# Castes and Tribes of Southern India/Kādir

​Kādir.—The Kādirs or Kādans inhabit the Ānaimalai or elephant hills, and the great mountain range which extends thence southward into Travancore. A night journey by rail to Coimbatore, and forty miles by ​road at the mercy of a typically obstinate jutka pony, which landed me in a dense patch of prickly-pear (Opuntia Dillenii), brought me to the foot of the hills at Sēthumadai, where I came under the kindly hospitality of Mr. H. A. Gass, Conservator of Forests, to whom I am indebted for much information on forest and tribal matters gathered during our camp life at Mount Stuart,situated 2,350 feet above sea-level, in the midst of a dense bamboo jungle, and playfully named after Sir Mountstuart Grant Duff, who visited the spot during his quinquennium as Governor of Madras.
At Sēthumadai I made the acquaintance of my first Kādir, not dressed, as I hoped, in a primitive garb of leaves, but wearing a coloured turban and the cast-off red coat of a British soldier, who had come down the hill to carry up my camp bath, which acted as an excellent umbrella, to protect him from the driving monsoon showers. Very glad was I of his services in helping to convey my clothed, and consequently helpless self, across the mountain torrents, swollen by a recent burst of monsoon rain.
The Kādir forest guards, of whom there are several in Government service, looked, except for their noses, very unjungle-like by contrast with their fellow-tribesmen, being smartly dressed in regulation Norfolk jacket, knickerbockers, pattis (leggings), buttons, and accoutrements.
On arrival at the forest depôt, with its comfortable bungalows and Kādir settlement, I was told by a native servant that his master was away, as an "elephant done tumble in a fit." My memory went back to the occasion many years ago, when, as a medical student, I took part in the autopsy of an elephant, which died in convulsions at the London Zoological Gardens. It transpired later ​in the day that a young and grown-up cow elephant had tumbled, not in a fit, but into a pit made with hands for the express purpose of catching elephants. The story has a philological significance, and illustrates the difficulty which the Tamulian experiences in dealing with the letter F. An incident is still cherished at Mount Stuart in connection with a sporting globe-trotter, who was accredited to the Conservator of Forests for the purpose of putting him on to "bison" (the gaur, Bos gaurus), and other big game. On arrival at the depôt, he was informed that his host had gone to see the "ellipence." Incapable of translating the pigeon-English of the native butler, and, concluding that a financial reckoning was being suggested, he ordered the servant to pay the baggage coolies their ellipence, and send them away. To a crusted Anglo-Indian it is clear that ellipence could only mean elephants. Sir M. E. Grant Duff tells * the following story of a man, who was shooting on the Ānaimalais. In his camp was an elephant, who, in the middle of the night, began to eat the thatch of the hut, in which he was sleeping. His servant in alarm rushed in and awoke him, saying "Elephant,Sahib, must, must (mad)." The sleeper, half-waking and rolling over, replied "Oh, bother the elephant. Tell him he mustn't."
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The Kādirs afford a typical example of happiness without culture. Unspoiled by education, the advancing wave of which has not yet engulfed them, they still retain many of their simple "manners and customs." Quite refreshing was it to hear the hearty shrieks of laughter of the nude curly-haired children, wholly illiterate, and happy in their ignorance, as they played at funerals, or indulged in the amusement of making mud pies, and scampered off to their huts on my appearance. The uncultured Kādir, living a hardy out-door life, and capable of appreciating to the full the enjoyment of an "apathetic rest" as perfect bliss, has, I am convinced, in many ways, the advantage over the poor under-fed student with a small-paid appointment under Government as the narrow goal to which the laborious passing of examination tests leads.
Living an isolated existence, confined within the thinly-populated jungle, where Nature furnishes the means of obtaining all the necessaries of life, the Kādir possesses little, if any, knowledge of cultivation, and objects to doing work with a māmuti, the instrument which serves the gardener in the triple capacity of spade,rake, and hoe. But armed with a keen-edged bill-hook ​he is immense. As Mr. O. H. Bensley says: * "The axiom that the less civilised men are, the more they are able to do every thing for themselves, is well illustrated by the hill-man, who is full of resource. Give him a simple bill-hook, and what wonders he will perform.He will build houses out of etâh, so neat and comfortable as to be positively luxurious. He will bridge a stream with canes and branches. He will make a raft out of bamboo, a carving knife out of etâh, a comb out of bamboo, a fishing-line out of fibre, and fire from dry wood. He will find food for you where you think you must starve, and show you the branch which, if cut, will give you drink. He will set traps for beasts and birds,which are more effective than some of the most elaborate products of machinery." A European, overtaken by night in the jungle, unable to light fire by friction or to climb trees to gather fruits, ignorant of the edible roots and berries, and afraid of wild beasts, would, in the absence of comforts, be quite as unhappy and ill-at-ease as a Kādir surrounded by plenty at an official dinner party.
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worthy of a place in Kipling's 'Jungle-book,' I may cite the case of a hill-man and his wife, who, overtaken by night in the jungle, decided to pass it on a rock. As they slept, a tiger carried off the woman. Hearing her shrieks, the sleeping man awoke, and followed in pursuit in the vain hope of saving his wife. Coming on the beast in possession of the mangled corpse, he killed it at close quarters with a spear. Yet he was wholly unconscious that he had performed an act of heroism worthy of the bronze cross 'for valour.'
The Kādirs carry loads strapped on the back over the shoulders by means of fibre, instead of on the head in the manner customary among coolies in the plains; and women on the march may be seen carrying the cooking utensils on their backs, and often have a child strapped on the top of their household goods. The dorsal position ​of the babies, huddled up in a dirty cloth, with the ends slung over the shoulders and held in the hands over the chest, at once caught my eye, as it is contrary to the usual native habit of straddling the infants across the loins as a saddle.
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Some Kādirs are good trackers, and a few are good shikāris. A zoological friend, who had nicknamed his small child his "little shikarī" (= little sportsman) was quite upset because I, hailing from India, did not recognise the word with his misplaced accent. One Kādir, named Viapoori Muppan, is still held in the memory of Europeans, who made a good living, in days gone by, by shooting tuskers, and had one arm blown off by the bursting of a gun. He is reputed to have been a much married man, greatly addicted to strong drinks, and to have flourished on the proceeds of his tusks. At the present day, if a Kādir finds tusks, he must declare the find as treasure-trove, and hand it over to Government, who rewards him at the rate of Rs. 15 to Rs. 25 per maund of 25 lb. according to the quality. Government makes a good profit on the transaction, as exceptionally good tusks have been known to sell for Rs. 5 per lb. If the find is not declared, and discovered, the possessor thereof is punished for theft according to the Act. By an elastic use of the word cattle, it is, for the purposes of the Madras Forest Act, made to include such a heterogeneous ​zoological collection of animals as elephants, sheep, pigs, goats, camels, buffaloes, horses—and asses. This classification recalls to mind the occasion on which the Flying-fox or Fox-bat was included in an official list of the insectivorous birds of the Presidency; and, further, a report on the wild animals of a certain district, which was triumphantly headed with the "wild tattu," the long-suffering, but pig-headed country pony.
I gather, from an account of the process by one who had considerable knowledge of the Kādirs, that "they will only remove the hives of bees during dark nights, and never in the daytime or on moonlight nights. In removing them from cliffs, they use a chain made of bamboo or rattan, fixed to a stake or a tree on the top.The man, going down this fragile ladder, will only do so while his wife, or son watches above to prevent any foul play. They have a superstition that they should always return by the way they go down, and decline to get to the bottom of the cliff, although the distance may be less, and the work of re-climbing avoided. For hives on trees, they tie one or more long bamboos to reach up to the branch required, and then climb up. They then crawl along the branch until the hive is reached. They devour the bee-bread and the bee-maggots or larvae, swallowing the wax as well." In a note on a shooting expedition in Travancore, * Mr. J. D. Rees, describing the collection of honey by the Kādirs of the southern hills, says that they "descend giddy precipices at night,torch in hand, to smoke out the bees, and take away their honey. A stout creeper is suspended over the abyss, and it is established law of the jungle that no brother shall assist in holding it. But it is more ​interesting to see them run a ladder a hundred feet up the perpendicular stem of a tree, than to watch them disappearing over a precipice. Axe in hand, the honey-picker makes a hole in the bark for a little peg, standing on which he inserts a second peg higher up, ties a long cane from one to the other, and by night—for the darkness Gives confidence—he will ascend the tallest trees,and bring down honey without any accident." I have been told, with how much of truth I know not, that, when a Kādir goes down the face of a rock or precipice in search of honey, he sometimes takes with him, as a precautionary measure, and guarantee of his safety, the wife of the man who is holding the ladder above.
Often, when out on the tramp with the late Government Botanist, Mr. M. A. Lawson, I have heard him lament that it is impossible to train arboreal monkeys to collect specimens of the fruit and flowers of lofty forest trees, which are inaccessible to the ordinary man. Far superior to any trained Simian is the Kādir, who, by means of pegs or notches, climbs even the tallest masts of trees with an agility which recalls to memory the celebrated picture in "Punch," representing Darwin's 'Habit of climbing plants.' For the ascent of comparatively low trees, notches are made with a bill-hook, alternately right and left, at intervals of about thirty inches. To this method the Kādir will not have recourse in wet weather, as the notches are damp and slippery, and there is the danger of an insecure foot-hold.
An important ethnographic fact, and one which is significant, is that the detailed description of tree-climbing by the Dyaks of Borneo, as given by Wallace,* might have been written on the Ānaimalai hills, and would ​apply equally well in every detail to the Kādir. "They drove in," Wallace writes, "a peg very firmly at about three feet from the ground, and, bringing one of the long bamboos, stood it upright close to the tree, and bound it firmly to the two first pegs by means of a bark cord and small notches near the head of each peg. One of the Dyaks now stood on the first peg and drove in a third about level with his face, to which he tied the bamboo in the same way, and then mounted another step, standing on one foot, and holding by the bamboo at the peg immediately above him, while he drove in the next one. In this manner he ascended about twenty feet, when the upright bamboo became thin; another was handed up by his companion, and this was joined on by tying both bamboos to three or four of the pegs. When this was also nearly ended, a third was added, and shortly after the lowest branch of the tree was reached, along which the young Dyak scrambled. The ladder was perfectly safe, since, if any one peg were loose or faulty, the strain would be thrown on several others above and below it. I now understood the use of the line of bamboo pegs sticking in trees, which I had often seen."
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story, 'not been idle,' the skin being a mass of maggots and totally ruined. I have it on authority that, like the Kotas of the Nīlgiris, the Kādirs will eat the putrid and fly-blown flesh of carcases of wild beasts, which they come across in their wanderings. To a dietary which includes succulent roots, which they upturn with a digging stick, bamboo seed, sheep, fowls, rock-snakes (python), deer, porcupines, rats (field, not house), wild pigs,monkeys, etc., they do credit by displaying a hard, well-nourished body. The mealy portion of the seeds of the Cycas tree, which flourishes on the lower slopes of the Ānaimalais, forms a considerable addition to the ménu. In its raw state the fruit is said to be poisonous, but it is evidently wholesome when cut into slices, thoroughly soaked in running water, dried, and ground into flour for making cakes, or baked in hot ashes. Mr. Vincent writes that, "during March, April, and May, the Kādirs have a glorious time. They usually manage to find some wild sago palms, called by them koondtha panai,of the proper age, which they cut down close to the ground. They are then cut into lengths of about 1½ feet,and split lengthways. The sections are then beaten very hard and for a long time with mallets, and become separated into fibre and powder. The powder is thoroughly wetted, tied in cloths and well beaten with sticks. Every now and then, between the beatings, the bag of powder is dipped in water, and well strained. It is then all put into water, when the powder sinks, and the water is poured off. The residue is well boiled, ​with constant stirring, and, when it is of the consistency of rubber, and of a reddish brown colour, it is allowed to cool, and then cut in pieces to be distributed. This food stuff is palatable enough, but very tough." The Kādir is said to prefer roasting and eating the flesh of animals with the skin on. For catching rats, jungle-fowl, etc., he resorts to cunningly devised snares and traps made of bamboo and fibre, as a substitute for a gun. Porcupines are caught by setting fire to the scrub jungle round them as they lie asleep, and thus smoking and burning them to death.
When a Kādir youth's thoughts turn towards matrimony, he is said to go to the village of his bride-elect, and give her a dowry by working there for a year. On the wedding day a feast of rice, sheep, fowls, and other luxuries is given by the parents of the bridegroom, to which the Kādir community is invited. The bride and bridegroom stand beneath a pandal (arch) decorated with flowers, which is erected outside the home of the bridegroom, while men and women dance separately to the music of drum and fife. The bridegroom's mother or sister ties the tāli (marriage badge) of gold or silver round the bride's neck, and her father puts a turban on the head of the bridegroom. The contracting parties link together the little fingers of their right hands as a token of their union, and walk in procession round the pandal. Then, sitting on a reed mat of Kādir manufacture, they exchange betel. The marriage tie can be dissolved for incompatibility of temper, disobedience on the part of the wife, adultery, etc., without appeal to any higher authority than a council of elders, who pronounce judgment on the evidence. As an illustration of the manner in which such a council of hill-men disposes of cases, Mr. Bensley ​cites the case of a man who was made to carry forty basket loads of sand to the house of the person against whom he had offended. He points out how absolute is the control exercised by the council. Disobedience would be followed by excommunication, and this would mean being turned out into the jungle, to obtain a living in the best way one could.
By one Kādir informant I was assured, as he squatted on the floor of my bungalow at "question time," that it is essential that a wife should be a good cook, in accordance with a maxim that the way to the heart is through the mouth. How many men in civilised western society, who suffer from marrying a wife wholly incompetent, like the first Mrs. David Copperfield, to conduct the housekeeping, might well be envious of the system of marriage as a civil contract to be sealed or unloosed according to the cookery results! Polygyny is indulged in by the Kādirs, who agree with Benedick that "the world must be peopled," and hold more especially that the numerical strength of their own tribe must be maintained. The plurality of wives seems to be mainly with the desire for offspring, and the father- in-law of one of the forest-guards informed me that he had four wives living. The first two wives producing no offspring, he married a third, who bore him a solitary male child. Considering the result to be an insufficient contribution to the tribe, he married a fourth, who, more prolific than her colleagues, gave birth to three girls and a boy, with which he remained content. In the code of polygynous etiquette, the first wife takes precedence over the others, and each wife has her own cooking utensils.
Special huts are maintained for women during menstruation and parturition. Mr. Vincent informs me that, when a girl reaches puberty, the friends of the ​family gather together, and a great feast is prepared. All her friends and relations give her a small present of money, according to their means. The girl is decorated with the family jewelry, and made to look as smart as possible. For the first menstrual period, a special hut, called mutthu salai or ripe house, is constructed for the girl to live in during the period of pollution; but at subsequent periods, the ordinary menstruation hut, or unclean house, is used. All girls are said to change their names when they reach puberty. For three months after the birth of a child, the woman is considered unclean. When the infant is a month old, it is named without any elaborate ceremonial, though the female Friends of the family collect together. Sexual inter-course ceases on the establishment of pregnancy, and the husband indulges in promiscuity. Widows are not allowed to re-marry, but may live in a state of concubinage. Women are said to suckle their children till they are two or three years old, and a mother has been seen putting a lighted cigarette to the lips of a year old baby immediately after suckling it. If this is done with the intention of administering a sedative, it is less baneful than the pellet of opium administered by ayahs (nurses) to Anglo-Indian babies rendered fractious by troubles climatic, dental, and other. The Kādir men are said to consume large quantities of opium, which is sold to them illicitly. They will not allow the women or children to eat it, and have a belief that the consumption thereof by women renders them barren. The women chew tobacco. The men smoke the coarse tobacco as sold in the bazars, and showed a marked appreciation of Spencer's Torpedo cheroots, which I distributed among them for the purposes of bribery and conciliation. ​The religion of the Kādirs is a crude polytheism, and vague worship of stone images or invisible gods. It is, as Mr. Bensley expresses it, an ejaculatory religion, finding vent in uttering the names of the gods and demons. The gods, as enumerated and described to me, were as follows: —
    (1) Paikutlātha, a projecting rock overhanging a slab of rock, on which are two stones set up on end.Two miles east of Mount Stuart.
    (2) Athuvisariamma, a stone enclosure, ten to fifteen feet square, almost level with the ground. It is believed that the walls were originally ten feet high, and that the mountain has grown up round it. Within the enclosure there is a representation of the god. Eight miles north of Mount Stuart.
    (3) Vanathavāthi. Has no shrine, but is worshipped anywhere as an invisible god.
    (4) lyappaswāmi, a stone set up beneath a teak tree, and worshipped as a protector against various forms of sickness and disease. In the act of worshipping, a mark is made on the stone with ashes. Two miles and a half from Mount Stuart, on the ghāt road to Sēthumadai.
    (5) Māsanyātha, a female recumbent figure in stone on a masonry wall in an open plain near the village of Ānaimalai, before which trial by ordeal is carried out. The goddess has a high repute for her power of detecting thieves or rogues. Chillies are thrown into a fire in her name, and the guilty person suffers from vomiting and diarrhoea.
According to Mr. L. K. Anantha Krishna Iyer,* the Kādirs are "worshippers of Kāli. On the occasion of ​the offering to Kāli, a number of virgins are asked to bathe as a preliminary to the preparation of the offering, which consists of rice and some vegetables cooked in honey, and made into a sweet pudding. The rice for this preparation is unhusked by these girls. The offering is considered to be sacred, and is partaken of by all men, women, and children assembled."
When Kāadirs fall sick, they worship the gods by saluting them with their hands to the face, burning camphor, and offering up fruits, cocoanuts, and betel. Mr. Vincent tells me that they have a horror of cattle, and will not touch the ordure, or other products of the cow. Yet they believe that their gods occasionally reside in the body of a " bison," and have been known to do pūja (worship) when a bull has been shot by a sportsman. It is noted by Mr. Anantha Krishna Iyer that wild elephants are held in veneration by them, but tame ones are believed to have lost the divine element.
The Kādirs are said, during the Hindu Vishu festival, to visit the plains, and, on their way, pray to any image which they chance to come across. They are believers in witchcraft, and attribute all diseases to the miraculous workings thereof. They are good exorcists, and trade in mantravadam or magic. Mr. Logan mentions * that "the family of famous trackers, whose services in the jungles were retained for H.R.H. the Prince of Wales'(now King Edward) projected sporting tour in the Ānamalai mountains, dropped off most mysteriously, one by one, shortly afterwards, stricken down by an unseen hand, and all of them expressing beforehand their conviction that they were under a certain individual's spell, and were doomed to certain death at an early date. They ​were probably poisoned, but how it was managed remains a mystery, although the family was under the protection of a European gentleman, who would at once have brought to light any ostensible foul play."
The Kādir dead are buried in a grave, or, if death occurs in the depths of the jungles, with a paucity of hands available for digging, the corpse is placed in a crevice between the rocks, and covered over with stones. The grave is dug from four to five feet deep. There is no special burial-ground, but some spot in the jungle, not far from the scene of death, is selected. A band of music, consisting of drum and fife, plays weird dirges outside the hut of the deceased, and whistles are blown when it is carried away therefrom. The old clothes of the deceased are spread under the corpse, and a new cloth is put on it. It is tied up in a mat, which completely covers it, and carried to the burial-ground on a bamboo stretcher. As it leaves the hut, rice is thrown over it. The funeral ceremony is simple in the extreme. The corpse is laid in the grave on a mat in the recumbent posture, with the head towards the east, and with split bamboo and leaves placed all round it, so that not a particle of earth can touch it. No stone, or sepulchral monument of any kind, is set up to mark the spot. The Kādir believes that the dead go to heaven, which is in the sky, but has no views as to what sort of place it is. The story that the Kādirs eat their dead originated with Europeans, the origin of it being that no one had ever seen a dead Kādir, a grave, or sign of a burial-place. The Kādirs themselves are reticent as to their method of disposing of the dead, and the story, which was started as a joke, became more or less believed. Mr. Vincent tells me that a well-to-do Kādir family will perform the final death ceremonies eight days after death, but poorer ​folk have to wait a year or more, till they have collected sufficient money for the expenses thereof. At cock-crow on the morning of the ceremonies, rice, called polli chor, is cooked, and piled up on leaves in the centre of the hut of the deceased. Cooked rice, called tullagu chor, is then placed in each of the four corners of the hut, to propitiate the gods, and to serve as food for them and the spirit of the dead person. At a short distance from the hut, rice, called kanal chor, is cooked for all Kādirs who have died, and been buried. The relations and friends of the deceased commence to cry, and make lamentations, and proclaim his good qualities, most of which are fictitious. After an hour or so, they adjourn to the hut of the deceased, where the oldest man present invokes the gods, and prays to them and to the heaped up food. A pinch from each of the heaps is thrown into the air as a gift of food to the gods, and those present fall to, and eat heartily, being careful to partake of each of the food-stuffs, consisting of rice, meat, and vegetables, which have been prepared.
On a certain Monday in the months of Ādi and Āvani, the Kādirs observe a festival called nōmbu, during which a feast is held, after they have bathed and anointed themselves with oil. It was, they say, observed by their ancestors, but they have no definite tradition as to its origin or significance. It is noted by Mr. Anantha Krishna Iyer that, at the Ōnam festival, presents in the shape of rice, cloths, coats, turbans, caps, ear-rings, tobacco, opium, salt, oil and cocoanuts are distributed among the Kādirs by the Forest Department.
According to Mr. Bensley, "the Kādir has an air of calm dignity, which leads one to suppose that he had some reason for having a more exalted opinion of himself than that entertained for him by the outside world. A ​forest officer of a philanthropic turn had a very high opinion of the sturdy independence and blunt honesty of the Kādir, but he once came unexpectedly round a corner, to find two of them exploring the contents of his portmanteau, from which they had abstracted a pair of scissors, a comb, and a looking glass." " The Kādirs," Mr. (now Sir F. A.) Nicholson writes,* " are, as a rule, rather short in stature, and deep-chested, like most mountaineers; and, like many true mountaineers, they rarely walk with a straight leg. Hence their thigh muscles are often abnormally developed at the expense of those of the calf Hence, too, in part, their dislike to walking long distances on level ground, though their objection, mentioned by Colonel Douglas Hamilton, to carrying loads on the plains, is deeper-rooted than that arising from mere physical disability. This objection is mainly because they are rather a timid race, and never feel safe out of the forests. They have also affirmed that the low- country air is very trying to them." As a matter of fact, they very rarely go down to the plains, even as far as the village of Ānaimalai, only fifteen miles distant from Mount Stuart. One woman, whom I saw, had been as far as Palghāt by railway from Coimbatore, and had returned very much up-to-date in the matter of jewelry and the latest barbarity in imported piece-good body-cloth.
With the chest- girth of the Kādirs, as well as their general muscular development, I was very much impressed. Their hardiness, Mr. Conner writes, † has given rise to the observation among their neighbours that the Kādir and Kād Ānai (wild elephant) are much the same sort of animal. ​Perhaps the most interesting custom of the Kādirs is that of chipping all or some of the incisor teeth, both upper and lower, into the form of a sharp-pointed, but not serrated cone. The operation, which is performed with a chisel or bill-hook and file by members of the tribe skilled therein, on boys and girls, has been thus described. The girl to be operated on lies down, and places her head against a female friend, who holds her head firmly. A woman takes a sharpened bill-hook, and chips away the teeth till they are shaded to a point, the girl operated on writhing and groaning with the pain. After the operation she appears dazed, and in a very few hours the face begins to swell. Swelling and pain last for a day or two, accompanied by severe headache. The Kādirs say that chipped teeth make an ugly man or woman handsome, and that a person, whose teeth have not been thus operated on, has teeth and eats like a cow. Whether this practice is one which the Kādir, and Mala Vēdar of Travancore, have hit on spontaneously in comparatively recent times, or whether it is a relic of a custom resorted to by their ancestors of long ago, which remains as a stray survival of a custom once more widely practiced by the remote inhabitants of Southern India, cannot be definitely asserted, but I incline to the latter view.
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Dr. K. T. Preuss has drawn my attention to an article in Globus, 1899, entitled 'Die Zauberbilder Schriften der Negrito in Malaka,' wherein he describes in detail the designs on the bamboo combs worn by the Negritos of Malacca, and compares them with the strikingly similar design on the combs worn by the Kādir women. Dr. Preuss works out in detail the theory that the design is not, as I have elsewhere called it, a geometrical pattern, but consists of a series of hieroglyphics. ​The collection of Kādir combs in the Madras Museum shows very clearly that the patterns thereon are conventional designs. The bamboo combs worn by the Semang women are stated* to serve as talismans, to protect them against diseases which are prevalent, or most dreaded by them. Mr. Vincent informs me that, so far as he knows, the Kādir combs are not looked on as charms, and the markings thereon have no mystic significance. A Kādir man should always make a comb, and present it to his intended wife just before marriage, or at the conclusion of the marriage ceremony, and the young men vie with each other as to who can make the nicest comb. Sometimes they represent strange articles on the combs. Mr. Vincent has, for example, seen a comb with a very good imitation of the face of a clock scratched on it.
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It is recorded by Mr. Anantha Krishna Iyer that the Kādirs are attached to the Rāja of Cochin "by the strongest ties of personal affection and regard. Whenever His Highness tours in the forests, they follow him, carry him from place to place in manjals or palanquins, carry saman (luggage), and in fact do everything for him. His Highness in return is much attached to them, feeds them, gives them cloths, ornaments, combs, and Cooking-glasses."
The Kādirs will not eat with Malasars, who are beef-eaters, and will not carry boots made of cow-hide, except under protest.
Average stature 157.7 cm.; cephalic index 72.9; nasal index 89.
* ↑ * Notes from a Diary, 1881-86.
* ↑ * Lecture delivered at Trivandrum, MS.
* ↑ * Nineteenth Century, 1898.
* ↑ * Malay Archipelago.
* ↑ * Monograph. Ethnog: Survey of Cochin, No. 9, 1906,
* ↑ * Malabar Manual,
* ↑ • Manual of the Coimbatore district.
* ↑ † Madras Journ. Lit. Science, I. 1833.
* ↑ • W. W. Skeat and C. O. Blagden. Pagan Races of the Malay Peninsula, 1906.