66

THE INDIAN ANTIQUARY.

ago, were of some importance.

But to return

to the Kulwadi, all the thousand-and-one castes, whose members find a home in the village, unhesi

tatingly admit that the Kulwadi is de jure the rightful owner of the village. He who was, is still, in a limited sense, “lord of the village

[MARCH, 1873.

Canarese mela higa—from mela, the earth, and hága, a coin worth 1 anna 2 pie. In Munzerabad, the ancient Bullum, the Kulwadi does not receive this fee from those

If there is a dispute as to the village bounda

ryots who are related to the head-man. Here the Kulwadi occupies a higher position; he has, in fact, been adopted into the Patel's family, for, on a death occurring in such family, the Kulwadi

ries, the Kulwadi is the only one competent to

goes into mourning by shaving his head. He

manor.”

take the oath as to how the boundary ought to run. The old custom for settling such disputes was as follows:–The Kulwadi, carrying on his head a ball made of the village earth, in the centre of which is placed some water, passes

along the boundary. If he has kept the proper line, everything goes well; but should he, by acci dent, even go beyond his own proper boundary, then the ball of earth, of its own accord, goes to

always receives from the friends the clothes the deceased wore, and a brass basin.

The Kulwadi, however, owns a superior in the matter of burial fees. He pays yearly a fowl, one hana (=4 annas 8 pie), and a handful of rice to the agent of the Sudgadu Siddha

(“lord of the burning-grounds”). These agents, who originally belonged to the Gangädikara

pieces, the Kulwadi dies within fifteen days, and his house becomes a ruin. Such is the popu

Vokkaliga caste—the caste whence the great body of ryots is drawn—have become a separate class, and are called, after their

lar belief.

head, “Sudgadu

Again, the skins of all animals dying within the village boundaries are the property of the

pointed by the “lord of the burning-grounds,”

Kulwadi-and a good income he makes from this source. To this day a village boundary dispute is often decided by this one fact. If the Kul

wadis agree, the other inhabitants of the villages can say no more.

In the Malnād—the hilly portion of this district, where the ryots are more or less given

Siddharu.”

They are ap

whose head-quarters are somewhere in the Baba bodin hills. They intermarry among themselves, and the son succeeds the father in the agency, but has to be confirmed in his appointment by the head of the caste. The agents have each particular tracts of country assigned to them. They receive a monthly salary of from Rs. 2 to

happen to die within the boundary of another,

Rs. 3, and are allowed to pay, out of the collec tions, their own expenses proper. The balance once a year is paid into the treasury of the Phala Swāmi [“he who eats fruit only”], as their master

the Patel of the latter village is entitled to his

is called. These agents engage in agricultural

share of the game, although he has taken no part in the chase.

pursuits, but, when so, employed, must put aside the sacred dress in which they are to be seen

to the chase—there is a peculiar game-law. Should a wounded stag, started in the village,

When—in our forefathers' days, as the natives

when on a tour. The distinguishing badge by

say—a village was first established, a stone called “Karu Kallu” is set up. To this stone the Patel once a year makes an offering. The

which these persons can be known is the

Kulwadi, after the ceremony is over, is entitled to carry off the rice, &c., offered. In cases

would acknowledge the agent's right to collect

where there is no Patel, the Kulwadi goes through the yearly ceremony. This “ Karu Kallu,” a plain Menhir, is not to be found in all villages; but on enquiry it will be found that such are but offshoots from some neigh bouring parent village.

But what I think proves strongly that the Holiar was the first to take possession of the soil, is that the Kulwadi receives, and is entitled to receive, from the friends of any person who dies in the village, a certain fee, or, as my informant

wooden bell, in addition to the usual metal one, they always carry about ; without this no one the fees.

The following account of how and why the Kulwadi has to pay these fees was given to me by a very old man I met one day, when on his

beat:-In the days of Harshachandra Mahārāja, Vishvāmitra and Vasishtha, two holy men who had taken up their quarters in a burial-ground, were busy one day discussing the king's merits. It was generally said that the king never, under any circumstances, broke his word; and Vishvā

mitra was determined to try if the king was really as good a man as people made him out. Disguised

forcibly put it, “they buy from him the ground

as a beggar, he called at the palace, and refused

for

to go away until he had seen the king in person.

the dead.”

This fee

is still called

in