by the Shānāns in climbing palm-trees." The latter derivation is also given by Vellālas.
It is worthy of note that the Tiyans, or Malabar toddy-drawers, addressione another, and are addressed by the lower classes as Shēnēr, which is probably another form of Shānār.*[1]
The whole story of the claims and pretensions of the Shānāns is set out at length in the judgment in the Kamudi temple case (1898) which was heard on appeal before the High Court of Madras. And I may appropriately quote from the judgment. "There is no sort of proof, nothing, we may say, that even suggests a probability that the Shānārs are descendants from the Kshatriya or warrior castes of Hindus, or from the Pandiya, Chola or Chera race of kings. Nor is there any distinction to be drawn between the Nādars and the Shānārs. Shānār is the general name of the caste, just as Vellāla and Maravar designate castes. 'Nādar' is a mere title, more or less honorific, assumed by certain members or families of the caste, just as Brāhmins are called Aiyars, Aiyangars, and Raos. All 'Nādars' are Shānārs by caste, unless indeed they have abandoned caste, as many of them have by becoming Christians. The Shānārs have, as a class, from time immemorial, been devoted to the cultivation of the palmyra palm, and to the collection of the juice, and manufacture of liquor from it. There are no grounds whatever for regarding them as of Aryan origin. Their worship was a form of demonology, and their position in general social estimation appears to have been just above that of Pallas, Pariahs, and Chucklies (Chakkiliyans), who are on all hands regarded as unclean, and prohibited from the use
- ↑ * Madras Census Report, 1901.
