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MIDEAS GOVERNMENT MUSEUM.

Bulletin, Vol. IV, No. 1.

AI^THROPOLOGY

TODAS OF THE NILGIRIS; EURASIAN SCHOOL-BOYS;

MERIAH SACRIFICE POST;

WALKING THROUGH FIRE; MALAIALIS OF THE

SHEVAROYS ; SCISSORS PEOPLE ;

SORCERY IN COIMBATORE ; NAYADIS OF MALABAR.

\Vith Seven Plates.

»JAN 16 19il

MADRAS:

PRISTED BY THE SUPEKINTENDEN'T, GOTERNMEXT PRESS.

,, [Price, 1 rupee i annas.] 1901. [S sliiUiiigs.'}

^ ^ ^

>/-••

i|nbrir$ i^ui^rnm^nl i|it$i«itt luHilin$*

Vol I.

No, 1. — Pearl and Chank Fisheries of the Gulf of Manaar. — E. Thurston.

No. 2. — Note on Tours along the Malabar ' Coast. — E. Thurston.

No. 3. — RXmesvaram Island and Fauna of the Gulf of Manaar. — E. Thurston.

No. 4. — Anthropology of the Todas and Kotas of the Njlgiri Hills; and of the Brahmans, Kam- malans, Pallis and Pariahs of Madras City. — E. Thurston.

Vol II.

No. 1. — Anthropology of the Badagas and Trulas of the NTlgiris; Paniyans of Malabar; Chinese-Tamil Cross; Cheruman Skull; Kuruba or Kurumba ; Summary of Results. — E. Thurston.

No. 2. — Eurasians (Poorer Classes) of Madras and Malabar ; Note on Tattooing; Malagasy-Nias-Dravidians; Tod A Petition. — E. Thurston,

No. 3. — Kadirs of the Anaimalais ; Malaialis of the Sheva- roys; Syllabus of Demonstrations; the Dh\- viDiAN Head J the Dravidian Problem. — E. Thurston.

Vol III

No. 1. — Notes on some of the People of Malabar. — P. Fawcett. Mala "Vedars of Travancore.— Mrs. Evans. Miscellanea.

No. 2. — Sea Fisheries of Malabar and South Canara.— E. Thurston.

No, 8.— Natar? of Malabar.- F. Fawcett (in thb Feess).

MADKAS GOYERNMENT MUSEUM.

Bulletin, Vol. IV, No. 1.

ANTHROPOLOGY.

TODAS OF THE NILGIRIS; EURASIAN SCHOOL-BOYS;

MERIAH SACRIFICE POST;

WALKING THROUGH FIRE; MALAIALIS OF THE

SHEVAROYS ; SCISSORS PEOPLE ;

SORCERY IN COIMBATORE ; NAYADIS OF MALABAR.

With Seven Plates,

MADBAS: PEINTBD BY THE SUPERINTENDENT, GOVERNMENT PRESS.

1901.

3LRA

CONTENTS

TODAS OF THE NILGIRIS EURASIAN SCHOOL BOYS MEEIAH SACRIFICE POST WALKING THROUGH FIRE

malaiAlis of the SHEVAROYS

SCISSORS PEOPLE

SORCERY IN COIMBATORB NAYADIS OF MALABAR

PACE

1-21 22-50 51-54 55-61 62, 6S 64 65 66-78

TODAS OF THE NILGIRIS.

The present rambling notes, made during a stay among the Todas, amid the grateful quietude of Paikara on the western Nilgiri plateau, must be regarded as a supplement to the account of this tribe, which was published as mj first anthropological essay.*

The river which flows past the Paikara travellers' bungalow, though used by us for experiments in sailing with toy boats, is sacred to the Todas, and, for fear of mishap from arousing the wrath of the river-god, a pregnant Toda woman will not venture to cross it. No Toda will use the river water for any purpose ; and they do not touch it, unless they have to ford it. They then walk through it, and, on reaching the opposite bank, bow their heads as an obeisance to the presiding deity. Even when they walk over the Paikara bridge, they take their hands out of the putkuli (body-cloth) as a mark of respect to the swdmi.

Concerning the origin of the Paikara river a grotesque legend was narrated to us. Many years ago, the story goes, two Todas, uncle and nephew, went out to gather honey. After walking for a few miles they separated, and proceeded in different directions. The uncle was unsuccessful in the search, but the more fortunate nephew secured two kdndis (bamboo measures) of honey. This, with a view to keeping it all for himself, he secreted in a crevice among the rocks, with the exception of a very small quantity, which he made his uncle believe was the entire product of his search. On the following day the nephew went alone to the spot where the honey was hidden, and found, to his disappointment, that the honey was leaking through the bottom of the bamboo measures, which were transformed into two snakes. Terrified at sight thereof, he ran away, but the snakes pursued him (may be they were hamadryads — Naia bungarus — which have the reputation of pursuing human beings). After run- ning for a few minutes he espied a hare {Lepus 7>igricolUs) running across his course, and, by a skilful manoeuvre, threw his body-cloth over it. Mistaking it for the man, the snakes followed in pursuit of the hare, which, being very fleet of foot, managed to reach the sun, which became obscured by the hoods of the reptiles. This fully accounts for the solar

* Bulletin, Vol. I, No. 4, 1896.

g

eolipse. The honey, which leaked out of the vessels, beoame converted into the Paikara river.

I have already recorded the measarements of twenty-five Toda men, and the same number of women. But, as an addendum thereto, I now place on record the averages of a few of the more important measurements, based on the examination of eighty -two men and sixty- seven women.

{a) Men,

	Average 25-1896.	Average 82-1900.	Maximum.	Minimum.
Height	CM. 169-6	CM. 169-8	CM. 186-8	CM. 157-6
Span of arms	175	175-9	195-6	164-2
Chest	83	82	93	75 23
Foot length	26-2	25	27-9
Foot breadth	9-2	9-2	10-6	8-1
Cephalic length	19-4	19-4	20-4	18-2
Cephalic breadth	14-2	14-2	15-2	13-3
Cephalic index	73-3	73-3	81-3	68-7
Hand dynamometer	79 1b.	76 lb.	112 lb.	55 1b.

(/;) Women,

	Average 25-1896.	Average 67-1900.	Maximum.	Minimum.
Height	CM. 155-6	CM. 155-2	CM. 169-6	CM. 144-8
Span of arms	160-8	161	176-6	144-8
Foot length	23-8	22-6	25-4	20-4
Foot breadth	7-6	7-5	8-5	6-4
Cephalic length	18-4	18-5	197	17-1
Cephalic breadth	13-6	13-7	14-4	13
Cephalic index	739	74-1	78-9	69-4

3

The high place which the illiterate and pastoral Toda takes, in both head length and breadth, when compared as between European sojourners in Southern India, and indi- genous tribes and castes from the hiU-tops, the east and western coasts, is very clearly brought out by the following tables, based on the measurement of forty members of each class : —

[a) Head Length.

	17-18.	18-19.	19-20.	20-21.	Total.
Civil Servants, Madras.	CM. 1	CM. 5	CM. 20	CM. 14	40 »
Other Europeans, Madras.	...	12	21	7
Todas	...	5	26 12	9	"
Eurasians (poorer classes), Madras.	2	26	55
Brahmans (poorer classes), Madras.	2	25	13		55
Tiyans, Malabar	2	22 26	12	4
Vellalas, Madras	1	13		J)
Pariahs, Madras	3	23	14 8 4	1	55
Kammalans, Madras ...	11	20
Malaialis, Shevaroy hills.	6	30 27	55 1 - iir .^
Chernmans, Malabar ...	7	6	...

(6) Head Breadih.

	12-13.	13-14.	14-15.	15-16.	16-17.	Total.
Civil Servants, Madras.	CM.	CM.	CM. 7	CM. 29	CM. 4	40
Other Europeans, Madras.	...	...	10	27	3	'•
Todas	...	4	36			>>
Eurasians (poorer classes), Madras.	1	15	23	1		>»
BrAhmans (poorer classes), Madras.	1	9	27	3	...	"
Tiyans, Malabar	1	27	12	...	...	j>
Yellalas, Madras	12	24	4			»»
Pariahs, Madras		27	13	...	>>
Kammalans, Madras ...	1	23	16		...	5>
Malaialis, Shevaroy hills.	2	26	12		...	>>
Cherumans, Malabar ...	11	23	6	...		»>

The finest head among members of the Civil Service — that of a Judge of the High Court — measured in length 21 cm. and in breadth 16"3 cm. The results of measurement, in my laboratory, of the heads of forty-eight Madras Civil Servants (I.C.S.), and the same number of Europeans of various professions and callings in Madras, work out as follows, and show a balance to the credit of the former : —

		Civilians.	Others
		CM.	CM.
aead	L length, maximum	. 21	20-6
JDo.	do. minimum	. 17-8	18-3
Do.	do. average	. 19-6	19-3
JJo.	do. mean above . .	. 20-1	19-8
Bo.	do. mean below . .	. 19	18-8
Do.	breadth, maximum . .	. 16-3	16-6
Do.	do. minimum . .	. 14-2	14-2
Do.	do. average	. 16-3	16-1
Do.	do. mean above	. 15-6	15-4
Do.	do. . mean below	. 14-9	14-7

The following are the names of Toda males and females recorded in my notes : —

{a) Males.

4-iinulvan.

4dagori.

Anaj .

Arzgtid.

Chinnatodi.

Ek6nd.

Eriai.

Ethibi.

Etmndi.

Edsovun.

Isgtid.

Kuduthaz.

Kuttardi.

Kuttilli.

Karyilli.

Kapnti.

Kainir,

Kottethi.

Kethuz.

K6kur.

Kalkot.

Kenaz.

Karnir.

Kil.

Kurnuz.

Knrkarn,

Kornir.

Koravan.

Koratavan.

Kudinir.

Anj^r.

^ioor.

Achvilli.

4rliz.

jisantir.

Astirup.

Chinni.

Chinput.

Ohingavilli.

Ohinnuz.

Chinpntodi.

Ohintuvi.

Kidnir.	Ponn^l.
Kegalvan.	Piln^r.
Kotnir.	Padnir.
Kerved.	Ponner.
Medirnir.	Pulpnir.
Mangiz.	Punnir.
Mongurwan.	Patak.
Mijkodu.	Peshg^d.
Muppuvan.	Sinktid.
Naduki.	8innar.
Nelkush.	ISiryar.
Nanbovhan.	I'agnir.
Natizh.	Tagarnir.
Nudjar.	Tukkeihi.
NurD;un.	Terpaka.
Nertnir.	Tarnir,
Narnir.	Tinpevun.
Parstir.	Tergud.
Fettala.	Toranar.
Pepnir.	Ternir.
Pakk^thi.	Termand.
Pingtid.	Teduvan.
Paiyinir.	Tilnir.
Pirnir.	Tornir.
Peral.	Tikervan.
Palgar.	Tivnir.
Palkor.	Taledi.
Punnij.	Tegud.
Pilyar.	User.
Parn^l.	Uchnir
(6) Females.
Chorg.	Kdsar.
Ekiz.	Kurzakutti.
Eruir villi.	Kerptir.
Iskulem.	K^raviUi.
Iznir.	Maknir.
ly^r.	Mirami.
Kazavilli.	Murngavilh'.
Eavan^r.	Mukkiz.
Ketsami.	Mudjiz.
Kupij.	Mijnir.
Keppuvilli. KebviUi.	Muttukaduk Nayab,

6-

(6) Females — cont.

Nervilli.	Pischuar.	SiTTIlT.
NaicMmi.	Sadharp.	SillTllZ.
Nershavilli.	Smnadnm.	Sxlkiz.
Nilugi.	Sargvilli.	Tarchir.
NeUemi.	Sipnir.	Takami.
Oj villi.	Sirpnir.	TerviiU.
Pannir.	Sapnir,	Tamij.
Paravilli.	Sainir.	Terza villi.
Pnrm'j.	Samadtir.	Tulgem.
Paizvilli.	Sinkur.	UaviUi.
Pnttarem.	Serpnir.	Ungaremi
Pustuani.	Sigur.	Yervilli.

The names of the 90 males commence most frequently with the letter K (23 times), which is followed by P (21) and T (17). In the case of the 72 females, the letter, with which the name commences most frequently, is S. The pre- valence of the terminal villi, i.p.^ the planet Yenus, among the females is conspicuous. Of Hindu names adopted by the Todas, Krishna, Nanjanir, and Latchmi are recorded in my case- book.

" Nearly every man," Colonel Marshall writes, * " has one or even more nicknames — porra (outside) hesru (name) — which have been given to him by his associates, mainly on account of some incident in his life ; sometimes from gait or physical peculiarities. Some sobriquets have, as might be expected, indecent meanings. ' Are you called by your name, or by your nick-name ? ' I asked of a young man. ' Grenerally by my porra hesru ; but, when they want to get anything out of me, they are more civil, and use my proper name. '' A woman retains her maiden name on marriage ; being known, for instance, as Nastafi, the wife of Beliani. A man calling to his wife, or a wife to her husband, would not say come here Nastufi or Beliani ; but come here woman or man."

Concerning the system of polyandry among the Todas, I gather that a woman may be married to more than one man, provided they are brothers (adelphogamy) , and the maximum number of husbands seems to be five. The children of a woman who has more than one hus- band are said to be the children of the eldest brother. If

* ' Phrenologist among the Todas. '

he dies, the next brother is recognised as the father, and so on. The privileges of a husband can, it is said^ be secured by the presentation of a new cloth to a woman with the consent of her real husband or husbands. The subject of Toda polyandry is thus summed up by Marshall. " If we consider that one or more brothers may each become the husband of separate wives by virtue of having each paid a dower, and that younger brothers as they grow to age of maturity, and other brothers as they become widowed, may each either take separate wives or purchase shares in those already in the family, we can at once understand that any degree of complication in perfectly lawful wedded life may be met with, from the sample of the single man living with a single wife, to that of the group of relatives married to a group of wives. All the children of these very promiscuous unions are held to be brothers and sisters. And as, as is manifest, a generation or two of such marriages must produce inextricable confusion in relationships, so we find that the Todas, who like nothing so much as reducing things to simple formulae, rather ignore the whole subject, terming them anatama. * They will describe the connection between such brothers as follows : " ' Their fathers are brothers-in- law : their mothers being sisters, they are brothers.' An uncle is styled ' my little father '; most significant." In Ceylon the children of polyandrous marriages acknowledged all the husbands of their mother as their fathers, calling them great father, little father, etc. It is recorded of a certain highland chieftain in Ceylon that, in speaking of the insolent behaviour of a certain lad towards him, he remarked : ' He behaves thus to me, who am one of his fathers,'^ f

During my stay at Paikara, polyandry was noted in four- teen out of twenty-six dwelling huts of Ihirteen mands, of which a census was taken, with three as the maximum number of husbands (brothers) for one woman.

Of Toda songs, the folio v/ing have been collected : —

Sunshine is increasing-. Mist is fast gathering.

Rain may come. Thunder roars. Clouds are gathering.

Rain is pouring. Wind and rain have combined.

* Anatama. In Kanarese anna (elder), tamm (younger), andaru (th»y Trho are).

t Paperi on the custom of polyandry as practiied in Ceylon,

8

Oh powerful god, may eyerything prosper !

Mya charity increase !

May the buffaloes become pregnant !

See that the buffaloes have calves.

See that the barren women have children.

Q-o and tell all this to the god of the land.

Keygamor. Eygamor, (Names of buffaloes).

Eveniog is approaching. The buffaloes are coming.

The calves also are returning.

The buffaloes are saluted.

The dairy man beats the calves with his stick.

Milk has been offered to the bell.

It is growing dark.

This is a buffalo with beautiful horns.

A buffalo stupidly given away by the Badaga.

A buffalo brought to the Kandal mand.

Innerovya (name of buffalo).

Like this buffalo there is no other.

Parktir (name of a Toda).

Like him there is no man.

The sun is shining. The wind is blowing.

Rain is coming. The trees are in flower.

Tears are falliug. The nose is burning.

He is comiui^r, holding up his umbrella.

He is coming, wearing a good body-cloth.

He is coming, wearing a good under-cloth.

He (the palal) is coming, wearing a black cloth.

He is coming, holding his walking stick of palai wood.

I have a god. What is to become of me ? I am inclined to cry ; my heart being heavy. Oh ! My child. Don't cry. It is still crying. Thuree. Thuree. See. Be quiet.

A robust bull buffalo. Ach ! Ach !

A big buffalo not intended for killing. Ach ! Ach !

Is leading the cow buffalo. Ah ! Ah !

Two or three men are driving it. Ah ! Ah !

Song sung in honour of the Maharanee Regent of Mysore's arrival at Ootacamund.

All we Todas go to her house, and dance before her. She gives us fifteen rupees. She comes near our women, and talks to them. She gives clothes to us.

Next morning we take milk, eight bottles in the morning, four in the evening.

9

Month by month she pays us for our milk.

She goes back to Mysore, and, when she goes, we stand in

a row before her. She gives us presents ; clothes and three rupees. The women cut their hair, and stand before her.

Marriage song.

Boys and girls are singing.

Much money are they spending.

To the girl her father is giving five buffaloes.

The husband tells his wife that she must cut her hair.

If her hair is curled all the people will rejoice.

The buffalo is slain, and now we must all dance.

Why are not more people here ? More should come.

My buffalo is big, very big.

Go quickly and catch it.

The Todas are all there. They are standing in a row.

Who win run, and catch the buffalo first ?

To him will a present of five rupees be given.

I will go and catch it first.

The Todas are all fighting.

The Todas are all feasting.

People give them rice.

The buffalo is coming. Two men run to catch it by the neck.

Ten men collect the buffaloes. They pen them in a kraal.

At one o'clock we take our food.

The buffalo is running, and I hit it on the back with a stick.

It swerves aside, but I drive it back to the path.

Night comes, and we all dance.

Next morning at 10 a.m. we bring out the buffalo, and slay it.

At four in the morning we wrap rice and grain in a white cloth,

and burn it. At eleven we cut the hair of the boys and girls. At four in the morning the priest goes to the temple. He lights the lamp. At eight he milks his buffaloes. He puts on no cloth.

He places butter and ghee before the god. Then he grazes his buffaloes, and eats his food. Then he puts on his cloth.

At three in the afternoon he goes again to the temple. He kindles a fire, and lights the lamp.

He puts milk in a chatty, and churns it into butter with a cane. He mixes water with the butter-milk, and gives it to the women

to drink. He alone may sleep in the temple.

16

At four in the morning he lets out the buffaloes to graze. At

seven he milks them. The woman's house is down the hill. The priest must not go in unto the woman. He may not marry.

When he is twenty years old, he may not enter the temple. Another is made priest in his stead.

An opportunity offered itself to be present at the green funeral of an elderly woman on the open downs not far from our head-quarters_, in connection with which certain details, not recorded in my original account of the funeral ceremonies, possess some interest. The corpse was, at the time of our arrival, laid out on a rude bier within an impro- vised arbour, covered with leaves and open at each end, and tended by some of the female relatives. At some little distance a conclave of Toda men, who rose of one accord to greet us, was squatting in a circle, among whom were many venerable white-turbaned elders of the tribe, protected from the scorching sun by palm-leaf umbrellas. Amid much joking, and speech-making by the veterans, it was decided that, as the eldest son of the deceased woman was dead, leaving a widow, this daughter^ in-law should be united to the second son, and that they should live together as man and wife. On the announcement of the decision, the bride- groom-elect saluted the principal Todas present by placing his head on their feet, which were sometimes concealed within the ample folds of the body-cloth. At the funeral of a married woman, three ceremonies must, I was informed, be performed, if possible, by a daughter or daughter-in-law, viz. : —

(!) Tying a leafy branch of the tiviri shrub [Atyhsia Oandolleana) in the putklili of the corpse ;

(2) Tying balls of thread and cowry shells {Gyprma moneta) on the arm of the corpse, just above the elbow ;

(3) Setting fire to the funeral pyre, which was, on the present occasion, done by lighting a rag with a match. In an account of a Toda green funeral Mr. "Walhouse * notes that, " when the pile was completed, fire was obtained by rubbing two dry sticks together. This was done mysteriously and apart, for such a mode of obtaining fire is looked upon as something secret and sacred."

? ' Indian Antiquary,' Vol. III,. 1874.

o

H U

h-i

S o

CO

ii

The buffalo capture took place amid the usual excitement and freedom from accident ; and, later in the day, the stal- wart buffalo catchers turned up at the bungalow for a pour boire in return, as they said, for treating us to a good fight. The beasts selected for sacrifice were a full-grown cow and a young calf. As they were dragged near to the corpse, now removed from the arbour, butter was smeared over the horns, and a bell (mani) tied round the neck. The bell was sub- sequently removed by Kotas, in whose custody it was to remaia till the next kedu. The death blow, or rather series of blows, having been delivered with the butt-end of an axe, the feet of the corpse were placed in the mouth of the buffalo. In the case of a male corpse, the hands are made to clasp the horns. The customary mourning in couples concluded, the corpse, clad in four cloths, was carried on the stretcher to a hollow in the neighbouring shola (grove), and placed by the side of the funeral pyre, which had been rapidly piled up. The innermost cloth was black in colour, and similar to that worn by the holy pdlal of the tirieri. Next to it came a putkuli decorated with blue and red embroidery, outside which again was a plain white putkuli covered over by a red cotton cloth of European manufacture. Seated by the side of the pyre, near to which I was courteously invited to take a seat on the stump of a Ehododendron, was an elderly relative of the dead woman, who, while watching the cere- monial, was placidly engaged in the manufacture of a holly walking-stick with the aid of a glass scraper. The proceed- ings were watched on behalf of Government by a forest guard, and a police constable who, with marked affectation, held his handkerchief to his nose throughout the ceremonial. The corpse was decorated with brass rings, and within the putktili were stowed jaggery (molasses), a scroll of paper adorned with cowry shells, snuff and tobacco, cocoanuts, biscuits, various kinds of grain, ghi (clarified butter), honey, and a tin-framed looking-glass. A long purse, containing a silver yen and an Arcot rupee of the East India Company, was tied up in the putkuli close to the feet. These prelimi- naries concluded, the corpse was hoisted up, and swung three times over the now burning pyre, above which a mimic bier, made of slender twigs, was held. This ceremonial, wherein presumably the spirit was supposed to depart heaven- wards (to Amnor via Makurti peak) concluded, the body was stripped of its jewelry, and a lock of hair cut off by the

12

daugkter-in-law for preservation, together with a fragment of the skull, until the memorial service (bara kedu). As soon as the pyre was fairly ablaze, the mourners, with the exception of some of the female relatives, left the shola, and the men, congregating on the summit of a neighbouring hill, invoked their god. Four men, seized, apparently in imita- tion of the Kota devddi, with divine frenzy, began to shiver and gesticulate wildly, while running blindly to and fro with closed eyes and shaking heads. They then began to talk in Maiayalam, and offer an explanation of an extraordinary phenomenon, which had appeared in the form of a gigantic figure, which disappeared as suddenly as it appeared. At the annual ceremony of walking through fire (hot ashes) in the present year, two factions arose owing to some dissen- sion, and two sets of ashes were used. This seems to have annoyed the gods, and those concerned were threatened with speedy ruin. But the whole story was very vague.

At the funeral of a man (a leper) , the corpse was placed in front of the entrance to a circle of loose stones about a yard and a half in diameter, which had been specially constructed for the occasion. .Just before the buffalo gaerifipe took place, a man of the Paiki clan, standing near the head of the corpse, dug a hole in the ground with a cane, and asked a Kenna, who was standing on the other side, "Puzhut, Kenna"— Shall I throw the mud ?— three tmies. To which the Kenna, answering, replied " Puzhut."— Throw the mud— thrice. The Paiki then threw some of the soil three times over the corpse, and three times into the kraal (earth to earth ; dust to dust).

At Toda funerals, Mr. Walhouse writes : * ^' Sometimes a circle of old date is used, and sometimes a new one is formed. The ashes of the deceased are scraped together, and buried under a large stone at the entrance of the azdram." And he draws attention to the importance of the use of these circles as showing a connection of funeral rites with monuments of pre-historic type — stone circles and cromlechs — amongst living tribes who most nearly represent pre-historic peoples.

The auspicious days for the burial of a Tartdl are said to be Tuesday and Sunday ; for a Paiki Thursday and Sunday ; and, for a Paiki male only, Saturday.

* ' Indian Antiquary,' Vol. VI, 1877.

13

The ceremonial observed when a new man takes over charge of the appointment of pujdri (dairy priest) is as follows. The candidate gets ready :

(a) Seven leaves of Bubus ellipticus.

(b) Seven tender shoots, with leaf-buds, of Eubus

ellipticus. {c) A vessel of water.

{d) A milky branch of Euphorbia Rothiana. (e) One or two culms of grass {Eragrostis nigra) . (/") A pot of water.

Taking one of the Eubus leaves, he folds it so as to form a cup, which he holds in the left hand. Dipping one of the tender shoots thrice into the water, he transfers a few drops thereof to the cup, and drinks them. The leaf is then unfolded, saluted by applying it to the forehead, and thrown away. This performance is repeated seven times. All the tender shoots are then placed in the vessel of water, and the water used for washing the body. After undergoing this purificatory ceremony, the novice proceeds to the dairy, outside which he seats himself, and brushes the threshold with the culm of grass and Euphorbia branch. The pujdri, who is about to be relieved, places the pot of water at the entrance to the dairy. And, on being asked" Mupat kenna " — May I touch ? He replies *' Mupat," touch it. The candidate, thus permitted, then touches the pot, enters within the dairy, and becomes a full-blown pujari.

In the dwelling huts, for domestic purposes, fire is, in these advanced days, obtained from lucifer-matches. And the men, who came to be operated on by me, had no hesitation in asking for a match, and lighting the cheroots, which were distributed among them, before they left the bungalow dining-room. Within the precincts of the dairy-temple the use of matches is strictly forbidden, and fire is kindled with the aid of two dry sticks of Litscea Wightiana. Of these, one, terminating in a convex extremity, is about 2 feet 3 inches long; the other, with a hemispherical cavity scooped out close to one end, about 2|- inches in length. Into the cavity the end of the longer stick fits, so as to allow of easy play. The smaller stick is placed on the ground, and held tight by firm pressure of the great toe applied to the end furthest from the cavity, into which a little finely powdered charcoal is inserted. The larger stick is then twisted vigorously between the palms of the hands by two men, turn and turn about,

14

antil the charcoal begins to glow. Fire, thus made, is said to be used at the tirieri (sacred mand), the dairy -houses of ordinary mands, and at the cremation of males.

I recently came across a very ingenious method (PI. 1} of making fire by friction^ carried out by the Paniyans, who live at Pudupadi near the base of the Malabai hills. A portion of a bamboo stem, about one foot in length, in which two nodes are included, is split longitudinally into two equal parfcs. On one half a sharp edge is cut with a knife. In the other a longitudinal slit is made through about two-thirds of its length, which is stuffed with a piece of cotton cloth. The latter is held firmly on the ground with its convex surface upwards, and the cutting edge drawn, with a sawing motion, rapidly to and fro across it by two men, until the cloth is ignited by the red-hot particles of wood in the groove cut by the sharp edge. The cloth is then blown with the lips into a blaze, and the tobacco or cooking fire can be lighted.

Whit Monday was given up to an exhibition of sports and games, whereof fche most exciting and interesting was the burlesque representation of a Toda green funeral (pachai kedu) by boys and girls. The Toda, fond of his little joke, applied the term pachai kedu to the corpses of the flies entrapped by a catch'em-alive«oh on the bungalow table. To the mock funeral rites arrived a party of youths, as from a distant mand, with arms linked, and crying out A ! U ! in shrill mimicry of their elders. The lad who was to play the leading character of sacrificial buffalo, stripping off his body-cloth, disappeared from sight over the brow of a low hillock. Above this eminence his bent and uplifted upper extremities shortly appeared as representatives of the buffalo horns. At sight thereof, there was a wild rush of small boys to catch hira, and a mimic struggle took place, while the buffalo was dragged, amid good-tempered scuffling, kicks, and shouting, to the spot where the corpse should have been. This spot was, in the absence of a pseudo-dead body or stage dummy, indicated by a group of little girls, who had sat chatting together till the boy-beast arrived, when they touched foreheads, and went, with due solemnity, through the orthodox observance of mourning in couples. The buffalo was slain by a smart tap on the back of the head with a cloth, which did duty for the pole-axe. And, as soon as the death straggle was over, he again, without waiting for an encore, retired behind the hillock, in order that the rough

15

and tumble fight, which was evidently the chief charm of the game, might be repeated. The buffalo boy later on came in second in a flat race, and he was last seen protect- ing us from a mischievous-looking member of his berd, which was grazing on the main-road. While the funeral game was in progress, the men showed off their prowess at the game of tip-cat (ildta) wherein some excel. Considerable and intelligent interest was taken in a pair of Zeiss' stereo- telescopic binoculars. While looking through them, one lad commenced talking in a low voice to a distant group of children, who had, he thought, come close up to him. His expression of blank astonishment, when the binoculars were removed, at finding them still far off was quaintly amusing. One man, new to the use of optical instruments, covered himself with glory by picking out, with the glasses, three men on a far-distant hill, of whose presence he had not been told.

A thing of exceeding joy to the Todas was my Salter's hand-dynamometer, the fame of which spread from mand to mand, and was circulated at funerals, three of which took place during my month's stay in Toda-land. Great was the disgust of the assembled males^ on a certain day, when the record of hand-grip for the morning (73 lb.) was carried off by a big-boned female, who became the unlovely heroine of the moment. The largest English feminine hand- grip, recorded in my laboratory note-book, is only 66 lb. One Toda man, of fine physique, not satisfied with his grip of 98 lb. went into training, and fed himself up for a few days. Thus prepared, he returned to accomplish 103 lb., the result of more skilful manipulation of the machine rather than of a liberal dietary of butter-milk.

The photographs, taken during my first Toda campaign, were a source of never-ending interest ; and I was much struck with the readiness with which both old and young recognised the portraits of their friends. The subject of much merriment was the portrait of a man who had died only a few days previously. "He," they said, "has gone to amnOr. But youVe got him in the book all right."

Nearly all the Toda men have one or more raised cica- trices forming nodulous growths (keloids of Eoth) on the right shoulder. These scars are produced by burning the skin with red-hot sticks of Litscea (the sacred fire-stick) ; and the Todas believe that the branding enables them to

16

milk the buffaloes with perfect ease, though they cannot account for its action.

The operation of tattooing is performed by an elderly Toda female. Women only are tattooed, and, as a general rule, they must have borne one or more children. Grirls are, however, occasionally tattooed after reaching puberty, but before giving birth to children. And I have seen several multiparse, in whom the absence of tattoo marks was explained either on the ground that they were too poor to afford the expense of the operation, or that they were always suckling or pregnant — conditions in which the operation would not be free from danger. The dots and circles, of which the simple devices are made up, are marked out with lampblack made into a paste with water, and the pattern is pricked in with the spines of Berheris an'stata.

The routine Toda dietary is said to be made up of the following articles, to which must be added strong drinks purchased at the toddy shops.

(a) Eice boiled in whey.

(b) Eice and jaggery boiled in water.

(c) Edgi {JEleusine Goraeana), samai (Panicum miliare)

or tinai {Setaria italica) flour boiled in water, and made into a cake of semi-solid consistence.

{d) Broth or curry made af vegetables purchased in the bazar, wild vegetables, and pot-herbs, which, together with ground-orchids, the Todas may often be seen rooting up with a sharp-pointed digging-stick on the hill sides.

The indigenous edible plants and pot-herbs include the following : —

(1) Cnicus Wallichii (thistle). — The roots and flower- stalks are stripped of their bark, and made into soup or curry.

( 2) Girardinia heterophylla ( Nilgiri nettle) . — The tender leafy shoots of vigorously growing plants are gathered, crushed by beating with a stick to destroy the stinging hairs, and made into soup or curry. , The fibre of this plant, which is cultivated near the mands, is used for stitching the putkuli, with steel needles purchased in the bazdr in lieu of the more primitive thorn. In the preparation of the fibre, the bark is thrown into a pot of boiling water, to which

17

ashes have been added. After a few hours' boiling, the bark is taken out, and the fibre extracted.

(3) Tender shoots of bamboos eaten m the form of currj.

(4) Alternanthera sessilis. "1 Stellaria media. Lp + h Vi Amaranthus spinosus. [ Amaranthm polygonoides. J

The following list of plants, of which the fruits are eaten by the Todas, has been brouglit together by my botanical assistant, Mr. K. Eangachari, whose assistance as interpreter and gleaner of information I heartily recognise : —

Eugenia Arnottiana. — The dark purple juice of the fruit of this tree is used by Toda women for painting beauty spots on their faces.

Rubus elUpticus. ~)

Bubus moluccanuR. >wild raspberry.

Rubus lasiocarpus. J

Fragaria nilgherrensis^ wild strawberry.

Elceagnus latifolia. — Said by Dr. Mason to make excellent tarts and jellies.

GauUheria fragrantissinia.

Rhodomyrtus tomentosiis, hill gooseberry.

Loranthus tomentosus. '^

Loranthus neelg/ierrensis. > Parasitic on trees.

Loranthus loniceroides. J

Elceocarpus oblongus.

Elwocarpus Munronii.

Berberis aristata. 1 i i

Berberis nepalensis. J ^°

Solanum nigrum^

Vaccinium Leschenaultii.

Va ccinium n ilgherrens e .

Toddalia aculeata.

Ceropegia pusilla.

To which may be added mushrooms.

The Todas attribute the stunted growth of some members of the rising generation, as compared with the splendid physique of the lusty veterans, to the results of syphilis, of which they give a classic description. The profuse hairy development is by some attributed to their drinking " too

18

much milk." As in Maori-land, so in Toda-land, one finds a race of superb men coupled to hideous women. With the exception of the young girls, and here and there a woman who is passable, the fair sex is in the male sex.

A woman, who was asked to count the number of her children on the fingers, proceeded as follows : —

Little to first finger, right hand . . . . 4

Do, do. do. left do. . . ,. 4

Three middle fingers, right hand . . 3

11

It is worthy of note that the thumb was not reckoned as a finger. For, though zoologically the thumb is merely one of a series of digits, it has been found necessary to specially enact, for the subtle purposes of the law, in connection with the acceptance of finger-print impressions as evidence, that the thumb is a finger.

The following statistics, bearing on the relative proportiona of the sexes, fertility, and mortality among the youthful offspring, are of interest, especially when contrasted with the statement of a G-erman Missionary ( ' Tribes inhabiting the Neilgherry hills,' 1856) that ^' it is rarely that there are more than two or three children ; and it is not at all an uncommon thing to find only a single child w^hile many families have none at all : ^'

			Cliildrej).
Age of mother.	Living.		Dead.

i	Male.	Female.
35-40 .		3		1
25		... ...	' 1	1
20			1	1	'
20-22 .		...	2	...
30-35 .		1	2	...
35-40 .		1		...
30-35 .		...		3
25-30 .		,	...	1
35-40 .		"" 3	2	...
30-35 .		3	2	...

19

		Children.
Age of mother.	Living.	Dead.

	Male.	Female.
35-40	5	3	3
20-25				2
25	...	" 2	"" 1	...
40	...	.	...	iO. Probably syphilis.
30-35	...	0	0	0
30-35		2
35-40	..	...		3
30-35	..	"" 4	"" 2	'2
30	..	2	2	...
30		4		2
25-30	..	...	2	3
35	..	2	...	2
30	...	.	...	1
40-45	...	...	'" 2	2
30	..	0	0	0
25	..		2	...
35		1	3	"i
25-30		1	2
30-35	..	2	2	...
40-45	..		1	10. Probably syphilis.
35-40	..	4	3	...
35-40	..	3	2	...
35-40	..	1	2	...
25	..	1		...
35-40				8. Probably syphilis.
25	,,	"" 0	"'" 0	0
35-40	..		...	3
40-45	..	"" 1	'" 2	4
40	..	0	0	0
35-40	..		2	1
35-40		'" 0	0	0
30-35	..	1	2	1
25-30	..	...	2	,..
30	..	1	1	...

Analysing the figures, we obtain the following results :

Cases examined

Males alive

Females alive

Dead

No children born

Greatest number of children . •

44

48 48

5 11

96

20

As bearing- on the home life of the Todas, I place On record the following extracts from the notes made concerning the occupants of single huts during a visitation from mand to mand : —

Two elderly men (brothers), their wife, four sons, danghter, and sister-in-law (wife's sister).

Two elderly men (brothers), their wife and two sons.

A widower remarried to a young girl, and three sons by his first wife.

Man and his cousin, their wife and two children.

Two elderly men, their wife, two unmarried daughters, and two grown-up sons with their wife.

Elderly man, his wife, son and daughter-in-iaw and three grandchildren.

Elderly man, his wife, and two grown-up sons with a single wife.

Married woman and her son. Her husband away, leading a celibate life as palal of the tiri6ri.

Three men (brothers), their wife and three children, and their two sisters.

Elderly man, his wife, two daughters and four sons, of whom three are married to a single wife.

Three brothers, their wife and child, and mother-in-law (wife's mother).

Elderly man, his wife, son and daughter-in-law, and grand- child.

In conclnsion, I may enliven this note with an extract from a petition, bearing on buffalo sacrifice, which was recently submitted to the Head Magistrate of the Nilgiris.

^' According to our religious custom for the long period we are bringing forward of our killing buffaloes without any irregular way. But, in last year, when the late Collector came to see the said place, by that he ordered to the Todas first not to keep the buffaloes without feeding in the kraal ; and second he ordered to kill each for every day, and to clear away the bufilaloes, and not to keep the buffaloes without food. We did our work according to his orders, and this excellent order

was an ample one. Now this , a chief of the Todas, son

of — — , a deceased Toda, the above man joined with the

moniagar of village, joined together, and, deaUng with

bribes, now they arose against us, and doing this great troubles on us, and also, by this great trouble, one day Mr. — — came for shooting snapes (snipe) by that side. By chance one grazing buffalo came to him, push him by his horns very forcely and wounded him on his leg. By the help of another gentleman who came with him he escaped, or he would have die at the moment.

21

Now the said moniagar and joined together, want to finish

the funeral to his late father on the 18th instant. For this purpose they are going to shut the bufialoes without food in the kraal on the 18th instant at 10 o'clock. They are going to kill the buffaloes on the 19th instant at 4 o'clock in the evening. But this is a great sin against God. But we beg your honour this way. That is, let them leave the buffaloes in the grazing place, and ask them to catch and kill them at the same moment. And also your honour cannot ordered them to keep them in the kraal without food. And, if they will desire to kill the bnJffaloes in this way, these buffaloes will come on us, and also on the other peoples one who, coming to see the funs on those day, will kill them all by his anxious. And so we the Todas begs your honour to enquire them before the 18th, the said funeral ceremony commencing, and not to grant the, above orders to them."

E. THUESTON,

2^ EURASIAN SCHOOL BOYS.

In the introdiiction to his ' Manual of Anthropometry,' Mr. C. Eoberts^, dealing with the objects and advantages of ascertaining the physical proportions of the body, remarks that " from a wide and national point of view it is desirable that we should know the rate of growth of children from year to year, the proportions which exist at different ages, the period at which the body attains maturity, and recognise the nature and peculiar effects of various influences at work in modifying the physical development of our labouring popn- lation ; to enable us to regulate the employment of children in factories and workshops, to guide us in the selection of recruits for the military and naval services of the country, and to determine, if possible, the much-debated question of the physical degeneracy of a people." These observations, made in connection with the investigation of physical develop- ment and proportion of the human body in England, apply with equal force to India, for which country I am unable to lay my hands on any series of precise and systematic data relating to youthful physique.

Some time ago, at the request of the Medical officer, I paid a visit to the Chingleput Reformatory, with a view to examining the physique of the youthful offenders, who are being educated there amid a wholesome envii'onment. The value of the measurements recorded is to a great extent lost owing to the inability of the lads (all Natives) to tell me their age even approximately. And the only guide was the age as recorded by the Magistrate at the time of conviction, concerning which the Superiutendent of the Reformatory remarks in the annual report, 1899 : — "I feel constrained to refer once more to the tendency on the part of some Magis- trates to over-estimate the ages of boys, when they are sent here. The result is that their periods of detention in this school are shortened, and they are discharged when stiE. young, and in many cases very young, while they would have been very much better for a few years^ further deten- tion and training in this school. Out of the 37 boys discharged during the year, 11 were obviously younger than their ages as fixed by the Magistrates, and consequently small in size. It is difficult for such boys to obtain employ- ment after discharge ; and the worst thing that can happen to a boy is to be discharged and find no employment, as a

PL. II.

MERIAH SACRIFICE POST.

23

relapse to crime may be almost necessary to keep him from starvation." Despite the doubt as to the precise age of those investigated, I place on record, as a modest contribution to Indian criminology, the results of my visit to the Reformatory, whereto are added, in the final column, notes bearing on the *' magisterial age " made in consultation with, the Medical officer. Captain Gr. a. G-iffard, I.M.S.

Happily the Eurasian, like the English schoolboy, knows his birthday, at least in the majority of cases, and it is possible to group them in regular sequence according to their age. I accordingly pYiblish, with no idea of finality, but as a guide for other possible workers in a useful and practical field of statistical research, the detailed figures relating to 186 Eurasian youths, between the ages of twelve and eighteen, who have come to my laboratory for exam- ination. The occupation of the father is given, as a guide to social status,, in the final column, wherein I have also incorporated the notes bearing on physique and pubertial development recorded at the time of examination. The, weight is recorded in pounds, and the measurements are in centimetres. The weights were registered in clothes, with boots. A table of conversion of centimetres into feet and inches will be found on the cover. The dynamometer was a Salter's hand dynamometer, which records the hand grip in lb. The chest measurements were taken, with the arms raised above the head, midway between inspiration and expiration ; those who tried to dodge me, by holding their breath at the end of a forced inspiration, being made to count slowly.

As showing how the figures relating to each year of age may be, with advantage, co-ordinated for the purpose of comparison, I reproduce an analysis of the detailed figures so far as weight and physical measurements are concerned.

Wei

Age.	IsTumber of cases.	Average.	Maximum.	Minimiim.	Eange.
12-13	32	63	83	47	36
13-14	30	65	90	48	42
14-15	48	74	99	54	45
15-16	34	83	113	58	55
16-17	27	96	123	75	48
17-18	15	98	122	83	39

24

Height.

Age.	Number of cases.	Average.	Maximum.	Minimum.	Eange.
12-13	32	128-3	146-8	125-4	21-4
13-14	30	138-4	152-5	126-4	26-1
14-15	48	143-4	160-4	130-8	29-6
15-16	34	152-3	167-4	135-2	32-2
16-17	27	159	174-7	147-4	27-3
17-18	15	161-3	172-8	154	18

Chest.

Age.

Number of cases.

Average.

Maximum.

Minimum.

Eange.

12-13 13-14 14-15 15-16 16-17 17-18

32 30

48 34 27 15

62 63 65 69

72 74

71

71-4 74-5 76-5

78-5 82-5

51

57-6

59

59-6

65-5

68-5

17

13-8

15-5

16-9

13

14

Shoulders.

~~ Age.	Number of cases.	Av^erage.	Maximum.	Minimum.	Range.
12-13	32	30-2	34-4	■27-2	7-2
13-14	30	30-8	34-2	28-1	61
14-15	48	32-.T	35-9	i28-8	71
15-16	34	33-8	39-3	::29	10-3
16-17	27	35-7	38-5	331	5-4
17-18	15	36-4	39-6	34-9	4-9

Cephalic Lmgth.

Age.	Number of cases.	Average.	Maximum.	Minimum.	Range.
12-13	32	17-6	18-8	16	24
13-14	30	17-7	18-6	16	2-6
14-15	48	17-7	19	16-6	2-4
15-16	34	17-8	19-2	16-6	26
16-17	27	18-1	19-4	17	2-4
17-18	15	18-6	1.9-8	18	1-8

25

Cephalic Breadth.

1 Age. 1	Number of cases.	Average,	1 Maximum. i	Minimum .	Eange.
12-13	32	13-7	14-6	13	1-6
18-U	30	13-7	15	12-4	2-6
14-15	48	13-9	14-8	. 12-6	2-2
15-16	34	13-8	14-5	12-8	1-7
1 16-17	27	14	15-4	12-8	2-6
17-18	15	14	15-4	13-2	2-2

As bearing on the subject of Eurasian marriage, I am enabled, through the courtesy of a railway chaplain and the chaplain of one of the principal churches in the city of Madras, to place on record the following statistics abstracted from the registers. It may, in explanation, be noted that M. indicates the bridegroom, F, the bride, and W. widow or widow re-marriage : —

(a) Raihvay.

M.	F.	M.	F.	M,	F.
25	18	24	19	23	15
21	15	27	16	24	18
24	19	20	21	35	21
21	14	22	18	24	19
22	19	25	16	22	18
23	17 ;	22	18	21	20
23	14	25	16	3?.	19
23	18	23	21	26	21
25	16	W. 42	18	25	18
W. 45	19	37	28	33	19
25	23	25	19	20	15
24	17	24	17	25	18
22	17	26	16	24	20
W. 42	18	24	19	32	19
40	16	23	18	27	18
23	23

26

{b) Madras Gity.

M.	1 F.	M.	1 F. 1	M.	-
33	26	28	19	27	18
W.40	18	29	20	W. 39	19
23	26	23	21	27	31
23	23	26	21	23	14
25	21	22	18	33	24 1
29	W. 24	25	17	25	18 ;
31	19	28	W.35	25	18
28	25	24	18	21	19
26	17	26	19	24	20
23	15	32	26	i 26	19
23	18	26	18	W.46	W.39
23	19	27	18	23	23
30	24	25	21	' £2	20
W. 38	17	23	16	32	17
21	17	27	19	21	16
26	21	40	16	21	W.30
W. 53	W. 43	28	15	W.40	17
28	20	31	24	25	24
29	21	27	25	30	20
W.43	W. 36	29	17	W.43	23
20	16	24	W.30	22	18
22	18	W.42	W. 34

Analysing these figures, with the omission of re-marriages, we obtain the following results : —

{a) Railwouy,
Bridegroom.	Bride.
Average age 25-26 Mean above the average . . 28-29 Mean below the average . . _ 23-24 Range of age 40-20	18-19 19-20 16-17 28-14
(b) Madras City,
Bridegroom.	Bride.
Average age . . . . . . 26-27 Mean above the average . . 28-29 Mean below the average . . 23-24 Range of age 40-20	19-20 21-22 17-18 31-14

E. THURSTON.

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