Part 9

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 The spirit of the goddess (for Sakti is thought of as the female principle) must be withdrawn from the body of the Sakti worshipper when he is at the point of death.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.

There is a variant of the legend of the exodus, told by the Asaris (carpenters), which is worth narrating. Their version of the story is repeated among themselves, and not by the Panan, at every marriage and tali-tying ceremony. They identify the village of the Perumal's washerman as Kanipayyur. This is the name of a Nambutiri's illam in the Ponani taluk of Malabar. The Nambutiri is, it may be mentioned, considered to be the highest extant authority in architecture. Disputed points relating to this subject are referred to him, and his decision is final, and accepted by all carpenters and house-builders. The washerman's stone is said to have been lying flat in the water. The girl Ayyesvari was also of Kanipayyur, and was carried off as in the former story. But there was no request for an armed guard to rescue her. The Perumal was, instead, asked to make the washerman marry her, and thus avoid disgrace. He consented to do so, and all the 7,764 families of the five classes of Kammalans assembled for the wedding. An immense booth, supported on granite pillars, was erected. The washerman and his party were fed sumptuously. But the booth had been so constructed that it could be made to collapse instantaneously. So the Kammalans went quietly outside, and, at a given signal, the booth collapsed, and crushed to death the washerman and his friends. After this, the Kammalans fled, and remained one year, eight months and eleven days in the Izhuva country. Negotiations were carried on through the Izhuva king, and the Kammalans returned under his guarantee that their demands would be complied with. The Izhuva king sent his own men and the Nasrani to the capital of the Perumal. The story of the exodus and the return was inscribed on granite stone with solemn rites, and in the presence of witnesses. This was buried at the northern gate of the Tiruvanchakulam temple on Friday, the eighth of the month of Kanni. It was resolved that, in any case of doubt, the stone should be unearthed. And it was only after all this had been done that the Izhuva king's envoy returned to him. Then the Kammalans came back to Malabar. According to the carpenters, the copper-smiths did not return. They say that eighteen families of Asaris remained behind. Some of these returned long afterwards, but they were not allowed to rejoin the caste. They are known as Puzhi Tachan, or sand carpenters, and Patinettanmar, or the eighteen people. There are four families of this class now living at or near Parpangadi. They are carpenters, but the Asaris treat them as outcastes.

There is yet another variant of the story of the exodus, which is obviously of recent manufacture, for a Pattar Brahman is brought in, and gives cunning advice. We know that the Pattars are comparatively new comers in Malabar.

The Tiyans have recently been summed up as follows. [31] "The Tiyas have always been characterised by their persevering and enterprising habits. A large percentage of them are engaged in various agricultural pursuits, and some of the most profitable industries of Malabar have from time out of mind been in their hands. They are exclusively engaged in making toddy and distilling arrack. Many of them are professional weavers, the Malabar mundu being a common kind of cloth made by them. The various industries connected with cocoanut cultivation are also successfully carried on by the Tiyas. For example, the manufacture of jaggery (crude sugar) is an industry in which a considerable number of the Tiyas are profitably engaged. The preparation of coir from cocoanut fibre is one of their hereditary occupations, and this is done almost wholly by their women at home. They are very skilful in the manufacture of coir matting and allied industries. Commercial pursuits are also common among them. Apart from their agricultural and industrial inclinations, the Tiyas give evidence of a literary taste, which is commendable in a people who are living under conditions which are anything but conducive to literary life. They have among them good Sanskrit scholars, whose contributions have enriched the Malayalam literature; physicians well versed in Hindu systems of medicine; and well-known astrologers, who are also clever mathematicians. In British Malabar, they have made considerable progress in education. In recent years, there has been gaining ground among the Tiyas a movement, which has for its object the social and material improvement of the community. Their leaders have very rightly given a prominent place to industry in their schemes of progress and reform. Organisations for the purpose of educating the members of the community on the importance of increased industrial efforts have been formed. The success which has attended the Industrial Exhibition conducted by the members of the community at Quilon, in 1905, has induced them to make it a permanent annual event. Some of their young men have been sent to Japan to study certain industries, and, on their return, they hope to resuscitate the dying local industries, and to enter into fresh fields of industry awaiting development. Factories for the manufacture of coir matting and allied articles have been established by the Tiyas in some parts of Travancore and Cochin."

In 1906, the foundation stone of a Tiya temple at Tellicherry was laid with great ceremony. In the following year, a very successful Industrial Exhibition was held at Cannanore under the auspices of the Sri Narayan Dharma Paripalana Yogam. Still more recently, it was resolved to collect subscriptions for the establishment of a hostel for the use of Tiya youths who come from other places to Tellicherry for educational purposes.