Part 4
Marriage is strictly forbidden between two persons belonging to the same illam. The bride and bridegroom must belong to different illams. In fact, the illams are exogamous. Members of some of the illams were allowed certain privileges and dignities. Thus, the men of the Varakat illam (Varaka Tiyans) were in the old days permitted to travel in a mancheel (a hammock-cot slung on a pole). They were allowed this privilege of higher caste people, which was prohibited to the Tiyans of other illams. But, should one of them, when travelling in a mancheel, happen to see a Rajah or a Nayar, he was obliged to hang one of his legs out of it in token of submission. The Varaka Tiyans were further allowed to wear gold jewels on the neck, to don silken cloths, to fasten a sword round the waist, and to carry a shield. The sword was made of thin pliable steel, and worn round the waist like a belt, the point being fastened to the hilt through a small hole near the point. A man, intending to damage another, might make an apparently friendly call on him, his body loosely covered with a cloth, and to all appearances unarmed. In less than a second, he could unfasten the sword round his waist, and cut the other down. The well-known Mannanar belonged to the Varakat illam. Those who know Malabar will recall to mind the benevolent but strange institution which he initiated. He provided a comfortable home for Nambutiri women who were thrown out of caste, and thus in the ordinary course of events doomed to every misery and degradation to be found in life. On being outcasted, the funeral ceremonies of Nambutiri women were performed by her own people, and she became dead to them. She went to the Mannanar, and her birth ceremonies were performed, so that she might begin life anew in a state of purity. If, on arrival, she entered by the left door, she was his wife, if by the front door, his sister. It is said that, when their chief, Mannanar of the Aramana, is destitute of heirs, the Tiyans of Kolattanad go in procession to the Kurumattur Nambutiri (the chief of the Peringallur Brahmans) and demand a Brahman virgin to be adopted as sister of Mannanar, who follows the marumakkatayam rule of succession. This demand, it is said, used to be granted by the Nambutiris assembling at a meeting, and selecting a maiden to be given to the Tiyans.
Kiriyam is said to be a corrupt form of the Sanskrit word griham (house), but this seems rather fanciful. There are said to have been about two kiriyams for each village. The names of only three are known to me, viz., Karumana, Kaita, and Kampathi. There is a village called Karumana, near the temple of Lakshmipuram in South Canara. Karumana is applied as a term to signify a Tiyan during the ordinary devil-dancing in temples, when an oracular utterance is delivered. The oracle always addresses the Tiyan as "my Karumana," not as "my Tiyan." The only other use of the word is in Karumana acharam (the customs of the Tiyans).
Other outward and visible differences between Tiyan and Izhuvan marriages are these. The South Malabar Tiyan bridegroom, dressed as if for a wrestling match, with his cloth tied tight about his loins, carries a sword and shield, and is escorted by two companions similarly equipped, dancing their way along. The Izhuvan does not carry a sword under any circumstances. The chief feature of his wedding ceremony is a singing match. This, called the vatil-tura-pattu, or open the door song, assumes the form of a contest between the parties of the bridegroom and bride. The story of Krishna and his wife Rukmini is supposed to be alluded to. We have seen it all under slightly different colour at Conjeeveram. Krishna asks Rukmini to open the door, and admit him. She refuses, thinking he has been gallivanting with some other lady. He beseeches; she refuses. He explains, and at length she yields. The song is more or less extempore, and each side must be ready with an immediate answer. The side which is reduced to the extremity of having no answer is beaten and under ignominy.
I pass on to the subject of personal adornment of the Tiyans:--
(a) North Malabar, Males--
1. A horizontal dab made with white ashes on either side of the forehead and chest, and on the outside of each shoulder. 2. Two gold ear-rings (kadakkan) in each ear. A silver chain hanging from the sheath of his knife, and fastened with a boss. Two tambak (copper, brass and silver) rings on the ring finger of the left hand. 3. A gold kadakkan in each ear, and an iron ring on the ring finger of the left hand. 4. A thorn in each ear (another was similarly ornamented). Not married. 5. A gold ear-ring in each ear. An iron ring on the little finger of the left hand. Two silver rings, in which is set a piece of hair from an elephant's tail, on the little finger of the right hand.
A few individuals wore brass rings, and some had ear-rings, in which a red stone was set. Amulets were worn by some in little cylindrical cases on a string, to protect the wearer against enemies, the evil eye, or devils. One man wore a silver girdle, to which an amulet in a case was fastened, underneath his cloth, so that it was not in view to the public. One individual only is noted as having been tattooed, with a circular mark just above his glabella. The arms of a good many, and the abdomen of a few, bore cicatrices from branding, apparently for the purpose of making them strong and relieving pains.
(b) South Malabar, Males.
In the country parts, the waist cloth is always worn above the knee. About a third of the individuals examined wore ear-rings. The ears of all were pierced. Those who were without ear-rings had no scruples about wearing them, but were too poor to buy them.
1. Blue spot tattooed over the glabella. 2. Silver amulet-case, containing fifteen gold fanams, at the waist. He said that he kept the coins in the receptacle for security, but I think it was for good luck. 3. Ear-ring (kadakkan) in each ear. A copper amulet-case, containing a yantram to keep off devils, at the waist. 4. Four silver amulet-cases, containing yantrams on a copper sheet for curing some ailment, at the waist. 5. Two gold kadakkans in each ear. A white spot over the glabella.
(c) North Malabar, Females.
In olden days, the women used to wear coloured and striped cloths round the waist, and hanging to the knees. The breast was not covered. The body above the waist was not allowed to be covered, except during the period of death pollution. Nowadays, white is generally the colour to be seen, and the body is seldom covered above the waist--never one may say, except (and then only sometimes) in the towns. The Izhuvan women in Malabar always wear blue cloths: just one cloth rolled tightly round the waist, and hanging to the knees. Of late, they have taken to wearing also a blue cloth drawn tight over the breast.
Ornaments. The thodu, which is now sometimes worn by Tiyan women, is not a Tiyan ornament. The ear-rings, called kathila and ananthod, are the Tiyan ornaments, and look like strings of gold beads with pendants. Discs of white metal or lead are used to stretch and keep open the dilated lobes of the ears, in which gold ornaments are worn when necessary or possible. Venetian sequins, real or imitation, known in Malabar as amada, are largely used for neck ornaments. There is a Malabar proverb that one need not look for an insect's burrow in amada, meaning that you cannot find anything vile in a worthy person.
Turning now to the subject of marriage. In the ordinary course of things, a marriage would not be made between a Tiyan girl of South Malabar and a Tiyan man of North Malabar, for the reason that the children of such a marriage would inherit no property from the family of either parent. The husband would have no share in the property of his family, which devolves through the women; nor would the wife have any share in that of her family, which is passed on through the men. So there would be nothing for the children. But, on the other hand, marriage between a girl of the north and a man of the south is a different thing. The children would inherit from both parents. As a rule, Tiyans of the north marry in the north, and those of the south in the south.
It was generally admitted that it was formerly the custom among the Tiyans in South Malabar for several brothers--in fact all of them--to share one wife. Two existing instances of this custom were recorded.
The arrangement of a marriage, and the ceremonial which will now be described, though pertaining strictly to the Calicut taluk of South Malabar, are sufficiently representative of a Tiyan marriage anywhere. There is, however, this difference, that, in North Malabar, where inheritance through females obtains, and the wife invariably resides in her own tarwad or family home, there is never any stipulation concerning a girl's dowry. In South Malabar, where inheritance is through the males, and where the wife lives in her husband's house, the dowry in money, jewels, or furniture, is as a rule settled beforehand, and must be handed over on the wedding day. In the Calicut taluk, we find an exception to this general rule of South Malabar, where the subject of the dowry is not usually mentioned. In North Malabar, gifts of jewels are made in proportion as the bride's people are wealthy and generous. What is given is in the way of a gift, and forms no feature in the marital agreement.
The first step to be taken in connection with marriage is examination of the horoscopes of the boy and girl, in order to ascertain whether their union will be one of happiness or the reverse. While this is being done by the Panikkar (Malabar astrologer), the following persons should be present:--
(a) On the part of the bridegroom--
1. Tandan, or chief of the tara. 2. Father, or other elder in the family. 3. Uncle, i.e., the mother's brother. In Malabar the word uncle means maternal uncle. 4. Sisters' husbands. 5. Four or more friends or companions. 6. Any number of relations and friends.
(b) On the part of the bride--
1. Tandan of her tara. 2. Father,or other guardian. 3. Uncle. 4. Four or more friends. 5. The astrologer of her tara. 6. Friends and relations.
The ceremony must be performed at the house of the girl's family. Her father's consent is necessary, but his presence is not essential at this or the two subsequent ceremonies in connection with the marriage. The Tandan, it may be noted, is the caste governmental head in all matters affecting his own caste and the artisans. He is a Tiyan, and his office, which is authorised by the local Rajah, or rather by his senior Rani, is hereditary. In exceptional cases, however, the hereditary right may be interrupted by the Rani appointing some one else. The Tandan of the tara is required to assist at every ceremony connected with marriage, at the ceremony when a girl attains puberty, at that of tying the tali, and at the fifth and seventh months of pregnancy. His formal permission is required before the carpenter can cut down the areca palm, with which the little shed in which the tali is tied is constructed. In cases of divorce, his functions are important. When a new house is built, there must be a house-warming ceremony, at which the Tandan officiates. Fowls are sacrificed, and the right leg is the Tandan's perquisite. He is a man of importance, not only in many affairs within his own caste, but also in those of other castes. Thus, when a Nayar dies, it is the Tandan's duty to get the body burnt. He controls the washerman and barber of the tara, and can withdraw their services when they are most needed. He officiates, moreover, at marriages of the artisan class--carpenters, braziers, goldsmiths and blacksmiths.
A group of taras forms what is called a desam, the koyma or "sovereignty" of which is represented by a Nayar tarwad. It is through the head or Karnavan (really the chieftain) of this tarwad that the Tandan approaches the Raja in matters of appeal, and the like. The Tandan is to some extent under his guidance and control, but he must provide the Tandan with a body-guard of two Nayars on occasions of marriages. In the old days, it may be mentioned, the Tandans of the taras within the rule of the Zamorin were always appointed by his senior Rani. The term Tandan must not be confounded with the Tandars, a people of the Palghat taluk, who appear to be allied to the Izhuvans. These Tandars observe the custom of paternal polyandry, while the Izhuvans abhor it.
The procedure observed in the examination of horoscopes is as follows. The Tandan of the bride's tara gives a grass or palmyra palm leaf mat to the astrologer to sit on, and supplies mats or seats for the bridegroom's party. The common sleeping mat of wild pine leaves, or a wooden stool, must, on no account, be given for the astrologer to sit on. It may be day or night when the ceremony takes place, but, whatever the hour may be, a lamp having five, seven, nine, or eleven cotton wicks, must be burning in front of the astrologer. The Tandan's wife puts it in its place. Then the boy's uncle hands over the boy's horoscope to his Tandan, who passes it on to the girl's Tandan. The girl's father hands her horoscope to their Tandan, who, when he has received them both, passes them on to the astrologer. The two horoscopes should agree on twenty-one points--a requirement which might prove awkward, were it not that a balance in favour of beneficent influences is generally allowed to admit of the marriage taking place. In the case of agreement, the boy's uncle, through his Tandan, then pays two fanams [20] (eight annas)--one for each horoscope--to the astrologer. When there is disagreement, the girl's uncle pays the money. The horoscopes (which have been privately examined beforehand to make sure of no disagreement) are returned to their respective owners. After the examination of the horoscope, there is a feast with plenty of sweetmeats. The next item is the conjee (rice gruel) ceremony, at which the following should be present:--
(a) On the part of the boy--
1. Father, his brother, or some one representing him. 2. Husbands of all married sisters. 3. Uncle. 4. Tandan of his tara. 5. Neighbours and friends.
(b) On the part of the girl--
1. Uncle. 2. Relations of married sisters. 3. Relations of married brothers. 4. Tandan of her tara. 5. Astrologer of her tara. 6. Relations and friends.
The horoscopes are again formally examined by the astrologer, who announces that their agreement augurs a happy wedded life. The boy's uncle pays him two fanams. The girl's uncle takes the two horoscopes, which have just been tied together, from the astrologer, and hands them to the Tandan of the girl's tara, who passes them on to the Tandan of the boy's tara. They are handed by him to the boy's uncle. The astrologer then writes on a palmyra leaf a note for each party to the marriage, stating the auspicious day and hour for the final ceremony, the hour at which the bride should leave her house, and the hour for her arrival at the house of the bridegroom. The following programme is then gone through. In the verandah, facing east, before the front door, is spread an ordinary sleeping mat, over it a grass mat, and over that a plain white cloth which has been washed and is not a new one. On the floor close by, the following articles are placed:--
A lamp, having an odd number of cotton wicks, which is kept lighted whatever the hour of day it may be;
A measure, called nazhi, made of jak tree (Artocarpus integrifolia) wood, filled to overflowing with rice, and placed on a flat bell-metal plate (talika);
A plain white cloth, washed but not new, neatly folded, and placed on the metal plate to the right (south) of the rice;
A small bell-metal vessel (kindi), having no handle, filled with water.
The lamp is placed on the south side of the mat, the plate next to it (to the north), and the kindi at a little distance to the left (the north). The people who sit on the mat always face the east. The mat having been spread, the various articles just mentioned are brought from the central room of the house by three women, who set them in their places. The Tandan's wife carries the lamp, the eldest woman of the house the bell-metal plate, and some other woman the kindi. The Tandan of the boy's tara, the boy's sister's husband, and a friend then sit on the mat covered with a cloth. If the boy has two brothers-in-law, both sit on the mat, to the exclusion of the friend. The senior woman of the house then hands three plates of rice conjee to the Tandan of the girl's tara, who places them in front of the three persons seated on the mat. To the right of each plate, a little jaggery (unrefined sugar) is placed on a piece of plantain leaf. Each of those seated takes about a spoonful of conjee in his right hand. The Tandan repeats the formula, which has already been given, and asks "May the conjee be drunk"? He answers his question by drinking some of the conjee, and eating a little jaggery. All three then partake of the conjee and jaggery, after which they rise from the mat, and the plates and mat are removed. The place is cleaned, and the mats are again put down, while betel is distributed. The two Tandans then sit on the mat. The girl's Tandan picks up a bundle of about twenty-five betel leaves, and gives half to the boy's Tandan. The Tandans exchange betel leaves, each giving the other four. The boy's Tandan then folds four fanams (one rupee) in four betel leaves, which he hands to the girl's Tandan, saying "May the conjee ceremony be performed"? The Tandans again exchange betel leaves as before, and distribute them to all the castemen present, beginning with the uncles of the boy and girl. The proceedings in the verandah are now over. The next part of the ceremony takes place in the middle room of the house, where the mats, lamp, and other articles are arranged as before. The two Tandans sit on the mat with the boy on the right and the girl on the left, facing east. The boy's uncle stands in front of the Tandans, facing west, and the girl's uncle behind them, facing east. The boy's father gives to the boy's uncle two new plain white cloths, with twenty-one fanams (Rs. 5-4) placed on them. When presenting them, he says "Let the Adayalam be performed" three times, and the girl's uncle says thrice "Let me receive the Adayalam." The Tandans again exchange betel leaves, and distribute them among the castemen. Then follows a feast, and more betel. The date of the wedding has now to be fixed. They congregate in the middle room once more, and the Tandans sit on the mat. The girl's Tandan shares a bundle of betel leaves with the boy's Tandan, who, taking therefrom four leaves, places two rupees on them, and gives them to the girl's Tandan. The boy's party supplies this money, which is a perquisite of the Tandan. When handing over the leaves and the coins, the boy's Tandan says "On ... (naming a date) ... and ... (the bride and bridegroom), and friends, and four women will come. Then you must give us the girl, and you must prepare the food for that day." The other Tandan replies "If you bring six cloths and forty-two fanams (Rs. 10-8) as kanam, and two fanams for the muchenan (the girl's father's sister's son), the girl will be sent to you." The cloths should be of a kind called enna kacha, each four cubits in length, but they are not now procurable. Kanam is a term used in land tenures, for which there is no precise equivalent in English. It is a kind of mortgage paid by a tenant to a landlord. The former is liable to eviction by the latter, when he obtains better terms for his land from another tenant--a condition of modern growth breeding much mischief and bad blood. But, when a tenant is evicted, he is entitled, according to law, to the value of certain improvements on the land, including eight annas for each tree which he has planted. The kanam is paid by the boy's sister or sisters. His Tandan addresses his brother-in-law or brothers-in-law in the words "On ... (mentioning a date), you must come early in the day, with Rs. 10-8 as kanam," and gives him or them four betel leaves. Those assembled then disperse. The boy's people may not go to the girl's house before the day appointed for the marriage.
The next item in connection with a marriage is the issue of invitations to the wedding. The senior women of the boy's house, and the Tandan, invite a few friends to assemble at the house of the bridegroom. The mat, lamp, and other articles are placed in the middle room. The bridegroom (manavalan) sits on the mat, with a friend on either side of him. He has previously bathed, and horizontal daubs of sandal paste have been placed on his forehead, breast, and arms. He wears a new cloth, which has not been washed. His Tandan has adorned him with a gold bracelet on his right wrist, a knife with a gold or silver handle at the waist, and a gold or silver waist-belt or girdle over the loin-cloth. The bracelet must have an ornamental pattern, as plain bracelets are not worn by men. The girdle is in the form of a chain. Besides these things, he must wear ear-rings, and he should have rings on his fingers. His sister who pays the kanam dresses in the same style, but her cloths may be of silk, white without a pattern in the border, and she wears gold bracelets on both wrists. All enjoy a good meal, and then set out, and visit first the house of the Tandan. He and his wife walk in front, followed by the boy's elder sisters, if he has any. Then comes the bridegroom with a friend before and behind him, with a few women bringing up the rear. At the Tandan's house there is another meal, and then three, five, or seven houses are visited, and invitation to the wedding given in person. The proceedings for the day are then over, and, after three days, the brother-in-law, uncle, and all others receive invitations.