# Castes and Tribes of Southern India/Vaidyan

​Vaidyan.———Vaidyon or Baidya, meaning physician or medicine-man, occurs as a title of Kshaurakas, Billavas, and Pulluvans, and, at times of census, has been returned as an occupational sub-division of Paraiyans.
Village physicians are known as Vaidyans, and may belong to any caste, high or low. The Vaidyan diagnoses all diseases by feeling the pulse, and, after doing this for a sufficiently long time, remarks that there is an excess of vātham, pitham, ushnam, and so on. His stock phrases are vātham, pitham, ushnam, slēshmam, kārakam, mēgham or mēham, saithyam, etc. Orthodox men and women do not allow the Vaidyan to feel the pulse by ​direct contact of the fingers, and a silk cloth is placed on the patient's wrist. The pulse of males is felt with the right hand, and that of females with the left. Some Vaidyans crack the finger and wrist-joints before they proceed to feel the pulse. Some are general practitioners, and others specialists in the treatment of fever, piles, jaundice, syphilis, rheumatism, and other diseases. The specialists are generally hereditary practitioners. In the treatment of cases, the Vaidyan prescribes powders and pills, and a decoction or infusion (kashayam) of various drugs which can easily be obtained at the village drug-shop, or with the help of the village herbalist. Among these are ginger, pepper, Abies Webbiana, Acorus calamus, nīm (Melia Azadirachta), or Andrographis paniculata sticks, Alpinia Galanga, etc. If the medicine has to be taken for a long time, the drugs are compounded together in the form of a lēhyam, e.g., bilvadi, kūshpanda, and purnadi lēhyam. Some Vaidyans prepare powders (basmam), such as swarna (gold) basmam, pavala (coral powder) basmam, or sānkha (chank shell powder) basmam. Special pills (māthre), prepared at considerable cost, are sometimes kept by Vaidyans, and passed on from generation to generation as heirlooms. Such pills are usually intended for well-known specific diseases. These pills are used in very minute quantities, and consequently last for a long time. A drop of honey or butter is placed on a slab of sandstone, on which the pill is rubbed. The honey or butter is then administered to the patient. A standing rule of the Vaidyan is to keep his patient on a very low diet, such as rice gruel without salt. His usual saying is "Langanam paramoushadam," i.e.,fasting is an excellent medicine. A well-known treatment in cases of jaundice is the drinking of curds, ​in which twigs of Phyllanthus Niruri have been well mashed.
In a very interesting note * on couching of the lens as practiced by native practitioners, Major R, H. Elliot, I. M.S., writes as follows. "The ignorance and stupidity of the ryot (villager) is so great that he will not very infrequently try one eye in an English hospital, and one in a Vaithyan's hands. It is a very common thing for a native patient to deny ever having visited a native doctor, when he first comes to hospital. After the other eye has been successfully operated on, he will sometimes own up to the fact . . . Here in the south, there appear to be two classes of operators, the resident men who live for long periods in one bazaar, and the travellers who move continuously from place to place. Both are Mahomedans. The former appear to get somewhat better results than the latter, and are spoken of as 'men of experience.' The latter seem never to stop long in one place. They collect a number of victims, operate on them, and then move on before their sins can find them out. Both kinds of operators seem to be innocent of any attempt at securing asepsis or antisepsis; they use a dirty needle or a sharp wooden skewer; no anæsthetic is employed; a bandage is kept on for ten days, and counter-irritation is freely resorted to, to combat iritis, etc. Many of the victims are ashamed to come to a European hospital after the failure of their hopes. It has been said that, if the Vaithyan did not get good results, he would be dropped, and the practice would die out. This remark can only have come from one who knew nothing of the Indian character, or the crass ignorance of the lower classes of the people. It is hard ​for those who have not lived and worked among them to realise how easily the ryot falls a dupe to impudent self-advertisement. He is a simple kindly person, whose implicit trust in confident self-assertion will bring him to grief for many another generation. The vision of these poor unfortunate people sitting down in a dusty bazaar to let an ignorant charlatan thrust a dirty needle into their blind eyes has evoked the indignation of the English surgeon from the time of our first occupation of the country. Side by side with a well-equipped English hospital, which turns out its ninety odd per cent, of useful vision, there sits in the neighbouring bazaar even to-day the charlatan, whose fee is fixed at anything from 3d. to 8 shillings, plus, in every case, a fowl or other animal. The latter is ostensibly for sacrificial purposes, but I understand ends uniformly in the Vaithyan's curry-pot. Weirdest, perhaps, of all the Vaithyan's methods is the use of the saffron-coloured rag, with which pus is wiped away from the patient's inflamed eye. On this colour, the pus, etc., cannot be seen, and therefore all is well. It is the fabled ostrich again, only this time in real life, with vital interests at stake."
It is noted * in connection with the various classes of Nambūtiri Brāhmans that "the Vaidyans or physicians, known as Mūssads, are to study the medical science, and to practice the same. As the profession of a doctor necessitates the performance of surgical operations entailing the shedding of blood, the Mūssads are considered as slightly degraded."
Further information concerning native medicine-men will be found in the articles on Kusavans and Mandulas.
* ↑ * Indian Medical Gazette, XLI, 8, 1906.
* ↑ * Cochin Census Report, 1901.