“Each of the above is believed to be the special favourite of some deity, e.g., Nilappana of the god of riches, Thiruthāli of the wife of Kāma, the god of love, etc. They are stuck in the front eaves of every house with some cow-dung. Then, before daybreak, Sri Bhagavathi is formally installed, and her symbolical presence is continued daily till the end of the month Karkitakam. A plank, such as is used by Malayālis when they sit at meals, is well washed, and smeared with ashes. On it are placed a mirror, a potful of ointment made of sandal, camphor, musk, and saffron (turmeric), a small round box containing red paint, a goblet full of water, and a grāndham (sacred book made of cadjan), usually Dēvi-Mahāthmyam, i.e., song in praise of Bhagavathi. By its side the ten flowers are set. On the first day of Karkitakam, in some places, an attempt is made to convert the malignant Kāli into a benificent deity. From Calicut northward, this ceremonial is celebrated, for the most part by children, on a grand scale. From early morning they may be seen collecting ribs of plantain (banana) leaves, with which they make representations of a ladder, cattle-shed, plough, and yoke. Representations of cattle are made from the leaves of the jak tree (Artocarpus integrifolia). These are placed in an old winnowing basket. The materials for a feast are placed in a pot, and the toy agricultural articles and the pot are carried round each house three times, while the children call out ‘Kālia, Kālia, monster, monster, receive our offering, and give us plenty of seed and wages, protect our cattle, and support our fences.’ The various articles are then placed under a jak tree, on the eastern side of the house if possible. The next important ceremony is called the Nira, or bringing in of the first-fruits. It is celebrated about the middle of Karkitakam. The house is cleaned, and the doors and windows are cleansed with the rough leaves of a tree called pārakam (Ficus hispida), and decorated with white rice paint. The walls are whitewashed, and the yard is smeared with cow-dung. The ten flowers (dasapushpam) are brought to the gate of the house, together with leaves of the following:—

“On the morning of the ceremony, the priest of the local temple comes out therefrom, preceded by a man blowing a conch (Turbinella rapa) shell.[4] This is a signal for the whole village, and every household sends out a male member, duly purified by a bath and copiously smeared with sacred ashes, to the fields, to gather some ears of paddy. Sometimes the paddy is brought from the temple, instead of the field. It is not necessary to pluck the paddy from one’s own fields. Free permission is given to pluck it from any field in which it may be ripe. When the paddy is brought near the house, the above said leaves are taken out from the gate-house, where they had been kept over night, and the ears of paddy are laid thereon. The bearer is met at the gate by a woman of the house with a lighted lamp. The new paddy is then carried to the house in procession, those assembled crying out ‘Fill, fill; increase, increase; fill the house; fill the baskets; fill the stomachs of the children.’ In a portion of the verandah, which is decorated with rice paint, a small plank, with a plantain leaf on it, is set. Round this the man who bears the paddy goes three times, and, turning due east, places it on the leaf. On the right is set the lighted lamp. An offering of cocoanuts and sweets is made to Ganapathi, and the leaves and ears of paddy are attached to various parts of the house, the agricultural implements, and even to trees. A sumptuous repast brings the ceremony to a close. At Palghāt, when the new paddy is carried in procession, the people say ‘Fill like the Kottāram in Kozhalmannam; fill like the expansive sands of the Perar.’ This Kottāram is eight miles west of Palghāt. According to Dr Gundert, the word means a store-house, or place where temple affairs are managed. It is a ruined building with crumbling walls, lined inside with laterite, and outside with slabs of granite. It was the granary of the Maruthūr temple adjoining it, and, the story goes that the supply in this granary was inexhaustible.

“The next ceremony of importance is called Puthari (meal of new rice). In some places it takes place on Nira day, but, as a rule, it is an independent festival, which takes place during the great national festival Ōnam in August. When the new rice crop has been threshed, a day is fixed for the ceremony. Those who have no land under cultivation simply add some grains of the new rice to their meal. An indispensable curry on this day is made of the leaves of Cassia Tora, peas, the fruit of puthari chundanga (Swertia Chirata), brinjals (Solanum Melongena), and green pumpkins. The first crop is now harvested. There are no special ceremonies connected with the cultivation of the second crop, except the one called Chēttotakam in the month of Thulam (November), which is observed in the Palghāt tāluk. It is an offering made to the gods, when the transplantation is completed; to wipe out the sin the labourers may have committed by unwittingly killing the insects and reptiles concealed in the earth. The god, whose protection is invoked on this occasion, is called Muni. No barn is complete without its own Muni, who is generally represented by a block of granite beneath a tree. He is the protector of cattle and field labourers, and arrack (liquor), toddy, and blood, form necessary ingredients for his worship.

“In well-to-do families, a goat is sacrificed to him, but the poorer classes satisfy him with the blood of a fowl. The officiating priest is generally the cultivation agent, who is a Nāyar, or sometimes a Cheruman. The goat or fowl is brought before the god, and a mixture of turmeric and chunam (lime) sprinkled over it. If the animal shakes, it is a sign that the god is satisfied. If it does not, the difficulty is got over by a very liberal interpretation of the smallest movement of the animal, and a further application of the mixture. The god who ensures sunshine and good weather is Mullan. He is a rural deity, and is set up on the borders and ridges of the rice-fields. Like Muni, he is propitiated by the sacrifice of a fowl. The second crop is harvested in Makaram (end of January), and a festival called Uchāral is observed from the twenty-eighth to the thirtieth in honour of the menstruation of mother earth, which is believed to take place on those days, which are observed as days of abstinence from all work, except hunting. A complete holiday is given to the Cherumans. The first day is called the closing of uchāral. Towards evening some thorns, five or six broomsticks, and ashes, are taken to the room in which the grain is stored. The door is closed, and the thorns and sticks are placed against it, or fixed to it with cow-dung. The ashes are spread before it, and, during that and the following day, no one will open the door. On the second day, cessation from work is scrupulously observed. The house may not be cleaned, and the daily smearing of the floor with cow-dung is avoided. Even gardens may not be watered. On the fourth day the uchāral is opened, and a basketful of dry leaves is taken to the fields, and burnt with a little manure. The Uchāral days are the quarter days of Malabar, and demands for surrender of property may be made only on the day following the festival, when all agricultural leases expire. By the burning of leaves and manure on his estate, the cultivator, it seems to me, proclaims that he remains in possession of the property. In support of this, we have the practice of a new lessee asking the lessor whether any other person has burnt dry leaves in the field. The Uchāral festival is also held at Cherupulcherri, and at Kanayam near Shoranur. Large crowds assemble with representations of cattle in straw, which are taken in procession to the temple of Bhagavathi with beating of drums and the shouting of the crowd.”

The fact that the Cherumans, who are agrestic serfs, play a leading part in some of the festivals which have just been described, is significant. In an interesting note on the privileges of the servile classes, Mr M. J. Walhouse writes[5] that “it is well known that the servile castes in Southern India once held far higher positions, and were indeed masters of the land on the arrival of the Brāhmanical race. Many curious vestiges of their ancient power still survive in the shape of certain privileges, which are jealously cherished, and, their origin being forgotten, are much misunderstood. These privileges are remarkable instances of survivals from an extinct state of society—shadows of long-departed supremacy, bearing witness to a period when the present haughty high-caste races were suppliants before the ancestors of degraded classes, whose touch is now regarded as pollution. In the great festival of Siva at Trivalūr in Tanjore, the headman of the Parēyans is mounted on the elephant with the god, and carries his chauri (yak-tail fly fan). In Madras, at the annual festival of the goddess of the Black Town (now George Town[6]), when a tāli (marriage badge) is tied round the neck of the idol in the name of the entire community, a Parēyan is chosen to represent the bridegroom. At Mēlkote in Mysore, the chief seat of the followers of Rāmānuja Achārya, and at the Brāhman temple at Bēlur, the Holeyas or Parēyans have the right of entering the temple on three days in the year, specially set apart for them.”

The privilege is said to have been conferred on the Holeyas, in return for their helping Rāmānuja to recover the image of Krishna, which was carried off to Delhi by the Muhammadans. Paraiyans are allowed to take part in pulling the cars of the idols in the great festivals at Conjeeveram, Kumbakōnam, and Srīvilliputtūr. Their touch is not reckoned to defile the ropes used, so that other Hindus will pull with them. It was noted by Mr F. H. Ellis, who was Collector of the Madras district in 1812, that “a custom prevails among the slave castes in Tondeimandalam, especially in the neighbourhood of Madras, which may be considered as a periodical assertion of independence at the close of the Tamil month Auni, with which the revenue year ends, and the cultivation of the ensuing year ought to commence. The whole of the slaves strike work, collect in bodies outside of the villages, and so remain until their masters, by promising to continue their privileges, by solicitations, presents of betel, and other gentle means, induce them to return. The slaves on these occasions, however well treated they may have been, complain of various grievances, real and imaginary, and threaten a general desertion. This threat, however, they never carry into execution, but, after the usual time, everything having been conducted according to māmūl (custom), return quietly to their labours.”

Coming to more recent times, it is recorded by Mr Walhouse[7] that “at particular seasons there is a festival much resembling the classic Saturnalia, in which, for the time, the relation of slaves and masters is inverted, and the former attack the latter with unstinted satire and abuse, and threaten to strike work unless confirmed in their privileges, and humbly solicit to return to labour.”

In villages in South Canara there are certain rākshasas (demons), called Kambla Asura, who preside over the fields. To propitiate them, buffalo races,[8] which are an exciting form of sport, are held, usually in October and November, before the second or sugge crop is sown. It is believed that, if the races are omitted, there will be a failure of the crop. The Koragas (field labourers) sit up through the night before the Kambla day, performing a ceremony called panikkuluni, or sitting under the dew. They sing songs to the accompaniment of a band about their devil Nīcha, and offer toddy and a rice pudding boiled in a large earthen pot, which is broken so that the pudding remains as a solid mass. This pudding is called kandēl addē, or pot pudding. On the morning of the races, the Holeyas (agrestic serfs) scatter manure over the field, in which the races are to take place, and plough it. On the following day, the seedlings are planted. To propitiate various demons, the days following the races are devoted to cock-fighting, in which hundreds of birds may take part.