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THEYYAM

The fiery Gods of North Malabar

CONTENTS 1. Theyyam 2. Centres of Theyyam 2.1 Kavu and society 3. The Theyyam performers 4. Community clan Gods 5. Classification of Theyyams 5.1 Heroines 5.2 Heroes - firefathers 5.3 Animal shaped Theyyams 5.4 Gods who favour hunting 5.5 Mantra moorthi Theyyams 6. Thottam - forms and figure 6.1 Difference between temple and Kavu 7. Types of Theyyams 7.1 Gulikan 7.2 Kandanar Kelan 7.3 Kakkara Bhagavathi 7.4 Kundora Chamundi 7.5 Moovalankuzhi Chamundi 7.6 Muchilottu Bhagavathi 7.7 Pottan Theyyam 7.8 Neeliyar Bhagavathi 7.9 Vayanattu Bhagavathi 7.10 Muthappan 7.11 Pulli Vettakoramakan 8. Groups of Theyyams 8.1 Panchamoorthikal 8.2 Ashtabhairavanmar 8.3 Pulidaivangalaivar 8.4 Muchilottu Pothi and Kannangadi 8.5 Theyyavum koodeyillorum 8.6 Theyyams who dance together

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9. Theyyam literature 9.1 Thottam songs 9.2 Varavili 10. Theyyam and its elements 10.1 Fire 10.2 Theyyams with mask 10.3 Holy weapons 10.4 Words of blessings 10.5 Theyyam and astrology Acknowledgement Bibliography

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1. THEYYAM Theyyam (Teyyam, Theyyattam) is a popular ritual form of worship in Kerala and Karnataka, India. Theyyam is a living cult with several thousand-yearold traditions, rituals and customs. The performers of Theyyam belong to the lower caste community in ancient caste structure formed by Namboothiri brahmins in Kerala, and have an important position in Theyyam. The people of these districts consider Theyyam itself as a channel to God and they thus seek blessings from Theyyam. It is mainly performed by males, except the Devakoothu theyyam. The Devakoothu is the only Theyyam ritual performed by women. It is performed only on the Thekkumbad Kulom temple. In Kerala, Theyyam is performed predominantly in the Kolathunadu area (consisting of present-day Kasargod, Kannur Districts, Mananthavady Taluk of Wayanad, Vadakara and Koyilandy Taluks of Kozhikode) and in Karnataka in South Canara and Kodagu. A similar custom is followed in the Mangalore region of neighbouring Karnataka known as Bhuta Kola.

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Theyyam is a sacred ritual art form that dates back to at least 1,500 years and is usually performed before the village shrine, groves, and in some joint-family houses as ancestor-worship with elaborate rites and rituals. The word Theyyam literally means ‘God‘ and hence the Theyyam dance is known as the ‘Dance of Gods‘. This unique dance form is a synthesis of ritual, dance, vocal and instrumental music, painting, sculpture and also literature and is performed to worship Hindu Goddess Kali for which it is also known as ‘Kaliyattam‘. The Theyyam dance is often performed by men, mostly from the scheduled castes and tribes who have inherited the right to perform Theyyam.

Theyyam has its roots in the ancient Dravidian culture of South India and therefore it is a part of the ancient tribal culture of Kerala where tribal animism was once the most common form of worship. Hence, in Theyyam rituals, trees, plants, and animals are worshipped along with Hindu gods. When the dancers are costumed as Theyyam, the spirit of the deity is conceptually transferred to the artist and they are considered as God by the devotees to whom they seek blessings. Theyyam are not only capable of blessing the devotees, but also cure their illness and give solutions to their problems. Some rituals in Theyyam performance involves dancers walking on hot coal, the sacrifice of a rooster, etc.

2. CENTRES OF THEYYAM

The places where Theyyams are performed, are generally called as “Kavu.” Though “Nagakkavu” where the worshipped deity are serpents/snakes and “Ammakkavu” the abode of mother goddess, are seen everywhere in Kerala, “Theyyakkavu” is seen only in North Kerala, in Kannur, Kasargod districts and in some parts of Kozhikode district. Apart from the temples of “Thanthrik worship”, theyyakkavu has another type of worship and allied systems. Palliyara (sanctum sanctorum) of the Kavu has only a limited sp ace to include one or two priest representatives to perform the rites. Palliyara consists of an everlighted traditional lamp and a holy pedestal near it on which a red Kolaryan silk cloth is spread with the divine weapons of the particular God or Gods with utmost piety.

Kavu usually does not have any “idols” for worship just like in temples. On the contrary weapons like Kaduthila, Nandakam, Pallival (holy sword) Thrishoolam (trident) etc. will be in exhibits according to the particular dieties of each Kavu. Theyyattam centres all have different names. Palliyara, Ara, Mundya, Kazhakam, Kottam, Kalari, Koolakam, Mathilakam, Idam, Madam, Vathil Madam, Gopuram etc. are some of them which are spread in the nook and corner of villages in North Kerala. More over special centres are prepared for Theyyattam in the “Kannikkottil” or “Padinhatta” of particular tharavadu (ancestral home) houses. In particular seasons “temporary Palliyaras” are made in the middle of compound around the house or in the empty fields after harvest.

2. CENTRES OF THEYYAM

2.1 KAVU AND SOCIETY

Theyyattam (the divine dance of the deity) is the most popular and holy form of the worship of God in North Kerala. It denotes the ritualistic agile dance of the theyyam (deity) with all its indescribable ceremonious delight, in the yards of the local jungle (Kavu) amidst the rythmic drum beats along with the jingling of the bronze Chilambu (a kind of anklet worn by the deity). “Theyyattam” is also known as “Kaliyattam”, “Theyyamkettu” or “Thirayadiyanthiram” - The season for Theyyattam generally is between the month of Thulam (Malayalam era approximately starting from the middle of October) and the south west monsoon called Idavappathi. Most of these locals tiny temples do observe, this custom of Theyyattam yearly. But in some, this ritual is performed in alternate years and in some others, once in three years. In certain cases, the interval may even go upto ten to twelve years. This type of Kaliyattam is known as Perumkaliyattam (mega theyyam festival). The aforesaid Perumkaliyattam requires the labour for many days, from the whole villagers along with a huge fund collection. Food, for thousands of devotees gathered here, will be distributed free on all these days irrespective of their caste or creed. Usually “Perumkaliyattams” are conducted in the “Muchilot Kavu” of Vaniya caste and the “Kannangattu Kavu” of the Yadavu (Maniyani caste).

2.1 KAVU AND SOCIETY

Theyyam has imposed its great influence in moulding the life culture of the North Keralites. His life, both spiritual and physical, has been immensely controlled by Theyyam, itâ&#x20AC;&#x2122;s stories, the rites and rituals of the Kavu frequently. It is this early experience and deep rooted belief that prompts him to reach here during the festive days despite his life and job elsewhere. Irrespective of the modern culture and civilization, everyone finds time to reach here with a nostalgic yearning to get blessings of the deity. In his eyes, Theyyam which has been nurtured and taken care for the last many centuries, is the embodiment of theism and aestheticism. The chief characteristics of these performing deities are the facial make up done with utmost care, the fusion of different dance forms and the enchanting apparels of fabulous art work, the glittering ornaments, and the sensous music which reminds the glory of the past. These pecularities make Theyam the number one ritualistic art in the Asian continent.

The wonderful stories about the boon and curse of theyyam, created fear in people towards God and moulded the theyyam culture deep rooted in morality, truthand honesty. Theyyam which even goes back to the ancient â&#x20AC;&#x153;Sangha periodâ&#x20AC;? of Malabar is prevalent now also with reinforced vigour and vitality simply because of its commitment to the enlightened rituals and glorious tradition. Some changes might have come in the make up or appearance according to the flow of time, but the rites and rituals followed are retained through thousands of years.

3. THE THEYYAM PERFORMERS According to modern estimation the number of Theyyams exceed 400 in total. But according to the old “Thottam Pattu” (vocal ballads sung just before performing the ritual) indications, they are one less than forty i.e thirty nine. According to expert Theyyam artists, main Theyyams are only 35. Some among these Theyyams do not have Theyyattam in their personified forms. They have only suppositions and suppository symbolist in the Kavu.

All Theyyams cannot be performed by every Theyyattam artist caste. Seperate castes have the priveleges to perform particular Theyyams according to tradition and customs. Each caste develops it’s skill to perform the Theyyams allotted to their caste. In North Kerala all thse castes belong to the lower castes. Generally they have to bow in front of the uppercastes, but in the times of Theyyam, the latter will have to mke a revrenetial bow before these lower caste Theyyam artist. They also keep an agreeing silence when the Theyyam makes oracles. In front of Theyyam irrespective of their caste or creed everyone is equal. Atype of socialist philosophy can be seen here. Even from early childhood, these people practice Theyyattam (Theyyam dance) with all its purity and customary rites. These skills are developed not by formal training, but by years of experience with the elders in drum beating, reciting thottam manthras along with them and recalling them season after seasons and also in helping the older ones in other customary practices. These things help the artists in making their performances faultless.

4. COMMUNITY CLAN GODS

Each community has one or two clan Goddesses in common. Once in a year or once in three years, on the fixed dates Theyyattams are held in the presence of the members of the community in each Kavu. Each Tharavadu (ancestral home) in the community has its own particular clan deities in “Kannirasi”, “Padinhatta” or “Kalari” as the case may be. All the members of the family roots congregate in the Tharavadu on the fixed dates of Kaliayattam. Kalliyattam as a ritual every year is called as “Kalpanakkaliyattam” and held as a prayer or thanks giving is known as “Prarthanakkaliyattam” (prayer kalliyattam).

Theyyattam will be observed at any cost and against any odds or impediments. If Kaliyattam is not observed in the godly form (Theyyam) they believe that the gods will be displeased and there will be evil effects in the family accordingly. The clan deity is pleased to say that the ceremony may be observed in future years also without obstacle and that the mebers of the Tharavadu will have the chance of seeing the god (Theyyam) once again to get blessing in due course.

4. COMMUNITY CLAN GODS

5. CLASSIFICATION OF THEYYAMS

In North Malabar there are about four hundred Theyyams. From Kozhikode to Kumbala (Kasargod) we could see a lot of shrines where these gods are worshipped by different communities. In it a large share belongs to mother goddess. According to their legends they can be divided as heroines, village ruling goddess, goddess for disease, goddess of grain fields, enemy destroying goddess etc. The other part of Theyyam can be classified as Heroes, forefathers, Animal haped gods, battle gods, Manthramoorthi and gods in favour of hunting.

5.1 HEROINES Villagers consider, ladies with great courage and extraordinary deelings in their own life, as heroine goddess in their own shrines. Kelankulangara Bhagavathi, Kadangottu Makkam, Thotumkara Bhagavathi, Muchilottu Bhagavathi, Vannathi Bhagavathi, Maniyara Unnanga are some among them. People believe that, through this worship devotees are gaining the mighty power to tact all the difficulties arising in their life.

5.2 HEROES - FOREFATHERS llustrious warriors, men with super powers, are heroes to the devotees. After their death they become deities (Theyyam) Kadivanoorveeran, Kannikkorumakan, Kudiveeran, Vayanattu Kulavan, Karinthiri nayar, Vishakandan, Kandanar Kelan, Kannaman, Thuluveeran, Perumpuzha Achan, Kari Gurukkal, Kuttisasthan, Padarkulan veeran, Patarveeran, Vellur Kurikkal, Koragathaniyan, Sreekantan, Kallidil Kannamman, Kandamath Kannamman, etc. come under this category.

5. CLASSIFICATION OF THEYYAMS

5.3 ANIMAL SHAPED THEYYAM When people indulge with evil thought and evil doings gods will appear in disguise. Monkey, leopard, lion, pig are considered as the incarnations of certain gods. Puliyoorkali, Puliyoor kannan, Pullikkarinkali, Kalappuli, Puimakal are known as Pulitheyyams. They have leopard like shape and ritual dance. According to legend Siva and Parvathi took birth on Earth as Pulipooram (animal leopard). Another animal like god is Neduvalian Theyyam. The Bali Theyyam is the clan god of Viswakarma Community. It has the shape of a monkey. Hanuman Theyyam also has the same body language. Bali and Hanuman have the same myth as in Ramayans classic.

5.5 MANTRA MOORTHI THEYYAMS Certain type of Theyyams which appear before the devotees and pour grace to them. This will happen only by the continous Mantra Japam (ritualistic utterance of the godâ&#x20AC;&#x2122;s name). If there is any mistake in mantram he should be punished other wise he would be presented by mighty power. Pulapottan, Kurathi, Bhairavan, Kuttichathan, Uchitta, Gulikan, Karival Amma, Dooma Bhagavathi are know as Mantra moorthi Theyyams. In North Kerala there are so many shrines for these Theyyams.

5.4 GODS WHO FAVOUR HUNTING A large number of Theyyams are believed as the helpers in hunting. Arrows and bow are the holy weapons of these dieties. Before starting for hunting forefathers used to pray them and give offerings. Vayanattu Kulavan, Vishnumoorthi, Veerambinar, Sree Muthapan, Puthichon Theyyam, Malappilan, Pooloon, Vettachekon etc. are considered as hunting gods.

6. THOTTAM - FORMS AND FIGURE

The “Elamkolam” (the primal form of Theyyam) who vigourously dances and sings about the bizzare strength, calibre and story of incarnation of the theyyam (which is to appear in its complete costumes and ornaments later) is known as “Thottam.” Thottam appears in the red costume and with ornaments on the hands and neck and also with slight head adornments. Thottam runs to the holy yard from the Aniyara (holy green room) to receive ‘Kodiyila’ from Anthithiriyan and after bowing to the keepers of eight sides (Ashtadikpalakas - keeping west, east, south, north, north west, north east, south west and south east under their controls) starts singing hymns (thottam pattu) rhymthming on the drum placed on the pedestal.

Thottam songs (hymns) reveal the origin, travels, heroic deeds and stories of feats of theyyams. Certain gods have thottam songs which last prolonging for hours. Examples are the thottams of Makkappothi, Balitheyyam, Thaypparadevatha. The thottam pattu of Kathivanoor Veeran prolongs for the whole night night and amidst the hymns, the thottam performs certain martial arts and exercises which create awe amongst the audience and drive away sleep from their tiresome eyes. These groups of hymns according to their contents, style of recitation and rhythm are classified into many types namely “Varavili”, “Stuthi”, “Anchadi”, “Polichupattu”, “Urachilthottam”, “Neettukavi”, “Thala vritham” and “Pathikam”.

6.1 DIFFERENCE BETWEEN TEMPLE AND KAVU Like gods of the temples, Theyyams do not exist in the same place. They are thought to be present any where in this magical universe. That is why the performer in his costume invokes the god by reciting - varika varika daivame”- (come, come, my god) it is believed that only after this “varavili” the god gets into the performer through the weapons and lights.

6. THOTTAM - FORMS AND FIGURE

7.1 GULIKAN (KULIYAN) - (MALAYAN, VELAN)

7. TYPES OF THEYYAM The names of Theyyams and castes privileged to perform them.

Scan the QR codes to watch the videos on different types of Theyyams performing the Theyyattam.

There are about eight Gulikans with the names Unmatha Gulikan, Uchara Gulikan, Marana Gulikan, Kara Gulikan, Karim Gulikan, Sevakkara Gulikan, Thekkan and vadakkan. The god kaalan (Yamadharama) was killed by Siva, when he approached to catch Markandeya as his prey. Other gods complained about the period in the absence of Kaalan, Lord Parameswara (siva) created a new Kaalan from his own toe. That is Gulikan Theyyam.

7.1 GULIKAN (KULIYAN) - (MALAYAN, VELAN)

7. TYPES OF THEYYAM The names of Theyyams and castes privileged to perform them.

Scan the QR codes to watch the videos on different types of Theyyams performing the Theyyattam.

7.3 KAKKARA BHAGAVATHI (VANNAN)

Daughter of lord Siva who incarnated for the annihilation of demons. Kalakattachan accused this devi of killing his own son and flung her holy sword in to the mountain spring. But Poonthottan Namboothiri took this sword, erected and consecrated this for worship in Kakkarakkavu. Thus the goddess was namedKakkara Bhagavathi.

7.2 KANDANAR KELAN (VANNAN)

The son of Meledath Chakkiyamma was clearing the bushes of the forest area by setting fire to make it cultivable. Unfortunately, the fire spread around and he had to climb a tree for saving his dear life. Two black cobras on the tree bit him and the snakes along with Kandan fell down into the spreading fire below and the three were burnt. His close friend, Vayanattu Kulavan called him, touching him with his bamboo bow. Kelan immediately woke up to become the Theyyam. Kandanar Kelan.

7.4 KUNDORA CHAMUNDI - (VELAN, MAVILAN)

The destroyer of demon Darika (Darikaasuran). After murdering the demon she was bathing in the river Kaveri. Kundora Vazhum Thanthri with his magical power, put her in a copper pot and began to travel. But on his way, she broke the copper pot and escaped. She showed her calibre by making a rope using sand and giving it to Keezhoor sastha, walked south wards.

7.3 KAKKARA BHAGAVATHI (VANNAN)

7.2 KANDANAR KELAN (VANNAN)

7.4 KUNDORA CHAMUNDI - (VELAN, MAVILAN)

7.6 MUCHILOTTOU BHAGAVATHI - (VANNAN) The daughter of Siva. She was accused of being an unchaste woman by the brahmin priests. She could not bear this and committed suicideonly to reincarnate as a goddess - the clan deity of Vanity caste.

7.5 MOOVALANKUZHI MUNDI - (VELAN)

CHA-

The clan deity of Saliya community, Mahaakali, though Edamana thanthri shut her in a copper pot. She came out fiercely with three swords breaking the pot.

7.5 MOOVALANKUZHI MUNDI - (VELAN)

CHA-

The clan deity of Saliya community, Mahaakali, though Edamana thanthri shut her in a copper pot. She came out fiercely with three swords breaking the pot.

7.9 VAYANATTU KULAVAN

7.7 POTTAN THEYYAM (MALAYAN)

The son of Siva. The image of the clan ancestors of Thiyya caste. Adidivya who offered toddy as offering to Sivaswami after tapping it from the coconut palm.

Sri Parameswara came disguised as a chandala to inform Sankaracharya about “Advaitha” philosphy. Pottan Theyyam is believed to be the Theyyam form of this chandala (belonging to the untouchable caste).

7.8 NEELIYAR BHAGAVATHI (VANNAN) The image of Mahaakali. There is hearsay about the origin of the theyyam. Neeli was a girl of low caste origin who was accused of being a prostitute. She was murdered by her own father with the intervention of others. After death Neeli became a theyyam called Neeliyar bhagavathi.

7.10 MUTHAPPAN - (VANNAN, ANHOOTTAN) The foster son of Padikkutti Amma of Ayyangara illam. Led an army against Prattara swaroopam secured boons through meditation and was honoured by all. The image of Siva.

7.9 VAYANATTU KULAVAN

7.7 POTTAN THEYYAM (MALAYAN)

The son of Siva. The image of the clan ancestors of Thiyya caste. Adidivya who offered toddy as offering to Sivaswami after tapping it from the coconut palm.

7.11 Pulli Vettakkorumakan Theyyam Vettakkorumakan is the son of Siva and Parvati. When Shiva appeared before Arjuna in the form of a hunter in his Kirata Avatar to grant him His personal weapon, Pasupata, Devi Parvati was also with him dressed as a huntress. After giving Arjuna the Pasupata the divine couple wandered in the forest in the same form for some time. During this period they had a son born of extraordinary effulgence and that is Vettakkorumakan or son born during hunting, to put it roughly. The boy was very mischievous. During his hunting, he killed many asuras. But making free use of his bow and arrows he also gave endless trouble to the Devas and Rishis. He is mostly and exclusively worshipped in Malabar region of Kerala. The most famous temple of this deity is the Balussery-Kotta Vettakkorumakan temple.

8. GROUP OF THEYYAMS

8.1 PANCHAMOORTHIKAL Theyyams are treated as included in a number group based on their quality and speciality of worshipping. Bhairavadi Panchamoorthikal (five theyyams including Bhairavan) are reckoned as â&#x20AC;&#x153;Manthramoorthiesâ&#x20AC;?. These are Bhairavan, Kuttichaathan, Sree Pulapottan, Gulikan and Uchitta. In certain areas Kurathi is substituted in the place of Gulikan.

8.2 ASHTABHAIRAVANMAR (8 BHAIRAVAS)1 Bhairavan theyyam is the beggarly disguised form of Paramasiva, which he took as presence for killing a Brahman. It is believed that Bhairava has eight states of being and hence the existence of Ashta bhairavas. They are Agnibhairavan, Aadi bhairavan, Yogi bhairavan, Kaala bhairavan, Kankala bhairavan, Eeswara bhairava, Saktheya bhairavan and Kapaala bhairavan. Locally the names sometimes includes Siva bhairavan, Kadiya bhairavan and Unmatha bhairavan.

8.3 PULIDAIVANGALAVIAR Five tiger gods are called as Aivar paradevathas. Siva and Parvathi mated in the form of tigers and their five sons (cubs) are called Pullikkidangalaivar. They are Kandappulli, Marappulli, Kaalappulli Pulimaruthan and Puliyoorkannan. The only daughter to them is Puliyoorkali. Parvathi in the for of tigress is Pullikkaringali, and the tiger form of Siva is Pulikandakan.

8.4 MUCHILOTTU POTHI AND KANNANGADI Kannangattu bhagavathi is a Theyyam performed in each Muchilottu Kavu. One day Muchilottu bhagavathi was not able to return from Payannur as it was night. Then kannangattu bhagavathi of Poonthuruthi kannangattu gave her shelter in her own Kavu. Since then they became great friends amd muchilottu bhagavathi gave a place to kannangadi in all of her abodes.

8. GROUP OF THEYYAMS

8.5 THEYYAVUM KOODEYILLORUM: (THEYYAM AND CO-FOLLOWER)

In some Kavu there will be some follower accompanying the main Theyyam. This one is generally called as koodeyillor. The Theyyam figures accompanying Thalachiron Theyyam and Alappadambu Nattu Paradevatha are called as Bhagavathi (Alakkat Kavu) and Bhagavathi (Varakkattu Kavu) are named as “Koodeyilloru” - the word “oru” indicates as honorific plural which means a “dignitary of high honour” some accompanying gods (Theyyam) some fires have their holy appearance in the same Kavu or Tharavadu is other different times also. the menial work (Thuram) of Kundora Chamundi is done by Thurakkarathi (a minor Theyyam) who appears at another time. Both these figures (Kolam) are performed by the Velan caste. Kundora Chamundi dances in day time whereas her menial Monthikkolam dances at night performing the menial work of dehusking paddy and sieving. In certain Kavu, Gulikan theyyam and Vishnu moorhi dance simultaneously.

Gulikan appears wearing mask and with body decoration made by tender coconut leaves. More over the Theyyam carries a trident and a white bronze bell in his hand. Gulikan sometimes entertain people by his fancies and actions by using his trident and running after children in a mocking way of driving them away. He makes people laugh through his words and deeds. Gulikan addresses Vishnu moorthi as “Lokanadhan Peryadam” which is returned by the address “Bhashayilathavane” (one who is bereft of language). When “koothu” is performed by those who belong to the “Vannan caste”, there comes two joker Kolams who are called “Changan” and “Pongan.”

8.5 THEYYAVUM KOODEYILLORUM: (THEYYAM AND CO-FOLLOWER)

8.6 THEYYAMS WHO DANCE TOGETHER

The devotees see with great reverence and astonishment the dances of Theyyam in the yard of Theyyakkavu, hand in hand with the background of the rhythm of drum beating. The tiger gods Kandappuli and Marapulli run with the agility and mannerism of tigers and imitate hunting the prey. Similarily the Theyyams who dance together are â&#x20AC;&#x153;Puliyoor Kali and Karingaliâ&#x20AC;? who come as mother and daughter (in the image of goddess Parvathy and her daughter) just like Vettakkorumakan and Oorppazhassi. In Andallurkkavu Poothadi daivam and Ilam karumakan theyyam dance together in image of Baali and Sugreeva. When both of them fight, Bapooran theyyam (hanuman) intervenes and the fight ends.

8.6 THEYYAMS WHO DANCE TOGETHER

9. THEYYAM LITERATURE

They are further treated as ballads (country songs) which exist only through oral tradition and for which the authors are unknown. But apart from other country songs, these are exclusively owned by the castes of Theyyam dancers. They retain these rare literature by heart through centuries. Putting down these in black and white is considered to be a sin by them. And so they are do not dare to do so. Equally sacrilegeous is to add new lines or to change the style of singing. Hence the originality of the literature is kept up through generations. They think that any change in these would destroy their clan - so a deliberate change doesn’t happen.

Theyyam art consists of the four types of acting. “Sathwikam”, “Aangikam”, “Aaaharyam” and “Vachikam”. In these “Vachikam” which consists of prose mixed with poems like Thottam, “Vachalu”, “Munpu sthanam”,”Varavili” etc. can be considered as Theyyam literature.

But if we study minutely the literature now and which was fifty years ago and compare them we can easily see that there had been changes in the Vachal and Thottam songs though in a small measure. Some new words are included in them. May be as a result of the education of the new generation Theyyam artists or the levity of the Kavu authorities. But the words, vocabulary associated with Theyyam worship remain the same simply because of the divignity of Theyyam worship along with the fear of punishment from the goddess “Mahaakali”.

9. THEYYAM LITERATURE

9.1 THOTTAM SONGS

9.2 VARAVILI Each Theyyam has its own particular “Varavili”. This is prose uttered in a particular rhythm. The last line of invocation reveals which Theyyam it is. The name of the Theyyam is mentioned in the line. Some Theyyams like Kathivannurveeran, Perumbuzhayachan have another custom of “getting the Theyyam descended from the pedestal singing seperate varavili” by the persons of the same castes.

Thottam (Elamkolam) sings Thottam songs rhythmically beating, the drum which is placed on the holy pedestal. The Thottam songs of Kathivannurveeran, Makkappothi, Bali etc. start from the evening and will last up till its midnight. These songs are much enchanting to the audience. And they take us to the memories of the past years and remind the heroic deeds of those heroes and heroines.

During this varavili also, the great and heroic deeds performed by the Theyyam, the presents and punsihments given by the Theyyam, the story of coming to that particular abode etc. will be mentioned. At end of the lines of varavili, the Theyyam will support it by jingling the chilambu (bronze anklet).

Thottam songs are one of the main branches of Theyyam literature. It is a hymn with the function Thottuka (meaning: to create by fancy and meditation). In this wearing special kind of attire, god is praised, pleased and invoked. Along with the hymns the origin of the Theyyam, brave deeds, the reason for descending on to the Earth, the abodes on the Earth etc. also will be sung in detail.

9.1 THOTTAM SONGS

10. THEYYAM AND ITS ELEMENTS

10.1 FIRE An indispensable factor in the Theyyam rituals is fire. Fire is believed to be spirit of the presence of godliness. Any Kaliyattam (theyyam dance) begins with the pious function of bringing light and wick from the mega temple in the village having the trusteeship of the Kavu. It is from this light (which has been passed to the sanctum sanctorum) that light is handed over to the green room, kodiyila (the fore end of platain leaf) and Meleri (holy fire pit). The same fire is transferred to the Kettupantham (for the Theyyam) Kuthupantham and finally to the thick torch made of dried coconut leaves. The presence of the same fire (Agni) can be felt in the pit oven, (for preparing free food for the hundreds who come to see theyyam) Kaliyamballi Kothiri, Kurithi and also for the traditional lamp which is set to receive theyyam. Thus it is the fire which is present in the ritual of Theyyam from the very beginning to the very last.

10. THEYYAM AND ITS ELEMENTS

10.2 THEYYAMS WHICH HAVE MASK Certain Theyyams have masks made out of brass or wood. Pulapottan, Pulamarathan, Pulachamundi, Pootham and Paniyan are among them. According to folklorists, these Theyyams are the primitive forms of this ritual art. Facial paintings and red apparels are considered in the second stage of Theyyam. For the viewers Theyyam with mask is funny and joyful. Wearing the mask they will dance to the drum beat and utter funny words. Like other Theyyams these dieties also ahve divine stories. Villagers of North Kerala, worship Pulapottan in their shrines and simultaneously in their homes. The privelege to perform this Theyyam is to Malayan caste. Most of the costumes are made of palm leaves. This Theyyam is known as Mandramoorthi.

Pootham is another Theyyam which wears a wooden mask and red apparels. It is believed that Pootham is the peon of lord Siva. He also has divine powe to pour grace on devotees. The word Pootham is the corrupted Sanskrit word Bootham. Vannans have the privilege to perform Pootham. With some main dieties we could see Paniyan theyyams as their assistants. They wear masks made out of palm leaves and a stick in hain like a cowboy. It will imitate the main deity in dancing and grace words. With Kothamoori god, two paniyan theyyams will follow and wish prosperity to devotees. After the divine dance, Vishunumoorthi and Madayil Chamundi also wear other kinds of masks. Bhairavan Theyyam and Muchilottu bhagavathi have brass eye-masks during their ritual dances.

10.3 HOLY WEAPONS

Theyyams with the divine power to punish and reward have various types of weapons according to their prowess, heroism and calibre. Weapons adorn a very important place in Theyyam worship. These weapons are displayed in the sanctum sanctorum of the shrines on the behalf of the image of the god. What the Theyyam artist do first is to make obeisance to the holy weapons and to pray for it. Every theyyam (either god or goddess) has his or her own particular weapon which have been used from the olden times. In Thottam songs also we hear about the holy costumes and holy weapons of the particular theyyam. On the pedestal or other places in the Kavu we can see holy weapons like Pallivaal, Kaduthila, Vattaka, Chekavaal, Nandakam, Kattaram, Kathi, Kadippalisa, Thrishoolam, Choorakkol, Villu, Ponthi, Palisa, Valayam Urukkum, Urumi, Muram, Pookuchatti, Kapalam, Theekkotta, Dandu, Gada, Kuntham, Edath, Churika, Ulakka, Vellottumani, Kuruvadi, Vaalumparichayum etc. The chief weapon of goddess is Pallivaal (holy sword). Kurathi theyyam has the weapon like “kathi” and “muram” (dagger and sieve). Like wise “Dandu” is the weapon of Pootham where as “Kokkanakathi” belongs to Pottan theyyam. Kathivanurveeran who brandishes “urumi” and Bhairavan with “Kapalam” are familiar to the villagers.

10.3 HOLY WEAPONS

10.4 WORDS OF BLESSINGS After Urachil, Theyyam (who has been costumed and ornamented in a special style with characteristics crowns) will begin to bless the devotees. Only by the words of seeking permission from the Anthithiriyan and title holders - “Adayalamedukkan athman kodukatte” (let me give blessings) Theyyam begins this custom. But even this blessing theyyam has to obey the order of preference. “Anthithiriyan, Komaram, title holders, Koyma and devotees” - thus goes the row. When the devotees bow each other to get the blessings, the upper caste people are invited first to come near. If the Theyyam performer is a beginner, the helpers give indication of preference.

The blessinhg of Theyyam will be filled with special type of words which is different from the local dialect of people and are uttered in a special tone and tune sometimes lengthy and sometimes shortened. Though these words are easily understood by the people of old generation, the young ones of this generation fail to grasp the sense. Almost all theyyams pour blessings by reminding the clan god of the particular community and by inspiring to lead a life of good deeds and by assuring that the blessings would be ever with him in doing the activities of charity and compassion.

If a man of Brahmin origin is there he is addressed as - “Thanthri mughena kaanuvan sangathi vannu alle (happened to meet isn’t it). Idathitta brahmathinum, mudikkitta pushpathinum, thanthrathium thiyanathinum thappum pizhyam koodatheettu thakkavannam innolam kathuponnittullallo ee nhan. ( I shall protect you for your deeds and life) Melavilum kaivalyathe pozhiyichu thannolam” then the Theyyam gives him Prasadam (turmeric pwder) in a banana leaf.

10.5 THEYYAM AND ASTROLOGY In all auspicious occasions Hindus give importance to astrology, which has a major place in Theyyakkavu. The privelege of astrological advice of each kavu is owned by the Ganaku (kaniyan) family of each village. These people are called Janmarikaniyar, Pokkanikal, Desathuda Kaniyar etc. This astrological advice is performed at least once in a year before the rituals of the Kavu. Any unusual ill occurances in the Kavu or surroundings (the carcass of any reptile or animal seen in the holy well, the spreading of fire to holy silk from the traditional lampin the sanctum sanctorum or any blood stain seen near the coconut throwing stone, any accident happened to the oracle etc.) invites astrological advice to know the will of god and to seek remedial measures.

The rightful performers of the theyyam after their bath and usual prayers will line up in front of the traditional lamp bowing, while the Kaniyar will have the astrological calculation based on the birth star of each performer to find out and select the right one getting the blessing of the god. To execute this very difficult matter, there will be the prsence of other expert astrologists besides the privileged Kaniyar. The selected performer will have to be in a particular cell prepared near the kavu (called Koochil and observe meditation, his food being “Thinakkanhi” ( a food made using a kind of millet). This function is called “Varachirikal”, This performer will be the center of attraction to any perumkaliyattam which occurs after a decade and involve the labour of many thousand people.

Before the commencement of Kaliyattam, usually this Kaniyar is brougt to know the ill and well aspects. The astrological advice or calculation before any Perumkaliyattam is known as “Varachu vekkal”. This function attracts many a people from the village in which the chief performer of theyyam is selected. The devotees are thrilled to see the Kaniyar blowing the rice and flower put on gold with his mouth to fore tell the ill omen and the good ones watching the position on the gold after blowing.

In each ritual of the kavu, the light of the godly belief flows through centuries and hence any fault in this creates extreme mental agon. Each sign or symbol evokes the many aspects of astrological calculations. Theyyam can be make prophecies (at the end of frenzied dancing) by rolling dehusked coconut. Fore telling by counting the number and nature of position of betal leaves thrown is not uncommon among different theyyams. If the traditional lamp goes out inspite of oil, it is counted as an ill omen. But if it burns brightly with golden light without shivering, it becomes the token of good omen and prosperity.

BIBLIOGRAPHY ACKNOWLEDGEMENT

Theyyam - An integral cultural symbol of North Malabar. https://www.keralatourism.org/ malabar/theyyam/18 Theyyam - History of North Malabar. https://historyofnorthmalabar.weebly. com/ theyyam. html

I have been taken to all these festivals by my grandparents whenever I used to visit Kerala. My grandmother used to tell each and every story behind each of these deities in a very colorful, interesting detail, which aroused so much interest in me that I always insist her to take me to these temples. Mt grandfather used to take us travelling all the nook and corner of the various villages where these â&#x20AC;&#x153;Theyyamsâ&#x20AC;? were being performed.

Malabar Theyyams, a mix of color and piety Rituals. https://www.onmanorama.com/ travel/essential- kerala/2017/10/18/malabar-theyyams-a-mix-of-color-and-piety.html Theyyam Calendar | Kannur | Kerala | India. http://www.theyyamcalendar. com/ Book: The world of Theyyam by Dr. R.C. Karippath

I hereby acknowledge their love, affection and efforts which allowed me to explore this interesting ritual of my home town. I dedicate this effort of mine with a lot of gratitude to them.