Of the Bhūtas, the best known are Brahmeru, Kodamanitaya, Kukkintaya, Jumadi, Sarlu Jumadi, Pancha Jumadi, Rakteswari, Panjurli, Kuppe Panjurli, Rakta Panjurli, Urundarayya, Hosadēvata (or Hosa Bhūta), Dēvanajiri, Kalkutta, Ukkatiri, Gulige, Bobbariya, Nicha, Duggalaya, Mahisandaya, Varte, Chāmundi, Baiderukulu, Okkuballala, and Oditaya. According to some, Jumadi is the small-pox goddess Māri. There are only two female Bhūtas—Ukkatiri and Kallurti. The Bhūtas are supposed to belong to different castes. For example, Okkuballala and Dēvanajiri are Jains, Kodamanitaya and Kukkinataya are Bants, Kalkutta is a smith, Bobbariya is a Māppilla, and Nicha a Koraga.
In some temples dedicated to Siva, the Tantris offer food, etc., to the various Bhūtas on special occasions, such as Dīpavali and Sankarānthi. At Udipi, the Sanyāsis of the various mutts (religious institutions) seem to believe in some of the Bhūtas, as they give money for the performance of Kōla to Panjurli, Sarla Jumadi, and Chāmundi.
At Hiriadkāp in South Canara, where the Nalkes performed before me, the dancers wore spathes of the areca palm, forming spats to prevent the skin from being injured by the metal bells round their ankles as they danced.
The songs sung by the devil dancers are very numerous, and vary in different localities. Of the stories relating to Bhūtas, a very full account has been given by Mr. A. C. Burnell.[15]
A collection of stories (pādanollu) belonging to the demon-worshippers of the Tulu country, and recited at their annual festivals, was published at the Mangalore Basel Mission Press in 1886.
Nalla (black).—An exogamous sept of Koppala Velama.
Nallūr.—Nallūr and Nāluvītan are recorded, in the Travancore Census Report, 1901, as sub-divisions of Nāyar.
Nāmadari.—A name, indicating one who wears the Vaishnava sectarian mark (nāmam). The equivalent Nāmala occurs as an exogamous sept of Bōya.
Nambidi.—A class, included among the Ambalavāsis. It is recorded, in the Travancore Census Report, 1901, that “Nampitis are of two classes, the thread-wearing and the threadless. The former have their own priests, while the Ilayatus perform the required sacerdotal functions for the latter. Their ceremonies are very much like those of the Kshatriyas. Tradition connects them with royalty acquired under rather unenviable circumstances. They are, therefore, called Tampurāns (lords) by the Sūdras, and also Mūppīnnu (elder) or Kāranavappāt (uncle) head of a matriarchal family. They observe twelve days’ pollution, and inherit in the female line. Their women are called Māntalu. The chief man among the Nampitis is the Kāranavappat of Kakkāt in British Malabar.” In the Cochin Census Report, 1901, it is noted that of the Nampidis “the Aiynikoor Nampidis, or the five families of Nampidis, are historically and socially the most important; the eldest male member possesses the honorific title of Karanavarpad, enjoying special privileges at the hands of the rulers of Cochin, as the members of the family once held responsible posts in the militia of the State. According to tradition, they were Nambūdris. One of the Perumāls or Viceroys of Kērala having proved troublesome, the Brāhmans resolved upon his removal. In the struggle that followed, the Perumāl was killed by the Brāhmans. When those who had slain him returned to the place where the Brāhmans had met in solemn conclave, they were gladly welcomed, and asked to sit in their midst; but, feeling that they had committed a heinous crime and thus disqualified themselves from sitting along with the Brāhmans, they volunteered to sit apart on the threshold of the council room by saying nam padimel (we on the threshold), which fact is supposed to account for the origin of their name Nampadi. They and their companions have since been regarded as having almost lost their social status as Brāhmans, and they are now classed along with the intermediate castes, having but a few privileges other than those enjoyed by the group. They wear the sacred thread, and have Gayatri. Nambūdri Brāhmans officiate as priests at marriage ceremonies, srādhas, and purification at the end of birth or death pollution, which lasts only for ten days. They follow the marumakkatāyam law of inheritance (in the female line). The tāli (marriage badge) is tied by their own caste men. Nambūdris, or their own caste men, unite themselves in sambandham with Nampidi females. Nampidis are allowed to consort with Nāyar women. At public feasts they are not privileged to sit and eat with Nambūdris. Their women are called Manolpads.”
Nambiyassan.—A division of the Ambalavāsis. It is noted, in the Travancore Census Report, 1901, that “the Nampiassans, otherwise called Nampiyars or Nampis, have at present no temple service of any kind. They keep gymnasia or schools of training suited to the Indian system of warfare. They were the gurus (preceptors) of the fighting Nāyars. They seem, however, at one time to have followed the profession of garland-making in temples. It is still the occupation of many Nampiassans in Cochin and British Malabar.” In the Cochin Census Report, 1901, it is stated that Nambiyar is rather a misleading title, as it is applied to more than one class of people. Some Nāyars are known by that title. In some places, Muthads and Elayads are also called Nambiyars. Chakkiyar Nambiyars beat a drum of a peculiar shape at intervals during the discourses or acting of the Chakkiyars, while their females, called Nangiyars, keep time. The Nangiyars also assume the figure of mythical characters, and perform a sort of pantomime on the Chakkiyar’s stage. (See Unni.)