At the chal (furrow) ceremony in Malabar, on the eve of the new agricultural year, “every Hindu house in the district is visited by the Kanisans of the respective dēsams, who, for a modest present of rice, vegetables and oils, makes a forecast of the season’s prospects, which is engrossed on a cadjan (palm leaf). This is called the Vishu phalam, which is obtained by comparing the nativity with the equinox. Special mention is made therein as to the probable rainfall from the position of the planets—highly prized information in a district where there are no irrigation works or large reservoirs for water.”[96]
The science of astrology is studied and practiced by other castes, but the Kani house of Pazhūr is the most celebrated. Numerous stories are related of the astrological skill of the Pazhūr Kaniyans, of which one relates to the planets Mercury and Venus, who, arriving at the house of one of the Kaniyans, were asked by him to wait at the gate. He then jumped into a neighbouring well, to conduct some prayers with a view to keeping them there permanently. In this task he succeeded, and even today a prophecy made at that out-house is believed to be certain of turning out true.
In addition to astrology, the Kaniyans practice sorcery and exorcism, which are strictly the occupation of the Tīntā Kaniyans. The process by which devils are driven out is known as kōlamtullal (a peculiar dance). A troupe of Kaniyans, on being invited to a house where a person is suspected of being possessed by a devil, go there wearing masques representing Gandharva, Yakshi, Bhairava, Raktēsvari, and other demons, and dressed up in tender cocoanut leaves. Accompanied by music and songs, they rush towards the affected person, who is seated in the midst of the assembly, and frighten away the evil spirit. For the cure of disease, which is considered as incurable by ordinary methods of treatment, a form of exorcism called kālapāsamtikkuka, or the removal of the rope or evil influence, is resorted to. In this, two Kaniyans take the stage, and play the parts of Siva and Yama, while a third recites in song the story of the immortal Markandēya.
“The Pannikar’s astrology,” Mr. F. Fawcett writes,[97] “he will tell you, is divided into three parts:—
(1) Ganīta, which treats of the constellations.
(2) Sankīta, which explains the origin of the constellations, comets, falling stars, and earthquakes.
(3) Hōra, by which the fate of man is explained.
“The Panikkar, who follows in the footsteps of his forefathers, should have a thorough knowledge of astrology and mathematics, and be learned in the Vēdas. He should be sound in mind and body, truthful, and patient. He should look well after his family, and should worship regularly the nine planets:—Sūryan, the sun; Chandran, moon; Chovva, Mars; Budhan, Mercury; Vyāzham, Guru, or Brihaspati, Jupiter; Sukran, Venus; Sani, Saturn; Rāhu; and Kētu. The two last, though not visible, are, oddly enough, classed as planets by the Panikkar. They are said to be two parts of an Āsura who was cut in two by Vishnu. The Panikkars also dabble in magic, and I have in my possession a number of yantrams presented to me by a Panikkar. They should be written on a thin gold, silver, or copper plate, and worn on the person. A yantram written on gold is the most effective. As a rule, the yantram is placed in a little cylinder-case made of silver, fastened to a string tied round the waist. Many of these are often worn by the same person. The yantram is sometimes written on cadjan (palm leaf), or paper. I have one of this kind in my collection, taken from the neck of a goat. It is common to see them worn on the arm, around the neck.”
The following examples of yantrams are given by Mr. Fawcett:—
Aksharamāla.—Fifty-one letters. Used in connection with every other yantram. Each letter has its own meaning, and does not represent any word. In itself this yantram is powerless, but it gives life to all others. It must be written on the same plate as the other yantram.