Castes and Tribes of Southern India/Valluvan
Valluvan.— The Valluvans are summed up by Mr. H. A. Stuart*[1] as being "the priests of the Paraiyans and Pallans. Tiruvalluvar, the famous Tamil poet, author of the Kurāl, belonged to this caste, which is usually regarded as a sub-division of Paraiyans. It appears that the Valluvans were priests to the Pallava kings before the introduction of the Brāhmans, and even for some time after it †[2] In an unpublished Vatteluttu
inscription, believed to be of the ninth century, the following sentence occurs ' Srī Velluvam Pūvanavan, the Uvac'chan (Ōc'chan) of this temple, will employ daily six men for doing the temple service.' Again, the Valluvans must have formerly held a position at least equal to that of the Vellālas, if the story that Tiruvalluva Nāyanar married a Vellāla girl is true.*[3] He is said to have " refused to acknowledge the distinctions of caste, and succeeded in obtaining a Vellāla woman as his wife, from whom a section of the Valluvans say it has its descent. As their ancestor amused himself in the intervals between his studies by weaving, they employ themselves in mending torn linen, but chiefly live by astrology, and by acting as priests of Paraiyans, and officiating at their funerals and marriages, though some refuse to take part in the former inauspicious ceremony, and leave the duty to those whom they consider impure Valluvans called Paraiya Tādas. Another section of the Valluvans is called Ālvar Dāsari or Tāvadadhāri (those who wear the necklace of tulsi beads). Both Saivites and Vaishnavites eat together, but do not intermarry. Unlike Paraiyans, they forbid remarriage of widows and even polygamy, and all males above twelve wear the sacred thread." According to one account, the Valluvans are the descendants of an alliance between a Brāhman sage and a Paraiyan woman, whose children complained to their father of their lowly position. He blessed them, and told them that they would become very clever astrologers, and, in consequence, much respected. At the Travancore census, 1901, the Valluvans were defined as a sub-division of the Pulayas, for whom they perform priestly functions. 
(Upload an image to replace this placeholder.)
the true Valluvan, who carries out the duties of an astrologer, will not perform priestly functions for the Paraiyans.
The most important sub-divisions of the Valluvans, returned at times of census, are Paraiyan, Tāvidadāri, and Tiruvalluvan. From information supplied to me, I gather that there are two main divisions, called Arupathu Katchi (sixty house section) and Narpathu Katchi (forty house section). The former are supposed to be descendants of Nandi Gurukkal, and take his name as their gōtra. The gōtra of the latter is Sidambara Say ichya Ayyamgar. Sidambara, or Chidambaram, is the site of one of the most sacred Siva temples. The sub-division Ālvār claims descent from Tiruppān Ālvār, one of the twelve Vaishnava saints. In the Tanjore district, the Valluvans have exogamous septs or pattaperu, named after persons, e.g., Marulipichan, Govindazhvan, etc.
The Valluvans include in their ranks both Vaishnavites and Saivites. The majority of the latter, both males and females, wear the lingam. The affairs of the community are adjusted by a caste council and there are, in most places, two hereditary officers called Kōlkaran and Kanakkan.
At the betrothal ceremony the bride's money (pariyam), betel, jewels, flowers, and fruit, are placed in the future bride's lap. The money ranges from seven to ten rupees if the bridegroom's village is on the same side of a river as the bride's, and from ten to twenty rupees if it is on the other side. A small sum of money, called uramurai kattu (money paid to relations) and panda varisai (money paid in the pandal), is also paid by the bridegroom's party for a feast of toddy to the relations. This is the proper time for settling caste disputes by the village council. On the wedding day, the milk-post, consisting of a green bamboo pole, is set up, and a number of pots, brought from the potter's house, are placed near it. On the dais are set four lamps, viz., an ordinary brass lamp, kudavilakku (pot light), alankāra vilakku (ornamental light), and pāligai vilakku (seedling light). The bride and bridegroom bring some sand, spread it on the floor near the dais, and place seven leaves on it. Cotton threads, dyed with turmeric, are tied to the pots and the milk-post. On the leaves are set cakes and rice, and the contracting couple worship the pots and the family gods. The Valluvan priest repeats a jumble of corrupt Sanskrit, and ties the kankanams (threads) on their wrists. They are then led into the house, and garlanded with jasmine or Nerium flowers. The pots are arranged on the dais, and the sand is spread thereon close to the milk-post. Into one of the pots the female relations put grain seedlings, and four other pots are filled with water by the bridegroom's party. A small quantity of the seedlings is usually wrapped up in a cloth, and placed over the seedling pot. Next morning the bundle is untied, and examined, to see if the seedlings are in good condition. If they are so, the bride is considered a worthy one; if not, the bride is either bad, or will die prematurely. The usual nalagu ceremony is next performed, bride and bridegroom being anointed with oil, and smeared with Phaseolus Mungo paste. This is followed by the offering of food on eleven leaves to the ancestors and house gods. Towards evening, the dais is got ready for its occupation by the bridal couple, two planks being placed on it, and covered with cloths lent by a washerman. The couple, sitting on the planks, exchange betel and paddy nine or twelve times, and rice twenty -seven times. The priest kindles the sacred fire (hōmam), and pours some ghī (clarified butter) into it from a mango leaf. The bridegroom is asked whether he sees Arundati (the pole-star) thrice, and replies in the affirmative. The tāli is shown the sky, smoked over burning camphor, and placed on a tray together with a rupee. After being blessed by those present, it is tied round the neck of the bride by the bridegroom, who has his right leg on her lap. On the second day there is a procession through the village, and, on the following day, the wrist-threads are removed. In some places, the Valluvans, at their marriages, like the Pallis and some other castes, use the pandamutti, or pile of pots reaching to the top of the pandal.
The Saivite lingam wearers bury their dead in a sitting posture in a niche excavated in the side of the grave. After death has set in, a cocoanut is broken, and camphor burnt. The corpse is washed by relations, who bring nine pots of water for the purpose. The lingam is tied on to the head, and a cloth bundle, containing a rupee, seven bilva (Ǽgle Marmelos) leaves, nine twigs of the tulsi (Ocimum sanctum), and nine Leucas aspera flowers, to the right arm. The corpse is carried to the grave on a car surmounted by five brass vessels. The grave is purified by the sprinkling of cow's urine and cow-dung water before the corpse is lowered into it. On the way to the burial-ground, the priest keeps on chanting various songs, such as " This is Kailāsa. This is Kailāsa thillai (Chidambaram). Our request is this. Nallia Mutthan of the Nandidarma gōtra died on Thursday in the month Thai in the year Subakruthu. He must enter the fourth stage (sayichyam), passing through Sālokam, Sāmīpa, and Sārupa. He crosses the rivers of stones, of thorns, of fire, and of snakes, holding the tail of the bull Nandi. To enable him to reach heaven safely, we pound rice, and put lights of rice." The priest receives a fee for his services, which he places before an image made on the grave after it has been filled in. The money is usually spent in making a sacred bull, lingam, or stone slab, to place on the grave. On the third day after death, the female relatives of the deceased pour milk within the house into a vessel, which is taken by the male relatives to the burial-ground, and offered at the grave, which is cleaned. A small platform, made of mud, and composed of several tiers, decreasing in size from below upwards, is erected thereon, and surmounted by a lingam. At the north and south corners of this platform, a bull and paradēsi (mendicant) made of mud are placed, and at each corner leaves are laid, on which the offerings in the form of rice, fruits, vegetables, etc., are laid. The final death ceremonies are celebrated on the seventeenth day. A pandal (booth) is set up, and closed in with cloths. Within it are placed a pot and five pestles and mortars, to which threads are tied. Five married women, taking hold of the pestles, pound some rice contained in the pot, and with the flour make a lamp, which is placed on a tray. The eldest son of the deceased goes, with the lamp on his head, to an enclosure having an entrance at the four cardinal points. The enclosure is either a permanent one with mud walls, or temporary one made out of mats. Within the enclosure, five pots are set up in the centre, and four at each side. The pots are cleansed by washing them with the urine of cows of five different colours, red, white, black, grey, and spotted. Near the pots the articles required for pūja (worship) are placed, and the officiating priest sits near them. The enclosure is supposed to represent heaven, and the entrances are the gates leading thereto, before which food is placed on leaves. The eldest son, with the lamp, stands at the eastern entrance, while Siva is worshipped. The priest then repeats certain stanzas, of which the following is the substance. "You who come like Siddars (attendants in the abode of Siva) at midnight, muttering Siva's name, why do you come near Sivapadam? I will pierce you with my trident. Get away. Let these be taken to yamapuri, or hell." Then Siva and Parvati, hearing the noise, ask " Oh! sons, who are you that keep on saying Hara, Hara? Give out truly your names and nativity." To which the reply is given "Oh! Lord, I am a devotee of that Being who graced Markandeya, and am a Vīrasaiva by faith. I have come to enter heaven. We have all led pure lives, and have performed acts of charity. So it is not just that we should be prevented from entering. Men who ill-treat their parents, or superiors, those addicted to all kinds of vice, blasphemers, murderers, perverts from their own faith and priests, and other such people, are driven to hell by the southern gate." At this stage, a thread is passed round the enclosure. The son, still bearing the lamp, goes from the eastern entrance past the south and western entrances, and, breaking the thread, goes into the enclosure through the northern entrance. The Nandikōl (hereditary village official) then ties a cloth first round the head of the eldest son, and afterwards round the heads of the other sons and agnates.
The Valluvans abstain from eating beef. Though they mix freely with the Paraiyans, they will not eat with them, and never live in the Paraiyan quarter.
The Valluvans are sometimes called Pandāram or Valluva Pandāram. In some places, the priests of the Valluvans are Vellāla Pandārams.
Valluvan.— A small inferior caste of fishermen and boatmen in Malabar.*[5]