of the shrine at Kotiyur. In South Malabar it is common to swear by
Kodungallur Bhagavati, or by Guruvayur Appan, local deities.
The Tandan is the principal person in the tara, to decide all caste
disputes. In South Malabar, he is, as a rule, appointed by the senior
Rani of the Zamorin. A fee of anything up to 101 fanams (Rs. 25-4-0)
must be paid to this lady, when she appoints a Tandan. When there
is a problem of any special difficulty, it is referred to her for
decision. In territories other than those within the power of the
Zamorin, the local Raja appoints the Tandan, and gives the final
decision in special cases. As we have seen, the Tiyan is always to
some extent subordinate to a Nayar overlord, but he is not bound to
any particular one. He can go where he likes, and reside anywhere, and
is not bound to any particular chief, as is the Nayar. It is noted by
General E. F. Burton, [26] in connection with bygone days, that "such
was the insolent pride of caste that the next (and very respectable)
class of Hindus, the Teers, were not allowed to come near the Nairs,
under penalty of being cut down by the sword, always naked and ready."
In connection with the religion of the Tiyans, I may commence with
an old tradition, which is no doubt from a Brahmanic source. Once
upon a time there were seven heavenly damsels, who used to bathe
every day before dawn in a lake situated in a forest. Siva found
this out, and appeared as a fire on the bank, at which the girls
warmed themselves. Having thus lured them, the God made all of them
mothers. Seven beautiful boys were born, and Siva presented them to
Parvati, who treated them as if they were her own sons. They were taken
to mount Kailasa, and employed in preparing toddy for the mysterious
and wonderful Sakti worship. Daily they brought the toddy at the
moment when it was required for the golden pot. Parvati embraced the
boys all at once, and they became one. On a certain day, this boy sent
the sacred toddy in charge of a Brahman, who became curious to know
the virtues of the mysterious liquid. As he rested on a river bank
thinking about it, he drank a little, and filled the vessel up with
water. Then he reached Kailasa too late for the daily worship. Siva
was angry, and ordered the Saunika boy (Parvati's name for him) to
be brought before him. But the boy had been told what had happened,
and cut off the head of the Brahman, who had confessed to him. Seeing
the boy coming along carrying a Brahman's head, Siva was astonished,
and commanded him to approach nearer. The boy explained that it was
not a heinous crime to cut off the head of one who had prevented
the Sakti worship. Siva said that the killing of a Brahman was the
worst of crimes, and put the perpetrator out of caste. He would not
listen to the boy, who replied that whoever prevented Sakti worship
was a Chandala, and condemned him. The boy asked for death at Siva's
hands. The request pleased the God, who forgave him. The boy had to
remain out of caste, but was initiated into the mysteries of Sakti
worship as the surest means of salvation, and to him was given the
exclusive privilege of performing Sakti worship with liquor. He
was commanded to follow, and imitate the Brahmans in everything,
except in the matter of repeating the sacred mantrams. By tantrams
(signs with the hands) he eventually obtained the merit of making
puja with mantrams. He was the first Tiyan.
It is pretty safe to say that all the ideas of the Tiyans connected
with pure Hinduism--the Hinduism of the Vedas--and of tradition,
of which we see very little in Southern India, and which in Malabar
is more perverted in confused ideas than perhaps elsewhere, those
relating to re-birth, karma, pilgrimages to Benares and distant
temples are borrowed from the Brahmans. In the ceremonies which have
been described, notably in those connected with marriage and death,
we have seen the expression of many Hindu ideas. Not so is all that
relates to offerings to the dead. That is the common property of all
the children of men.
A main feature in the religion of the Tiyan is that it is largely
connected with Sakti worship. Some Brahmans indulge therein, but they
are unable, like the Tiyans, to use arrack in connection with it, and
are obliged to use, instead of this requisite, milk or honey. Siva,
not exactly a Vedic entity, and Sakti, are supposed to be the two
primordial and eternal principles in nature. Sakti is, perhaps, more
properly the vital energy, and Sakti worship the worship of the life
principle in nature. We are not considering the abstract meaning of
the term Sakti; nor are we now thinking of the Siva of Monier Williams
or Max Müller. We are in Malabar, where the Hinduism of the Vedas is
in almost hopeless confusion, and mingled with animism and nearly
every other kind of primitive religious idea. It is not therefore
at all an easy task to represent in words anything like a rational
conception of what the religion of the Tiyan really is. The poor and
ignorant follow, in a blind ignorant way, Hinduism as they know it and
feel it. Their Hinduism is very largely imbued with the lower cult,
which, with a tinge of Hinduism, varied in extent here and there,
is really the religion of the people at large all over Southern
India. The Tiyans have a large share of it. To the actions of evil
and other spirits are attributable most, if not all of the ills and
joys of life. The higher Hinduism is far above them. Nevertheless,
we find among them the worship of the obscure and mysterious Sakti,
which, unfortunately, is practiced in secret. Nobody seems to be in
the least proud of having anything to do with it. In fact, they are
rather ashamed to say anything about it. Those who, so to speak, go
in for it are obliged to undergo preliminary purificatory ceremonies,
before the great mystery can be communicated to them. The mantram,
which is whispered by the guru (religious preceptor) in the ear of
the devotee is said to be "Brahma aham, Vishnu aham, Bhairavu aham"
(I am Brahma, I am Vishnu, I am Bhairavan). It is believed that each
individual is a spark of the divinity. Having in him the potentiality
of the Supreme Being, he can develop, and attain godhood. There is no
distinction of caste in Sakti worship. The devotees may belong to the
highest or to the lowest castes, though I doubt very much whether the
Nambutiri Brahmans indulge in it. The novices, of whatever caste,
eat and drink together during the period of puja. Men and women
participate in the secret rites. A solemn oath is taken that the
mystery of Sakti will not be revealed, except with the permission of
the guru, or on the death-bed. The spirit of the goddess (for Sakti is
thought of as the female principle) must be withdrawn from the body
of the Sakti worshipper when he is at the point of death. A lamp is
lighted beside him. A few leaves of the tulsi plant (Ocimum sanctum),
a little rice, and a lighted wick are given to the dying man. Holding
these things, he makes three passes over his body from head to foot,
and, as it were, transfers the spirit to the next man, at the same time
communicating his wishes about continuing the worship, and so on. When
a man dies before this separation or transfer has been accomplished,
a Brahman must be called in, who, with a silver image representing
the deceased, makes symbolic transference of the Sakti spirit. It
must be done somehow, or the soul of the deceased cannot attain
salvation. It is said that, like many other things in this land,
Sakti worship has undergone degeneration, that such lofty ideas and
feelings as may have once pervaded it have more or less disappeared,
and that the residue is not very edifying. Be this as it may, in
every tara there is a Bhagavati temple for Tiyans, where Tiyans
officiate as priests. The Komaram (oracle) of the Bhagavati temple
is clothed in red, and embellished with red sandal paste mixed with
turmeric. Bhagavati is always associated with various jungle spirits
or gods, whose Komarams always wear black. There is no daily worship
in Tiyan temples, with the exception of a few in the neighbourhood
of Cannanore. But there is an annual celebration of puja during the
mannalam (forty day) period, commencing on the first of the month
Vrischikam (15th November). Lamps are lighted, and worship is begun on
this day, and continued for forty days. At its conclusion, the jungle
gods retire to the jungle until the next year. A death in the family
of a Komaram involves, I believe, some postponement of the rites. The
period is supposed to be first part of the functional activity of the
earth, which ends somewhere about the 21st of June. It is during this
period that Sakti worship is carried on.
The temple of Subramania at Palni in the Madura district is a
favourite objective for Tiyan pilgrims. The subject of pilgrimages
to this temple has been touched on in my note on the Nayars (see
Nayar). The Bhagavati temple at Kodungallur in Cochin territory on the
coast is another favourite place of pilgrimage among the Tiyans. All
classes of people, with the exception of Brahmans, undertake this
pilgrimage. Everyone under a vow, proceeding to the festival,
which takes place in February or March, carries with him a cock,
which is beheaded at the shrine. Under the Perumals, pilgrimage to
Kodungallur was somewhat compulsory. This temple was a fruitful source
of revenue to the State, for not only the Tiyans, but the fisherman
and artisan castes had their own temple in every tara in the land,
and the Muppan--the Komaram--of each temple was under an obligation
to contribute yearly gifts to the temple at Kodungallur. Rent for the
temple lands was set at a nominal figure--a mere pepper-corn rent as
acknowledgment of sovereign right. Rent might not be paid in times of
trouble, but the gifts eked out of superstition were unfailing. It is
not surprising, therefore, that learning and advancement among the
inferior castes did not receive much encouragement from the rulers
of those days.
The temple of Kotiyur in North Malabar is also a shrine to which
Tiyans make pilgrimage. Indeed, it may be said that they follow
Hinduism generally in rather a low form, and that Sakti worship is
perhaps more peculiarly theirs than others', owing to their being
able to use arrack, a product of the palm, and therefore of their own
particular métier. The highest merit in Sakti can be reached only
through arrack. The Sakti goddess, Bhagavati, the Tiyans look upon
as their own guardian spirit.
As instancing the mixture and confusion of religious ideas in Malabar,
it may be mentioned that Mappillas have been known to indulge in
Sakti worship, and Tiyans to have made vows, and given offerings at
Mappilla mosques and Christian churches. Vows to the well-known mosque
at Mambram are made by people of almost every caste. It is not uncommon
to present the first fruit of a jak tree, or the milk of a cow when
it brings forth its first calf, to the local Tangal or Mappilla priest.
In many, perhaps in most Tiyan houses, offerings are made annually
to a bygone personage named Kunnath Nayar, and to his friend and
disciple Kunhi Rayan, a Mappilla. It is probable that they excelled in
witchcraft and magic, but, according to the story, the Nayar worshipped
the kite until he obtained command and control over all the snakes
in the land. The offerings are made in order to prevent accidents
from snakes. The snake god will also give children to the family, and
promote domestic prosperity. Men without offspring worship him. Leprosy
and the death of a child are believed to be the consequence of killing
a snake. There are Mappilla devotees of Kunnath Nayar and Kunhi Rayan,
who exhibit snakes in a box, and collect alms. There is a snake mosque
near Manarghat, at the foot of the Nilgiri hills, which has its annual
festival. The alms are collected ostensibly for this mosque.
An interesting story, which is the legendary account of the
exodus of the artisans from Malabar, and their return with the
Tiyans, is narrated by the Panans. There were, in olden times, five
recognised classes, which includes the Asaris (carpenters), Musaris
(workers in bell-metal), Thattans (goldsmiths), and Perin-Kollans
(blacksmiths). The fifth class is unknown. When an individual of the
artisan classes dies, the Panan of the tara must bring a death gift to
the house, which consists of cocoanuts and jak fruits or plantains. The
Panan places the gift in the yard and repeats a long formula, which
he has learnt by heart. It is very likely that he knows little or
nothing of its meaning. But he reels it off, and at its conclusion
the gifts are accepted. The same formula is also always repeated
among the carpenters, goldsmiths, and blacksmiths during wedding
and tali-tying ceremonies. It relates how the artisans deserted the
land of Cheraman Perumal, and sought an asylum in the country of the
Izhuvans with the island king, and how the Perumal sent the Panan
to bring them back. Every one knows this old story, and believes
it firmly. It must be learnt by heart, and the Panan gives it in
the yard when a member of the artisan classes dies. The story is to
the following effect. During the four Yugams, Kreta, Treta, Dwapara,
and Kali, many kings reigned over the earth. Parasu Raman destroyed
the Kshatriya kings on twenty-one occasions, and was obliged to make
atonement in expiatory ceremonies. He worshipped Varuna, the ocean
god, and recovered from the sea a hundred and sixty kathams of land,
consisting of Kolanad (?), Venad (Travancore), Kanya Kumari (Cape
Comorin), Cheranad, and Malayalam up to Changala Vazhi beyond the
Anaimalai hills. Cheraman Perumal was the ruler of this land, in
which were the four castes. His capital was at Tiruvanja Kolam. One
day, Veluthedan [27] Chiraman was washing the Perumal's cloths in
a tank. He beat the cloths on a stone which was flat on the ground,
and held one of the cloths in his hand. A girl of the carpenter caste,
Ayyesvari by name, was just then going to the tank to bathe after her
monthly period. She called out "Ho! Kammal. [28] That is not the way
to wash cloths. Put a small stone under one end of your washing stone,
so as to make it slope a little. Then hold both ends of the cloth
in your hand, and beat the middle of the cloth on the stone." The
Veluthedan did so, and found that he washed better, and the cloths
were whiter. The Perumal asked him "Were you not washing the cloths
before? Who washed them to-day?" To which the Veluthedan replied
"Oh! Tamburan (chief or lord), a carpenter girl instructed your slave
to-day how to wash cloths properly. May Perumal be pleased to order
the girl to be given to your slave as his wife." Perumal then said
"To whatever caste she may belong, you may take her by force, and
will not lose your caste." Having received the king's permission,
Veluthedan Chiraman concealed himself near the carpenter's house,
and, when the girl opened the door to sweep the yard at dawn, he
seized her, and carried her off to his house. Carpenter Sankaran of
Tiruvanja Kalam went to the Perumal, and complained that Veluthedan
Kammal had carried away his daughter, and disgraced him. He asked the
Perumal whether he would give him an armed guard to rescue her. To
which the Perumal replied "I will not help either party with armed
men. You must fight it out among yourselves." Then the five classes
of artisans consulted one another, and made common cause. The Panans,
Perin Malayans, and Chen (red) Koravans joined the artisans. The
Ven Thachans, Velans, Paravans, Vettuvans, Kanisan Panikars, and the
Pandi Pulluvans of Vellalanad joined the other side. There was war
for twelve years. In the end, the artisans were defeated. They said
among themselves "We have been defeated by the fourteenth caste of
Veluthedan Nayar, who carried away our daughter. Let us leave this
country." So 7,764 families, with the women and children, tied up their
mats, and left Cheraman Perumal's country, and went to Izhuva land,
which was beyond it. They went before the Izhuva king (island king),
and told him their story. Now Cheraman Perumal used to be shaved
every fifteen days. When the barber (Velakathalavan) was sent for,
he came without his knife (razor), as his wife had buried it. He
said "Oh! Tamburan, have mercy on your slave. Your slave's knife
was given to the blacksmith to be mended, and he took it away with
him. He gave me this piece of iron, saying "If you want the knife
made ready for use, you must come to the Izhuva land for it, and we
will mend it on our return." So Perumal had to go without shaving,
and his hair grew like a Rishi's. As there were neither carpenters nor
smiths to make implements, agriculture was almost at a standstill;
and, as there were no goldsmiths, the tali-tying ceremonies could
not be performed. Nor could the rice-giving ceremony be done, for
want of the "neck-rings." Then Cheraman Perumal obtained advice,
and resolved to send the Mannan (washerman of the Tiyans), who was
included in the fourteenth caste, and the Panan, who belonged to the
eleventh caste. The Perumal gave to each of them a thousand fanams,
and told them to go to the Izhuva country, and bring back the Kammalans
(artisans). They wandered over various countries, stopping wherever
they found a house. The Panan, being clever, was able to live by his
wits, and spent no money of his own. The Mannan, on the contrary, spent
all his money. They passed Ramapuri, and reached Trichivampuri. Then
the Mannan asked the Panan for a loan, which was refused. On
Friday at noon, the Mannan left the Panan, saying "The Panan is no
companion for the Mannan." He returned to the Perumal and reported
his failure, and the Panan's refusal to lend him money. The Panan
went on, crossing rivers, canals, and ferries, and at last reached
the Izhuva king's country. He entered the reception hall. At that
moment, the king's goldsmith, who had just finished making a golden
crown for him, had put it on his own head, to test its suitability
for wearing. The Panan thought he was the king, and made obeisance
to him. The Kammalans recognised him. He discovered his mistake too
late, for he had addressed the goldsmith as Tamburan. So, to this
day, the Panans, when addressing goldsmiths, say Tamburan. The Panan
told the Kammalans of his mission, but they refused to return unless
full reparation was made for the abduction of the carpenter girl,
and certain social disabilities were removed. The 7,764 families of
Kammalans asked the Izhuva king his advice, and he said that they
should not go away. So the Kammalans sent the Panan back, and gave
him the following presents, in order to demonstrate to the Perumal
that they were in comfortable circumstances:--
Gold valam-piri (a sort of string worn over the right shoulder);
Silver edam-piri (a similar sort of string worn on the left
shoulder);
Gold netti-pattam (to be tied on the forehead);
Gold bracelet;
Gold ornament for the hair.
The Kammalans sent word to the Perumal that they would not return,
unless they were given a girl in place of the carpenter's daughter,
who had been abducted, and certain privileges were granted to them. At
the same time, they promised the Panan that they would share their
privileges with him, if he was successful. So the Panan returned,
and appeared before the Perumal, who asked him where the Kammalans
were. The Panan removed his gold cap, and put it under his arm, and
replied that they were prosperous, and not anxious to return. Saying
so, he placed before the Perumal the rich presents given by the
Kammalans, and told the king that they would not return, unless they
were given a girl and certain concessions. The Perumal told the
Panan to go back, and invite the Kammalans to return on their own
terms. He said they would catch the first girl they met on the way
to his palace, and all their demands were granted. The Panan arrived
again in the Izhuva country, and told the Kammalans what the Perumal
had said. They went to the Izhuva king, and obtained his permission
to return to their own country. Then they caught an Izhuva boy, and
confined him. The king asked them why they did so. They replied that
they had lived for twelve years [29] as his subjects, and would never
recognise any other king, so they wanted the Izhuva boy to represent
him. The king consented. When they started, the boy began to cry. A
Nasrani, [30] by name Thomma (Thomas), was taken to accompany and
protect the boy. The Kammalans travelled to their own country, and
appeared before Cheraman Perumal. On the way, they found a girl of
the Variar caste plucking flowers, and caught her by the hand. All
the five classes claimed her. At last it was resolved to unite her
with the Izhuva boy, their Tandan, who represented their king, and
treat her as their sister. Cheraman Perumal confirmed his promise,
and granted the following privileges to the Kammalans:--
1. To make ceilings for their houses.
2. To make upstairs houses to live in.
3. To put up single staircases, consisting of one pole, in which
notches are cut, or pegs are stuck alternately, for the feet.
4. To have a gate-house.
5. To perform the tali-tying ceremonies of their girls in a booth
having four posts or supports; to place within it, on a stool, a
looking-glass with a handle, and the Ramayana; and to place a silk
cloth on the girl's head.
6. To do arpu at the conclusion of the tali-tying ceremony
(Vel! Arpu! is yelled out by the boys).
7. To cook rice in copper vessels on occasions of marriage and other
ceremonies, and to serve sugar and pappadams at their feasts.
8. To hold the umbrella and taza (a sort of umbrella), which are
carried in front of processions.
9. To clap hands, and dance.
10. To keep milch-cows for their own use.
Permission was further granted for the Kammalans to wear the following
ornaments.
1. Netti-pattam, worn on the forehead during the tali-tying ceremony.
2. Ananthovi, a ear ornament named after Anandan, the endless,
the serpent on which Vishnu reposes. The serpent is sometimes
represented with its tail in its mouth, forming a circle, an endless
figure. Ananthovi is the central pendant of the ear-ring worn by Tiyan
women among their kathila (ordinary gold ear-rings). It resembles a
serpent in form. It is worn by men of the Tiyan and artisan castes
on special occasions.
3. Waist zone or girdle.
4. Bracelets.
5. Anklet with two knobs, formed of two pieces screwed together.
6. Puli-mothiram, or tiger's claws mounted in gold, worn by children.
7. Podippu, a knot of cotton-thread at the end of the string on which
coins are hung as ornaments.
8. Kalanchi, a gold knob above the podippu, which represents a flower.
9. Necklace.
10. Edakam and madkam-tali, neck ornaments, in one of which are set
twenty-one stones.
11. Cotton thread above the gold thread on the neck.
The Perumal conferred like privileges upon the family (Tiruvarankath)
of the Panan who brought back the Kammalans. He wore all his ornaments,
and made his obeisance to the Perumal. He had, however, taken off
his gold cap. The Perumal said "What you have removed, let it be
removed." So he lost the privilege of wearing a gold cap. The Perumal
blessed the Kammalans, and they returned to their villages. They made a
separate house for the Izhuva boy and the Variar girl, and maintained
them. The Izhuva boy, who was the first Tiyan to come to Malabar,
brought with him the cocoanut, and retained the right to cultivate
and use it. To this day, the people of the serf castes--Cherumans,
Kanakans, and the like--use the word Varian when addressing Tiyans,
in reference to their descent from the Variar girl.
The orthodox number of classes of Kammalans is five. But the artisans
do not admit the workers in leather as of their guild, and say there
are only four classes. According to them, the fifth class was composed
of the copper-smiths, who did not return to Malabar with the others,
but remained in Izhuva land. Nevertheless, they always speak of
themselves as the Aiyen kudi or five-house Kammalans.