Page:Castes and Tribes of Southern India, Volume 2.djvu/391

Rh to be fanciful, and thinks that "perhaps they are so called from originally inhabiting the lands which lay midway between the hills and the arable lands, the jungly plains, suited for pasturage [i.e., the middle land out of the five groups of land mentioned in Tamil works, viz., Kurinji, Pālai, Mullai, Marutam, Neytal]. * The class consists of several clans, but they may be broadly divided into two sections, the one more thoroughly organised, the other retaining most of the essential characteristics of an aboriginal race. The first section follow the Vaishnava sect, wear the nāmam, and call themselves Yādavas. Those belonging to the second section stick to their demon worship, and make no pretensions to a descent from the Yādava race. They daub their foreheads with the sacred cow-dung ashes, and are regarded, apparently from this circumstance alone, to belong to the Saiva sect." In the Madras Census Report, 1871, it is noted that milkmen and cowherds appear to hold a social position of some importance, and even Brāhmans do not disdain to drink milk or curds from their hands. Further, the Census Superintendent, 1901, writes that "the Idaiyans take a higher social position than they would otherwise do, owing to the tradition that Krishna was brought up by their caste, and to the fact that they are the only purveyors of milk, ghī (clarified butter), etc., and so are indispensable to the community. All Brāhmans, except the most orthodox, will accordingly eat butter-milk and butter brought by them. In some places they have the privilege of breaking the butter-pot on the Gōkulāshtami, or Krishna's birthday, and get a new cloth and some money for doing it. They will eat in the houses of Vellālas, Pallis, and Nattamāns."