# Castes and Tribes of Southern India/Golla

​Golla.——"The Gollas," Mr. H. A. Stuart writes,*" are the great pastoral caste of the Telugu people. The traditions of the caste give a descent from the god Krishna, whose sportings with the milk maids play a prominent part in Hindu mythology. The hereditary occupation of the Gollas is tending sheep and cattle, and selling milk, but many of them have now acquired lands and are engaged in farming, and some are in Government service. They are quiet, inoffensive, and comparatively honest. In the time of the Nabobs, this last characteristic secured to them the privilege of guarding and carrying treasure, and one sub-division, Bokhasa Gollas, owes its origin to this service. Even ​now those who are employed In packing and lifting bags of money in the district treasuries are called Gollas, though they belong to other castes. As a fact they do hold a respectable position, and, though poor, are not looked down upon, for they tend the sacred cow. Some- times they assert a claim to be regarded as representatives of the Gō-Vaisya division. Their title is Mandādi, but it is not commonly used." Mr. Stuart writes further *that "the social status of the Gollas is fairly high, for they are allowed to mix freely with the Kāpu, Kamma, and Balija castes, and the Brāhmans will take buttermilk from their hands. They employ Sātānis as their priests. In their ceremonies there is not much difference between them and the Kāpus. The name Golla is generally supposed to be a shortened form of Sanskrit Gōpāla " (protector of cows). The Gollas also call themselves Kōnānulu, or Kōnarlu, and, like the Tamil Idaiyans, sometimes have the title Kōnar. Other titles in common use are Anna, Ayya, and occasionally Nayudu.
In the Manual of the Kurnool district, it is stated that the Gollas "keep sheep, and sell milk and ghī (clarified butter). They eat and mess with the Balijas, and other high caste Sūdras; but, unlike their brethren of the south, in the matter of street processions, they are classed with goldsmiths, or the left-hand section. When any one is reduced to poverty, the others give him each a sheep, and restore his flock. They occasionally dedicate their girls to Venkatēsa as Basavis " (prostitutes).
It is noted, in the Gazetteer of the Vizagapatam district, that "in the country round Mādgole, legends are still recounted of a line of local Golla chieftains, who ​gave their name to Golgonda, and built the forts, of which traces still survive in those parts ". Each Telugu New Year's day, it is stated, Gollas come across from Godāvari, and go round the Golla villages, reciting the names of the progenitors of the fallen line, and exhibiting paintings illustrative of their overthrow.
"At Vajragada (diamond fort) are the ruins of a very large fortress, and local tradition gives the names of seven forts, by which it was once defended. These are said to have been constructed by the Golla kings. A tale is told of their having kidnapped a daughter of the ruler of Mādgole, and held out here against his attacks for months, until they were betrayed by a woman of their own caste, who showed the enemy how to cut off their water-supply. They then slew their womenkind, says the story, dashed out against the besiegers, and fell to a man, fighting to the last."
Concerning the Gollas of Mysore, I gather * that "there are two main divisions in this caste, viz., Ūru (village) and Kādu (forest). The two neither intermarry, nor eat together. A section of the Gollas, by guarding treasure while on transit, have earned the name of Dhanapāla. In fact, one of the menial offices in Government treasuries at the present day is that of Golla. The caste worships Krishna, who was born in
(Upload an image to replace this placeholder.)
Concerning the Adivi, or forest Gollas, Mr.F. Fawcett writes as follows.* " The people of every house in the village let loose a sheep, to wander whither it will, as a sort of perpetual scapegoat. When a woman feels the first pains of labour, she is turned out of the village into a little leaf or mat hut about two hundred yards away. In this hut she must bring forth her offspring unaided, unless a midwife can be called in to be with her before the child is born. For ninety days the woman lives in the hut by herself If anyone touches her, he or she is, like the woman, outcasted, and turned ​out of the village for three months. The woman's husband generally makes a little hut about fifty yards from her, and watches over her; but he may not go near her on pain of being outcasted for three months. Food is placed on the ground near the woman's hut, and she takes it. On the fourth day after parturition, a woman of the village goes to her, and pours water on her, but she must not come in contact with her. On the fifth day, the village people clear of stones and thorny bushes a little bit of ground about ten yards on the village side of the hut, and to this place the woman removes her hut. No one can do it for her, or help her. On the ninth, fifteenth, and thirtieth days, she removes the hut in the same way nearer to the village, and, again, once in each of the two following months. On the ninetieth day, the headman of the village calls the woman to come out of the hut. The dhōbi (washerman) then washes her clothes. She puts on clean clothes, and the headman takes her to the temple of their tutelary deity Junjappa, where the caste pūjari breaks cocoanuts, and then accompanies her to her house, where a purificatory ceremony is performed. Junjappa, it is said, takes good care of the mother and child, so that death is said to be unknown."
It is stated * that, in the Chitaldrūg district of Mysore, "the wife of the eldest son in every family is not permitted to clean herself with water after obeying the calls of nature. It is an article of their belief that their flocks will otherwise not prosper."
Writing in the early part of the last century about the Gollas, Buchanan informs us that "this caste has a particular duty, the transporting of money, both belonging ​to the public and to individuals. It is said that they may be safely intrusted with any sum ; for, each man carrying a certain value, they travel in bodies numerous in proportion to the sum put under their charge; and they consider themselves bound in honour to die in defence of their trust. Of course, they defend themselves vigorously, and are all armed; so that robbers never venture to attack them. They have hereditary chiefs called Gotugaru, who with the usual council settle all disputes, and punish all transgressions against the rules of caste. The most flagrant is the embezzlement of money entrusted to their care. On this crime being proved against any of the caste, the Gotugaru applies to Amildar, or civil magistrate, and having obtained his leave, immediately causes the delinquent to be shot. Smaller offences are atoned for by the guilty person giving an entertainment."
The Golla caste has many sub-divisions, of which the following are examples: —
    Erra or Yerra (red). Said to be the descendants of a Brāhman by a Golla woman.
    Āla or Mēkala, who tend sheep and goats.
    Pūja or Puni.
    Gangeddu, who exhibit performing bulls.
    Gauda, who, in Vizagapatam, visit the western part of the district during the summer months, and settle outside the villages. They tend their herds, and sell milk and curds to the villagers.
    Karna.
    Pākānati.
    Rācha (royal).
    Peddeti. Mostly beggars, and considered low in the social scale, though when questioned concerning themselves they say they are Yerra Gollas. ​At the census, 1901, the following were returned as sub-castes of the Gollas: —
Dayyālakulam (wrestlers), Perike Muggalu or Mushti Golla (beggars and exorcists), Podapōtula (who beg from Gollas), Gavādi, and Vadugāyan, a Tamil synonym for Gollas in Tinnevelly. Another Tamil synonym for Golla is Bokhisha Vadugar (treasury northerners). Golla has been given as a sub-division of Dāsaris and Chakkiliyans, and Golla Woddar (Oddē) as a synonym of a thief class in the Telugu country. In a village near Dummagudem in the Godāvari district, the Rev. J. Cain writes, * are "a few families of Bāsava Gollalu. I find they are really Kois, whose grandfathers had a quarrel with, and separated from, their neighbours. Some of the present members of the families are anxious to be re-admitted to the society and privileges of the neighbouring Kois. The word Bāsava is commonly said to be derived from bhasha, a language, and the Gollas of this class are said to have been so called in consequence of their speaking a different language from the rest of the Gollas."
Like many other Telugu castes, the Gollas have exogamous septs or intipēru, and gōtras. As examples of the former, the following may be quoted: —
| Agni, fire | Kōkala, woman's cloth |
| Āvula, cows | Katāri, dagger |
| Chinthala, tamarind | Mūgi, dumb |
| Chevvula, ears | Nakkala, jackal |
| Gundala, stones | Saddikūdu, cold rice or food |
| Gurram, horse | Sēvala, service |
| Gorrela, sheep | Ullipōyala, onions |
| Gōrantla, henna (Lawsonia alba). | Vankāyala, brinjal (Solamum melongena) |
    Āvula, Balijas, Kāpus, and Yerukalas.
    Chinthala, Dēvāngas, Kōmatis, Mālas, and Mādigas.
    Gōrantla, Padma Sālēs.
    Gorrela, Kammas, Kāpus.
    Gurram, Mālas, Padma Sālēs, and Tōgatas.
    Nakkala, Kāttu Marāthis, and Yānādis.
Those who belong to the Rāghindala (Ficus religiosa) gōtra are not allowed to use the leaves of the sacred fig or pīpal tree as plates for their food. Members of the Pālāvili gōtra never construct pālāvili, or small booths, inside the house for the purpose of worship. Those who belong to the Akshathayya gōtra are said to avoid rice coloured with turmeric or other powder (akshantalu). Members of the Kommi, Jammi, and Mūshti gōtras avoid using the kommi tree, Prosopis spicigera, and Strychnos Nux-vomica respectively.
Of the various sub-divisions, the Pūja Gollas claim superiority over the others. Their origin is traced to Simhādri Rāju, who is supposed to have been a descendant of Yayāthi Rāja of the Mahābaratha. Yayāthi had six sons, the last of whom had a son named Kariyāvala, whose descendants were as follows: — Penubothi (his son). Avula Amurthammayya, I Kalugothi Ganganna. I Oli Raju. I . Simhadri Raju. 1 I . Peddi Erunuka Noranoka Poll Raju. Raju. Raju. Raju, The Gollas are believed to be descended from the four last kings. ​According to another legend, there were five brothers, named Pōli Rāju, Erranoku Rāju, Kātama Rāju, Peddi Rāju, and Errayya Rāju, who lived at Yellamanchili, which, as well as Sarvasiddhi, they built. The Rājas of Nellore advanced against them, and killed them, with all their sheep, in battle. On this, Janagamayya, the son of Peddi Rāju, who escaped the general slaughter, made up his mind to go to Kāsi (Benares), and offer oblations to his dead father and uncles. This he did, and the gods were so pleased with him that they transported him in the air to his native place. He was followed by three persons, viz., (1) Kulagentadu, whose descendants now recite the names of the progenitors of the caste; (2) Podapōttu (or juggler), whose descendants carry metal bells, sing, and produce snakes by magic; (3) Thēvasīyadu, whose descendants paint the events which led to the destruction of the Golla royalty on large cloths, and exhibit them to the Gollas once a year. At the time when Janagamayya was translated to heaven, they asked him how they were to earn their living, and he advised them to perform the duties indicated, and beg from the caste. Even at the present day, their descendants go round the country once a year, after the Telugu New Year's day, and collect their dues from Golla villages.
(Upload an image to replace this placeholder.)
Some Karna Gollas earn their living by selling poultry, or by going about the country carrying on their head a small box containing idols and Virathādlu. Placing this at the end of a street, they do pūja (worship) before it, and walk up and down with a rope, with which they flagellate themselves. As they carry the gods (Dēvarlu) about, these people are called Dēvara vallu.
As the Gollas belong to the left-hand section, the Pedda Golla, or headman, has only a Mādiga as his assistant.
At the marriages of Mutrāchas, Mādigas, and some other classes, a form of worship called Vīrala pūja is performed with the object of propitiating heroes or ancestors (vīralu). A kindred ceremony, called Ganga pūja, is carried out by the Gollas, the expenses of which amount to about a hundred rupees. This Ganga worship lasts over three days, during which nine patterns, called muggu, are drawn on the floor in five colours, and represent dhāmarapadmam (lotus flower), pālāvili (booth), sulālu (tridents), sesha panpu (serpent's play ?), alugula simhāsanam (throne of Sakti), Vīradu pērāntalu (hero and his wife), Rānivasam (Rāni's palace), bōnala (food), and Ganga. The last is a female figure, and probably represents Ganga, the goddess of water, though one of the Golla ancestors was named Gangi Rāju. The patterns must be drawn by Mādigas or Mālas. ​Three Pambalas, or Mādigas skilled in this work, and in reciting the stories of various gods and goddesses, commence their work on the afternoon of the third day, and use white powder (rice flour), and powders coloured yellow (turmeric), red (turmeric and chunam), green (leaves of Cassia auriculata), and black (charred rice husk). On an occasion when my assistant was present, the designs were drawn on the floor of the courtyard of the house, which was roofed over. During the preparation of the designs, people were excluded from the yard, as some ill-luck, especially an attack of fever, would befall more particularly boys and those of feeble mind, if they caught sight of the muggu before the drishti thīyadam, or ceremony for removing the evil eye has been performed. Near the head of the figure of Ganga, when completed, was placed an old bamboo box, regarded as a god, containing idols, ropes, betel, flowers, and small swords. Close to the box, and on the right side of the figure, an earthen tray, containing a lighted wick fed with ghī (clarified butter) was set. On the left side were deposited a kalasam (brass vessel) representing Siva, a row of chembus (vessels) called bōnalu (food vessels), and a small empty box tied up in a cloth dyed with turmeric, and called Brammayya. Between these articles and the figure, a sword was laid. Several heaps of food were piled up on the figure, and masses of rice placed near the head and feet. In addition, a conical mass of food was heaped up on the right side of the figure, and cakes were stuck into it. All round this were placed smaller conical piles of food, into which broomsticks decorated with betel leaves were thrust. Masses of food, scooped out and converted into lamps, were arranged in various places, and betel leaves and nuts scattered all over the figure. Towards the feet ​were set a chembu filled with water, a lump of food coloured red, and incense. The preparations concluded, three Gollas stood near the feet of the figure, and took hold of the red food, over which water had been sprinkled, the incense and a fowl. The food and incense were then waved in front of the figure, and the fowl, after it had been smoked by the incense, and waved over the figure, had its neck wrung. This was followed by the breaking of a cocoanut, and offering fruits and other things. The three men then fell prostrate on the ground before the figure, and saluted the goddess. One of them, an old man, tied little bells round his legs, and stood mute for a time. Gradually he began to perspire, and those present exclaimed that he was about to be possessed by the spirit of an ancestor. Taking up a sword, he began to cut himself with it, especially in the back, and then kept striking himself with the blunt edge. The sword was wrested from him, and placed on the figure. The old man then went several times round the muggu, shaking and twisting his body into various grotesque attitudes. While this was going on, the bridegroom appeared on the scene, and seated himself near the feet of the figure. Throwing off his turban and upper cloth, he fell on the floor, and proceeded to kick his legs about, and eventually, becoming calmer, commenced to cry. Being asked his name, he replied that he was Kariyavala Rāju. Further questions were put to him, to which he made no response, but continued crying. Incense and lights were then carried round the image, and the old man announced that the marriage would be auspicious, and blessed the bride and bridegroom and the assembled Gollas. The ceremony concluded with the burning of camphor. The big mass of food was eaten by Puni Gollas. ​It is stated in the Manual of the Nellore district that, when a Golla bridegroom sets out for the house of his mother-in-law, he is seized on the way by his companions, who will not release him until he has paid a piece of gold.
The custom of illatom, or application of a son-in-law, obtains among the Gollas, as among the Kāpus and some other Telugu classes.*
In connection with the death ceremonies, it may be noted that the corpse, when it is being washed, is made to rest on a mortar, and two pestles are placed by its side, and a lighted lamp near the head.
There is a proverb to the effect that a Golla will not scruple to water the milk which he sells to his own father. Another proverb refers to the corrupt manner in which he speaks his mother-tongue.
The insigne of the caste at Conjeeveram is a silver churning stick.†
* ↑ * Manual of the North Arcot district.
* ↑ * Madras Census Report, 1891.
* ↑ ♦ Mysore Census Report, 1901.
* ↑ * Journ. Anth. Soc, Bombay, I, 1888
* ↑ • Mysore Census Report, 1891.
* ↑ *Ind. Ant. VIII, 1879.
* ↑ * See C. Ramchendrier, Collection of decisions of High Courts and the Privy Council applicable to dancing-girls, illatom, etc., Madras, 1892.
* ↑ † J. S. F. Mackenzie, Ind. Ant., IV, 1875.