such as the boxes called pettei and the umbrella called miturkwadr, are also procured from Malabar. The use of objects in funeral ceremonies which are procured from Malabar is suggestive, though, taken alone, it would have little significance.

A fact which would perhaps be regarded by most as more important is that there is now a settlement of the Todas at Gudalur in the Wainad, on one of the routes from Malabar to the Nilgiris. It seems clear that at one time the settlement [[704]]was larger than it is at present, and it is tempting to suppose that we have here evidence of the route of the Toda migration. There are, however, facts which make it improbable that this clue is of any value. If the villages about Gudalur had been survivals of the migration they would almost certainly have been sacred villages, but it was quite clear that they had no sanctity whatever and were not even saluted when seen from a distance. Unfortunately I did not visit Kavidi, the only village which remains, and if I had done so I might have discovered some evidence of sanctity and antiquity, but from what I was told it is very unlikely that any such evidence exists. This absence of sanctity is further in agreement with the traditions of the Todas, who say that the settlement at Gudalur is recent. There are, however, other facts which point to an ancient connexion of the Todas with this district. Some of the buffaloes of the most sacred and ancient Nòdrs ti are said to have come from Perithi in the Wainad, and the Taradrol, in many ways an exceptional Toda clan, are said to have their own future world or Amnòdr at this place.

It will thus be seen that, in addition to the points of similarity in custom and belief, there are definite facts pointing to connexion with Malabar, and if we suppose that the Todas migrated from this district we have next to conjecture the path by which they travelled. If any importance is attached to the belief in the paths taken by the dead, we should regard it as the most probable view that the Todas travelled over the Kundahs, the two divisions of the people travelling by slightly different routes. The Toda tradition that men were created on the Kundahs is perhaps in favour of this route, which would seem to correspond with the road to the Nilgiris known as the Sisipara Ghat. If, on the other hand, we attach importance to the settlement at Kavidi, the route followed would be that through Gudalur. At the present time the latter road is far the easier of the two, and, if the Todas had travelled during the last few years, it would have been the natural road by which to come, but it does not appear that there was any essential difference in the difficulties of the two routes before the roads were made. The evidence in favour of either route is very scanty, but if the Todas came from [[705]]Malabar it is probable that they came by one or other of these paths.

There are two other districts which have some claim to be considered as possible places from which the Todas may have migrated—viz., Mysore and Coorg.