origin of the factions, feeling still runs very high, especially between the Pallans and the Paraiyans. The violent scenes which occurred in days gone by *[1] no longer occur, but quarrels occur when questions of precedence arise (as when holy food is distributed at festivals to the village goddesses), or if a man of one faction takes a procession down a street inhabited chiefly by members of the other. In former times, members of the opposite faction would not live in the same street, and traces of this feeling are still observable. Formerly also the members of one faction would not salute those of the other, however much their superiors in station; and the menials employed at funerals (Paraiyans, etc.) would not salute the funeral party if it belonged to the rival faction."
In the Coimbatore Manual it is noted that "the Pallan has in all times been a serf, labouring in the low wet lands (pal lam) for his masters, the Brāhmans and Goundans. The Pallan is a stout, shortish black man, sturdy, a meat-eater, and not over clean in person or habit; very industrious in his favourite wet lands. He is no longer a serf." The occupations of the Pallans, whom I examined at Coimbatore, were cultivator, gardener, cooly, blacksmith, railway porter, tandal (tax-collector, etc.), and masālchi (office peon, who looks after lamps, ink-bottles, etc.). Some Pallans are maniyagārans (village munsifs or magistrates).
In some places a Pallan family is attached to a land-holder, for whom they work, and, under ordinary conditions, they do not change masters. The attachment of the Pallan to a particular individual is maintained by the master paying a sum of money as an advance, which the Pallan is unable to repay.
- ↑ * See Nelson, the Madura Country, II, 4—7, and Coimbatore District Manual, 477.
